Torah's Portrayal in the Quran- An Ecumenical Understanding

By V.A. Mohamad Ashrof, New Age Islam 6 May 2025 Interreligious dialogue, particularly between the Abrahamic faiths of Judaism, Christianity, and Islam, often navigates complex theological terrain marked by shared origins and divergent paths. Central to this landscape is the status and understanding of prior scriptures. This paper undertakes a hermeneutical exploration of the Quran's portrayal of the Torah (Tawrat), the foundational scripture revealed to Moses. By examining how the Quran engages with, describes, and positions the Torah, particularly the text understood to be extant during the time of the Quran's revelation, we can uncover significant resources for ecumenical understanding. The Quranic discourse, rather than presenting a simple supersession or dismissal, offers a nuanced perspective emphasizing confirmation, continuity, and shared divine origin. This perspective, especially when interpretations challenging the notion of widespread textual corruption are considered, holds profound potential for fostering mutual respect and deeper dialogue between Muslims, Jews, and Christians, recognizing the Torah as a shared element within the broader narrative of divine guidance. Our central thesis posits that the Quran predominantly presents the Torah available in the seventh century as a subsisting, authoritative source of divine guidance, confirming its essential truths while calling its adherents to fidelity, thereby laying a foundation for interreligious acknowledgement and concord. The Torah as Divine Guidance: Light, Mercy, and Criterion The Quran consistently depicts the revelation given to Moses in profoundly positive terms, establishing its divine origin and enduring value. It is referred to as a "Book" containing "light and guidance" for humanity (6:91), a status reiterated elsewhere where it is described as both "guidance and a light" (5:44) and simply "guidance and a mercy" (6:155). The text given to Moses is presented not merely as a historical artefact but as a continuing source of spiritual illumination and ethical direction. Furthermore, the Quran identifies the Torah as a "model and a mercy" preceding its own revelation (46:12), suggesting a continuity of divine benevolent purpose. It is described as being "complete... explaining all things in detail, and a guide and a mercy," intended to foster belief in the ultimate encounter with God (6:154). This comprehensive nature points to the Torah's role as a foundational divine law and narrative. Intriguingly, the Quran applies the term "Criterion" (al-Furqan) – often associated with the Quran itself as that which distinguishes right from wrong – to the revelation given to Moses and Aaron. It is called "the Criterion and a light and a Message for those who would do right" (21:48) and elsewhere simply "the Scripture and the Criterion" (2:53). As Muslim commentators like Mahmoud M. Ayoub note, the application of "Furqan" to the Torah complicates any simplistic notion that this term exclusively denotes the Quran's role in correcting prior, allegedly corrupted texts (Ayoub, 1992, pp. 101-102). If the Torah itself is a Furqan, it inherently possesses the capacity to distinguish truth from falsehood. Some scholars, like al-Razi, discuss interpretations where Furqan might refer to the Torah as a whole, its miracles, or its capacity to separate lawful from unlawful, with the view that it refers to all revealed scriptures distinguishing truth from error being common among tafsir masters (Ayoub, The Quran and Its Interpreters, p.17). This shared designation underscores a common function attributed by the Quran to both revelations: providing a divine standard for judgment and righteous living. Confirmation and Continuity: The Quran as Musaddiq A dominant theme in the Quran's engagement with previous scriptures is that of Tasdiq, or confirmation. The Quran repeatedly describes itself as "confirming" (Musaddiq) the revelations that came before it, specifically mentioning the Torah and the Gospel. It speaks of a "Book from God, confirming what is with them [the Jews]" (2:89) and urges belief in the revelation sent down "confirming the revelation that is with you [Children of Israel]" (2:41). This confirmation extends to the scripture "revealed after Moses, confirming that which was before it" (46:30). This act of confirmation is explicitly linked to the scriptures possessed by the Jewish and Christian communities of the time. The Quran confirms "that which was (revealed) before it in the Torah" (5:46) and is presented as "a verification of that (the Torah and Gospel) which IS between his (its) hands" (10:37; cf. 35:31). The Arabic phrase often used, bayna yadayhi ("between his/its hands"), strongly implies the contemporary existence and accessibility of the scriptures being confirmed. The Quran is positioned as a "book confirming [the Book of Moses] in Arabic tongue" (46:12), suggesting its role was, in part, to make the essential divine message accessible to the Arab community who were previously "unacquainted with all that they [Jews and Christians] learned by assiduous study" (6:156-157). This emphasis on confirmation rather than abrogation or correction of the textual corpus itself suggests a relationship of continuity. The Quran sees itself as part of the same stream of divine revelation that produced the Torah. Jesus, too, is presented as "confirming that which was (revealed) before me in the Torah" (61:6; cf. 3:50). The Quran is thus framed not as a radical break invalidating the past, but as the culminating message affirming the perennial truths found in prior revelations, particularly the Torah, while providing updated guidance for a universal audience. God has ordained the same essential religion (din) through successive prophets (42:13), implying a foundational unity beneath the specific legal frameworks (Shir'ah Wa Minhaj) appointed for different communities (5:48). The Presupposed Existence and Authority of the Torah The Quranic text consistently operates on the assumption that the Torah, as a recognized scripture, was present and accessible within the Jewish community during the seventh century. It addresses the "Children of Israel" directly, reminding them of their covenant and urging them to believe in the new revelation which confirms "that which ye possess already (of the Scripture)" (2:40-41). It criticizes those who "enjoin ye righteousness upon mankind while ye yourselves forget (to practice it)? And ye are readers of the Scripture!" (2:44), clearly indicating that reading the Torah was an ongoing practice. This assumption of availability is further underscored by direct challenges and commands. When disputes arose, the Quran rhetorically asks the Jews, "But why do they come to thee for decision, when they have the Torah in which IS the command of God?" (5:43). This implies the Torah contained discernible divine judgments relevant to their situation. In another instance, a direct challenge is issued: "Say: 'Bring you the Torah now and recite (or read) it, if you are men of truth'" (3:93). Such a challenge would be meaningless if the Torah were considered entirely lost or textually void. Moreover, the Quran states that the Prophet Muhammad is mentioned "in the Torah and the Gospel THAT IS WITH THEM" (7:157). This direct reference to the scriptures currently in the possession of the People of the Book reinforces their perceived textual integrity and relevance at that time. Believers are urged not to doubt the revelation given to Moses reaching Muhammad (32:23), implying a connection and continuity facilitated by the existing text. Jews and Christians are described as people who "READ THE BOOK" (2:113) and are knowledgeable teachers who "TEACH the BOOK and you STUDY IT EARNESTLY" (3:79). The consistent reference is to al-Kitab (The Book), implying a recognized and respected corpus. Abdullah Saeed argues persuasively that since the scriptures available today are essentially the same as those from the seventh century, "it is difficult to argue that the Quranic references to Tawrat and Injıl were only to the ‘pure’ Tawrat and Injıl as existed at the time of Moses and Jesus, respectively” (Saeed, 2002, p. 434). The Quran engages with the scripture the People of the Book had. Hermeneutics of Tahrif: Misinterpretation over Textual Corruption? Perhaps the most sensitive issue in the interreligious interpretation of the Quran's view of the Torah revolves around the concept of Tahrif (alteration, distortion, corruption). While later Islamic tradition often interpreted Tahrif as signifying textual falsification of the Torah and Gospel, a careful hermeneutical reading of the relevant Quranic passages, supported by classical and modern commentators, suggests a more nuanced understanding primarily focused on misinterpretation, concealment, and oral distortion rather than wholesale textual change. The Quran accuses a specific "party" (Fariq) among the People of the Book who "twist their tongues with the Book" while reading, making listeners think their distortions are part of the scripture when they are not (3:78). This points towards oral misrepresentation or mispronunciation intended to mislead. Another passage speaks of those who "change the words from their (right) places" (5:13; cf. 4:46), which can be interpreted as taking verses out of context or misapplying their meaning. This is coupled with the accusation that they "forgot a part of that whereby they were admonished" (5:13) and sometimes "conceal the truth wittingly" (2:42), particularly testimonies they possess from God (2:140). Significantly, the Quran notes that some Jews engaged in similar distortion when hearing the Quran itself: "a party (Fariq) among them hear the Word of God, then they pervert it knowingly after they have understood it" (2:75). This parallel suggests Tahrif could refer to a pattern of interpretive dishonesty or rejection of clear meaning rather than solely the physical alteration of manuscripts. This interpretation finds strong support among notable Muslim scholars. Mahmoud Ayoub observes, "Contrary to the general Islamic view, the Quran does not accuse Jews and Christians of altering the text of their scriptures, but rather of altering the truth which those scriptures contain... this refers more to interpretation than to actual addition or deletion of words from the sacred books" (Ayoub 1986, p. 5). He cites the esteemed early commentator Ibn Abbas (the Prophet's cousin), as recorded by Bukhari, stating that Tahrif "signifies to change a thing from its original nature; and that there is no man who could corrupt a single word of what proceeded from God, so that the Jews and Christians could corrupt only by misrepresenting the meaning of the words of God" (Hughes, p. 62, citing Bukhari). This view, giving priority to semantic distortion over textual corruption, was also supported by others like Shah Waliyu 'Illah (Hughes, p. 62). Al-Razi, while discussing possibilities regarding what might have been altered (perhaps prophecies concerning Muhammad), notes that the prevalence of Tawatur (unbroken, widespread transmission) makes alteration of the actual words unlikely and concedes that "The literal sense of the Quran does not indicate what they actually altered" (Ayoub, 1992, pp. 120-121). While the Quran does critique certain behaviours and beliefs among the People of the Book, this hermeneutical approach to Tahrif significantly shifts the focus from an accusation of textual fraudulence to a critique of interpretive infidelity and concealment. This understanding aligns better with the numerous verses affirming the Torah "with them" and calling them to judge by it. It opens a crucial space for ecumenical dialogue, moving away from mutual accusations of textual corruption towards a discussion of interpretation and shared ethical-spiritual commitments. The Interconnectedness of Revelation The Quran doesn't merely affirm the Torah; it assigns a significant role to its adherents, the People of the Book. Their knowledge of previous scriptures is presented as a means by which the truth of the Quran itself can be recognized. The Quran states that its message "is in the Scriptures of the men of old" and asks rhetorically, "Is it not a token for them that the doctors of the Children of Israel know it?" (26:196-197). Those given the Scripture are said to "recognise (this Revelation) as they recognize their sons" (6:20; cf. 2:146). Doubters among the Arabs, or even the Prophet Muhammad himself if faced with doubt, are advised to "question those who read the Scripture (that was) before thee" (10:94-95; cf. 21:7, 16:43). This appeal implies that the earlier scriptures contained recognizable truths and that their faithful readers possessed a reliable understanding capable of verification. Furthermore, the Quran explicitly acknowledges the piety and righteousness of segments within the People of the Book. "Not all of them are alike," it states, describing those who "recite the signs (or verses) of God in the night season," "believe in God and the last day," "command what is just, and forbid what is wrong," and are counted among "the righteous" (3:113-114). It also affirms that among them are those who "believe in God" and the revelations sent to them and to the Muslims, remaining humble and not trading divine signs for small gains (3:199). This recognition of faithful adherents within the Jewish and Christian communities counterbalances the critiques directed elsewhere. The overarching framework is one of interconnectedness. Belief in all of God's messengers and scriptures is presented as integral to faith. Muslims are instructed to declare belief in God and what was revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes, Moses, Jesus, and all the prophets, making "no distinction between any of them" (2:136; cf. 2:285, 3:84). Disbelief in any of God's scriptures or messengers is described as wandering far astray (4:136). This inclusive vision positions the Torah not as an alien or superseded text, but as a vital part of the unified tapestry of divine revelation that believers are called to acknowledge. Ecumenical Implications: Towards Shared Understanding and Respect The Quran's portrayal of the Torah, interpreted through a hermeneutical lens sensitive to its themes of confirmation, continuity, and nuanced critique, offers substantial ground for interreligious ecumenism. 1. Acknowledgement of Shared Heritage: The Quran's consistent affirmation of the Torah as divine guidance, light, and mercy establishes a fundamental point of shared reverence. Recognizing that the Quran itself holds the revelation to Moses in high esteem can foster mutual respect between Muslims and Jews (and Christians, who also revere the Hebrew Bible). 2. Focus on Confirmation, Not Just Supersession: Emphasizing the Quran's role as Musaddiq (confirmer) of the Torah "with them" shifts the narrative away from a simple model of abrogation towards one of culmination and verification. This allows for appreciating the enduring value of the Torah within its own context, even as Muslims believe the Quran offers the final and universal iteration of divine guidance. 3. Reframing the Tahrif Debate: Understanding Tahrif primarily as misinterpretation, concealment, or oral distortion, as supported by key Quranic verses and commentators like Ibn Abbas, defuses one of the most historically contentious points in interfaith relations. It moves the discussion from accusations of textual forgery to potentially more productive dialogues about interpretive methods, theological development, and the ethical responsibilities of safeguarding and accurately conveying sacred texts. 4. Basis for Common Action: The Quran's call for the People of the Book to "observe the Torah and the Gospel and that which was revealed unto them from their Lord" (5:68), and its description of righteous individuals among them who uphold justice and do good works (3:113-114), provides a basis for collaboration on shared ethical and social concerns rooted in common scriptural values. 5. Mutual Learning: The instruction for doubters to consult the People of the Book (10:94) implies a recognition of the knowledge and wisdom contained within their traditions and scriptures. This can encourage an attitude of mutual learning and appreciation for the diverse ways God's guidance has been understood and lived out. The report cited by Ayoub about Umar ibn al-Khattab frequenting Jewish schools to "marvel at how The Books Of God Confirm Each Other" exemplifies this potential (Ayoub, 1992, p. 127). 6. Vision of Harmony: The aspiration expressed by figures like Muhammad Abduh – anticipating the Torah, Gospel, and Quran becoming "harmonious, reconciled scrolls" studied and revered across communities (Taylor, p. 129) – captures the ecumenical potential inherent in focusing on the Quran's confirmatory and unifying messages. Hermeneutical Insights for Interfaith Dialogue A hermeneutical engagement with the Quran reveals a portrayal of the Torah that is far more complex and affirming than often assumed in polemical contexts. The Quran consistently presents the Torah known and available in the seventh century as a divinely revealed Book embodying guidance, light, mercy, and a criterion for judgment. Its primary relationship to this Torah is described as one of confirmation (Tasdiq), placing itself in continuity with the prophetic tradition of Moses. The Quran presupposes the Torah's existence and availability among the Jewish community, even calling upon them to judge by it. Critiques, particularly concerning Tahrif, can be hermeneutically understood as targeting interpretive infidelity, concealment, and oral distortion by specific groups, rather than a wholesale textual corruption of the scripture itself – an interpretation supported by significant classical commentators. This Quranic perspective, centred on confirmation and the enduring validity of the Torah as divine scripture, offers a robust foundation for interreligious ecumenism. It allows Muslims, Jews, and Christians to approach dialogue not merely as adherents of separate and competing revelations, but as inheritors of an interconnected tradition of divine guidance, initiated powerfully through the revelation given to Moses. By focusing on the Quran's own testimony regarding the Torah "with them," adherents of all three faiths can find common ground, foster mutual respect, and work towards the harmonious vision articulated by reformers like Abduh, where the shared light of revelation illuminates a path toward greater understanding and peace. The enduring light of the Torah, as acknowledged and confirmed within the Quranic narrative itself, continues to offer guidance and a potential meeting point for the Children of Abraham. Bibliography Ayoub, Mahmoud M, "Uzayr in the Quran and Muslim Tradition" in Studies in Islamic & Judaic Traditions, ed. W.M. Brenner and S.D. Ricks, The University of Denver, 1986 Ayoub, Mahmoud M, The Quran and Its Interpreters, vol. II, Albany, N.Y.; State University of New York Press, 1992 Hughes, T. P. Dictionary of Islam, Chicago: Kazi Publications, Inc 1994 Saeed, Abdullah. 2002. The Charge of Distortion of Jewish and Christian Scriptures. Muslim World 92: 419–436 Taylor, Isaac, Leaves from an Egyptian Note-Book, London: Kegan Paul, Trench, Trübner & Co., 1888 Unal, Ali, The Quran with Annotated Interpretation in Modern English, New Jersey: Tughra Books, 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/interfaith-dialogue/torah-portrayal-quran-ecumenical-understanding/d/135443 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

K.V. Rabia (1966–2025): The Woman Who Educated a District to Read

By New Age Islam Staff Writer 6 May 2025 KV Rabiya. File Photo: Manorama... ----- K.V. Rabia, whose name became synonymous with inspirational strength and determination, unfortunately breathed her last on May 4, 2025, at the age of 59 years. She was a native of Vellilakkadu in the Malappuram district of Kerala and a proud daughter of the place. Throughout her life, Rabia turned her personal challenges and difficulties into a lifelong mission, one that centred around eliminating illiteracy and empowering the weaker sections of society. Her indefatigable and unflinching passion for the cause of education and social welfare earned her immense national recognition. These include her having been awarded the highly prestigious Padma Shri award in the year 2022, highlighting her exceptional services. Early Life and the Many Challenges Faced Born on the auspicious day of February 25 in the year 1966, Rabia was born to a simple Mappila Muslim family, and her life was shaped by the simple means of her parents. She was the beloved daughter of a dedicated ration shop owner who worked hard to keep the family going. In her early life, Rabia had an eager enthusiasm for learning and had an active life that was a reflection of her dynamic nature. But when she was only 14 years old, her life took a dramatic turn as she was struck by polio, a crippling disease that paralysed her legs. This sudden disability resulted in the unfortunate abandonment of her formal education, ending her academic life. Despite such a harsh setback, Rabia demonstrated incredible resilience; she was not discouraged and continued to pursue her intellectual interests with passion. She read voraciously, and her passion for knowledge grew and developed despite adversity. Initiating the Literacy Movement Initiative In June 1990, Rabia embarked on the task of starting an adult literacy campaign in her area with the lofty goal of providing education to illiterate individuals of all ages. She started her classes with a very small number of merely seven students, but surprisingly enough, her venture soon attracted the attention of people of other ages as well, including none other than her own mother and grandmother, who were keen to learn. Because of her strong determination and commitment to this task, there was a very noticeable and appreciable boost in literacy levels in the Tirurangadi region within a span of merely six months from the launch of her campaign. Feeling the intensely positive effect of her task, the state government acknowledged her endeavour and subsequently made her the mascot of the Kerala State Literacy Mission, a position which testifies to her influence and stature towards literacy dissemination and promotion. The Founding of Chalanam Apart from her long-term effort towards the propagation of literacy programmes, Rabia made a pioneering step by establishing an organisation called "Chalanam," a voluntary organisation dedicated to serving and propagating a variety of social causes. With her vision and initiative, Chalanam was successful in establishing and operating six different schools exclusively for children suffering from physical and intellectual disabilities. Apart from this, the organisation extended beyond education by actively propagating health awareness, women's empowerment, and vocational training facilities. Through the activities of Chalanam, Rabia boldly addressed key social problems like alcoholism, the dowry system, dangerous superstitions, and communalism and worked tirelessly towards the ultimate objective of establishing a society that is more equitable and just for all concerned. Personal Struggles and the Resilience Effect Rabia's life was characterised by a series of serious and multiple ailments that tested her strength and endurance to the limit. Having battled a tough fight against polio, which presented formidable obstacles, she was faced with another debilitating diagnosis: breast cancer, which was diagnosed when she was just 32 years old. The diagnosis necessitated serious surgery followed by a strict regimen of chemotherapy, which took its toll on her body and mind. In 2004, her plight took a tragic turn when a fall resulted in a serious spinal cord injury, which partially paralysed her from the neck downwards and totally changed her way of life. Unable to get out of a specially designed waterbed and dependent on a urine bag for her convenience, Rabia sought a means to channelise her thoughts and feelings through writing. She began writing her memoirs in coloured pencils, chronicling her experiences and thoughts in a creative way, which produced excellent pieces like "Mouna Nombarangal," or "Silent Tears," and "Swapnangalkku Chirakukalundu," or "Dreams Have Wings." Legacy and Recognition Rabia's tireless work earned national and international recognition. In 1994, she was awarded the National Youth Award by the Ministry of Human Resource Development. She was the first recipient of the Kannagi Sthree Shakti Puraskar in 2000 and received the Padma Shri in 2022. Her life and work were chronicled in the film "Rabiya Moves", which was dubbed into 14 languages. Bedridden though she was, Rabia kept teaching, advising, and motivating all the people around her, demonstrating the spirit of selfless service. Final Years During the later years of her life, Rabia was confronted with a myriad of other health complications, which notably included severe gastrointestinal problems as well as serious complications related to her lung condition. Furthermore, she was unfortunate enough to contract COVID-19 twice, a situation that greatly contributed to the difficulties she was already facing with her overall health. Despite the myriad of difficulties that life presented to her, she remained firmly committed to her mission of serving others, continuously offering classes to poor children and valuable advice to visitors who came to seek her guidance. Rabia finally passed away on May 4, 2025, leaving behind a lasting legacy characterised by compassion, remarkable resilience, and an unwavering commitment to the mission of social upliftment for the poor. Recalling K.V. Rabia K.V. Rabia's own life is a powerful testament to the raw, unadulterated power of determination and the profound effect that one individual can have on the fabric of society. Her own life, so extraordinary in nature, began in a small, humble village in the beautiful state of Kerala and continued on to take her to where she became a national symbol of the ideals of literacy and empowerment for so many. Her life continues to be an inspiration to millions of individuals across various walks of life and backgrounds. As we take a moment to reflect and remember her incredible contributions, we also honour a life that was unapologetically dedicated to the causes of education, equality, and the overall improvement of mankind as a whole. URL: https://www.newageislam.com/islam-women-feminism/k-v-rabia-educated-read/d/135441 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

Bridging The Gulf Between the Two Communities

By Sumit Paul, New Age Islam 6 May 2025 This pertains to the heart-warming news, "Muslim Pandit, Pandit Mustafa Arif, Bridges Faiths by Translating Gita into Simple Hindi, " published in TOI. The role and contributions of individuals like Pandit Mustafa Arif must get widespread traction. Some Muslims, like M Abdul Salaam, have given discourses on the Ramayana and the Gita, showcasing a willingness to engage with Hindu scriptures. Dara Shikoh, a Mughal prince and scholar, translated the Gita and Upanishads into Persian, evincing a historical interest in Hindu scriptures among some Muslims. Read Dara's Persian translation of Upanishads, that he named 'Sirr-e-Akbar' or 'The Great Secret' that he completed in September 1657. Dara Shikoh's translation and other works, like "Majma-ul-Bahrain," explored the mystical and philosophical affinities between Sufism and Vedanta, further promoting interfaith understanding. Even before Dara Shikoh, Akbar showed great interest in uniting Hindus and Muslims and his intention was completely apolitical and genuine, though today's Sanatanis might say otherwise to the extent of removing all Mughals (and also all Muslim Dynasties) from the NCERT text books. Hindus also studied the Quran and Hadees and wrote erudite treatises on them. Kali Das Gupta Raza is acclaimed as an authority on Mirza Ghalib. But his work on Azadari traditions remains less known or forgotten. Even Marsiyas composed by him are not easily available despite its publication under the title ’Shaoor-e-Gham”. Born in 1925, Kalidas Gupta was a great devotee of Imam Raza (Rida). Out of his sheer love for 8th Imam, he chose Raza as his pen name and worked ceaselessly in exploring Marsiya writing by Hindus on the tragic events of Karbala. He immersed himself so deeply in unearthing Hindu Marsiya writers to become an authority on the history of Deccan also. He traced the origin of Marsiya writing from the period of Qutb Shahi dynasty of Golconda. Madan Mohan Malviya got to know about Maulvi Mahesh Prasad, a renowned scholar of Arabic, Urdu and Persian. He was a professor at Lahore Arabic College. On Malaviya’s invitation, Maulvi Mahesh Prasad joined the department of Urdu at BHU in mid-1920 and took over as the head of the department of Urdu. Maulvi Mahesh Prasad served the department as HoD till his retirement in June 1951. Urdu poet Kunwar Mohinder Singh Bedi 'Sahar' wrote in praise of Muhammad. An 18-year-old Hindu girl Pooja Kushwaha has been teaching the Quran to Muslim children in the Indian state of Uttar Pradesh. Medieval poets Raskhan, Rasleen and Rahim (3Rs) were Muslims but wrote extensively in praise of Hindu-Muslim unity and deity. All three knew Sanskrit and Braj dialect. Raskhan and Rasleen wrote poetry on Krishna. A Muslim teacher, Shah Mohammad Saeed, has been teaching the Bhagavad Gita to Hindu children in Surat, showcasing cultural and social harmony. Academy of Sharia and Advanced Studies (ASAS) in Kerala includes the Bhagavad Gita and Sanskrit studies in its curriculum, demonstrating a commitment to interfaith understanding and knowledge. Instead of dwelling upon all the lumpen elements regardless of their faiths, the aforementioned people and institutes, committed to religious harmony, must be highlighted. ---- 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/bridging-gulf-communities/d/135440 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 Shaykh Faiyazuddin Chishti: A Nezami Sufi’s Journey from Delhi to Bihar Sharif

By Adnan Faizi, New Age Islam 6 May 2025 Among the lesser-known Chishti Sufis of 16th-century India, Hazrat Shaykh Faiyazuddin Chishti immigrated from Delhi to Bihar Sharif, continuing the Nezami Silsila through silent devotion. His life reflected lived ethics, not public miracles. Main Points: 1. 1.Took Baya'h under Hazrat Shaykh Alauddin Nezami Chishti in Delhi 2. 2.Immigrated to Bihar Sharif to continue the Silsila through spiritual humility 3. 3.Spent his later years in Maner Sharif and Bihar Sharif, engaged in quiet devotion 4. 4.Lived and taught in Maner Sharif and Bihar Sharif, then centres of Sufi practice 5. 5.Practiced and taught Zikr-E-Khafi (silent remembrance), Muraqaba (meditative contemplation), and Faqr (voluntary renunciation) 6. 6.Guided Shaykh Nizamuddin and Shaykh Habeebullah in Bihar Sharif circles ----- Introduction Hazrat Shaykh Faiyazuddin Chishti embodied the quiet strength of the Nezami Chishti tradition, where inner discipline mattered more than public recognition. As Delhi’s spiritual environment began to change, he moved eastward—not to expand influence, but to preserve the silent transmission of the Silsila. His presence in Bihar Sharif continued the legacy of spiritual ethics and contemplative devotion. Early Life and Baya'h He was born near Delhi in the early 1500s, into a modest religious setting. Inclined toward introspection from a young age, he eventually pledged Baya'h to Hazrat Shaykh Alauddin Nezami Chishti, a spiritual heir in the line of Hazrat Naseeruddin Chiragh Dehlavi. Under his guidance, Shaykh Faiyazuddin embraced the inner path of the Chishti Nezami order. After years of quiet service, he received Khilafat—not as a title of authority, but as a trust to protect the inward ethics of the Silsila. As Tareekh-e-Mashaikh-e-Chisht notes: “Hazrat Ne Zindagi Ka Faqr Apnaya, Aur Khidmat Ko Shohrat Par Tarjeeh Di” (He chose poverty as a way of life, and service over fame). Spiritual Work in Bihar Sharif Hazrat Faiyazuddin immigrated to Bihar Sharif at a time when places like Maner Sharif and Bihar Sharif were flourishing with Sufi activity. He lived and taught in these towns, emphasizing Zikr-E-Khafi (silent remembrance), Muraqaba (meditative contemplation), and faqr (voluntary renunciation). His work remained quiet and focused, far from public acclaim. He guided a few committed disciples, including Shaykh Nizamuddin and Shaykh Habeebullah. One of them is believed to have later continued this spiritual transmission in the Gaya region. His teachings were carried forward not through institutions, but through lived practice and personal bonds. Death and Mazar He passed away in the mid-16th century, possibly during the Suri period. His resting place lies somewhere between Maner Sharif and Bihar Sharif. Though not widely known, his Mazar (shrine) is still visited by seekers who value inner silence over outward display. As one oral account says: “Aaj Bhi Unka Zikr Silsilon Mein Rahe Jaata Hai, Agarche Unka Naam Kitaabon Se Ghaib Hai” (Even today, his remembrance continues in spiritual lineages, though his name is absent from books). ---- 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-chishti-nezami-sufi-delhi-bihar-sharif/d/135439 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 Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Ten

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 4 May 2025 Section-10. Qur’anic Laws On Divorce 106. Phased Execution Of Divorce In the immediate context of the revelation, the Qur’an abolishes the pre-Islamic custom that permitted a man to abandon his wife indefinitely by an oath, but retain her in wedlock, thus preventing her remarriage or freedom. In its first phase on the law on divorce, it declares (2:226): • “Those who vow (to abstain) from their wives must wait for four months. Meanwhile if they go back, (remember,) Allah is Most Forgiving and Merciful” (2:226). However, if they decide on a divorce, (let them remember that) Allah is All-Knowing and Aware” (2:227). The Qur’an then goes on to say: • “Divorce (is pronounced) over two stages (initial and final). Thereafter live together (with your mates) honourably, or part with them honourably. It is not lawful for you (men) to take anything back from what you have given them, except when both (the partners) fear that they would be unable to keep within the limits set by Allah. And if you do indeed fear that they would be unable to keep within the limits set by Allah, there is no blame on either of them if she gives up (something to her husband) for her freedom. These are the limits set by Allah; do not exceed them - for any who exceed the limits set by Allah, it is they who are unjust” (2:229). {Earlier partly listed under 100 above] 107. Three Months Waiting Period For Woman Under Notice Of Divorce The Qur’an asks women under notice of divorce to wait for three months, understandably to establishing pregnancy if any; and reminds the men of their obligation to take them back if they are found pregnant (2:228). • “Divorced women shall wait by themselves for three monthly periods, for it is not lawful for them, if they believe in Allah and the Last Day, to conceal what Allah has created in their wombs. (During this period,) their husbands will be bound (Ahaqqu) to take them back if they want reconciliation, while they (the women) have similar honourable (obligations) as them (men); but men have (a higher) degree (of obligation) towards them. (Remember,) Allah is Almighty, Wise” (2:228). The foregoing consecutive verses (2:228, 2:229/100 above) indicate a timeframe of three monthly periods (Iddat) for a divorce to take effect. Thus the Qur’an brought about a reduction in the pre-divorce separation period from indefinite in pre-Islamic Arabia, to four months for a divorce by an oath (2:227 above), and then to three months in its final ordinance. The Qur’an further clarifies this in the verses 2:231 and 65:2, which also instruct men to terminate the marriage, if they must, in a decent way. • “And if you divorce women, and they reach (the end of) their term, then either live together honourably, or part with them honourably, but do not keep them to injure them, (or) to exceed limits. Anyone who does that merely wrongs his own soul. And do not take these messages of Allah for a joke, and remember Allah’s favour to you, and what He has revealed to you of the Book and Wisdom for your instruction. Therefore, heed Allah and know that Allah is fully Aware of everything” (2:231). • “And when they reach (the end of) their term, then either live together honourably, or part with them honourably, calling to witness two just members from among yourselves and+ uphold the evidence (as firmly as) before Allah. This is to instruct anyone who believes in Allah and the Last Day. (Remember,) Allah will find a way out for anyone who heeds Him” (65:2). These verses clearly demonstrate that in the event a man considers divorcing his wife, he must go through a three-month timeframe, formally articulating his intention at least twice over the period. However, at the end of this period, he must either retain his wife and live together amicably or terminate his marriage cordially. Given that men divorcing their wives may detest their divorced wives walking away with the gifts they gave them – especially if those were valuable, the Qur’an forbids men from taking back anything from the wife he is divorcing (4:20/21, 101 above) However, to avoid any injustice to a man who may have gifted beyond his capacity to his wife under divorce notice, the Qur’an asks the woman to release a part of what she might have received from her husband if she felt that she was going beyond the limits set by Allah (2:229/ 100 above). 108. A Woman Can Initiate A Divorce Unilaterally (Khula) The underlined injunction (she gives something for her freedom) in 2:229 (100 above) gives a woman the option to take a divorce unilaterally by paying due compensation to her husband, which may include her dower (4:4/ 101 above) as well as part of what she might have received from him as gifts. Such a dissolution of marriage at a wife’s insistence is called Khula. In the absence of any specific example from the Qur’an we quote this example from the Hadith (Sahih al-Bukhari, Book 63, Hadith 197) Narrated Ibn `Abbas: "The wife of Thabit bin Qais came to the Prophet and said, 'O Allah's Messenger! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him).' On that Allah's Messenger said (to her), 'Will you give back the garden which your husband has given you (as Mehr)?' She said, 'Yes.' Then the Prophet said to Thabit, 'O Thabit! Accept your garden, and divorce her once.'" This Hadith highlights the concept of "Khula," where a woman can seek a divorce by returning the dowry to her husband. 109. Remarriage Between Spouses After Irrevocable Divorce The Qur’an does not allow a man to marry his erstwhile wife whom he divorced after the expiry of the three months waiting period, unless she married another man, and the latter divorced her (2:230). • “If he (the husband) divorces her (at the end of the waiting period), she becomes unlawful to him afterwards until she marries another man. If he (her new husband) then divorces her, there is no blame on the (former) couple to reunite - provided they feel that they can keep within the limits set by Allah. These are the limits set by Allah, and He clarifies them to a people who have knowledge” (2:230). This is conceivably to ensure the right of a divorced woman to marry a different spouse. In the absence of the above prohibition, a man could force his divorced wife to remarry him, even after the expiry of the waiting period, or block her from entering into a fresh marriage after the expiry of waiting period nullifying the very object of a divorce – permanent dissolution of a failed marriage and the option of the divorced woman to enter into fresh marriage. To avoid any ambiguity on the matter, the Qur’an further declares (2:232): • “And when you have divorced women (after) they have reached their term, you must not obstruct them from remarrying (literally, marrying fresh spouses) if they have mutually agreed in a fair manner. This is instructed to anyone among you, who believes in Allah and the Last Day. (Remember,) this is more appropriate for you and purer; and Allah knows, yet you do not know” (2.232). 110. Shared Responsibility Of A Divorced Couple In Raising The Child Born From Their Union In a long winded verse, the Qur’an spells out the obligations of the father, his divorced wife and the heir of the father if the child was born posthumously (2:233). The verse is listed below, broken down into paragraphs for easy comprehension of the modern reader who is used to read small clearly stated sentences: • “Mothers shall nurse their children for two whole years if they wish to complete the nursing period. • The father (has to) provide for them, and clothe them reasonably. No soul is to be burdened beyond its capacity. • A mother should not be made to suffer for her child, nor a father for his child, while the heir (is liable) likewise. • If they both wish to wean the child by mutual consent and consultation - there is no blame on them; • so if you wish to give your children out to wet-nurses, there is no blame on you, provided you pay what is reasonably expected from you. • Heed Allah and know that Allah is Observant of what you do” (2:233). In a later passage (65:6-65:7), the Qur’an directs men as follows (broken down into paragraphs without altering the text) towards proper upkeep and maintenance of their divorced wives, especially if they are pregnant. • “Accommodate them (the women in Iddat) in the manner you lodge, according to your circumstances, and do not harass them to reduce them (to straits). • If they are pregnant, meet their expenses until they bring forth their burden; and if they suckle (the baby) for you, give them their due, and consult together honourably. • But if you find it difficult (for her health reason, or she intends to remarry), let another woman nurse (it) on behalf of him (the father) (65:6). • (In all these matters) the rich should spend (according to) his abundance, but the one whose means is limited should spend of what Allah has given him. (Remember,) • Allah does not burden anyone beyond what He has given him. Surely Allah will grant relief after distress” (65:7). 111. Settlement Of Dower If Neither Marriage Is Consummated Nor Dower Fixed The Qur'an directs men to give a reasonable provision to their divorced wives, even if the marriage was not consummated (2:236, 33:49). • “There (will be) no blame on you to divorce women before you have consummated (marriage) with them, or fixed their dower (Faridah), but provide for them: the rich according to his means, and the poor according to his means – a reasonable provision, a binding duty (Haqq), on the doers of good.” (2:236). • --“You who believe, when you marry believing women and divorce them before you have consummated (marriage) with them, you do not have to count (the waiting) period for them. So make provision for them, and part with them in a handsome way”(33:49). 112. Settlement Of Dower If Marriage Is Not Consummated, But Dower Is Fixed The Qur’an states: • “If you divorce them before you have consummated (marriage) with them, but you have fixed their dower (Faridah), then (give them) half of what you have fixed, unless they (the women) forgo it, or the one in whose (Alladhi) hands is the marriage tie forgoes it. To forgo is nearer to heedfulness (Taqwa), and do not forget to be generous between yourselves. (Remember,) Allah is Observant of what you do” (2:237). The pronouncements of the verse may be broken down into the following simple tenets: • If a man initiates a divorce, he has to pay half the dower to the woman, unless she forgoes it. • If a woman is the one who holds the tie of marriage and breaks it from her side, she has to forgo her claim on half the dower that she would have received if the man divorced her. • If a man held the tie of marriage and gives a divorce, he has the option to give full contracted dower (by not retaining half the dower) as a gesture of generosity (Fadl). • Both the partners of a divorce should be generous to each other, and refrain from exploiting one another. 113. Maintenance For A Divorced Woman The Qur’an declares: • “(There shall be) a reasonable maintenance for divorced women - a duty (haqq) binding on the heedful (Muttaqin) (2:241). Thus does Allah clarify His messages to you, that you may use your reason” (2:242). Following the guidance in verses 2:236, 2:237 (111, 112 above), which call for generosity even if the marriage was not consummated, a man must be fair and considerate to the woman he is divorcing after living together as husband and wife for any unspecified period. Fairness, compassion, and justice are at the core values of Islamic teachings on this matter as implicit in the Qur’an’s key verse on man-woman relationship (30:21/90 above). The man must therefore arrange post-divorce maintenance, commensurate to his income, and to the financial need, age, health and circumstances of his spouse. This should be settled amicably between the spouses involving the elders or the family court if that exists unless they want to take the matter to the civil court. Civil litigation is normally a lengthy, expensive and unhealthy rout. The proceedings in a civil case on post-divorce maintenance can at times get complicated because of the porous nature of perceptions, expectations and claims by the respective spouses. Civil litigation can thus create lasting bitterness between the erstwhile couple and their respective families. It can sometimes be unavoidable but should be pursued only after attempting amicable resolution. ". 114. Clarification On The Waiting Period (Iddah) The Qur’an clarifies that the waiting period (Iddah) remains unchanged at three months even for women past their monthly courses, or otherwise having no courses, and lasts until the delivery for pregnant women. • “O Prophet! (Tell your followers that) when you (finally) divorce women, divorce them at (the end of) their waiting period and (correctly) calculate this period, and heed Allah, your Lord. Do not expel them from their homes and nor shall they be made to leave, unless they are found guilty of openly immoral behaviour (Fahishatim Mubaiyinah). These are the limits set by Allah. Whoever exceeds the limits set by Allah, wrongs his own soul. You do not know Allah may subsequently bring about a new situation” (65:1). • “As for those of your wives who are past menstruation - the prescribed waiting period, if you have any doubts, should be three months, and the same (will apply for) those (wives) who have no courses (for medical or any other reason). As for the pregnant (wives), their (prescribed) term will be until they deliver what they are carrying. Thus, Allah makes matters easy for anyone who heeds Him (65:4). This is Allah’s commandment, which He has revealed to you. Anyone who heeds Allah, He will efface his evils from him, and will reward him greatly” (65:5). 115. The Qur’an Forestalls Any Manipulation Of Its Commandments The Qur’anic dictates on divorce as discussed above date from two different periods of its revelation. The passage 2:226-2:242 date from early Medinite period, while the passage 65:1-65:7 from mid Medinite period. The passages, separated chronologically by at least three to four years, complement each other with immaculate consistency and clarity in spelling out a husband’s obligations during a divorce. This Qur'anic repetition is understandably to help avoid (i) any misinterpretation by later generation scholars and (ii) any ambiguity on the subject. In sum, the Qur’an deals with the process of divorce in a balanced and structured manner, so that this most agonizing experience in a woman’s life is faced in a balanced and harmonious manner, and there is no bitterness and ill feelings between the erstwhile spouses. 116. Empowerment Of Widows The Qur'an asks women who have lost their husbands “to wait by themselves (without remarrying) for four months and ten days. When they have reached their term, there is no blame in what they do with themselves honourably…”(2:234). “And there is no blame on suitors either in giving the proposal (of marriage) to such women, or to keep it to themselves. Allah Knows that they will mention (it) to them; but they are not to make any secret promises to them, except in honest and sincere terms, nor resolve on the tie of marriage, until the prescribed term expires…” (2:235). As these laws were evolving, the Qur’an entitles a widow, maintenance for a year without having to leave her deceased husband’s home, but gives her the option to leave earlier of her free will (2:240/ 90 above)). The Qur’an therefore directs the next of kin of a deceased person leaving behind a widow, to refrain from creating any difficulty for her, nor to disinherit her of the objects and gifts she received from her late husband - unless she is found to be openly immoral (Fahishatim Mubaiyina) (4:19). • “You who believe, it is not lawful for you to inherit (anything from your) women (Nisa) forcefully, nor should you put them under any pressure in order to take away some of what you have given them, unless they are found to be openly immoral. So, live with them honourably. (Remember,) if you hate them, it may be that you hate a thing in which Allah has placed profound goodness” (4:19). The nuanced language of this verse renders it fully applicable both for (a) the widow of a kinsman as some scholars have interpreted and (b) the wife of a person. Thus the kinsmen of a deceased man are asked not to treat the widow of their deceased kin or her wealth as their inheritance, while a husband is barred from putting any pressure on his wife, whether he is living with her or divorcing her, to make an inheritance in his favor such as by asking or retaining a part of dower, asking a share in her personal property or income, etc. as is commonplace in day to day life in many Muslim communities. It is also notable that by addressing the verse to menfolk the Qur’an is not empowering the men to decide on behalf of the women but ensuring that its directives are put into effect by those who give decision on community matters: men in the context of the revelation and until very recent times, and in many societies. The Qur’anic timeframe of one year is obviously applicable for women who have no issue from the marriage, and would like to get remarried or live as an independent person. A time framing was an historical necessity to avoid the next of kin of a deceased man to retain the widow of his next of kin in their household indefinitely, against her will (4:19 above), and can be relevant in appropriate cases even today. Also Read (Previous Parts): The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Seven The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Eight The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Nine ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URl: https://www.newageislam.com/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-ten/d/135424 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

The Quran as Waseela: A Self-Sufficient Guide to Allah

By Naseer Ahmed, New Age Islam 5 May 2025 Editor’s Note In this thought-provoking essay, The Quran as Waseela: A Self-Sufficient Guide to Allah, Naseer Ahmed challenges long-held assumptions about the role of intermediaries in spiritual life. Drawing upon Quranic verses and Islamic principles, he presents a compelling case for direct engagement with the Quran — unaided by saints, scholars, or spiritual guides—as the truest means of seeking nearness to Allah. At a time when many Muslims are rediscovering the importance of personal accountability and intellectual honesty in faith, this article offers a timely reminder: Islam's core strength lies not in hierarchy or inherited authority, but in the accessibility of divine guidance to all who approach it with sincerity and taqwa. This piece is sure to spark reflection and healthy debate, and we invite readers to engage with its ideas in the same spirit of open inquiry that the Quran itself commands. Abstract This article argues that the perfect way to approach Allah is directly through the Quran. Using any other intermediary is to reject the Quran in favour of something imperfect. Doing so denies us the Quran’s ability to speak directly to our minds and hearts and reveal its secrets. The Quran can become a fresh revelation to us only if we approach it with openness and heedfulness (Taqwa). It has the power to provide all the answers we need, provided we trust it and treat it with the respect it deserves. Admitting intermediaries into this relationship beyond the basic teaching destroys the trust that the Quran demands and deserves. 1. The Quran as Direct Access to Allah Some critics suggest that those who do not believe in Waseela — understood as reliance on spiritual intermediaries — are arrogant or delusional. But my belief is grounded in the Quran's own guidance: the Quran itself is the Waseela — the means to reach Allah. To suggest that the Kitabum Mubeen (Clear Book) needs an external Waseela is a contradiction and a rejection of its claims. No wonder the Quran remains closed and unclear to such people. In Islam, nearness to Allah is based solely on Taqwa (heedfulness or God-consciousness), not on intercession by any spiritual authority. Islam broke the chains of priesthood, mysticism, and hierarchy. There are no priests, no sacraments, and no intermediaries. All humans stand equally before Allah. To restore intermediaries in the name of Waseela is to regress into a system Islam came to abolish. 2. Refuting Intermediary Waseela with Quranic Evidence The major flaw in traditional and Sufi methodology lies in the insistence that religious knowledge and nearness to Allah require a spiritual guide or Murshid. This belief creates a closed loop in which errors are preserved rather than corrected, passed down through generations without scrutiny. Instead of seeking direct understanding from the Quran, its message is obscured under layers of inherited, unexamined interpretations. Though rich in spiritual insight, Sufi scholarship has often contributed to layering Islamic theology with mythic elements not directly grounded in the Quran. Consider the following verses: • (40:15): "He sends the Spirit by His command to any of His servants He wills, to warn of the Day of Meeting." • (16:2): "He sends down the angels with the inspiration of His command to those of His servants He chooses." This inspiration is direct — there is no Waseela of a spiritual guide here. A commonly cited verse is: • (5:35): "O you who believe! Fear Allah and seek the Waseela to Him and strive hard in His cause that you may succeed." Here, Waseela clearly refers to obedience and good deeds — Taqwa, striving in Allah's cause — not a person. This interpretation is confirmed by: • (17:56-57): "Say: Call those besides Him whom you fancy; they have no power to remove your difficulties or to change them. Those whom they call upon do themselves seek the Waseela to their Lord..." Even those nearest to Allah seek Waseela directly from Him — not through intermediaries. Thus, the concept of reaching Allah via any human intermediary is not just un-Islamic, it is anti-Quranic. It is not that the concept of the Quran as a Waseela is foreign to the Sufis. They say that the recitation of Surah 67 Al-Mulk, will intercede against punishment in the grave. So, why not the Quran as an intercessor on the Day of Judgment? That can happen only when we sincerely follow it by constantly refining our understanding through our efforts. 3. The Pitfalls of Taqlid and Spiritual Hierarchy The relationship between Waseela, Taqlid (blind imitation), and Ijazat (permission) reveals how these concepts work together to suppress fresh insights and an individual’s spiritual progress. A disciple (Mureed) can go only as far as his spiritual guide (murshid) permits. Eastern traditions glorify the guru, discouraging challenge to inherited knowledge. In contrast, the Western academic tradition encourages students to question and improve upon their teachers, fostering continual progress. Islam does not chain truth to any individual. The Quran invites everyone to contemplate and reason. Allah’s guidance is available to all. My own methodology — “A Quran-Alone Methodology for Muhkamat Verses, and Science-Alone for the Mutashabihat” — demonstrates that new insights emerge when we return to the Quran directly, without the shackles of Taqlid, or reliance on any guru or permission. To manage the affairs of the Muslim community today, we need the Ijma (consensus) of enlightened minds of the present, not an uncritical acceptance of the Ijma of past scholars whose circumstances, challenges, and knowledge base were different. True Ijma is dynamic, not fossilised. Islam is not a religion of stagnation but of constant renewal through ijtihad — fresh reasoning rooted in the Quran and guided by Taqwa. 4. Blind Imitation: A Quranic Critique Those who blindly follow the opinions of their predecessors behave no differently from the disbelievers condemned in the Quran: • (26:74): "They said: 'Nay, but we found our fathers doing thus (what we do).'" • (31:21): "When they are told to follow the (Revelation) that Allah has sent down, they say: 'Nay, we shall follow the ways that we found our fathers (following).' What! even if it is Satan beckoning them to the Penalty of the (Blazing) Fire?" • (43:22): "Nay! they say: 'We found our fathers following a certain religion, and we do guide ourselves by their footsteps.'" The Quran speaks of those who do not use their intellect and behave like animals — deaf, dumb, and blind to all reason: • (41:44): "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" • (8:22): "For the worst of beasts in the sight of Allah are the deaf and the dumb — those who understand not." These descriptions apply equally to those believers who shut themselves off from new insights and follow the errors of the past imams. 5. Conclusion: Reclaiming the Quran as Our Waseela Let us reclaim the Quran as our only true Waseela, as Allah intended — a guide speaking directly to our minds and hearts. In doing so, we revive the spirit of Islam: direct, unmediated, and alive. By trusting the Quran alone, we restore a relationship with Allah that is rooted in personal responsibility, contemplation, and sincerity. This is the Islam that liberates, enlightens, and unites. ---- A frequent contributor to NewAgeIslam.com, Naseer Ahmed is an Engineering graduate from IIT Kanpur and is an independent IT consultant after having served in both the Public and Private sector in responsible positions for over three decades. He has spent years studying Quran in-depth and made seminal contributions to its interpretation. URL: https://www.newageislam.com/debating-islam/quran-waseela-sufficient-guide-allah/d/135427 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

Fatima al-Fihriya: The Pioneering Scholar Who Shaped Centuries of Learning

By Afroz Khan, New Age Islam 5 May 2025 Fatima Al-Fihriya Founded Al-Qarawiyyin, The World’s Oldest University (859 CE), Championing Inclusive Education. Her Legacy Highlights Islam’s Support For Women’s Empowerment, Fostering Scholars Across Disciplines And Inspiring Global Recognition For Bridging Knowledge And Equality Main Points: 1. Fatima al-Fihriya established the world’s oldest continuously operating university (859 CE) in Fez, Morocco. 2. Used inherited wealth to create an educational institution, rejecting personal luxury. 3. Al-Qarawiyyin taught religion, Arabic, mathematics, and sciences, attracting scholars globally. 4. Produced luminaries like Ibn Khaldun, Ibn Rushd, and Maimonides, shaping intellectual history. 5. Debunked myths about Islam restricting women’s education; promoted universal access to learning. ------ Image representation courtesy: MPAC.org ------ In the 9th century, amidst the bustling intellectual landscape of North Africa, Fatima al-Fihriya emerged as a visionary whose legacy would transcend time. Born in 800 CE in Kairouan (modern-day Tunisia), Fatima belonged to a family of prosperous merchants. Her father, Muhammad Bannu Abdullah al-Fihri, relocated the family to Fez, Morocco, where his success in trade laid the groundwork for Fatima’s future endeavours. Following the deaths of her father and husband, she inherited considerable wealth, but rather than indulging in luxury, she channelled her resources into a monumental project: the founding of Al-Qarawiyyin University in 859 CE. Established during the holy month of Ramadan, the institution began as a mosque but quickly evolved into a beacon of knowledge, recognized today by UNESCO and the Guinness World Records as the oldest continuously operating university in the world. Al-Qarawiyyin’s curriculum was revolutionary for its era, blending religious studies with secular disciplines such as mathematics, astronomy, and medicine. By the 10th century, it had become a magnet for scholars across the Islamic world and beyond, attracting minds like the historian Ibn Khaldun, whose works laid the foundation for modern sociology; the philosopher-physician Ibn Rushd (Averroes), who bridged Islamic and Western thought; and Moses ibn Maimon (Maimonides), the Jewish polymath whose medical and philosophical treatises remain influential. The university also nurtured ground-breaking women, including Aisha al-Mannubiyya, a mystic revered across North Africa, and Umm al-Darda, a scholar who advised caliphs and taught in mosques. Fatima’s leadership extended beyond architecture and administration. She personally mentored students, offering both academic guidance and financial support, earning her the affectionate title “Mother of the Children” (Umm al-Banine). Her vision, “Education is for everyone”, was radical in an age when access to learning was often restricted by gender or social class. Al-Qarawiyyin admitted students from diverse backgrounds, including women, challenging misconceptions about Islam’s stance on female education. Fatima’s life became a testament to the idea that Muslim women could not only pursue knowledge but also shape institutions that democratized it. Centuries later, her legacy continues to inspire. In 2017, Tunisia inaugurated the Fatima al-Fihri Award, honouring those advancing women’s education and empowerment. Scholarships bearing her name support students across Europe and North Africa, while in Fez, she is venerated as a saint. Her story, preserved in the medieval chronicle Rawd al-Qirtas by Ibn Abi Zar, serves as a reminder of education’s transformative power. The closing lines of a poem dedicated to her spirit capture her enduring message: “Jhatak Ke Apne Paron Ko, Chal Ud Chale Aasmaan Mein, Ki Tujhe Pankh Diye Hain Mere Rabb Ne Udaan Hi Ke Vaaste.” “Shake off your wings and soar into the sky, For my Lord has given you wings meant to fly.” Fatima al-Fihriya’s life embodies the timeless truth that knowledge, when made accessible and inclusive, can uplift civilizations. Her story resonates powerfully today, urging us to break barriers and ensure education remains a universal right, not a privilege. ------ 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/fatima-al-fihriya-scholar-learning/d/135428 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

Santhara Death Of A 3-Yr-Old Child Is A Murder!

By Sumit Paul, New Age Islam 5 May 2025 A three-year-old girl suffering from brain tumour died after her parents initiated her into the Jain religious practice of fasting unto death as advised by a spiritual leader in Madhya Pradesh's Indore. Viyana, the only child of IT professionals Piyush and Varsha Jain, was diagnosed with a brain tumour in December 2024. The incident surfaced recently after it was recorded in the Golden Book of World Records. ------ The girl, Viyana Jain, who was their only child, breathed her last on March 21, her parents said. Santhara, also known as Sallekhana, is a Jain ritual of voluntarily fasting unto death. As per this practice, a person gradually reduces his or her intake of food and water until death as a means of achieving spiritual purification and detachment from the world. According to her parents, the Golden Book of World Records has taken note and issued a certificate in the name of Viyana for being "the youngest person in the world to vow the Jain ritual Santhara". Her parents, who work as Information Technology (IT) professionals, say that they decided to make their daughter take the Santhara vow after being advised by a Jain muni (monk). Sallekhana means to properly 'thin out', 'scour out', or 'slender' the passions and the body through gradually abstaining from food and drink. Sallekhana is divided into two components: Kashaya Sallekhana (slendering of passions) or Abhayantra Sallekhana (internal slendering) and kaya Sallekhana (slendering the body) or Bahya Sallekhana (external slendering). It is described as "facing death voluntarily through fasting". According to Jain texts, sallekhana leads to ahimsa (non-violence or non-injury), as a person observing sallekhana subjugates the passions, which are the root cause of himsa (injury or violence). But it must be mentioned that the pristine Jainism that came into being 2,600 years ago, had no concept of Santhara or Ritualistic suicide (Hara-Kiri). It appeared approximately 2,000 years ago in Chedasutras (6)- Focus on the conduct and repentance of monks and nuns and in Digambara texts, viz, Shatkhandgama / Kasayaprabhrita. Till the 9th-century CE, Santhara was restricted only to the monks and Jain ascetics and not to the householders: Praan Haccha Sadham Nincha Avajjhayam. Householders began to take the vow of Santhara only a millennium ago. Moreover, Santhara couldn't be imposed on a person by someone else. Those who took the vow of Santhara, had to take it of their own accord. No person below the age of 16 could take a vow of Santhara however ill he or she may have been. But here in this case, what does a 3-yr-old terminally ill child understand about the implications of a ritualistic suicide? The child cannot even make a decision. Her publicity-hungry parents and Jain Samaj gave the child Santhara and killed her. Agreed, she was destined to die, her parents expedited her end in order to create a world record of a 3-year-old child's Santhara death. Parents of the ill-fated are shamelessly displaying a certificate recognising their three-year-old daughter as a world record holder for undertaking 'Santhara', issued by the Golden Book of World Records, in Indore. To these heartless parents, a world record is far more important than the death of their offspring. They (Parents) must be held for this culpable homicide. The readers may be aware that the debate over Santhara in legal and religious circles intensified in 2015 when the Rajasthan High Court declared the practice a punishable offence under sections 306 (abetment to suicide) and 309 (attempt to suicide) of the Indian Penal Code. However, the apex court, while hearing petitions filed by various religious bodies of the Jain community, stayed the Rajasthan High Court order. That the parents are cashing in on their child's death for a proverbial 15-minute Warholian fame is not just shocking, it's disgusting and reprehensible. Jains are the most ritualistic people. Their so-called 'religion' is not a separate or independent faith. It's just a tributary of Hinduism. Ironically, Jainism (and also Buddhism) emerged because extreme superstitions, shibboleths and obscurantism engulfed Vedic Hinduism. Both Mahavir and Buddha were against the hardcore religiosity. What an irony! Today, the followers of Jainism are the most superstitious people indulging in a series of ritualistic mumbo-jumbo. Jain Munis (sadhus and Sadhvis) of both the sects of Jainism are the biggest criminals who misguide their followers. They're all escapists and wastrels. Some of them will roam naked (belonging to Digambar Sect), creating a social and visual nuisance to the people around. They must be behind bars till they breathe their last. Most of the Jains follow Hindu rituals and worship the gods and goddesses of Hinduism. There's nothing wrong with that because Jainism is just an offshoot of Hinduism. Problem arises when Jains add their Jain rituals to already existing religious superstitions of Hindus. So, Jain ideology is nothing but a huge corpus of obscure religious practices. ---- 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/santhara-death-child-murder/d/135429 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

AMU Riding Clubs’ 41 Bighas Of Land Taken Over By Aligarh Nagar Nigam

By Syed Ali Mujtaba, New Age Islam 5 May 2025 The Municipal Corporation of Aligarh has taken over the land of Aligarh Muslim University's riding club. The valuable land behind the V.M Hall is currently being occupied by the Aligarh Nagar Nigam. Authorities at the Aligarh Muslim University are considering legal action after the Aligarh Nagar Nigam took over 41 Bighas of prime land currently under the university's Riding Club, claiming the land belonged to the Municipal Corporation. The estimated market value of the disputed land exceeds Rs 126 crore. In a swift operation on May 30, 2025, Aligarh Nagar Nigam officials asserted ownership of the land and accused the Aligarh Muslim University of "illegally occupying" the property. AMU's chief spokesperson, Vibha Sharma, said the university promptly issued an official statement following Nagar Nigam’s action. "AMU acquired the land more than 80 years ago under the Land Acquisition Act of 1894 through a government order. The university maintained continuous possession of the land for the past eight decades," Sharma said. “The Nagar Nigam did not serve any formal notice to the University before the takeover. We are taking all necessary legal steps to re-establish AMU's rightful ownership of the land," Sharma said. The Nagar Nigam's action has sparked outrage across the AMU community. "This land was not under the jurisdiction of the Aligarh municipality. AMU acquired it in the early 1940s”, said one old Alig. AMU, since its inception, has had a rich tradition of sports. Riding well-established Indian sports was incorporated in the residential life of the MAO college. Horse Riding became popular in the M.A.O College because it was not only a favorite pastime of students, many of whom came from aristocratic families, but also because administrative authorities of the colleges would take rounds on horseback. The foundation of the M.U. Riding Club was laid by Nawab Mohd. Ismail Khan Sherwani, when he presented four horses. Among others who were gifted in the initial days were the Nawab of Chattari, Nawab Faiyyaz Ali Khan of Pahasu, and the Estate of Bhikampur. Mr. J.H. Toe, Sir Ross Masood, Janab Agha Khan, and Nawab Muzammil-ullah Khan also helped the riding club financially. The Aligarh Muslim University Riding Club became a distinct feature of the pride and glory of the University. The Army's discipline and the rich traditions of the Riding Club are well known. The special powers of the Captain of the club, in all matters of discipline and proper functioning, have always been upheld. ----- Syed Ali Mujtaba is a journalist. He studied at AMU from 1978 to 1984, taking undergraduate and postgraduate degrees. URL: https://www.newageislam.com/current-affairs/amu-riding-clubs-nagar-nigam/d/135425 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Syed Shah Abul Hussain Ahmad Noori Marharvi: The 19th-Century Sufi Sage Who Bridged Sharia and Mysticism in Colonial India

By Sahil Razvi, New Age Islam 5 May 2025 A 19th-century Indian Sufi scholar, Hazrat Noori emphasized Sunni orthodoxy and Sufi spirituality. Orphaned early, he mastered Islamic sciences under his grandfather, authored key theological works, and mentored luminaries like Imam Ahmed Raza Khan. His dargah in Marehra Sharif remains a revered spiritual site Main Points: 1. Born in 1839 in Marehra Sharif, Uttar Pradesh, into a revered Sufi family; orphaned early and raised by his grandfather, a Qadiri spiritual leader. 2. Mastered Islamic sciences and ascetic practices (18 years of fasting, meditation) under his grandfather’s guidance. 3. Advocated Sunni orthodoxy, blending Sharia and Tariqa, while opposing heterodox movements like Nicheriyat. 4. Authored seminal works on Sufism, theology, and ethics, including Siraj al-Awarif and Dalil al-Yaqeen. 5. Mentored Imam Ahmed Raza Khan Barelvi; his dargah in Marehra remains a pilgrimage site, symbolizing his spiritual and scholarly legacy. ------ Hazrat Syed Shah Abul Hussain Ahmad Noori Marharvi, reverently known as Miyan Sahab and honoured with the title Khatim-e-Akabir-e-Hind (Seal of the Great Ones of India), was born on 27 December 1839 (27 Shawwal al-Mukarram, 1255 Hijri) in Marehra Sharif, Etah district, Uttar Pradesh, India. His birth heralded the continuation of a spiritually illustrious lineage rooted in the Hussaini-Zaidi branch of the Bilgrami Sadat, a family renowned for its contributions to Islamic scholarship and Sufism. His given name, Syed Abul Hussain Ahmad Noori, reflected his noble heritage, though he was historically recorded as Mazhar Ali. Orphaned at the tender age of two and a half, he was raised under the guardianship of his grandfather, Hazrat Syed Shah Aale Rasool Ahmad Marharvi (d. 1866), a towering figure in the Qadiri Sufi tradition. This early immersion in a spiritually charged environment shaped his intellectual and moral foundation. The family’s legacy in Marehra Sharif began in 1217 CE (614 Hijri) when their ancestor, Syed Shah Abdul Jalil Bilgrami, migrated to the region under royal patronage, establishing it as a hub of Islamic learning and piety. Contemporary accounts describe Hazrat Noori as possessing a dignified presence. He had a wheatish complexion, a broad forehead, and a tall stature that commanded respect. His eyes, large and luminous, were framed by long lashes, often described as radiating spiritual intensity. Despite his austere lifestyle, he dressed simply yet elegantly, favouring white robes and a coloured turban. His demeanour blended humility with authority, and his habitual smile endeared him to all who encountered him. His education began with Quranic recitation under the guidance of his grandfather, who also initiated him into mystical practices. By age seven, he was immersed in rigorous ascetic disciplines, including fasting, night vigils (Tahajjud), and prolonged periods of seclusion (Khalwat). He mastered Persian, Arabic, jurisprudence (Fiqh), Quranic exegesis (Tafsir), Hadith, logic (Mantiq), and metaphysics under the tutelage of eminent scholars such as Hafiz Abdul Karim Punjabi, Maulvi Fazlullah Jalesari, Maulana Nur Ahmad Usmani Badayuni, and Hakim Muhammad Saeed Marharvi. His intellectual prowess earned him recognition as a polymath, fluent in both exoteric and esoteric sciences. Under his grandfather’s mentorship, he underwent rigorous spiritual training in the Qadiri-Razvi order. By his late teens, he had completed 18 years of ascetic practices, including zikr-e-jalali (invocations emphasizing Divine Majesty) and zikr-e-jamali (invocations focusing on Divine Beauty). His mastery of these practices led to his recognition as one of the Saba Kutub (Seven Spiritual Poles) of his era, a prophecy foretold by saints like Hazrat Bu Ali Shah Qalandar. Hazrat Noori’s teachings emphasized strict adherence to Sunni orthodoxy, the purification of the soul (tazkiyah-e-nafs), and the harmony of Sharia (Islamic law) and Tariqa (Sufi path). He vehemently opposed heterodox movements such as Tafziliyat (sectarian extremists), advocating instead for a balanced spirituality rooted in Quranic principles. His literary works, including ‘Siraj al-Awarif fil Wasaya wal Ma’arif’ and ‘Dalil al-Yaqeen’, remain foundational texts for seekers of mystical knowledge. Numerous accounts attest to his spiritual stature. A physician, Dr. Nasir Khan Marharvi, recounted being rescued from bandits through Hazrat Noori’s intercession, while disciples like Munshi Abdul Ghaffar spoke of his preternatural ability to resolve legal disputes. His grandfather had prophesied his role as a Kutb (spiritual axis), a claim validated by his ability to intercede in worldly and metaphysical realms. Though he had no biological children, his spiritual progeny included luminaries such as Imam Ahmed Raza Khan Barelvi (Mujaddid-e-Azam), whom he mentored and granted ijazat (authorization) in the Qadri-Razvi order. He also foretold the birth of Mufti-e-Azam Hind Mustafa Raza Khan, whom he spiritually nurtured from infancy. His disciples, including Maulana Shah Abdul Qadir Badayuni and Hakim Muhammad Abd al-Qayyum, propagated his teachings across South Asia, ensuring the continuity of his intellectual and spiritual legacy. Hazrat Noori passed away on 31 August 1906 (11 Rajab al-Murajjab, 1324 Hijri) and was laid to rest in the Dargah-e-Barkatiya complex in Marehra Sharif, Etah district, Uttar Pradesh, India. His urs (death anniversary) is observed annually, drawing devotees who seek blessings and spiritual solace. References: 1. Sayyidi Aala Hazrat the Qaadiri Gem Volume 1 By Muhammad Afthab Cassim al-Qaadiri Razvi Noori 2. Tazkirah-e Mashaikh-e Qadriya Barkatiya Razviya by Abdul Mujtaba Rizvi 3. https://alahazrat.net/personalities/hazrat-shah-abul-hussain-noori-miyan/ 4. Shah Abul Hussain Ahmed e Noori / شاہ ابوالحسین احمد نوری By Raza Academy, Mumbai 5. http://www.ahlesunnat.net/media-library/downloads/regularupdates/abulhussain.htm 6. https://www.myislamicinfo.in/2020/05/hazrat-sayyed-abul-husain-ahmad-e-noori.html URL: https://www.newageislam.com/islamic-personalities/hazrat-noori-marharvi-sufi-sage-sharia-mysticism/d/135430 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

Shams-e-Marehra Huzur Achche Miyan of Uttar Pradesh: The Radiant Sun of the Barkaati Sufi Order

By Syed Amjad Hussain, New Age Islam 5 May 2025 Hazrat Syed Shah Aal-e-Ahmad Barkaati, known as Huzur Achche Miyan, was a radiant Sufi leader of the Barkaatiyya–Qadiriyya order, revered for his spiritual depth, healing, and unwavering devotion. Main Points: 1. Huzur Achche Miyan was born in 1160 Hijri in Marehra Sharif, Uttar Pradesh. 2. He inherited spiritual leadership and received khilafat from his father. 3. Deeply devoted to Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, who guided countless seekers. 4. Esteemed scholars revered his understanding of complex Sufi concepts. 5. He was also a known healer and hakim. ------- Introduction Hazrat Syed Shah Aal-e-Ahmad Barkaati, also famously referred to as Huzur Achche Miyan and spiritually addressed as Shams-e-Marehra (The Sun of Marehra), was a giant figure in the Barkaatiyya Sufi tradition. Adored as Sultan al-Mashaikh al-Jahan (King of the Mystics of the World) and Naib-e-Mutlaq of Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, he was centrally placed in the Qadiriyya Barkati spiritual chain. Birth He was born on 28th Ramadan, 1160 Hijri (4 October 1747), in Marehra Sharif to Hazrat Syed Hamzah Aini Marehrawi. Before his birth, his great-grandfather, Hazrat Syed Shah Barkatullah Marehrawi, had predicted the arrival of a blessed soul and left a special khirqa (robe) with his grandmother. At his Bismillah ceremony, this robe was presented to him, fulfilling the prophecy. Spiritual Influence Hazrat Syed Shah Aal-e-Ahmad Barkaati’s spiritual presence illuminated not only India but was felt across the Arab world and Persia. As the spiritual pole of his era and the outward deputy of Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, he led innumerable seekers to the right path. His influence spiritually brought life and glory and made the name Barkaati one radiating with the light of the Qadiriyya order. Education and Training He received religious and spiritual education from his father and gained medical knowledge under the guidance of Hakim, Hazrat Nasrullah Marehrawi. His Tarbiyat was personally overseen by Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani, and he received bay'ah and khilafat from his father. Spiritual Leadership Upon his father’s passing, he became the Sajjada Nasheen of the Barkaatiyya Khanqah and the Sufi order and served as its spiritual head for around 37 years. His era was marked by immense spiritual enlightenment. With one glance, he was able to bestow guidance and inner illumination to lost souls. Relationship with Ghaus-e-Azam His unwavering devotion to Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani shaped his entire life. In his final will, he stressed unflinching loyalty to Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani as the key to success in both worlds. Notable Incident A well-known episode involves Hazrat Shah Ainul Haq Abdul Majeed Qadri Badayuni, who initially rejected Huzur Achche Miyan but was guided by a dream from Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani himself to seek bay'ah. Humbled, he returned, became his murid, and earned a title of Ahabbul Khulafaa (Most Beloved of Succesors). Reverence Among Modern Scholars Even eminent thinkers such as Hazrat Shah Abdul Aziz Muhaddith Dehlavi, Hazrat Qazi Sanaullah Panipati, and Hazrat Mullah Ali Usmani acknowledged his spiritual grandeur. Hazrat Shah Abdul Aziz once sent a seeker to him, saying only a man of marif'ah like Huzur Achche Miyan could explain complex Sufi doctrines like Wahdat-ul-Wujood. Healing and Hikmat In addition to spiritual guidance, he was a celebrated hakim (physician). It is said he could cure ailments with simple herbs or even water. A memorable incident involves Hazrat Maulvi Mujahid-uddin Zakir Badauni’s father, whose eye pain vanished after washing with water from Huzur’s suraahi on his instruction. Legacy and Conclusion Hazrat Achche Miyan left behind a profound legacy of spiritual mentoring, healing, wisdom, and steadfast allegiance to Ghaus-e-Azam Hazrat Shaykh Abdul Qadir Jilani. His spiritual radiance continues to glow in the Barkaati Sufi order, and his title Shams-e-Marahra remains ever apt—the sun whose rays still illuminate hearts across generations. ------ Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is the author of 'Bihar Aur Sufivad', a research book based on the history of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/marehra-huzur-achche-miyan-radiant-barkaati-sufi/d/135426 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

AMU Riding Clubs’ 41 Bighas Of Land Taken Over By Aligarh Nagar Nigam

By Syed Ali Mujtaba, New Age Islam 5 May 2025 The Municipal Corporation of Aligarh has taken over the land of Aligarh Muslim University's riding club. The valuable land behind the V.M Hall is currently being occupied by the Aligarh Nagar Nigam. Authorities at the Aligarh Muslim University are considering legal action after the Aligarh Nagar Nigam took over 41 Bighas of prime land currently under the university's Riding Club, claiming the land belonged to the Municipal Corporation. The estimated market value of the disputed land exceeds Rs 126 crore. In a swift operation on May 30, 2025, Aligarh Nagar Nigam officials asserted ownership of the land and accused the Aligarh Muslim University of "illegally occupying" the property. AMU's chief spokesperson, Vibha Sharma, said the university promptly issued an official statement following Nagar Nigam’s action. "AMU acquired the land more than 80 years ago under the Land Acquisition Act of 1894 through a government order. The university maintained continuous possession of the land for the past eight decades," Sharma said. “The Nagar Nigam did not serve any formal notice to the University before the takeover. We are taking all necessary legal steps to re-establish AMU's rightful ownership of the land," Sharma said. The Nagar Nigam's action has sparked outrage across the AMU community. "This land was not under the jurisdiction of the Aligarh municipality. AMU acquired it in the early 1940s”, said one old Alig. AMU, since its inception, has had a rich tradition of sports. Riding well-established Indian sports was incorporated in the residential life of the MAO college. Horse Riding became popular in the M.A.O College because it was not only a favorite pastime of students, many of whom came from aristocratic families, but also because administrative authorities of the colleges would take rounds on horseback. The foundation of the M.U. Riding Club was laid by Nawab Mohd. Ismail Khan Sherwani, when he presented four horses. Among others who were gifted in the initial days were the Nawab of Chattari, Nawab Faiyyaz Ali Khan of Pahasu, and the Estate of Bhikampur. Mr. J.H. Toe, Sir Ross Masood, Janab Agha Khan, and Nawab Muzammil-ullah Khan also helped the riding club financially. The Aligarh Muslim University Riding Club became a distinct feature of the pride and glory of the University. The Army's discipline and the rich traditions of the Riding Club are well known. The special powers of the Captain of the club, in all matters of discipline and proper functioning, have always been upheld. ----- Syed Ali Mujtaba is a journalist. He studied at AMU from 1978 to 1984, taking undergraduate and postgraduate degrees. URL: https://www.newageislam.com/current-affairs/amu-riding-clubs-nagar-nigam/d/135425 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 Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Ten

By Muhammad Yunus, New Age Islam (Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009) 4 May 2025 Section-10. Qur’anic Laws On Divorce 106. Phased Execution Of Divorce In the immediate context of the revelation, the Qur’an abolishes the pre-Islamic custom that permitted a man to abandon his wife indefinitely by an oath, but retain her in wedlock, thus preventing her remarriage or freedom. In its first phase on the law on divorce, it declares (2:226): • “Those who vow (to abstain) from their wives must wait for four months. Meanwhile if they go back, (remember,) Allah is Most Forgiving and Merciful” (2:226). However, if they decide on a divorce, (let them remember that) Allah is All-Knowing and Aware” (2:227). The Qur’an then goes on to say: • “Divorce (is pronounced) over two stages (initial and final). Thereafter live together (with your mates) honourably, or part with them honourably. It is not lawful for you (men) to take anything back from what you have given them, except when both (the partners) fear that they would be unable to keep within the limits set by Allah. And if you do indeed fear that they would be unable to keep within the limits set by Allah, there is no blame on either of them if she gives up (something to her husband) for her freedom. These are the limits set by Allah; do not exceed them - for any who exceed the limits set by Allah, it is they who are unjust” (2:229). {Earlier partly listed under 100 above] 107. Three Months Waiting Period For Woman Under Notice Of Divorce The Qur’an asks women under notice of divorce to wait for three months, understandably to establishing pregnancy if any; and reminds the men of their obligation to take them back if they are found pregnant (2:228). • “Divorced women shall wait by themselves for three monthly periods, for it is not lawful for them, if they believe in Allah and the Last Day, to conceal what Allah has created in their wombs. (During this period,) their husbands will be bound (Ahaqqu) to take them back if they want reconciliation, while they (the women) have similar honourable (obligations) as them (men); but men have (a higher) degree (of obligation) towards them. (Remember,) Allah is Almighty, Wise” (2:228). The foregoing consecutive verses (2:228, 2:229/100 above) indicate a timeframe of three monthly periods (Iddat) for a divorce to take effect. Thus the Qur’an brought about a reduction in the pre-divorce separation period from indefinite in pre-Islamic Arabia, to four months for a divorce by an oath (2:227 above), and then to three months in its final ordinance. The Qur’an further clarifies this in the verses 2:231 and 65:2, which also instruct men to terminate the marriage, if they must, in a decent way. • “And if you divorce women, and they reach (the end of) their term, then either live together honourably, or part with them honourably, but do not keep them to injure them, (or) to exceed limits. Anyone who does that merely wrongs his own soul. And do not take these messages of Allah for a joke, and remember Allah’s favour to you, and what He has revealed to you of the Book and Wisdom for your instruction. Therefore, heed Allah and know that Allah is fully Aware of everything” (2:231). • “And when they reach (the end of) their term, then either live together honourably, or part with them honourably, calling to witness two just members from among yourselves and+ uphold the evidence (as firmly as) before Allah. This is to instruct anyone who believes in Allah and the Last Day. (Remember,) Allah will find a way out for anyone who heeds Him” (65:2). These verses clearly demonstrate that in the event a man considers divorcing his wife, he must go through a three-month timeframe, formally articulating his intention at least twice over the period. However, at the end of this period, he must either retain his wife and live together amicably or terminate his marriage cordially. Given that men divorcing their wives may detest their divorced wives walking away with the gifts they gave them – especially if those were valuable, the Qur’an forbids men from taking back anything from the wife he is divorcing (4:20/21, 101 above) However, to avoid any injustice to a man who may have gifted beyond his capacity to his wife under divorce notice, the Qur’an asks the woman to release a part of what she might have received from her husband if she felt that she was going beyond the limits set by Allah (2:229/ 100 above). 108. A Woman Can Initiate A Divorce Unilaterally (Khula) The underlined injunction (she gives something for her freedom) in 2:229 (100 above) gives a woman the option to take a divorce unilaterally by paying due compensation to her husband, which may include her dower (4:4/ 101 above) as well as part of what she might have received from him as gifts. Such a dissolution of marriage at a wife’s insistence is called Khula. In the absence of any specific example from the Qur’an we quote this example from the Hadith (Sahih al-Bukhari, Book 63, Hadith 197) Narrated Ibn `Abbas: "The wife of Thabit bin Qais came to the Prophet and said, 'O Allah's Messenger! I do not blame Thabit for defects in his character or his religion, but I, being a Muslim, dislike to behave in un-Islamic manner (if I remain with him).' On that Allah's Messenger said (to her), 'Will you give back the garden which your husband has given you (as Mehr)?' She said, 'Yes.' Then the Prophet said to Thabit, 'O Thabit! Accept your garden, and divorce her once.'" This Hadith highlights the concept of "Khula," where a woman can seek a divorce by returning the dowry to her husband. 109. Remarriage Between Spouses After Irrevocable Divorce The Qur’an does not allow a man to marry his erstwhile wife whom he divorced after the expiry of the three months waiting period, unless she married another man, and the latter divorced her (2:230). • “If he (the husband) divorces her (at the end of the waiting period), she becomes unlawful to him afterwards until she marries another man. If he (her new husband) then divorces her, there is no blame on the (former) couple to reunite - provided they feel that they can keep within the limits set by Allah. These are the limits set by Allah, and He clarifies them to a people who have knowledge” (2:230). This is conceivably to ensure the right of a divorced woman to marry a different spouse. In the absence of the above prohibition, a man could force his divorced wife to remarry him, even after the expiry of the waiting period, or block her from entering into a fresh marriage after the expiry of waiting period nullifying the very object of a divorce – permanent dissolution of a failed marriage and the option of the divorced woman to enter into fresh marriage. To avoid any ambiguity on the matter, the Qur’an further declares (2:232): • “And when you have divorced women (after) they have reached their term, you must not obstruct them from remarrying (literally, marrying fresh spouses) if they have mutually agreed in a fair manner. This is instructed to anyone among you, who believes in Allah and the Last Day. (Remember,) this is more appropriate for you and purer; and Allah knows, yet you do not know” (2.232). 110. Shared Responsibility Of A Divorced Couple In Raising The Child Born From Their Union In a long winded verse, the Qur’an spells out the obligations of the father, his divorced wife and the heir of the father if the child was born posthumously (2:233). The verse is listed below, broken down into paragraphs for easy comprehension of the modern reader who is used to read small clearly stated sentences: • “Mothers shall nurse their children for two whole years if they wish to complete the nursing period. • The father (has to) provide for them, and clothe them reasonably. No soul is to be burdened beyond its capacity. • A mother should not be made to suffer for her child, nor a father for his child, while the heir (is liable) likewise. • If they both wish to wean the child by mutual consent and consultation - there is no blame on them; • so if you wish to give your children out to wet-nurses, there is no blame on you, provided you pay what is reasonably expected from you. • Heed Allah and know that Allah is Observant of what you do” (2:233). In a later passage (65:6-65:7), the Qur’an directs men as follows (broken down into paragraphs without altering the text) towards proper upkeep and maintenance of their divorced wives, especially if they are pregnant. • “Accommodate them (the women in Iddat) in the manner you lodge, according to your circumstances, and do not harass them to reduce them (to straits). • If they are pregnant, meet their expenses until they bring forth their burden; and if they suckle (the baby) for you, give them their due, and consult together honourably. • But if you find it difficult (for her health reason, or she intends to remarry), let another woman nurse (it) on behalf of him (the father) (65:6). • (In all these matters) the rich should spend (according to) his abundance, but the one whose means is limited should spend of what Allah has given him. (Remember,) • Allah does not burden anyone beyond what He has given him. Surely Allah will grant relief after distress” (65:7). 111. Settlement Of Dower If Neither Marriage Is Consummated Nor Dower Fixed The Qur'an directs men to give a reasonable provision to their divorced wives, even if the marriage was not consummated (2:236, 33:49). • “There (will be) no blame on you to divorce women before you have consummated (marriage) with them, or fixed their dower (Faridah), but provide for them: the rich according to his means, and the poor according to his means – a reasonable provision, a binding duty (Haqq), on the doers of good.” (2:236). • --“You who believe, when you marry believing women and divorce them before you have consummated (marriage) with them, you do not have to count (the waiting) period for them. So make provision for them, and part with them in a handsome way”(33:49). 112. Settlement Of Dower If Marriage Is Not Consummated, But Dower Is Fixed The Qur’an states: • “If you divorce them before you have consummated (marriage) with them, but you have fixed their dower (Faridah), then (give them) half of what you have fixed, unless they (the women) forgo it, or the one in whose (Alladhi) hands is the marriage tie forgoes it. To forgo is nearer to heedfulness (Taqwa), and do not forget to be generous between yourselves. (Remember,) Allah is Observant of what you do” (2:237). The pronouncements of the verse may be broken down into the following simple tenets: • If a man initiates a divorce, he has to pay half the dower to the woman, unless she forgoes it. • If a woman is the one who holds the tie of marriage and breaks it from her side, she has to forgo her claim on half the dower that she would have received if the man divorced her. • If a man held the tie of marriage and gives a divorce, he has the option to give full contracted dower (by not retaining half the dower) as a gesture of generosity (Fadl). • Both the partners of a divorce should be generous to each other, and refrain from exploiting one another. 113. Maintenance For A Divorced Woman The Qur’an declares: • “(There shall be) a reasonable maintenance for divorced women - a duty (haqq) binding on the heedful (Muttaqin) (2:241). Thus does Allah clarify His messages to you, that you may use your reason” (2:242). Following the guidance in verses 2:236, 2:237 (111, 112 above), which call for generosity even if the marriage was not consummated, a man must be fair and considerate to the woman he is divorcing after living together as husband and wife for any unspecified period. Fairness, compassion, and justice are at the core values of Islamic teachings on this matter as implicit in the Qur’an’s key verse on man-woman relationship (30:21/90 above). The man must therefore arrange post-divorce maintenance, commensurate to his income, and to the financial need, age, health and circumstances of his spouse. This should be settled amicably between the spouses involving the elders or the family court if that exists unless they want to take the matter to the civil court. Civil litigation is normally a lengthy, expensive and unhealthy rout. The proceedings in a civil case on post-divorce maintenance can at times get complicated because of the porous nature of perceptions, expectations and claims by the respective spouses. Civil litigation can thus create lasting bitterness between the erstwhile couple and their respective families. It can sometimes be unavoidable but should be pursued only after attempting amicable resolution. ". 114. Clarification On The Waiting Period (Iddah) The Qur’an clarifies that the waiting period (Iddah) remains unchanged at three months even for women past their monthly courses, or otherwise having no courses, and lasts until the delivery for pregnant women. • “O Prophet! (Tell your followers that) when you (finally) divorce women, divorce them at (the end of) their waiting period and (correctly) calculate this period, and heed Allah, your Lord. Do not expel them from their homes and nor shall they be made to leave, unless they are found guilty of openly immoral behaviour (Fahishatim Mubaiyinah). These are the limits set by Allah. Whoever exceeds the limits set by Allah, wrongs his own soul. You do not know Allah may subsequently bring about a new situation” (65:1). • “As for those of your wives who are past menstruation - the prescribed waiting period, if you have any doubts, should be three months, and the same (will apply for) those (wives) who have no courses (for medical or any other reason). As for the pregnant (wives), their (prescribed) term will be until they deliver what they are carrying. Thus, Allah makes matters easy for anyone who heeds Him (65:4). This is Allah’s commandment, which He has revealed to you. Anyone who heeds Allah, He will efface his evils from him, and will reward him greatly” (65:5). 115. The Qur’an Forestalls Any Manipulation Of Its Commandments The Qur’anic dictates on divorce as discussed above date from two different periods of its revelation. The passage 2:226-2:242 date from early Medinite period, while the passage 65:1-65:7 from mid Medinite period. The passages, separated chronologically by at least three to four years, complement each other with immaculate consistency and clarity in spelling out a husband’s obligations during a divorce. This Qur'anic repetition is understandably to help avoid (i) any misinterpretation by later generation scholars and (ii) any ambiguity on the subject. In sum, the Qur’an deals with the process of divorce in a balanced and structured manner, so that this most agonizing experience in a woman’s life is faced in a balanced and harmonious manner, and there is no bitterness and ill feelings between the erstwhile spouses. 116. Empowerment Of Widows The Qur'an asks women who have lost their husbands “to wait by themselves (without remarrying) for four months and ten days. When they have reached their term, there is no blame in what they do with themselves honourably…”(2:234). “And there is no blame on suitors either in giving the proposal (of marriage) to such women, or to keep it to themselves. Allah Knows that they will mention (it) to them; but they are not to make any secret promises to them, except in honest and sincere terms, nor resolve on the tie of marriage, until the prescribed term expires…” (2:235). As these laws were evolving, the Qur’an entitles a widow, maintenance for a year without having to leave her deceased husband’s home, but gives her the option to leave earlier of her free will (2:240/ 90 above)). The Qur’an therefore directs the next of kin of a deceased person leaving behind a widow, to refrain from creating any difficulty for her, nor to disinherit her of the objects and gifts she received from her late husband - unless she is found to be openly immoral (Fahishatim Mubaiyina) (4:19). • “You who believe, it is not lawful for you to inherit (anything from your) women (Nisa) forcefully, nor should you put them under any pressure in order to take away some of what you have given them, unless they are found to be openly immoral. So, live with them honourably. (Remember,) if you hate them, it may be that you hate a thing in which Allah has placed profound goodness” (4:19). The nuanced language of this verse renders it fully applicable both for (a) the widow of a kinsman as some scholars have interpreted and (b) the wife of a person. Thus the kinsmen of a deceased man are asked not to treat the widow of their deceased kin or her wealth as their inheritance, while a husband is barred from putting any pressure on his wife, whether he is living with her or divorcing her, to make an inheritance in his favor such as by asking or retaining a part of dower, asking a share in her personal property or income, etc. as is commonplace in day to day life in many Muslim communities. It is also notable that by addressing the verse to menfolk the Qur’an is not empowering the men to decide on behalf of the women but ensuring that its directives are put into effect by those who give decision on community matters: men in the context of the revelation and until very recent times, and in many societies. The Qur’anic timeframe of one year is obviously applicable for women who have no issue from the marriage, and would like to get remarried or live as an independent person. A time framing was an historical necessity to avoid the next of kin of a deceased man to retain the widow of his next of kin in their household indefinitely, against her will (4:19 above), and can be relevant in appropriate cases even today. Also Read (Previous Parts): The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Seven The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Eight The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Nine ----- Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009. URl: https://www.newageislam.com/books-documents/quran-nurun-ala-nur-light-quranic-guidance-part-ten/d/135424 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