Celebrating Ganga-Jamuni Tehzeeb: Pandit Sagar Tripathi’s Vision of Interfaith Unity

By Syed Amjad Hussain, New Age Islam 28 September 2024 Pandit Sagar Tripathi, A Poet And Peace Advocate, Uses Devotional Poetry To Promote Communal Harmony And Interfaith Unity. His Works, Blending Hindu And Muslim Traditions, Emphasize Universal Love, While His Philanthropy Supports Education For Marginalized Communities Main Points: 1. Pandit Sagar Tripathi, a poet and peace advocate, blends Hindu and Muslim traditions in his devotional poetry to promote communal harmony. 2. His poetry celebrates Prophet Hazrat Muhammad Sallallahu Alayhi Ta'Aala Wasallam as a universal symbol of mercy. 3. He donates proceeds from his books to fund education for underprivileged children. 4. Tripathi received the Rahmathe Alam Peace Award for his interfaith efforts. 5. His life exemplifies the Ganga-Jamuni Tehzeeb, promoting unity across religious divides in India. ----- The Rahmathe Alam Peace Award 2023 ----- In a quiet, sea-facing apartment in Colaba, Mumbai, an unusual figure is bridging the gap between two communities often perceived as divided. Pandit Ram Sagar Prithvipal Tripathi, better known as Sagar Tripathi, has made a name for himself not just as a poet but as a promoter of peace and communal harmony. A man of many facets, Tripathi is not only the World President of the Vishwa Brahmin Parishad but also a celebrated poet who pens devotional works in praise of Prophet Muhammad (PBUH). His works, written in both Urdu and Devanagari scripts, reflect his deep admiration for the Prophet, his commitment to promoting interfaith dialogue, and his vision for a unified society. A Unique Legacy of Faith and Poetry Born in a village in the state of Uttar Pradesh, Tripathi, who belongs to a traditionally religious family. His family, however, happens to be patron to the Ram Lalla Vinyas, one of the trusts running the Ayodhya temple, though his life is not as much associated with religious belief. His entry into the world of poetry was during his time at Allahabad University, where the famous Urdu poet Raghupati Sahai Firaq Gorakhpuri groomed him. Through Firaq and an acquaintance with the cultural flavour of Urdu poetry, he became a passionate poet. Tripathi’s early aspirations were different. His grandfather, who envisioned a prestigious future for him, had even arranged for a house near Firaq’s residence with the hope that he would pursue a career in the Indian Administrative Services (IAS). However, his heart was captured by the world of poetry, and Tripathi made the life-altering decision not to sit for the UPSC exams, opting instead to follow his true calling in literature. In the 1970s, he went to Mumbai, where financial success beckoned him. Despite generating a good amount of income through his business deals in property and shares, he still felt hollow within. He found catharsis in poetry, filling that void in his life. His writing, especially devotional poetry, was a means not only of self-expression but also for propagating a message of peace, tolerance, and unity. The Poetry of Peace and Unity Saibaan-e-Rahmat, or Tent of Mercy, is the collection of devotional poems by Tripathi. It is the epitome of his faith in the universal message of Prophet Hazrat Muhammad (Sallallahu Alayhi Ta'Aala Wassalam). His poetry, therefore, is not just a quest for personal blessings but also for a greater goal: peace and communal harmony. In fact, Tripathi's verses echo this message: "Sirf Ik Qaum Ke Nahin Hain Woh, Rahmate Aalimeen Hain Aaqa," which means, "He doesn't belong to just one community; He is mercy for the universe." His poetry is in itself an ode to the Ganga-Jamuni tehzeeb, the perfect example of the amalgamation of Hindu and Muslim societies. In his verses, Tripathi draws attention to the fact that Prophet Muhammad (PBUH) is not confined to the Muslim community alone but is guidance and mercy for all humankind. His works emphasise the fact that the connection between various religions should be one of mutual respect, cooperation, and shared humanity rather than conflict or division. Tripathi’s poems are recited in mushairas, traditional gatherings of Urdu poets, where he is often a beloved figure. His reputation as a poet is further cemented by his habit of opening each session with a hamd (a praise of God) and a Natiya Kalaam (devotional poetry in praise of the Prophet Muhammad). His popularity at these gatherings has made him a prominent face in the literary circles of Mumbai. Promoting Communal Harmony: A Life's Mission Communal harmony is not just something that Tripathi believes in, but also in action through his poetry. His main interest lies in the cause of social issues and educating deprived Muslim children. His book sales go directly toward funding their education to help the next generation thrive without regard to community or religion. His philanthropic work is an extension of his belief that true spirituality transcends religious boundaries and that acts of kindness and service to humanity are what truly matter. In recognition of his contributions, Tripathi was honoured with the Rahmathe Alam Peace Award 2023 by the All India Bazm-e-Rahmat-e-Alam committee during Milad-un-Nabi celebrations. The award is annually bestowed upon non-Muslims who strive to advance the welfare of the Muslim community and work towards interfaith peace. It is a testament to the impact Tripathi has had on his community and beyond, as his efforts highlight the possibility of unity even in the face of rising religious tensions in the country. The Rahmathe Alam Peace Award is a symbol of his role as a peace activist who continuously strives to promote brotherhood, integration of traditions, and universal love. The award’s criteria emphasise those who have contributed to the betterment of society by building bridges across cultural and religious divides. Tripathi’s work through poetry and social activism exemplifies these values, demonstrating how art can serve as a powerful tool for reconciliation and peace. A Voice for Unity in Times of Tension In a world where religion appears to be the most defining characteristic between communities, one example that stands out in these times is that of Tripathi. Here is a Hindu poet writing in praise of the Prophet Muhammad; he stands for the possibility of unity when all hope seems lost in these times of growing division. His life is a living testament to the idea that spiritual devotion, whether it is expressed through the Ramayana or the Quran, is not a source of conflict but one of unity. In interviews and public appearances, Tripathi often speaks about his childhood experiences in his village. There was only one Muslim family in the entire village. However, the whole village participated in the Taziya processions that showed a spirit of cooperation and mutual respect that stood across religious lines. For him, maintaining the sanctity of religious spaces goes hand in hand with creating harmony. His comment on the Ram Mandir issue reflects his pragmatism: "Because the matter is in the court, I would not like to say anything more, but if people do not allow politics in it, then this problem can be solved." His cautiousness also speaks for the essence of keeping religion out of political conflicts and finding peace resolutions to such sensitive issues. A Lasting Legacy of Compassion He continues to be an active poet, peace advocate, and philanthropist at 74. His work continues to inspire individuals across communities, especially in the arts, education, and social activism. In living his life as a model of spiritual inclusivity and social service, Tripathi provides a strong counterpoint to the sectarian narratives that dominate modern discourse. His poetry, teachings, and deeds stand as testimony that diversity in culture and religion does not create problems but strengths, something which India with its richly variegated heritage long ago came to understand. The mission of Pandit Sagar Tripathi is far more than his own to keep the Ganga-Jamuni tehzeeb flame alight, but a clarion call to all and sundry to join hands for social healing. As he continues to promote peace through poetry and activism, his legacy will inspire generations that follow to seek unity, respect, and love, something this world desperately needs. At a time when differences seem to characterise most of the global discourse, the life of Tripathi is an inspiring reminder that the human spirit, with compassion and understanding as guiding principles, can transcend even the greatest divides. A Living Testimony of Cultural Pluralism The work and life of Pandit Sagar Tripathi is also a testament to the fact that cultural and religious pluralism does not merely coexist but thrives. He participates in mushairas, which are traditional gatherings where poets from all walks of life recite their verses. He is not a poet who reads to an audience but a practitioner of an art that, by its very nature, encourages intercultural exchange. This always makes Tripathi start with a hamd and a Natiya Kalaam, thus setting the tone of reverence and respect towards God and the Prophet Muhammad, while also ensuring dignity and honour to the Islamic traditions in spaces historically dominated by other religious practices. His poetry is more than just verse—it’s a cultural act that challenges the divisiveness often seen in modern discourse. Tripathi’s works reinforce the idea that devotion to the Prophet Muhammad (PBUH) and to the spiritual ideals of Islam can be expressed by someone outside the Muslim community. By doing so, he is reshaping the narrative around religious identity in India, showing that faith in humanity can surpass the boundaries of religious affiliation. Reaffirming the Importance of Language and Poetry One of the most striking aspects of Tripathi’s poetry is his fluency in both Urdu and Hindi, two languages that have historically been central to the cultural dialogue between Hindu and Muslim communities in India. Tripathi, who learned Urdu during his time at Allahabad University, speaks fondly of its unique linguistic qualities. He describes the language as having a "Makhmali Ehsas" (velvety feeling) and "Komalta" (softness), which has attracted people to its world. This sensitivity to language is evident in his verses, where he uses Urdu's beauty and rhythm for profound spiritual and emotional messages. His understanding of the power of words to build bridges comes from his formative years. Under the mentorship of Firaq Gorakhpuri, Tripathi honed his poetic abilities and learned how to harness the emotional depth of Urdu poetry. Experience with Urdu, combined with his deep knowledge of Hindi and Sanskrit texts, gives his work a unique ability to transcend linguistic and religious barriers, making his poetry accessible to a wide range of audiences. He speaks of how his exposure to Firaq Gorakhpuri's teachings had changed his perception of poetry and its role in society. "Urdu has a beauty that no other language can replicate," he says. "Its delicate expressions and elegance allow one to communicate profound thoughts with a grace that touches the heart." This connection with the softness and rhythm of Urdu poetry deeply resonates in his works, where the words themselves act as a means of healing and reconciliation, facilitating a deeper understanding between communities. Preserving and Promoting Unity through Cultural Engagement Through his poetry, Tripathi continues to play a crucial role in preserving and promoting the Ganga-Jamuni Tehzeeb—a cultural ethos that promotes harmonious coexistence between different communities, especially Hindus and Muslims. The essence of this cultural ideal, deeply embedded in the socio-cultural fabric of India, speaks to the shared values and mutual respect between the two communities. Tripathi’s poetry and public engagement offer a modern iteration of this timeless tradition, ensuring that it survives even in an era of growing religious polarisation. He is also committed to preserving the legacy of interfaith relationships, exemplified by the influence of his own life experiences. Tripathi believes that such an environment, where the Hindu and Muslim communities coexist peacefully in a village, is key to building a prosperous and united society. His early experiences, including participating in the communal Taziya processions with his village, reinforced his belief in the importance of cooperation and understanding between communities. In these traditions, religious festivals and rituals were not exclusive but shared by all, fostering a sense of unity and brotherhood. A Man of Many Faces: Poetry, Business, and Activism Though Tripathi's heart is in poetry, his professional life has also been full of great success in business and investments. It has been through his property development, business investments, and ventures into the stock market that have enabled him to finance some of his philanthropic undertakings. But the role that defines him the most is that of a philanthropist. The proceeds from his book sales are all channelled into projects that focus on education and social welfare for the elevation of marginalised communities, with a focus on poor Muslim children who cannot afford proper education. In an age where religion is often mixed with politics, Tripathi still represents the voice of sanity; he believes in separating faith from political games. A thoughtful and measured approach toward sensitive issues, such as the Ram Mandir case, reflects his commitment toward peaceful resolution respecting the sensibilities of all communities without compromising the rule of law. He was refreshing in his belief that religious matters should remain outside the purview of politics, at least in this time and age when such issues are politically exploited. A Tribute to Cultural Pluralism Pandit Sagar Tripathi's life and work stand as a tribute to the power of cultural pluralism and spiritual devotion in fostering a more united world. His unwavering commitment to promoting peace, interfaith dialogue, and communal harmony is an exposition of the timeless values with which India has identified herself for centuries. In this nation where rich and diversified tradition defines the country's canvas, Tripathi's poetry reminds us that compassionate values, understanding, and mutual respect are not simply ideals to be reached; rather, they can also be lived every day. One of his poem is: "Rehmat-e-Haq yun paaya kar Na'at-e-Muhammad likha kar Apni duaon mein shaamil Unka waseela rakha kar Apna diwana keh deñ woh kaam koi toh aisa kar De jo Khuda taufeeq mujhe Main bhi maruñ, Taiba ja kar" (Saibaan-e-Rehmat Page 99) Translated as: Seek the mercy of God in this way, write the praises of Muhammad, Include His intercession in your prayers He Says that you are my lover, do such a deed that If God grants me the opportunity, I too shall die and go to Taibah. This world is still battling the challenges of overcoming divisions between different communities and cultures, and this legacy of Tripathi will continue to inspire generations to come. His poetry, being a bridge between different faiths and cultures, will remain a powerful tool for peace, unity, and social change. Through his words, Pandit Sagar Tripathi not only wrote a beautiful testament to the power of language and faith but also sent out a profound message for the world—that true peace is possible only when we respect and embrace the shared humanity in all of us. ----- Syed Amjad Hussain is an author and Independent research scholar on Sufism and Islam. He is currently working on his book 'Bihar Aur Sufivad', based on the history of Sufism in Bihar. URL: https://www.newageislam.com/interfaith-dialogue/ganga-jamuni-tehzeeb-pandit-tripathi-interfaith-unity/d/133842 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 Illusion of Sectarian Superiority: A Call to Reflect

By New Age Islam Staff Writer 27 November 2024 Challenging the Roots of Division among Muslims through Quranic Guidance and Personal Accountability In the following, I present a translation of an Urdu article titled " Curse of Sectarianism among Muslims مسلمانوں میں فرقہ بندی کی لعنت written by Mr. Gulzar Sahrai. This article delves into the deep divisions within the Muslim Ummah caused by sectarianism, highlighting its damaging effects and urging readers to reflect on the pressing need for unity in light of the Quran and Hadith. This translation seeks to bring this crucial message to a broader audience, shedding light on a critical issue facing the Muslim Ummah today: the entrenched divisions that have fragmented our community into numerous sects. It aims to provoke reflection and inspire unity by addressing the following key points: 1. Current Divisions: Muslims are divided into multiple sects, with each claiming to possess the ultimate truth. These divisions weaken the collective strength of the Ummah and foster unnecessary conflicts. 2. Urgent Need for Unity: In today’s world, where Muslims face immense challenges—from political instability to social injustices—unity is more vital than ever. Allah ﷻ explicitly commands us to hold firmly to His rope and avoid division. 3. Improving Our Collective Status: Sectarianism stalls progress by fixating on internal disputes rather than addressing urgent global issues. A united Ummah can better embody the teachings of Islam, enhance its global standing, and contribute to the welfare of humanity. 4. Personal Responsibility: Salvation does not lie in merely belonging to a particular sect but in individual piety, understanding, and adherence to the Quran and hadith. This article underscores that personal reform and a sincere commitment to authentic Islam are the true paths to success. This translation reminds us that unity, guided by the Quran and Sunnah, is the key to the Ummah’s success. It is a call to rise above divisions and work collectively for the greater good of the Ummah and humanity at large. ----- Curse of Sectarianism among Muslims By Gulzar Sahrai, Tr. New Age Islam Dear Reader, The division among Muslims has become so deeply rooted that it is now almost inconceivable for one to imagine being a Muslim without subscribing to a particular sect. Each sect’s leaders harbour the delusion that their group alone is on the path of truth and destined for Paradise, while all others are misguided and destined for Hell. To justify this, they often refer to the hadith that predicts the division of the Muslim Ummah into 73 sects. However, this hadith is, in reality, a warning rather than a directive. The Quran explicitly commands the opposite, prohibiting division and calling for unity, as stated: ‘And hold firmly to the rope of Allāh, all together, and do not become divided.’ (Al-Quran al-Hakim, Surah Aal-e-‘Imran, Chapter 3, Verse 103) In another verse, the Quran further emphasizes: ‘Indeed, those who have divided their religion and become sects—you, [O Mustafa peace be upon him], are not [associated] with them in anything. Their affair is only [left] to Allah; then He will inform them about what they used to do.’ (Al-Quran al-Hakim, Surah Al-Anaam, Chapter 6, Verse 159) After these clear injunctions of the Quran, there remains no justification for sectarianism. Yet, those religious leaders who ordinarily reject direct derivation of rulings from hadith and advocate for adherence to a particular juristic school conveniently disregard the Quran’s explicit guidance in this matter. They misinterpret the hadith’s warning of division by focusing solely on its literal words, treating it as a directive rather than a caution. Not only do they accept it as such, but they also exert all their efforts to validate sectarianism. As a result, their followers remain deluded, believing that the sect they belong to is the only one on the path of truth and destined for Paradise. These sectarian leaders, whose vested interests thrive on this division, may never change, as it sustains their authority and livelihoods. However, the masses must reflect—what false sense of security are you living under? Even if we accept the literal words of the hadith and acknowledge that the foretold reality is bound to unfold—that only one sect will enter Paradise while the remaining 72 will end up in Hell—how can you be so certain that the sect you were born into is the one destined for Paradise? This belief is merely an assumption, not based on any scholarly research or evidence. If, Allāh forbid, the reality turns out to be the opposite, and the sect you adhered to all your life, blindly following its teachings, turns out to be among the 72 doomed sects, what will you do then? Have you ever considered this possibility? If not, it is time to reflect. Instead of remaining complacent in the delusion of having been born into the "saved" sect, focus on your personal reform. For this, it is essential to consciously connect with the Quran and hadith, strive to understand their teachings, and live your life accordingly. Your salvation lies in your individual deeds, not merely in being born into or affiliating with a particular sect. ---- Urdu Article: Curse of Sectarianism among Muslims مسلمانوں میں فرقہ بندی کی لعنت URL: https://www.newageislam.com/islam-sectarianism/illusion-sectarian-superiority-reflect/d/133834 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

Religion against Religion - Its Fatal Impact On Human Life

By Hasan Mahmud, New Age Islam 27 November 2024 How would you feel about death penalty in one court and acquittal in another court in the same case? There are many such cases in the Madhabs of Sharia law . A peaceful academic discussion is needed on this issue. Lest we forget, peaceful conflict of different opinions is the driving force of social progress. The Hanafi book in this article is 'Hedaya' translated by Charles Hamilton, 'The Penal Law' of Islam’ by Mohammad Iqbal Siddiqui, 'Sharia the Islamic Law' by Dr. Abdur Rahman Doi, 'Principles of Islamic Jurisprudence' by 'Dr. Hashim Kamali, 'Shafi law’ is the Shafi Kitab 'Umdat Al Salik' authenticated by Al Azhar University, 'C-I-L' is 3 volume ‘Codified Islamic Law’ in Bangla compiled by a committee of six Islamic scholars including Shah Abdul Hannan, a respected Islamic scholar of Bangladesh published by Islamic Foundation Bangladesh, Shia Sharia Kitab 'Islamic Laws’ is by Ayatollah Sistani. The subject can be divided into three parts:- (A) death sentence in one Madhab and acquittal in another Madhab in the same case, (B) there is an eyewitness, but the testimony is invalid, so the offender may not be punished, (C) Different rulings in different Madhhabs in the same case. ----- (A) death sentence in one Madhab and acquittal in another Madhab in the same case:- 1. Imprisonment of female apostates until they repent - In Hanafi Law – Penal Law of Islam p. 111 but death penalty in Shafi’i Law #o.8.2, 2. In cases of adultery Maliki law punishes pregnant virgins with flogging and widows with death but Hanafi law acquits both, because - quote - "Pregnancy is not sufficient proof of adultery" - Penal Law of Islam page. 71& C-I-L Volume 1 p. 299, 3. Treason is punishable by death in Hanbali, Shafi' and Maliki law but life imprisonment in Hanafi law - Dr. Kamali, p. 30, 4. Adultery of a married non-Muslim in an Islamic state is punishable by death in Shafi, Maliki and Hanbali law, but 100 lashes in Hanafi law – C-I-L Vol 3 p. 370, 5. If a citizen of an Islamic state commits a crime in a contracted non-Muslim state and returns, he will not be sued under Hanafi law because Sharia is not applied in that country. But he will be judged according to Maliki, Shafi'i and Hanbali law - C-I-L Vol 3 p. 366. That is, in the case of murder he will be sentenced to death under Maliki Shafi'i and Hanbali law, and he will go free under Hanafi law. ------- (B) There is an eyewitness, but the testimony is invalid, so the offender may not be punished, It is very surprising. All crimes including murder-injury-theft-robbery-adultery-rape will happen in front of witness, but the testimony is rejected based on his/her personal character, profession other aspects in so many cases that it is impossible to punish the criminal. Example – in Hanafi law the witness is rejected if s/he is involved with interest in bank account. 6. Hedaya pp. 359, 360, 361 363, C-I-L Vol. 1 p. 311 – Testimony is rejected if the witness is blind, slave, not circumcised or professional singer, 7. Testimony of slaves, singers and lowly persons (sweepers or latrines etc.) is invalid - Hedaya p. 361; Shafi'i law o.24.3.3; Penal Law of Islam p. 46; C-I-L Vol 2 p. 263, 8. A criminal can be punished based on a mute (who can’t speak) in Maliki law, but such witness is rejected in Hanafi, Shafi' and Hanbali law. So the criminal will go free - C-I-L Vol 1 p. 311, Vol 2, p. 263, 9. Suppose a person accused someone of adultery and could not prove it in court, s/he was punished with eighty lashes and repented. Then s/he alone witnessed a murder (or other crime). In Maliki and Shafi'i law the criminal will be sentenced to death (or penalty for other crimes)based on eyewitness. But in Hanafi law his testimony is invalid, the murderer (or the criminal in the case of other crimes) will be acquitted - Muslim Jurisprudence and the Qur'anic Law of Crimes - Page 146 - Dr. Mir Waliullah, Ex-Principal, Law college, Lahore university, C-I-L Vol 3 p.825, 10. An adulterer can go free if there is no male witness. Witness of women is rejected in case of adultery - Penal Law of Islam page 44, Hedaya pages 176 & 353, Bengal Quran translated by Muhiuddin Khan p. 239 & 928, 11. In Shafi'i Law, 20 actions in law #o.8.7 and many of the 442 “Grossly Evil” actions in law# w.52.0 turns a Muslim to apostate whose eyewitness is rejected. In addition, the evidence is invalid for a KABIRA (worst) sinner, liar, negligent of FARD (must) worship, and involvement with usuary (financial interest). How a state can run rejecting so many eyewitnesses? ------ (c) Different rulings in different Madhhabs in the same case. 12. Punishment of Treason (Hirabah) is imprisonment in Hanafi Law but exile in other Laws –Dr. Kamali, p. 30, 13. Selling the Quran to non-Muslims is legal in Hanafi law (there is difference of opinion) but illegal in Shafi' Law# k.1.1.e. Ref – Quran chapter Waqiah, Verse 79 - “None shall touch it except the clean. 14. The punishment of fornication of unmarried persons is flogging. If a daughter is born out of that fornication, her marriage with the biological father is invalid in Hanafi law but valid in Shafi' law - Dr. Kamali, p. 29. 15A. If a husband utters divorce in joke, drunkenness or under pressure, it is valid in Hanafi law but invalid in Shafi' law - Shariah the Islamic Law - Dr. Abdur Rahman Doi, p. 174, 15B. If the husband is forced or intimidated to divorce his wife, it is valid in Hanafi law but illegal in Maliki, Shafi'i and Hanbali laws - 'C-I-L' Vol.1 Law # 349. BTW, instant divorce is valid in Hanafi and Shafi law but invalid in Shia Sharia law. 16. Witness of non-Muslims about each other is valid in Hanafi law but not in Shafi' and Maliki law - Hedaya p. 363, 'C-I-L' Vol 2 Law # 576, 17. If the husband suffers from mental illness, Hanafi law doesn’t allow the wife to ask the Sharia court to dissolve the marriage, - but Maliki, Shafi' and Hanbali law do- 'C-I-L' Vol 1 Law# 365, 18. Conflict between Hanafis and Shafis on Ishtihsan is well known - Dr. Kamali p. 339, 19. The Quranic instructions can be specific (Khas) or general (Aam). Khas instructions are mandatory for every Muslim in Hanafi law, but not in Maliki-Shafi-Hanbali law - Dr. Kamali, p. 31, 20. Hanafi Maliki and Hanbali law accept 'Istihsan' (EQUITY) but Imam Shafi, Zuhari and Shia law rejected it strongly with “Serious Objection” - Dr. Kamali p. 324, 343, 21. “Imam Shafi'i disagreed unexpectedly with the views of Imam Malik” - Imam Shafi'i's famous book Risala p. 13. There are more. Another strange law is - "If the matter covered by Hadd is related to the rights of Allah, in that case a person can testify or conceal if he wishes" - 'C-I-L' Vol 2 Law# 575. It is based on Hadis. But the Qur'an commands not to conceal evidence – Bakarah 283:- "Do not conceal evidence, and whoever conceals it, surely his heart is sinful." I’m requesting everyone to think about this because human life is very sacred, human life is not a toy to play with by difference of opinion. ----- Hasan Mahmud is a veteran researcher-author on Political Islam. He is one of the founding members of MRM – “Muslim Reform Movement”; he was in the advisory board of World Muslim Congress, the Director of Sharia Law of Muslim Canadian Congress and few other organizations. He authored thousands of articles, 4 books and 4 docu-movies critical to Sharia law. This article is from a chapter of his book – “How Sharia-Ism Hijacked Islam: The Problem, Prognosis and Prescription”. URL: https://www.newageislam.com/the-war-within-islam/religion-fatal-impact-human-life/d/133833 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

Assisted Dying: A Euphemism For Killing?

By Sumit Paul, New Age Islam 27 November 2024 Cabinet ministers should not impose their religious beliefs on others in their objections to assisted dying, a leading proponent of changing the law has said. In response to an intervention from Shabana Mahmood, Charlie Falconer, a Labour peer and ally of Keir Starmer, said the justice secretary had “religious and spiritual reasons” for being opposed to assisted dying. “I think she’s motivated – and I respect this – by her religious beliefs. They shouldn’t be imposed on everybody else,” Lord Falconer told Sky News. Mahmood had said there was a risk of going down a “slippery slope towards death on demand”, as MPs prepare to vote on a bill to legalise assisted dying for terminally ill people in England and Wales this week. In a letter to her constituents, Mahmood, who is the most senior Muslim politician in Britain, said she was “profoundly concerned” by the legislation and that “the state should never offer death as a service”. Falconer said Mahmood’s argument was “completely wrong”, although she had “religious and spiritual reasons why she believes completely in the sanctity of life”. Shabana Mahmood Should Not Impose Her Religious Beliefs On Others, Says Peer On this (moral) issue, both Shabana Mahmood and Charlie Falconer are right. When should euthanasia or 'mercy killing' be resorted to? This is a classic 'Hamletian Dilemma' of to be or not to be nature, a moral conundrum that has no definite and universal solution. Law, with its matter-of-fact approach, can never fathom the moral and emotional aspect involved in it. Let nature take its course. End of a person can and should never be expedited. It's every individual's existential right to live and the state has no right or power to deprive him/her of this inalienable right. Though there have been instances of mercy killings in the west, there're so many conflicting views regarding its promulgation. Since state, particularly medical science, is viewed as a protector of an individual's life, it's rather against the spirit of its role as a saviour, if mercy killing is practised even in 'the rarest of rare cases' when the chances of any improvement in the condition of a patient is unanimously ruled out. The ancient Greek societies believed to have practised Euthanasia (Thanatos: God of death) long before it became an international ethical issue. Socrates may have been given a cup of hemlock to drink as the death penalty, but other Greek philosophers also drank it to die as a 'ritualistic Harakiri' (also known as Seppuku) like the way vanquished Japanese generals stabbed themselves to avoid ignominy after defeats. Even if the sufferer wants euthanasia for putting an end to his/her wretched existence, mercy killing cannot be brought in. Moreover, medical science never gives up and it ought not to give up. There have been cases of virtually dead patients getting resurrected like an Australian youngster, who got back his memory after 23 years following a near fatal car accident in Adelaide. This happened a few years ago. His parents also wanted euthanasia to be resorted to as they thought that his condition was irretrievable. Most of the advanced countries are abolishing capital punishment because it's against the very basic right of an individual to live and state cannot take it away under any pretext. Moreover, those who're in favour of mercy killing, are more often than not detached spectators. I also advocated euthanasia and was very vocal in its favour but when my friend, teacher and mentor Dr Zaifa Ashraf implored doctors to let her die as the pain was excruciating, I along with the British doctors at Marsden Cancer Hospital, London had to dishonour her last wish because we knew that despite her end being inevitable, she was with us, albeit for a few days. But even those few days were far better than her death, which's the final departure. The thought that a person once dead, never comes back to be with us is the most overwhelming argument against euthanasia. To quote Asadullah Khan Ghalib, 'Naghma-E-Gham Ko Bhi Ae Dil Ghaneemat Jaaniye/Besada Ho Jayega Ye Saaz-E-Hasti Ek Din' (Thank your stars that you've at least the song of pain/ One day the instrument of life will have no music at all). Jab Tak Saans Hai Tab Tak Aas Hai (So long as you're alive, there's a semblance of hope). To quote a psychologist to put the whole issue in perspective, " Euthanasia is a mild death punishment. And I'm against death-rap." Though I personally neither approve nor disapprove of 'assisted dying,' I've a feeling that it's a euphemism for killing. However 'good' and 'bona-fide' our intentions may be towards the sufferer, who're we to decide how and when the person should shuffle off the mortal coil? Let the Grim Reaper perform this grim task. To repeat Shabana Mahmood's concern, "The state should never offer death as a service.” It'd be a macabre legislation. Moreover, many states will have recourse to it to 'legally' get rid of their old citizens, perceived as liabilities to the states. ---- 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/assisted-dying-euphemism-killing/d/133832 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 Depiction of Islam and Muslim Characters in Anees Salim’s Novels: Neither Apologetic nor Assertive

By Grace Mubashir, New Age Islam 27 November 2024 Anees Salim, one of contemporary India’s most distinctive literary voices, has carved a niche with his poignant, melancholic, and often darkly humorous novels. His works frequently centre on individuals from marginalised or overlooked communities, offering profound insights into their lives. Among his most compelling subjects is the portrayal of Muslims and the nuanced depiction of Islam. Salim’s novels neither glorify nor exoticize Muslim characters; instead, they present their faith, culture, and struggles with rare authenticity and complexity. This article explores how Islam and Muslim characters are portrayed in Salim’s works, analysing their literary and political significance. Drawing on specific examples and quotes from his novels, it examines how Salim engages with identity, faith, and marginalisation, creating a rich tapestry of experiences reflective of India’s socio-political realities. Anees Salim ------ Islam as a Quiet Force in Salim’s Fiction Islam in Salim’s novels often operates as a subtle, unspoken force that shapes the characters’ worldviews and decisions. It is neither polemical nor didactic but a quiet presence that influences daily life. Salim eschews overt religiosity or theological debates, focusing instead on the cultural and existential dimensions of faith. For example, in The Small-Town Sea, the protagonist reflects on his father’s rituals, prayers, and deeply personal connection with faith: "My father’s voice would rise and fall in rhythm with the verses he chanted, his face turned toward the sea as if it were the Qibla itself." Here, Islam is not merely a set of religious practices but a source of solace and identity. The father’s prayers are intertwined with nature, reflecting his rootedness in both spirituality and the physical world. Such portrayals resonate with the lived experiences of many Muslims, where faith is deeply personal yet inseparable from everyday life. Muslim Characters: Neither Stereotypes Nor Saints One of Salim’s greatest achievements is his refusal to reduce Muslim characters to stereotypes. In much of popular literature, Muslim characters are often depicted as victims, villains, or one-dimensional symbols of otherness. Salim, however, imbues his characters with individuality, flaws, and complexities, making them relatable and human. In Vanity Bagh, Imran Jabbari, the narrator, is a young man from a predominantly Muslim neighbourhood nicknamed "Little Pakistan." The novel, both a dark comedy and a sharp critique of communalism, follows Imran’s journey as he is falsely implicated in a terror plot. Salim uses Imran’s voice to highlight the precarious position of young Muslim men in India, often viewed with suspicion due to their religious identity: "The world is split into two—those who think I am guilty and those who pretend they don’t." Through Imran, Salim critiques the pervasive stereotypes about Muslims, particularly in the post-9/11 and post-Babri Masjid era. Imran’s humour and defiance offer a counter-narrative to the dominant discourse of fear and prejudice, making him both a literary and political figure of resistance. Memory, Loss, and the Muslim Experience Themes of memory and loss pervade Salim’s novels, often intersecting with the Muslim characters’ sense of displacement and marginalization. In The Blind Lady’s Descendants, the narrator, Amar, grapples with his family’s history and his own identity as a Muslim. The novel is structured as a suicide note, laced with dark humour and introspection, offering a poignant exploration of alienation: "In our family, the stories we told were always punctuated with a sigh, as if life itself was a long, drawn-out breath we were waiting to exhale." This sense of melancholia reflects the broader condition of Indian Muslims, caught between historical trauma and contemporary challenges. Amar’s struggle to reconcile his personal failures with the weight of familial and communal expectations mirrors the larger tensions faced by a community grappling with socio-economic decline and political invisibility. Islam and Intergenerational Conflict In many of Salim’s novels, intergenerational conflict serves as a lens to examine the evolving role of Islam in the lives of Muslim families. Younger characters often question or reinterpret their faith, leading to tensions with older generations. This dynamic is vividly portrayed in Tales from a Vending Machine, where Hasina Mansoor, a young Muslim woman working at an airport vending machine, navigates her aspirations, desires, and familial expectations. Hasina’s diary entries, written in a mix of humour and pathos, reveal her inner conflict: "God must be busy, I thought, managing the traffic of prayers that rise like smoke from the mouths of the devout. Mine must have taken the wrong turn." Hasina’s irreverence and humour do not signify a rejection of Islam but reflect her struggle to find meaning in a rapidly changing world. Through her, Salim highlights the challenges faced by young Muslims, particularly women, who must negotiate traditional values with modernity and independence. The Political Undercurrents in Salim’s Novels While Salim’s works are primarily literary, they carry significant political undertones, particularly in their portrayal of Muslim identity in contemporary India. The socio-political marginalisation of Muslims forms a recurring backdrop, whether in the communal tensions of Vanity Bagh or the quiet prejudice faced by characters in The Small-Town Sea. Salim’s refusal to explicitly moralise or sensationalise adds to the power of his critique. By focusing on the lived experiences of ordinary Muslims, he exposes the subtle and systemic ways in which marginalisation occurs. This approach is particularly effective in challenging dominant narratives, allowing readers to empathise with characters often reduced to statistics or stereotypes. In Vanity Bagh, the communal tension is palpable but never directly addressed in overt political terms. Instead, it manifests through the architecture of the neighbourhood, the characters’ interactions, and Imran’s observations: "The lanes of Vanity Bagh were narrow, as if they had been built to contain our dreams." This spatial metaphor encapsulates the physical and psychological constraints imposed on the community, highlighting the interplay between geography, identity, and politics. Literary Merits: Crafting Voice and Atmosphere Salim’s prose is marked by its lyricism, humour, and ability to evoke atmosphere. His Muslim characters, while central to the narrative, are never reduced to symbols; they are fully realised individuals with distinct voices. The use of first-person narration in many of his novels allows readers to enter the minds of his protagonists, fostering empathy and understanding. For instance, the narrator of The Blind Lady’s Descendants reflects on his family’s history with a mix of nostalgia and bitterness, creating a layered portrait of identity: "We carried our stories like heirlooms, passing them down from one generation to another, polishing them with tears, embellishing them with laughter." Salim’s ability to blend the personal and the political, the tragic and the comic, makes his novels uniquely impactful. His characters’ voices, often tinged with irony and wit, serve as a counterbalance to the weight of their circumstances, adding depth and complexity to the narrative. Political Merits: Challenging Stereotypes In a socio-political climate where Muslims are often viewed through a lens of suspicion or hostility, Salim’s novels serve as an antidote to divisive narratives. By portraying Muslim characters as multi-dimensional individuals, he challenges stereotypes and humanises a community frequently dehumanised in public discourse. Moreover, Salim’s nuanced approach to faith and identity offers a counter-narrative to both communal and secular extremes. His works remind readers that Islam, like any religion, is not monolithic but diverse and deeply personal. This perspective is particularly significant in fostering understanding and dialogue in a polarised society. Conclusion Anees Salim’s portrayal of Islam and Muslim characters is a testament to his literary brilliance and his commitment to truth-telling. His novels capture the joys, sorrows, and struggles of Muslim lives with sensitivity and nuance, challenging stereotypes while celebrating individuality. Through his richly drawn characters and evocative prose, Salim not only expands the horizons of Indian literature but also makes a powerful political statement about inclusion, empathy, and the shared humanity of all communities. In a world increasingly divided by identity, his works offer a much-needed reminder of the complexities and commonalities that bind us all. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/books-documents/muslim-characters-anees-salim-apologetic-assertive/d/133831 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Islam's Early Roots in Kashmir: A Historical Account

By Sahil Razvi, New Age Islam 27 November 2024 Islam Arrived In Kashmir Long Before The Shāh Mīr Dynasty, Through Refugees, Settlers, And Mercenaries. Despite Failed Invasions By Arabs And Turks, Muslim Communities Gradually Formed. The Region's Geography Protected It, While Cultural Exchanges Allowed Islam To Flourish Over Centuries, Culminating In A Vibrant Muslim Presence By The 13th Century Main Points: 1. Early Muslim settlements in Kashmir began as early as the 8th century, predating the Shāh Mīr Sultanate (1339). 2. Arab invaders, including Muḥammad bin Qāsim and Hishām bin ʿAmru’l-Taghlībī, attempted but failed to conquer the Valley. 3. Refugees like Muḥammad Alāfī played key roles in establishing early Muslim communities. 4. Turkic invasions introduced Muslim soldiers and mercenaries, integrating them into Kashmiri politics. 5. By the 13th century, historical records, such as those of Marco Polo, indicate a thriving Muslim colony in Kashmir. ----- The introduction of Islam to Kashmir predates the establishment of the Shāh Mīr Sultanate in 1339, which is often considered the official beginning of Muslim rule in the region. Historical records indicate that Muslims began settling in Kashmir as early as the eighth century, with the process accelerating during the Shāh Mīr dynasty. Despite several attempts by Arab and Turkic invaders to conquer Kashmir, the Valley remained unconquered for centuries, largely due to its natural fortifications. In 713 CE, during the campaigns of the Arab general Muḥammad bin Qāsim, Multān was captured, and his forces advanced toward the “frontiers of Kashmir, called Panj Nahiyat.” However, the campaign was cut short when Muḥammad bin Qāsim was recalled to the Caliph Walīd I’s court, removing the immediate threat to Kashmir. Another attempt to invade Kashmir occurred during the governorship of Hishām bin ʿAmru’l-Taghlībī in Sindh. Around 757-758 CE, he launched an expedition to conquer the Valley but failed to penetrate its mountainous defenses, which continued to safeguard the region from external threats. Early Muslim Settlers and Cultural Exchange Although Kashmir's mountainous terrain shielded it from military conquests, it did not deter adventurers, traders, and refugees. One of the earliest recorded Muslim settlers in Kashmir was Muḥammad Alāfī, an Arab mercenary who had served King Dāhir of Sind before seeking refuge in Kashmir. King Candrāpīḍa, the ruler of Kashmir at the time, welcomed Alāfī and granted him the territory of Shakalbār. Upon Alāfī's death, his estate was inherited by a man named Jehm, who reportedly built many mosques in the area. This suggests that by the early eighth century, a substantial Muslim community had already emerged in Kashmir. ----------------------------------------------------- Also Read: Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact ----------------------------------------------------- Turkic Invasions and Muslim Settlements In the early eleventh century, the Hindu rule of Kashmir faced renewed threats during the invasions of Mahmud of Ghaznī (998-1030 CE). Mahmud made two significant attempts to capture the Valley, in 1014 and 1016, but both efforts were thwarted by the strong fortifications of Loharkot and harsh winter snowfall. However, Mahmud's forces managed to plunder a valley to the south of Kashmir, and according to the historian Abū’l-faḍl Baihaqī, they converted a significant number of people to Islam during this raid. Kalhaṇa, the renowned author of Rājataraṅgiṇī, did not mention any forced conversions during Mahmud’s campaigns. However, Baihaqī's account, while possibly exaggerated, provides insight into Mahmud’s interest in spreading Islam. It is also plausible that some of Mahmud's soldiers, unable to cross back into the Indian plains, settled in Kashmir. Kalhaṇa’s records of King Harṣa’s reign (1089-1111) make the first reference to the presence of Turkic Muslim soldiers in the region. Muslim Mercenaries in Kashmiri Politics By the twelfth century, Turkic Muslim mercenaries had become a recurring presence in Kashmir’s political and military affairs. Bhikṣācara (1120-1121) employed Turkic soldiers to fight against Sussala, whom he had previously dethroned. Later, Jayasiṃha (1128-1149) relied on Muslim soldiers to suppress rebellious chiefs. The Growth of Muslim Communities The accounts of Marco Polo, the Venetian traveller, offer a glimpse into Kashmir’s social fabric during the thirteenth century. He described the region as a colony of Muslims, coexisting with a predominantly non-Muslim population. Polo observed that the people of Kashmir refrained from killing animals or spilling blood. Instead, they relied on the Muslim “Saracens” among them to act as butchers, highlighting the integration of Muslims into Kashmiri society and their roles in local life. Conclusion The advent of Islam in Kashmir was a gradual process influenced by early settlements, refugee migrations, and the involvement of Muslim mercenaries in local politics. Despite the failed attempts of invaders like Mahmud of Ghaznī to conquer the Valley, Islam took root in the region through peaceful settlements and cultural exchange. By the end of the thirteenth century, a thriving Muslim community had emerged in Kashmir, laying the foundation for the region's rich Islamic heritage. ----- A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/early-roots-kashmir-historical-account/d/133830 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

Electorates Pay Extra When Legislators Turn Parliamentarians

By Nava Thakuria, New Age Islam 27 November 2024 The recently concluded by-polls for 48 legislative assembly constituencies in 14 States (along with two Parliamentary seats in Kerala and Maharashtra) of India reveal that 41 assembly seats were vacated by the representatives of different political parties (irrespective of ideologies or status in the governments) after they were elected to Lok Sabha. One may wonder how all these legislators (turned Parliamentarians) became so essential for the concerned parties to achieve electoral successes in the last general elections. Was it not possible for the party leaderships to pick up fresh candidates with a higher percentage of winnability (and allowing the legislators to complete their terms) for the LS polls? Should it have been a wise practice for them to help the government (read millions of direct & indirect taxpayers) in saving a huge volume of electoral expenditure to fill the space created by those newly elected Parliamentarians! The statistics presented by the Election Commission of India (ECI) confirm that except seven assembly seats (two each in Rajasthan and Sikkim, one each in Uttar Pradesh, Uttarakhand and Madhya Pradesh) all others became vacant as their representatives shifted their working space to the lower house of Parliament after electoral successes. Rajasthan reported the death of two legislators in Salumber and Ramgarh seats, where another MLA passed away in Uttarakhand’s Kedarnath constituency. On the other hand, disqualification of the legislator necessitated the by-polls in Sishamau (UP). In Sikkim, by-polls became necessary as its government chief Prem Singh Tamang had to vacate one seat to continue with Rhenock constituency. Amazingly, Namchi-Singhithang seat was deserted by CM’s wife Krishna Kumari Rai (reasons best known to her only) soon after taking the oath. Finally Vijaypur (MP) legislator changed his party affiliation ensuring an obligatory resignation. Out of nine assembly constituencies of UP, which went to by-polls recently, eight seats were vacated by the legislators to become Parliamentarians. Samajwadi Party chief, Akhilesh Yadav marched to Lok Sabha leaving Karhal seat vacant. Another SP leader Ziaur Rehman left the Kundarki seat after successful LS elections. Katehari seat was deserted by SP leader Lalji Verma and Chandan Chauhan (RLD) left Meerapur seat. Similarly, Ghaziabad seat was abandoned by Atul Garg (Bharatiya Janata Party) whereas Vinod Kumar Bind left Majhawan seat. BJP legislator Anoop Pradhan Balmiki vacated Khair and Praveen Patel (BJP) left the Phulpur seat. In Rajasthan, five assembly seats were abandoned by sitting legislators to fight LS elections successfully and thus compelled the ECI to conduct by-polls. Jhunjhunu assembly seat was vacated by Brijendra Singh Ola (Indian National Congress) after LS polls. Another Congress legislator Harish Chandra Meena vacated the Deoli-Uniara seat and Murari Lal Meena left the Dausa seat. RLP chief Hanuman Beniwal left Khinwsar seat and Raj Kumar Roat (BAP) vacated Chorasi (ST). By-polls in all six constituencies of West Bengal, where the assembly elections are due within two years, became necessary as the respective legislators successfully participated in the 2024 national elections. Trinamool Congress representative Jagdish Chandra Basunia vacated Sitai seat and Manoj Tigga (BJP) left Madarihat seat. Partha Bhowmick (TMC) vacated the Naihati seat and another TMC legislator Sk Nurul Islam abandoned Haroa seat. June Maliah (TMC) left Medinipur seat and another party man Arup Chakraborty vacated the Taldangra seat. Punjab also witnessed four sitting MLAs joining the LS. Gidderbaha seat was vacated by Congress legislator Raja Warring and another Congress leader Sukhjinder Singh Randhawa abandoned the Dera Baba Nanak seat. Raj Kumar Chabbewal (AAP) left Chabbewal (SC) and another AAP leader Gurmeet Singh Meet Hayer vacated the Barnala seat. Similarly, Bihar embraced by-polls to fill up four assembly seats as the legislators shifted their working space to New Delhi. Sudama Prasad (CPI-ML-L) vacated Tarari seat and Sudhakar Singh (Rashtriya Janata Dal) left Ramgarh seat. Similarly, Imamganj seat was abandoned by Jitan Ram Manjhi (HAM-Secular) and Belganj seat was vacated by RJD’s Surendra Prasad Yadav. Three assembly seats in Karnataka were also vacated by sitting MLAs inviting the by-polls. Basavaraj Bommai (BJP) left Shiggaon seat, whereas E Tukaram (INC) vacated Sandur seat. Channapatna seat was relinquished by HD Kumaraswamy (JD-S). Two seats in Kerala fell vacant as both the legislators participated fruitfully in LS polls. Congress leader Shafi Parambil vacated Palakkad seat and K Radhakrishnan (CPM) left Chelakkara seat. In Madhya Pradesh, former chief minister Shivraj Singh Chouhan (BJP) vacated Budhni seat. Raipur City South assembly constituency of Chhattisgarh was vacated by Brijmohan Agrawal (BJP). Vav assembly seat of Gujarat was left by Geniben Nagaji Thakor (INC) Five seats of Assam, where assembly elections are due in 2026, along with one assembly constituency of Meghalaya also went for by-polls as all the legislators were elected to Lok Sabha. Samaguri seat was vacated by Congress legislator Rakibul Hussain, whereas BJP’s Parimal Suklabaidya left Dholai (SC) seat. Another BJP legislator Ranjit Dutta abandoned the Behali seat and Sidli (ST) seat was vacated by Jayanta Basumatary (United Peoples’ Party-Liberal). Asom Gana Parishad legislator Phani Bhusan Choudhury vacated the Bongaigaon seat. Meghalaya’s Gambegre assembly constituency was deserted by Congress leader Saleng A Sangma. Should all the statistics not indicate, the recent by-polls could have been limited to less than seven assembly constituencies if the politicians had behaved responsively? Will it be addressed in the proposed simultaneous elections for Lok Sabha, State legislative assemblies and local government bodies by the central government ? Otherwise, is it the time for the electorates leaving aside their party affiliations or inclinations to stand unitedly for a colossal electoral reform in the largest democracy on the planet? ------ Nava Thakuria is an official representative of PEC in South & Southeast Asia URL: https://www.newageislam.com/current-affairs/electorates-pay-legislators-parliamentarians/d/133826 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

Rishi Sufi Order in Kashmir: Roots, Legacy, and Impact

By Sahil Razvi, New Age Islam 26 November 2024 The Rishi Sufi Order Of Kashmir, Established In The 15th Century By Shaikh Nūru’d-Dīn (Nund Rishi), Blends Hindu And Islamic Ascetic Traditions. Revered For His Poetry And Environmental Awareness, Nund Rishi Championed Hindu-Muslim Unity, With His Teachings Influencing Generations Of Saints And Mystics In The Valley. Main Points: 1. Origins of the Rishi Order: Rooted in Hindu ascetic and Buddhist traditions, the order was later infused with Islamic principles by Shaikh Nūru’d-Dīn. 2. Shaikh Nūru’d-Dīn's Life: Known as Nund Rishi, he renounced worldly life at 30, spreading his teachings through poetry called Shruks. 3. Hindu-Muslim Unity: Nund Rishi emphasized interfaith harmony, drawing inspiration from Hindu poet Lal Ded. 4. Environmental Legacy: His verse "Ann Poshi Teli Yeli Yeli Wan Poshi" underscores the interdependence of nature and sustenance. 5. Shrine at Charar-e-Sharif: His tomb, a symbol of communal respect, attracts visitors of all faiths and hosts annual Urs celebrations. ------ In the beginning of the fifteenth century, an indigenous Sufi order arose in the Valley, known as the Rishi order. This order developed amidst the traditions of Buddhist renunciation and Hindu asceticism. In fact, the very term Rishi is derived from Sanskrit. Some medieval Muslim scholars of Kashmir attempted to Islamize the term, preferring to trace its origin to the Persian word Raish or Rish, which means "the feathers of a bird, plumage; a wide garment; abundance of means of life; the beard." Baba Dawud Mishkati asserts that Rishi was derived from the Persian word Raish or Rish, meaning the feathers or wings of a bird. He explains that a bird whose feathers are removed has no control over its movements and depends entirely on the wind. To whatever direction the wind blows, the bird is carried by it. Similarly, a Rishi, according to Mishkati, is alienated from the world and lives alone, buffeted by fate. ‘Abdu’l-Wahhab (This is not the same ‘Abdu’l-Wahhab who is associated with the founding of the Wahhabi movement) provides another interpretation, stating that Rishi signifies "warmth" (Haraarat), which, he argues, can describe a Sufi, as the warmth of his heart helps him reach his spiritual goal, attaining, through devotion, the object of his desire. These and similar explanations seem fanciful and forced. In reality, like many other Sanskrit words, the term Rishi was assimilated into medieval Kashmiri. In the Rig-Veda, Rishi refers to a "singer of sacred hymns." Later, it came to mean a legendary sage "to whom parts of the Vedic hymns were revealed." Gradually, the term was applied more broadly to mean a "saint or sanctified sage." Among Hindus, the term generally signifies an ascetic or anchorite of great reputation for sanctity. Kashmiri Muslim scholars of the eighteenth and nineteenth centuries, such as A‘zami and Hasan, did not endorse the derivations given by earlier scholars and accepted the Sanskrit origin of the term. The available sources reveal very little about the origins of the Rishi movement in Kashmir. Baba Nasib relates a story of three Rishi brothers—Khalasman, Plasman, and Yasman—who supposedly existed in pre-Islamic times in Kashmir. However, this appears to be a retelling of a Hindu mythological tale. For example, Khalasman is said to have lived 1,600 years, Plasman 1,200 years, and Yasman 800 years. Baba Dawud Mishkati states that Hindu Rishis existed in Kashmir long before the advent of Shaikh Nūru’d-Dīn, who is widely recognized as the founder of the Rishi order. According to Mishkati, Shaikh Nūru’d-Dīn revitalized the ancient traditions of the Rishis while omitting their monastic practices and Brahmanic beliefs. In doing so, he adopted Hindu ascetic traditions and infused them with Islamic principles. ‘Abdu’l-Wahhab offers a different perspective, claiming that the Prophet Muhammad himself was the founder of the Rishi order. However, this claim lacks evidence, as it is based on a general statement that the Prophet once emphasized the virtue of a faithful Muslim fighting selfish desires. This explanation, while symbolic, is hardly conclusive. Based on the surviving sources, it can be said that the Rishi order flourished from the first half of the fifteenth century. Shaikh Nūru’d-Dīn, also known in Kashmir as Nand Resh, played a pivotal role in the growth and popularisation of the order. He was assisted by his four notable disciples: Bāmn’d-Dīn, Zainu’d-Dīn, Latīfu’d-Dīn, and Nasru’d-Dīn. The Life of Shaikh Nūru’d-Dīn The life of Shaikh Nūru’d-Dīn Rishi, whose original name appears to have been Nand, is shrouded in myths and legends. Nund Rishi—also spelled Nund Reshi and known as Sheikh Noor-ud-Din Noorani, Sheikh-ul-Alam (Spiritual Guide of the World), and by the title Alamdar-e-Kashmir (Flag Bearer of Kashmir)—was a Kashmiri Sufi saint, mystic, poet, and Islamic preacher. He was a great saint held in high esteem by both Hindus and Muslims of Kashmir and is revered by all communities, cutting across religious affiliations. Nund Rishi was among the founders of the Rishi order, a Sufi tradition of the region. He influenced many spiritual teachers and saints, including Hamza Makhdoom, Resh Mir Saab, and Shamas Faqir. Noor-ud-Din was born in 1377 in Khee Jogipora village, in today’s Kulgam district of Kashmir, to Salar Sanz and Sadra, also called Sadar Moji or Sadar Deddi. His grandfather Sheikh Salahuddin hailed from Kishtwar. Legend has it that he refused to be breastfed by his mother after birth, and it was Lalleshwari who breastfed him. In his teenage years, Noor-ud-Din was apprenticed to a couple of traders. He was married to Zai Ded, who hailed from the village Dadsar Tral, and had two sons and a daughter with her. She renounced the world after the death of her children and became a hermit. Noor-ud-Din renounced worldly life at the age of 30 and retired to live a life of meditation in a cave, which is still shown in Qaimoh and is about ten feet deep. During his last days, he survived by drinking a cup of milk every day, and later, he survived by drinking only water. Noor-ud-Din spread his teachings or messages through poems, commonly known as Shruks. His poems, consisting of four to six lines each, revolve around religious themes, highlight moral principles, and often call for peace. He strived for Hindu-Muslim unity. One of his prominent poems is Ann Poshi Teli Yeli Yeli Wan Poshi, which translates as "Food will thrive only as long as the woods survive." This reflects his respect and reverence for the environment—a vision so advanced that it eclipses even modern-day environmentalists. Kashmiri poet Lal Ded was Noor-ud-Din’s contemporary and had a significant impact on his spiritual growth. Some scholars argue that he was her disciple and associate his poetry with the Bhakti movement, although others disagree. Noor-ud-Din witnessed several transitions between Hinduism and Islam in the valley throughout his life, although he was actively involved in philosophical work and in writing Kashmiri poems. In his verses, he recalled events such as the arrival of Mir Sayyid Hamadani to Kashmir. Noor-ud-Din is also credited with translating the Holy Quran into Kashmiri. He died around 1438 at Charar-e-Sharif, where a magnificent shrine dedicated to his memory stands tall. His tomb is situated there, frequently visited by people of all faiths. The Urs of this great saint is celebrated on both his birth and death anniversaries. ------ A regular contributor to New Age Islam, Sahil Razvi is a research scholar specialising in Sufism and Islamic History. He is an alumnus of Jamia Millia Islamia. URL: https://www.newageislam.com/islamic-society/rishi-sufi-kashmir-legacy/d/133820 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 Crux Of A Collective Spiritual Evolution

By Sumit Paul, New Age Islam 26 November 2024 This pertains to Dr Moaz Nair's perceptive article 'Absence of Reasoning and Inquiry Has Stagnated Muslim Minds.' Muslims must accept the fact that all religions will always be of a symbolic kind, and that the gods we pray to and sacrifice to will someday be as remote from us as the mythological figures like Norns (the Norns are a group of deities in Norse mythology who are responsible for shaping the destinies of humans and gods) or the Benares cows; but that, if symbolic, they are not at present futile. To elaborate it, all forms of religion will always have a symbolic nature, and in the future, the gods that we pray to and make sacrifices for will be as distant from us as the mythological figures like Norns or the revered cows of Benares. In other words, mythologies of all faiths will prove themselves to be full of myths as times will march on and evolve. However, it highlights that although these gods are symbolic in nature, they are not currently insignificant or pointless. This implies that the symbolic gods hold meaning and relevance in our lives at present, serving as sources of solace, inspiration, and guidance, despite their perceived remoteness. It suggests that even though these deities may become distant in our collective consciousness over time, their symbolic significance remains significant and impactful in our current religious experiences. What happened to the Pagan gods of ancient Greece? They were very relevant at that point in time but gradually lost their relevance with the passage of time. The ancient Greek gods were immortal beings who lived in Mount Olympus and were known as the Olympians. They were believed to look and behave like humans. Does anyone remember those 'immortal' gods? Not just Muslims, the followers of all faiths can be proud of their current gods, scriptures and religious tenets. But they must also remember that like evolving humans, religions must evolve and one day, they all may even vanish. Even your god will evolve or disappear. The realization of the ephemeral existence of our life, faiths and gods helps us become more humane and considerate. Islam is often criticized for not allowing reasoning and inquiry to thrive. But then, all faiths suffer from serious lack of reasoning, esp. in these religiously volatile and volcanic times. The inherent desire within humans to find meaning, purpose, and a sense of belonging is the driving force behind the development and popularity of dogmatic religions. Whether it is Christianity, Islam, Hinduism, or any other faith, the drum-major instinct emerges as a universal human need to navigate the complexities of life, seek higher truths, and find solace in a collective belief system. It reflects the fundamental longing for connection, guidance, and answers to profound existential questions that transcend cultural and religious boundaries. Once we imbibe this underlying spirit of all faiths, dogmas and the misconception that my faith is better than yours will go away automatically. We all need to have a universal vision about religion and their evolution. To paraphrase a famous English adage, enjoy the music till it lasts, enjoy and follow all religions till they last without being dogmatic, obstinate and irrational. Dr Moaz Nair's article should be read and understood in a broader perspective without limiting it to Muslims and Islam. This is the crux of a collective spiritual evolution. ---- 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/crux-collective-spiritual-evolution/d/133821 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

Abul Muhasin Muhammad Sajjad: The Forgotten Champion of Hindu-Muslim Unity and India's Independence

By Syed Amjad Hussain, New Age Islam 26 November 2024 Abul Muhasin Muhammad Sajjad, A Prominent Scholar And Leader From Bihar, Championed Hindu-Muslim Unity And Fought For A United India During The Independence Movement. Despite His Efforts, His Legacy Remains Forgotten As Political Narratives Shifted After His Death. Main Points: 1. Abul Muhasin Muhammad Sajjad was a prominent scholar and leader from Bihar, advocating for Hindu-Muslim unity and a united India. 2. He contributed to the establishment of key Islamic institutions and played an active role in various independence movements. 3. Sajjad opposed the partition of India and sought composite nationalism. 4. He founded the Muslim Independent Party in 1935 to represent disillusioned Muslims. 5. Despite his efforts, Sajjad's legacy was overshadowed by later political shifts, and his contributions were largely forgotten after his death in 1940. ---- MSM HOSPITAL - Maulana Sajjad Memorial Hospital ----- Abul Muhasin Muhammad Sajjad, one of the towering figures from both the Indian independence movement as well as the political landscape of Bihar, lies buried in oblivion, though he has told much about Bihar and its foreground. Born in 1880 in the village of Panhessa, Nalanda district, Bihar, Sajjad was an outstanding Islamic scholar and a significant leader whose ideology touched upon various aspects of religious, social, and political life in pre-independence India. His efforts to bridge the gulf between Hindus and Muslims for the betterment of Bihar's intellectual as well as political fabric have yet to be understood in their proper perspective. This article delves into the life and legacy of Sajjad, a leader who championed unity, fought for a united India, and worked relentlessly for the rights of Muslims, but the political tides that followed only served to overshadow him. A Scholarly Leader of Tradition and Reform Muhammad Sajjad's intellectual journey began early. Orphaned at four years old when his father, Hussain Baksh, died, Sajjad was brought up under the shadow of his elder brother, Hazrat Syed Ahmad Sajjad, who was a celebrated Sufi saint and is buried in Panhessa. He spent his young years devoted to theological learning, first at Madrasa Islamiyya in Bihar and then at Madrasa Subhaniyya in Allahabad, studying under learned scholars such as Abdul Kaafi. For years he studied in Bihar Sharif, Deoband, and Allahabad. He became a teacher and taught theology and Islamic law. Though Sajjad was essentially an intellectual, his work went beyond the academic sidelines. In 1917 he started the Anjuman-Ulama-e-Bihar, an organization dedicated to making Islamic scholarship flourish in the region. His participation in religious groups was furthered as he became a constituent of the foundation of Jamiat Ulama-e-Hind and Imarat-e-Sharia, organizations dedicated to the development of Islamic learning as well as political activism. Sajjad was not only an adherent scholar but also a very active leader through whom he believed education and unity might bring about social and political change. A Champion of Unity in a Divided India As India approached the struggle for independence, the country was internally torn asunder, with aspects that were probable to tear the nation apart. Sajjad rose as an outspoken votary of Hindu-Muslim unity at a moment when communal tensions in India were growing. Sajjad's opposition to the partition of India was formed from his belief in composite nationalism, that is, one single and united nation that at some point integrated Hindus and Muslims. Most especially, his efforts were visible in the three movements, namely the Non-cooperation Movement, Khilafat Movement, and Civil Disobedience Movement. He was a severe detractor of the single-minded politics of Muhammad Ali Jinnah and the Muslim League that seemed to promote Pakistan at the cost of every other thing. In contrast, Sajjad sighed for the unity of India with Hindus and Muslims respecting and living with equality to one another. His most notable role was in the Fatawa Tark-e-Mawaalat of 1920. The religious edict, which directed the boycott of British goods and was signed by more than 500 Muslim scholars, was issued by Jamiat Ulama-e-Hind. Sajjad's leadership as a member of these movements emphasizes the belief that independence could only be forthcoming from unity—both religious and national. Emergence of the Muslim Independent Party Despite his unconcealed efforts at promoting unity, Sajjad's political career encountered great difficulties, mainly due to the erosion of faith in both Indian National Congress and Muslim League among Bihari Muslims. Thus, in 1935, when at least some sections of Bihari Muslims had lost faith in Congress as well as Muslim League, Sajjad formed the Muslim Independent Party, whose main objective was to present the Muslims who did not enjoy much in Congress nor found themselves comfortably placed with the separatist move of the Muslim League. There was at this point in Bihar's politics the birth of the Muslim Independent Party. At the provincial elections in 1937, the party emerged as the largest Muslim political party in the state, winning 20 out of the 40 Muslim reserved seats. It was a victory which would tell of the appeal of the party and the great disillusionment that people had with the major national parties. On 1 April 1937, Barrister Mohammad Yunus, the president of the party, became Chief Minister of Bihar. The Muslim Independent Party wanted to carve out a coalition government with Congress to prove to the Muslim League that Hindus and Muslims could live harmoniously with identical dignity and rights. However, the stalwarts of the Indian National Congress scrapped it and instead forged their own government. After much political drama, young leaders like Jayaprakash Narayan attacked Yunus for accepting the governor's offer to form a government, and protests went up against the Muslim Independent Party's administration. It was at this point that the Muslim Independent Party began to lose power due to Sajjad's inability to influence events. However, the tenure of Muslim Independent Party in office was short-lived. The Congress soon managed to form the government in Bihar with the Muslim Independent Party pushed on the side. The loss of political power led to the decline in the influence of the party as well, and Sajjad's role in Bihar's political scenario was overshadowed by other larger national events. Tragically, Sajjad left this world on November 23, 1940, at the age of 60, before he could see the fruits of his vision for a united India. He is buried in the premises of Baagh-e-Mujeebiya, Phulwari Sharif, Patna. The years after his death saw drastic changes in the political structure of Bihar, as well as in the whole of India. The divided India that Sajjad had abhorred became a bitter reality when it was partitioned in 1947, and the region never remained unchanged. The unity and composite nationalism he envisioned for Hindus and Muslims was buried under religious and political factions that emerged in the aftermath of Pakistan's creation. Sajjad's input, though fundamental to the times he contributed to, vanished in time as other leaders, this time against colonial rule in India, emerged into prominence following independence. The Legacy of a Forgotten Leader Abul Muhasin Muhammad Sajjad is today a forgotten figure in the historical sands of Bihar. His role in the intellectual and political reorganization of pre-independence India has been relegated to the background of the bigger narratives of partition, the ascendance of the Muslim League, the national protagonists Jawaharlal Nehru and Muhammad Ali Jinnah, and all that followed. For the people of Bihar, however, Sajjad's legacy is one of unity, intellectual vigor, and a deep commitment to the idea of a secular, pluralistic India. Bihar's political leadership, particularly the Muslims among them, have almost forgotten Sajjad. For, the new politics of caste has overshadowed the memory of a leader who had been working without any break for communal harmony. Also, the education and cultural institutions that the state established with Sajjad's help are forgotten or short-changed. This vision of united, multi-religious India, where both Hindus and Muslims conducted their lives with dignity, remains an ideal yet to be fully realized by his successors. Bihar has forgotten the leader who fought to keep the state and the nation united in the face of divisive forces in the hustle of modern political narratives. But when will Bihar recall the man who was able to see a harmonious future, not only for the Muslims of the region but for all the people of the state? The history of Abul Muhasin Muhammad Sajjad remains one of the great unacknowledged contributions to India's independence struggle and its quest for unity. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on his book ‘Bihar Aur Sufivad', based on History of Sufism in Bihar. URL: https://www.newageislam.com/islamic-personalities/abul-muhasin-hindu-muslim-unity-india-independence/d/133818 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

Wahhabism as an Anti-Enlightenment Movement: An Islamic Humanist Critique

By V.A. Mohamad Ashrof, New Age Islam 25 November 2024 The rise of Wahhabism in 18th-century Arabia coincided with the emergence of the European Enlightenment, a period that revolutionized Western thought by emphasizing reason, liberty, and human progress. Yet, these two paradigms represent opposing currents: while the Enlightenment sought to liberate the mind and human agency, Wahhabism anchored itself in theological literalism and an unyielding commitment to divine sovereignty (Tawhid). This article revisits Wahhabism's resistance to the Enlightenment through an Islamic humanist lens, positioning the movement not only as an anti-Enlightenment force but as a critique of modernity’s ethical and existential assumptions. It juxtaposes Wahhabism’s rejection of rational inquiry, individual autonomy, and pluralism with Islamic humanist principles that embrace reason and tradition in harmony. The Enlightenment and Wahhabism: Diverging Trajectories The Enlightenment championed values such as individual autonomy, secular governance, and scientific rationality, challenging entrenched religious and cultural norms. For its proponents, human reason was the key to progress. However, in the Islamic world, Wahhabism emerged as a counterforce. It perceived the Enlightenment's ideals as a threat to divine sovereignty and the sacred structure of society. Wahhabism’s founder, Muhammad ibn Abd al-Wahhab (1703–1792), rejected the flourishing intellectual traditions of the Islamic Golden Age, dismissing philosophy, metaphysics, and ijtihad (independent reasoning) as sources of corruption. For him, the Enlightenment’s focus on human empowerment risked undermining the primacy of divine revelation. This stance marked a stark departure from earlier Islamic rationalist scholars like Ibn Rushd (1126–1198), who harmonized faith with reason and saw no conflict between the two. Wahhabism’s anti-Enlightenment stance stems from its theological rigidity. It adheres to a literalist interpretation of Islamic texts, viewing any innovation (Bid’ah) as deviation. While this rigidity brought clarity in times of socio-political upheaval, it also stifled the intellectual dynamism that once defined Islamic civilization. By prioritizing scriptural fidelity over reason, Wahhabism created a worldview that resisted change and diversity. Its rejection of rational inquiry stemmed from a fear that it could erode divine sovereignty. This rejection contrasted with the legacy of thinkers like Al-Farabi (872–950) and Ibn Rushd, who argued that reason and revelation could coexist and that rational exploration could lead to a deeper understanding of divine will. Islamic Humanism: A Middle Path Islamic humanism offers an alternative to Wahhabism’s fortress mentality. Rooted in the Quranic principles of ethical reflection and divine justice, Islamic humanism values reason as a divine gift meant to complement revelation. Figures like Muhammad Abduh (1849–1905), Jamal al-Din al-Afghani (1838–1897), and Amina Wadud (b. 1952) embody this tradition, advocating for a synthesis of faith and modernity. Unlike Wahhabism’s exclusivism, Islamic humanism sees modernity not as an existential threat but as an opportunity for ethical engagement. It critiques modernity’s shortcomings—materialism, consumerism, and ecological degradation—while embracing its virtues, such as human dignity, equality, and the pursuit of knowledge. The Quranic principles of pluralism and intellectual inquiry (Q.49:13; 96:1–5) challenge Wahhabism’s narrow interpretations and affirm the potential for dialogue between Islam and modernity. For Islamic humanists, the Enlightenment’s ideals of autonomy and progress are not inherently antagonistic to Islam but require ethical grounding to align with divine morality. Wahhabism’s Critique of Modernity While Wahhabism’s resistance to the Enlightenment may appear reactionary, it underscores valid concerns about modernity’s excesses. Its emphasis on divine sovereignty serves as a critique of unchecked human autonomy, and its suspicion of materialism highlights the need for spiritual anchors in a secularized world. However, Wahhabism’s critique falters due to its inability to engage constructively with the ethical and intellectual challenges of modernity. Its rigid exclusivism creates barriers to pluralism and dialogue, isolating it from the broader Islamic tradition that celebrates diversity and critical inquiry. In contrast, Islamic humanism builds on Wahhabism’s critique while expanding its scope. It addresses modernity’s ethical vacuums through a balance of reason and revelation, advocating for a moral compass that transcends the binaries of tradition and modernity. One of the Enlightenment’s defining features was its emphasis on pluralism and universal rights. Wahhabism, however, constructs walls within walls, marginalizing those who deviate from its interpretation of Islam. This sectarianism is at odds with the Quranic ethos of unity in diversity, which celebrates the plurality of human cultures and beliefs. Islamic humanism, by contrast, offers a vision of inclusivity grounded in dialogue and mutual respect. It envisions a marketplace of ideas where faith and reason coexist, enriching both the individual and society. By engaging with the Enlightenment’s ideals through an Islamic lens, humanists propose a model of pluralism that harmonizes with Islamic ethics. The Legacy of Islamic Rationalism and Modernity Islamic rationalism, epitomized by figures such as Ibn Rushd (Averroes), has long served as a cornerstone for reconciling faith with reason. This intellectual tradition stands in stark contrast to the Ash‘ari/Ghazalian approach, which emphasizes divine intervention and occasionalism in natural events. Ibn Rushd posited a belief in the continuity of natural laws, arguing that causality underpins the structure of physical reality. For him, God does not suspend or disrupt the natural order but establishes rules discoverable through rational observation. This perspective fosters a worldview where rationalism and belief in God coexist without necessitating atheism. (Ibn Rushd, p.90) The Enlightenment era profoundly influenced Muslim intellectual traditions, sparking introspection about Islam's compatibility with modernity. Many scholars argued that Islamic thought had stagnated, particularly in contrast to the rapid intellectual and scientific advancements in Europe. The success of Protestantism in reforming Christianity inspired some to envision similar renewal within Islam. (Ansari, p.188) This introspection led to the rise of modernist Muslim thinkers, such as Jamal al-Din Al-Afghani, Muhammad ‘Abduh, and Rashid Rida, who sought to reconcile Islamic principles with contemporary developments. (Parray, p.81–82) While Al-Afghani and ‘Abduh emphasized modernization and reform, Rida's approach veered towards puritanism. His revivalist efforts aligned with Hanbali jurisprudence and later Wahhabism, reflecting his aspiration for strict adherence to Islamic practices. (Haim, p.21) This ideological spectrum highlights the diversity within modernist Islam, where the quest for renewal oscillates between progressive interpretations and conservative revivalism. The intellectual achievements of medieval Islamic civilization laid the foundation for many Enlightenment ideas. From the eighth to the thirteenth centuries, the Muslim world was a beacon of knowledge, producing ground-breaking advancements in sciences, medicine, and philosophy. Bernard Lewis highlights that during this period, the Islamic world was “the richest, most powerful, most creative, most enlightened region in the world.” (Lewis, p.40). According to historians, had Nobel Prizes existed in 1000 CE, they would have largely been awarded to Muslim scholars. (Kramer) Islamic theologians and philosophers, such as the Mu‘tazilis pre-empted many debates on God, creation, and reason that later influenced Christian thinkers (Wilken). Moreover, the sophistication of Islamic cities and their cultural achievements left an indelible impression on European observers. For instance, a tenth-century nun praised Cordoba as “the ornament of the world,” reflecting the admiration for Islamic urbanity and scholarship. (Menocal, p.12) The mutual exchange between Islamic and European civilizations underscores the interdependent evolution of global intellectual traditions. Lewis observes that the transfer of knowledge, including Persian, Greek, Roman, and Judeo-Arab intellectual contributions, significantly shaped the European Renaissance and Enlightenment. (Lewis, p.43) The colonial period ushered in profound changes in the Muslim world, compelling intellectuals to reinterpret Islam in light of Western domination. The emergence of concepts like civil society, democracy, and secularism reflects the irreversible cultural impact of the West on Muslim societies. Thinkers grappled with integrating these paradigms into Islamic frameworks while addressing historical grievances and power dynamics. This interaction with modernity often entailed tension between preserving Islamic authenticity and embracing change. Ibn Qayyim al-Jawziyya eloquently articulated the intrinsic justice and adaptability of Shariah, describing it as God’s wisdom and a source of guidance and light for humanity: “The Shariah is God’s justice among His servants, and His mercy among His creatures. It is God’s shadow on this earth. It is His wisdom, which leads to Him in the most exact way and the most exact affirmation of the truthfulness of His Prophet. It is His light, which enlightens the seekers and His guidance for the rightly guided. It is the absolute cure for all ills and the straight path which if followed will lead to righteousness. It is life and nutrition, the medicine, the light, the cure and the safeguard. Every good in this life is derived from it and achieved through it, and every deficiency in existence results from its dissipation. If it had not been for the fact that some of its rules remain [in this world] this world would become corrupted and the universe would be dissipated. If God would wish to destroy the world and dissolve existence, He would void whatever remains of its injunctions. For the Shariah which was sent to His Prophet . . . is the pillar of existence and the key to success in this world and the Hereafter.” (El-Fadl, p.298). The assumption that rationalism and tradition are inherently incompatible has been challenged by philosophers like Hans Gadamer. He argued that tradition itself is a rational act, requiring preservation, cultivation, and integration with new ideas. Even in revolutionary periods, elements of the old persist, combining with innovations to create new values. (Gadamer, p.282–83). This perspective aligns with the legacy of Ibn Rushd, whose emphasis on rational inquiry and free thought resonates with Enlightenment ideals. Paul Kurtz described Ibn Rushd as a precursor to modern humanism, highlighting his defence of rational objectivity and intellectual freedom. (Kurtz, p.32) Such thinkers exemplify the enduring relevance of Islamic rationalism in navigating the complexities of modernity. The history of Islamic thought reveals a dynamic interplay between tradition and modernity, faith and reason, and the preservation of identity amidst change. From Ibn Rushd’s rationalism to the reforms of modernist thinkers, the Muslim intellectual tradition offers rich resources for engaging with contemporary challenges. As civilizations continue to influence and redefine one another, the legacy of Islamic rationalism underscores the potential for dialogue and mutual enrichment in an interconnected world. Beyond the Binary Wahhabism and the Enlightenment represent two divergent paradigms—one rooted in sacred certainty, the other in secular exploration. While Wahhabism critiques modernity’s excesses, it does so from a position too rigid to accommodate change or diversity. Islamic humanism offers an alternative: a mosaic of tradition and modernity that celebrates reason without compromising faith. By revisiting Wahhabism through the lens of Islamic humanism, this article underscores the potential for a dialogical relationship between Islam and modernity. Such a relationship requires transcending the limitations of both Wahhabism and the Enlightenment, forging a path that honours humanity’s spiritual and intellectual potential. In doing so, Islamic thought can reclaim its legacy as a beacon of ethical and intellectual dynamism, capable of engaging with the complexities of the modern world without losing its moral and spiritual essence. Bibliography Ansari, Mahsheed, The Rational and Metaphysical Notions of Prophethood and the Prophet Muhammad in the Thought of Said Nursi and Muhammad Iqbal, PhD Dissertation, Monash University, 2015 El Fadl, Khaled Abou, Reasoning with God: Reclaiming Shariah in the Modern Age, Lanham, Maryland: Rowman & Littlefield Publishers, 2014 Gadamer, Hans-Georg, Truth and Method, 3rd ed., London: Continuum, 2004 Haim, Sylvia G, Arab Nationalism: An Anthology. Berkeley: University of California Press, 1962 Ibn Rushd, The Incoherence of the Incoherence [Tahafut al-Tahafut], Translated by Simon Van Den Bergh, Cambridge: EJW Gibb Memorial Trust, 1987 Kramer, Martin, “Islam’s Sober Millennium,” Jerusalem Post, December 31, 1999 Kurtz, Paul “Intellectual Freedom, Rationality, and Enlightenment: The Contributions of Averroes,” in M. Wahbah and M. Abousenna (eds.), Averroes and the Enlightenment, Amherst, NY: Prometheus Books, 1996 Lamartine, Narrative of the Residence of Fatalla Sayeghir: Among the Wandering Arabs of the Great Desert, Philadelphia, PA: Carey, Lea & Blanchard, 1836 Martin, Richard C. et al., Defenders of Reason in Islam, Oxford: Oneworld Publications, 1997 Menocal, Maria Rosa, The Ornament of the World: How Muslims, Jews and Christians Created a Culture of Tolerance in Medieval Spain, New York: Back Bay Books, 2003 Parray, Tauseef Ahmad, Islamic Modernist and Reformist Thought: A Study of the Contribution of Sir Sayyid and Muhammad Iqbal, World Journal of Islamic History and Civilization 1 (2): 79–93, 2011 Wilken, Robert Louis, “Christianity Face to Face with Islam,” First Things, January 2009 ----- V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/the-war-within-islam/wahhabism-anti-enlightenment-islamic-humanist/d/133811 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 and the Origin of Man

By T.O. Shanavas, New Age Islam 25 November 2024 The Qur’an is a book of guidance that encourages believers to investigate and understand the natural world. Rather than providing explicit scientific details, it invites its followers to observe, reflect, and draw lessons from nature. This teaching approach is exemplified in the following verses: “Truly in the creation of the heavens and the earth, and in the alternation of the night and day are signs for those who have acumen, who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth, saying, ‘Our Lord, You have not created all this without purpose. Glory be to You! Protect us from the torment of the Fire.’” (Qur’an 3:190–191) “On the earth are signs for those who have sure faith, as also in your own selves: will you not then observe?” (Qur’an 51:20–21) These verses urge believers to contemplate the natural world and recognize the signs of God’s creative power. Observing the heavens, the earth, and human anatomy fosters a sense of awe and true worship, leading to remembrance of God. The Qur’an thus encourages Muslims to approach the universe with curiosity, akin to a scientist, seeking to understand both the process and purpose of creation. Seyyed Hussein Nasr, Islamic scholar summarizes it elegantly. “The Qur’an depicts nature as being ultimately a theophany which both veils and reveals God. The forms of nature are so many “mosques” which hide various Divine Qualities while also revealing these same Qualities for those whose inner eye has not become blinded by the concupiscent ego and centripetal tendencies of the passionate soul. (Nasr, Seyyed Hossein. Islam and the Environmental Crisis, “MASS Journal of Islamic Science. P 35) The Qur’an also contains verses scattered across its chapters that touch on the origins of life and humanity. When studied collectively, these verses provide a coherent and enriched understanding of creation. While superficial reading may suggest contradictions, deeper reflection on the interconnected meanings of these verses resolves any apparent inconsistencies. This integrative approach aligns with the Qur’anic principle of internal consistency, a hallmark of its divine origin: “Do they not reflect on the Qur’an? If it had been from anyone other than God, they would have found within it much discrepancy.” (Qur’an 4:82) By emphasizing observation, reflection, and coherence, the Qur’an inspires both spiritual growth and scientific exploration, deepening our understanding of the universe as technological advancements unfold. The Qur’an offers a unique perspective on the creation of human beings, differing from the Genesis account in Jewish and Christian scriptures. It does not mention Eve being created from Adam’s rib explicitly, as in the Bible. Instead, the Qur’an emphasizes the creation of humanity as a deliberate act of God and provides various descriptions of the process. The Qur’an emphasizes that all creation is a manifestation of God’s grand design. Through His creations, God reveals Himself, and His attributes serve as a means for humans to understand the Divine. Among the ninety-nine attributes of God mentioned in the Qur’an, four offer profound insights into His creative process: 1. Rabb (The Sustainer) 2. Al-Khaliq (The Creator) 3. Al-Baari (The Evolver) 4. Al-Musawwir (The Bestower of forms) The Attribute of Rabb The first revelation to the Prophet Muhammad highlights the attribute of Rabb: “Read in the name of your Sustainer (Rabb), who has created—created man out of a germ-cell.” (Qur’an 96:1–2) The term Rabb in the above verse is often translated as “Sustainer,” but this translation does not fully encompass its meaning. Derived from the Arabic concept of Rububiyat, it implies a nurturing and developmental process directed by an external force. Prominent scholars have elaborated on this concept. According to Abul Kalam Azad, a Muslim Qur’anic scholar, interprets Rububiyat as “To develop a thing, stage by stage, in accordance with its inherent aptitude and needs, its different aspects of existence and also in the manner affording the requisite freedom for it to attain its full stature.” (Azad, Maulana Abdul Kalam. Tarjuman al-Qur’an, Trans. Syed Abdul Latif, Vol. I. p. 19.) So, the concept of Rububiyat encompasses three key elements: 1. Development by an External Agent: The process is initiated and guided by a force external to the creation itself—namely, God. 2. Step-by-Step Process: The development unfolds gradually through successive stages rather than instantaneously. 3. Freedom to Reach Full Potential: Within the framework of natural laws, creations are given the freedom to evolve and achieve their full potential. Likewise, Imam Abu’l-Qasim al-Raghib defines Rabb Likewise, (11th century), in his book Al-Mufradat fi Gharib al-Qur’an (The Vocabulary of The Qur’an), defines the meaning of the word Rabb as follows: “Rabb signifies the fostering of a thing in such a manner as to make it attain one condition after another until it reaches its goal of perfection.” (Ali, Maulana Muhammad. The Religion of Islam, p. 135.) The attribute of Rabb suggests that God’s creative process is dynamic and ongoing. It reflects a profound understanding of development, where organisms are nurtured and allowed to evolve toward their ultimate perfection. This concept highlights divine wisdom and points to a universe governed by laws that enable growth, adaptation, and fulfilment of inherent potential. Through the lens of Rububiyat, the Qur’an presents a vision of creation that is both purposeful and progressive, rooted in the balance of divine guidance and natural freedom. The Attribute of al-Khaliq The Arabic-English Lexicon by Edward William Lane, compiled in 1883 after extensive study of classical Arabic, provides valuable insight into the term. Lane’s work is regarded as an authoritative resource, as it traces the meanings of Arabic words back to the language used during the time of the Prophet Muhammad.( Lane, Edward William. Arabic-English Lexicon, part 1. p. 7) Lane based his interpretations on earlier Islamic lexicographers and grammarians, such as al-Baydawee, Al-Feiyoomee, al-Firuzabeedi, and Seyyid Murtada al-Zabeedi. (Ibid. Part 2, p. 799.) Another attribute of God is al-Khaliq derived from the verb, Khalaqa. According to Lane, the verb Khalaqa encompasses the following meanings: 1. “Proportioning a Thing into Another thing” and “to bring a thing into existence according to a certain measure, or proportion, and so as to make it equal to (another thing).” ( Ibid. Part 2, p. 799.) In “proportioning a thing into” an original and previously non-existing thing, it also signifies “the originating, or to bring a thing into existence after it had not been, or the bringing a thing into existence from a state of non-existence.” (Ibid. Part 2, p 800.) Thus, Khalaqa involves three key components: a. Transforming an original substance into a new entity, distinct from its source (e.g., ape into human). b. Ensuring the new creation has unique characteristics, identifying as separate and independent. c. Bringing into being something entirely new from a state of non-existence. Therefore, the classical meaning of the Arabic word Khalaqa can be summarized as follows: To bring a thing into existence according to a certain measure, or proportion to make it equal to another thing that is not pre-existing. ( Ibid. Part 2, p. 799-800) The term Khalaqa, with its classical meaning, aligns with the Qur’an’s portrayal of the creation process as methodical, measured, and stage-based rather than instantaneous. This understanding implies that al-Khaliq—one of God’s attributes—signifies that God is the ultimate source of power guiding the evolution of His creations. By understanding Khalaqa in its original context, we see how it harmonizes with our observations in nature and the Qur’an’s broader teachings. This nuanced interpretation underscores that creation is not an instant act but a purposeful progression, guided by divine wisdom. The Qur’an frequently describes creation as occurring in stages, reflecting a dynamic and progressive process that unfolds according to divine wisdom. Readers of English translations of the Qur’an can enrich their understanding of verses on creation by applying the deeper meanings of khalaqa. Instead of merely reading “to create” or “to fashion,” substituting these meanings reveals a more profound and consistent depiction of God’s creative process, grounded in the classical Arabic language of the Qur’an’s time. This approach also helps reconcile the Qur’an’s descriptions of creation with the observable processes in the natural world, emphasizing both divine artistry and the complexity of existence. By doing so, we gain a clearer picture of how the Qur’an communicates the majesty and precision of God’s creative power. The Attribute of Al-Baari The Qur’an describes God as “the Evolver” (al-Baari) and “the Bestower of Forms” (al-Musawwir), emphasizing creation as a stage-by-stage process. This idea is encapsulated in the verse: “He is God, the Creator [al-Khaliq], the Evolver [al-Baari], and the Bestower of Forms [al-Musawwir].” (Qur’an 59:24) The term al-Baari, another attribute of God, derives from the Arabic root verb baara, which carries the meaning of “a thing becoming distinct or clear from another, either by separation or by development from a previously existing state or matter.” ( Lane. An Arabic-English Lexicon. Part , p. 178; Ali, Yusuf. The Qur’an. p.1529). This interpretation highlights the evolutionary aspect of creation, where God shapes and develops new forms from existing elements through a deliberate and guided process. Thus, God, as the executor of this process, is referred to as al-Baari—the One who evolves and perfects creation in stages. This name reinforces the Qur’anic view of creation as a dynamic and progressive act, rather than an instantaneous event. The Attribute of Al-Musawwir The attribute al-Musawwir is derived from the verb Sawwa, which means to sculpt a thing and give definite form or colour to make things exactly suitable for a certain end or object. ( Ali, Yusuf. The Qur’an. p.1529) Hence God is called al-Musawwir, or the “sculptor, of all existing things, who has established them, given to every one of them a special form and a particular manner of being whereby it is distinguished, with their variety and multitude.”(Lane, Edward William. An Arabic-English Lexicon, part 4, p. 1745. ) The attribute al-Musawwir refers to an entity that gives definite form, structure, or even colour to something, making it perfectly suited for a specific purpose or function. So, al-Musawwir emphasizes God’s role in bestowing distinct forms and features upon His creations. This attribute reflects the precision and artistry of creation, where each form is uniquely designed and adapted to its purpose. As al-Musawwir, God is described as the “Sculptor of all existing things,” establishing every creation with a unique form and distinct characteristics. Each being is crafted with intentionality, endowed with a special form and a particular manner of existence that distinguishes it from others, no matter how vast and diverse the variety. This attribute underscores God’s unparalleled ability to create with precision, purpose, and beauty, reinforcing the Qur’anic view of creation as both a physical and functional masterpiece, where every detail serves a meaningful end. The Qur’anic attributes of Al-Khaliq (The Creator), Al-Baari (The Evolver), and Al-Musawwir (The Fashioner) highlight God’s role as the originator and designer of life’s complexity and diversity. These attributes suggest that creation is an ongoing, dynamic process conducted in stages on earthly time frame. This perspective aligns with the view that evolution and creation can coexist as complementary concepts. Qur’an and Gradual Progressive Creation The verse from the Qur’an, “So it shall be. Your Lord said, ‘Easy it is for Me, as I created you before you were nothing’” (Qur’an 19:9), underscores God’s absolute power to create from nothingness. However, this does not necessarily suggest that humans were created ex nihilo without any connection to other life forms or material processes. The Qur’an often describes human creation from elements such as water, clay, soil, and germ cells, emphasizing a process of successive stages. This points to a harmonious relationship between divine creation and natural processes. If Muslims interpret this verse as implying ex nihilo creation, they must reconcile it with other verses that describe a gradual and interconnected process of creation. This invites reflection on how divine will and natural phenomena work together in the Qur’anic narrative of creation. The Qur’an contains verses that suggest the creation of humans was not an instantaneous event but rather a time-lapsed, stage-by-stage process. According to the Qur’an, humans were created from various components: “Who created (Khalaqa) you, then proportioned you into whatever form He willed. He made you out of components [Rakkabaka].” (Qur’an 82:7-8). The root word for Rakkabaka in this verse is Rakaba, and the verb Rakkaba in Arabic means “to create something from components; to put or set one part upon another” (Edward William Lane, Arabic-English Lexicon, part 3, p. 1142). This implies that human creation involved the assembly of initial components, with each part serving as a prerequisite for human formation. Additionally, verse 32:7 states, “[God] began the creation of man from clay,” suggesting the prior existence of clay as a starting material. The Arabic word “batha” (began) in the verse implies a sequence of subsequent actions and their outcomes. This suggests that before humans emerged in their Homo sapiens form, they underwent a series of stages or transformations, starting with clay. Similarly, “We fashioned man from quintessence of clay” (Qur’an 23:12) reinforces this idea. The term Sulalah in Arabic means “an extract of a thing; the clear, or pure, part or choice, or best, or most excellent part of a thing” (Arabic-English Lexicon, part 4, p. 1397). This supports the concept of creative evolution by indicating that human creation involved a series of processes and selections, challenging the notion of instant creation. Clay and the Origin of Life Clay, as a class, is composed of various minerals, including kaolinite, montmorillonite, illite, chlorites, and vermiculite. Could the Qur’anic references to clay imply that these minerals played a catalytic role in the evolution of life from inorganic to organic stages? Scientific studies suggest that clay minerals, particularly those in the smectite group—such as montmorillonite and nontronite—may have facilitated the emergence of life. These clays exhibit unique properties, such as cation-exchange capacity and ability to increase in volume or size when it absorbs moisture or other substances, which can catalyze the formation and polymerization of organic molecules like amino acids and nucleotides on early Earth. Such processes are fundamental to the development of primitive metabolic systems ( “Clays and the Origin of Life: The Experiments” by Keith Cowing, PubMed Central, January 21, 2023). Therefore, the idea of being “created from clay” could metaphorically signify the role of clay minerals as catalysts in the earliest stages of life’s formation. Stages of Human Formation The idea of gradual human species development is further supported by the verse: “He fashioned you and perfected your shapes” (Qur’an 64:3). This highlights a deliberate and incremental process of human formation, countering the belief in ex nihilo creation. Another verse, “He fashioned (Khalaqa) you from sounding clay, like unto pottery” (Qur’an 55:14), uses the term Fakha’ar (baked pottery or a baked vessel of clay ( Arabic-English Lexicon, part 6, p. 2350). When interpreted metaphorically, this verse aligns with evolutionary processes, suggesting progression through successive stages of development. Just as clay is moulded into pottery in stages, the creation of humans unfolded gradually over time, making this concept accessible to a sixth-century audience while resonating with modern understandings of evolution. Organic Growth and Evolution The verse “God has caused you to grow as a plant (Nabata) from the earth” (Qur’an 71:17) further emphasizes the concept of time-lapsed, organic development. The Arabic term Nabata means “to grow or germinate a plant” (Arabic-English Lexicon, part 8, p. 2753), drawing a parallel between the gradual growth of plants and the evolutionary progression of humans. This reinforces the Qur’an’s acknowledgment of successive stages in creation, highlighting the intricate design underlying human development. The following verse describes key stages of human embryological development: “The living germ, then, was turned into a shapeless lump of flesh from which bones were formed. The bones, then, were covered with flesh. At this stage, We caused it to become another creature. All blessings belong to God, the best Creator.” (23:14) This verse highlights the initial germ cell (zygote) after fertilization and its subsequent development into a human baby as a divinely guided process. Modern science has further revealed intermediary stages in embryological development that align with and complement the descriptions in the Qur’an. In a similar way, scientific observations of the origin of life—from the assembly of minerals into DNA to the evolution of the vast diversity of life, including plants, animals, and humans—can be understood as a harmonious interplay between creation and evolution. Just as we embrace the complex stages of human embryology unveiled by science, we can appreciate the unity between creation and evolution in the broader journey of life’s development. Based on the verse, logic, and science, it can be understood that God transfigures one entity to the next stage in His creation process, which science observes as evolution. This idea aligns with the statement, “We may transfigure you and make you what you know not” (Qur’an 56:61). With our current knowledge—unavailable to medieval interpreters of the Qur‘an—we can conclude that the divine method of transfiguration may involve changes at the genetic level, specifically through alterations in the genotype. Conclusion The Qur’an’s descriptions of human creation, when examined in the light of modern science, suggest a nuanced understanding of life’s origins. The emphasis on stages, the assembly of components, and the role of clay in the creative process aligns with contemporary theories of evolution and the origin of life. This perspective bridges the Qur’anic narrative with modern scientific insights, emphasizing a deliberate, progressive creation process that underscores the complexity and purposefulness of humanity’s development. All biologists agree that life originated in water, a concept also reflected in the Qur’an: “Do not the unbelievers see that heaven and earth were joined together (as one unit of creation), before We clove them asunder? We made from water every living thing. Will they not then believe?” (Qur’an 21:30) This verse points to the universe’s initial condensed state, which modern science refers to as singularity. Singularity describes the moment when time and space were unified. The term Big Bang describes the defining moment of the universe’s creation. Following this, the verse reveals that God created life from water: “Every living thing (minal-maa-’i kulla shay-’in hayy).” This phrase includes humankind, indicating that the early stages of human evolution also began in water. Furthermore, Qur’anic verse 24:45 emphasizes humanity’s connection to the animal kingdom: “And God has created (Khalaqa) every living animal from water: Of them some creep on their bellies, some walk on two legs, and some walk on four. God creates (Khalaqa) what He wills, for verily God has power over all things.” The phrase “every living thing (minal-maa-’i kulla shay-’in hayy)” in verse 21:30 is clarified in verse 24:45 with “every animal (Kulla Daaabatim-Mim-Maaa),” specifying that animals were created from water and detailing their categories. Humans, along with some apes, are the only creatures that always walk on two legs, although birds can walk on two legs as well. Thus, the two-legged creatures mentioned in the verse could refer to humans, birds, or apes. The grammatical structure of the verse, particularly the phrase “fa min hum, is significant. If the noun Dabbah (animals) applied only to rational or irrational creatures separately, Arabic grammar would use “fa min-hunna or fa min-ha.” Instead, the use of “fa min hum” indicates that Dabbah refers to both rational and irrational creatures.(Lane, Edward William. An Arabic-English Lexicon. part 3. p. 842.) This suggests that a rational, two-legged animal—distinctly human—is included among those created from water. Humans, as the only creatures that walk upright consistently and possess advanced rationality, are thus included in the animal kingdom. Notably, over 500 years before Darwin, the Muslim scholar Ibn Khaldun wrote: “Man belongs to the genus of animals” and further explained that “God distinguished [man] from them by the ability to think, which He gave man and through which man is able to arrange his actions in an orderly manner.” (Ibn Khaldun, The Muqaddimah, Vol. 2, p. 424). This insight aligns with both the Qur’anic account and modern biological understanding. “Who created thee, then fashioned, then proportioned thee? In whatever form He willed, He put you together.” (82:7-8) This verse highlights God’s deliberate and purposeful creation of humans. If humans were created without any connection to pre-human species, including other hominids, the Quran would not have emphasized both creation (khalaqa) and subsequent fashioning ( (س و ي). These verbs imply a process that involves stages and refinement. Furthermore, if humans had not evolved in stages but instead appeared in a perfect, completed state, the use of the verb sawa (س و ي) to proportion or fashion) would seem redundant, as there would be no need to perfect what is already flawless. However, God’s perfection ensures that every word in the Quran has significance, suggesting that human creation involved deliberate stages leading to their ultimate form. Most commentators translate the verb ghadata (ع د ل) in the verse as “shaped you in perfection.” However, Edward William Lane’s Arabic-English Lexicon provides another interpretation: “to rate a thing as equal to a thing of another kind so as to make it like the latter” (Lane, An Arabic-English Lexicon, Part 5, p. 1973). This definition suggests a transformation process, where one entity is changed into another, distinctly identifiable form. Lane supports this meaning by referencing the Quranic verse: “[All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [ع د ل—ghadata] others with their Lord” (6:1). Here, Ghadata implies assigning equivalence. Based on Lane’s Lexicon, verses 82:6-7 can be reinterpreted as follows: “O man, what has deluded you concerning your Munificent Lord, who created you from a pre-existing form (Khalaqa), sculpted you (س و ي) and transformed you into a distinctly identifiable perfect human shape (Homo sapiens sapiens) (ع د ل—ghadata).” This interpretation highlights a transformative process, emphasizing both human uniqueness and their evolutionary journey to the perfect form we recognize today. The Quran addresses humanity in the following verse, declaring that God created humankind and “those who came before” them: “O mankind! Worship your Lord, who created you and those before you, so that you may ward off evil. (2:21) This verse suggests the existence of other beings before the emergence of modern humans (Homo sapiens species). These beings could correspond to ancient human ancestors or species, such as Homo erectus, Homo ergaster, Neanderthals, and Cro-Magnon man. Remarkably, six centuries before Darwin, the renowned Muslim mystic Ibn Arabi referred to these beings as “the animal men,” acknowledging their existence as precursors to modern humans. However, most Muslims interpret this verse in a more limited context. They believe “mankind” refers to people living at the time of the Prophet Muhammad (pbuh), and “those before you” refers to the ancestors of the Prophet’s (pbuh) contemporaries, not pre-human species. This distinction illustrates the diversity of interpretations within Islamic thought, with some readers focusing on a historical view while others embrace a broader, evolutionary understanding of human origins. The best explanation of a verse in the Quran often comes from another verse. Earlier, we explored how the divine epithet al-Musawwir (the Sculptor) could, in contemporary scientific terms, refer to one who creates distinct species. Therefore, al-Musawwir created perfect human beings, sculpted from a previously existing hominid species. Verse 6:133 provides explicit evidence that modern humans evolved from earlier hominids and offers an interpretation of Quranic verse 2:21, as explained above: “Thy Lord is All-sufficient, Merciful. If He will, He can put you away, and leave after you, to succeed you, what He will, as He produced you (ن ش أ) from the seed of another people.” (6:133) The context in verse 130 of the same chapter clarifies that this is addressed to humankind. Most translators render the Arabic word na-sha-ah (ن ش أ) as “raised,” but Lane translates it as: “originated it; brought it into being or existence; made it, or produced it for the first time, it not having been before” (Lane, An Arabic-English Lexicon, Part 8, p. 2791). Verse 6:133 suggests that God may replace modern humans with another species (“whomever He pleases to succeed you”). This process of creating a new species (Khalifah) from human seed is likened to the original creation of humanity—produced for the first time (ن ش أ) from the “seed of another people.” The verse implies that modern humans evolved from earlier species. Therefore, verse 6:133 could be rephrased as: “Thy Lord is All-Sufficient, Merciful. If He wills, He can remove you and leave after you what He pleases, as He originally created you (ن ش أ) [as a species] from the seed of another people.” This understanding links the creation of humanity to the idea of evolutionary change, further aligning the Quranic text with modern scientific perspectives on human origins. A respected 12th-century Quranic exegete, Imam Fakhr al-Din al-Razi (1149-1209), offers an interpretation of the verse that aligns with the idea of evolution. He writes: ”[God] said: ‘As We created you from the seeds of a different people.’ For a wise person, were he to contemplate this statement, he would understand that the Almighty created humankind from a sperm; a sperm that did not contain his picture in any form or way.” (Razi, Fakr al-Din. Al Tafsir al-Kabir. Lebanon: Dar al Fikar. Vol 7. p 212.) If we substitute the term “picture” with the modern scientific term “genotype,” Razi’s explanation becomes even clearer, supporting the notion of human evolution from earlier species: [God] said: ‘As We created you from the seeds of a different people.’ For a wise person, were he to contemplate this statement, he would understand that the Almighty created humankind from a sperm; a sperm that did not contain his genotype in any form or way. This interpretation by Razi, when viewed through the lens of modern science, aligns with the idea that humanity evolved over time, with each generation evolving from predecessors in a gradual, natural process. Most Muslim commentators of the Quran translate the noun Khalifah in the Qur’an, as vicegerent. Human as vicegerent means that the entire human species is the deputy appointed to act on the authority of a God, especially in administrative duties. This word, Khalifah, is derived from the verb Khalafah, which means "one entity that succeeds another or remains after another that has perished or died." (Lane, Edward William. An Arabic-English Lexicon, part 2, p 792). Therefore, the literal translation of the noun Khalifah is "someone remains after another that has perished or died." But term vicegerent is also correct, because human supremacy over the earth was established by divine revelation of all knowledge to human beings through the first Prophet Adam. According to biology, modern humans, as a species, “succeeded” or “remained after” the earlier hominid inhabitants of the Earth, who “perished or died.” Therefore, the term Khalifah (successor or representative) can logically be applied to the biological concept of species, as modern humans have succeeded earlier hominid species in both evolutionary and ecological terms. This understanding aligns with the view that humans, as the current representatives of the hominid lineage, emerged after earlier species like Homo erectus or Neanderthals, who once inhabited Earth but are now extinct. The Quranic term Khalifah can, therefore, be interpreted to refer to the succession of species over time, reinforcing the idea of a continuous and evolving process of creation. Paleontological evidence confirms that pre-modern human species existed and eventually perished before the emergence of modern humans. These early hominids were recognized by Ibn Arabi (1165-1240) and other early Muslim scholars as “animal-like men.” In contrast, modern biologists classify these species under names such as Homo erectus, Cro-Magnon, and others. These early hominids were predecessors to the species we now identify as Homo sapiens, marking a key chapter in the evolution of modern humankind. The following verses connect the earlier themes by illustrating how God binds all life forms together as part of a unified whole: “Extol the limitless glory of thy Rabb (Lord), the glory of the All-Highest, who creates everything and shapes it according to its purpose. He determines the nature of all that exists and guides it towards its fulfilment.” (Qur‘an 87:1-3) These verses emphasize the divine role in creating, shaping, and guiding all forms of life, ensuring that everything fulfils its intended purpose in the grand design of creation. This verse clarifies the connection between the verses and emphasizes the unity of life forms in the context of divine guidance. To bring together all the Qur’anic verses on the creation of humanity, the Qur’an emphasizes the gradual process of human creation in the verse: “He created you in successive stages” (Qur’an 71:14). This indicates that the creation of humankind was not instantaneous but unfolded through transformation over time. While the Qur’an affirms that God created humans in successive stages, it does not detail every step of their evolution from clay to Homo sapiens (modern humans). For example, sperm and ova are not yet human; the 46 chromosomes in a fertilized egg hold the encoded blueprint of a future human being is called zygote; others stages of the embryo development are called with different terms; but we do not refer to them as a man or woman. At this stage, they are merely a bundle of amino acids, phosphate, and sugar. A being is only named when it attains its complete form and distinct characteristics. So, the stages through which humanity emerged—water, clay, soil, microorganisms, marine animals, mammal-like reptiles, common ancestor apes and hominids, Australopithecus, Homo erectus, Neanderthals, and Cro-Magnons—are landmarks in the journey of human creation. These stages occurred long ago and are not stored in human memory. Instead, they are preserved in vestigial structures, fossils, chemistry, and immunology. The unremembered stages of evolution may be alluded to in the following verse: “Has there come on man a while of time when he was a thing unremembered?” (Qur’an 76:1) This verse suggests that humanity existed in forms that were not yet recognizable as humans. Jalaluddin Rumi (1207–1273), the renowned Muslim sage describes humanity’s evolution stage by stage, noting that we do not remember our earlier forms. His poetic reflection harmonizes with the Qur’anic acknowledgment of humanity’s gradual emergence. The Qur’an reveals that the human species was created through a stage-by-stage process but does not detail all the steps involved, leaving it to humanity to explore and understand: “Say [O Muhammad to the people]: Travel through the land and see how He originated creation, then Allah brings forth the later growth. Indeed, Allah is capable of all things” (Qur’an 29:20). When God instructs Muslims to “travel through the land and see how [He] originated creation,” it suggests that the process of creation is accessible and comprehensible through observation and earthly experiences. This verse implies harmony between the Qur’anic account of creation and scientific exploration of humanity’s origins. If God had revealed one thing while evidence pointed to another, it could create grounds for doubt. Instead, the verse underscores that God has endowed humanity with the tools, evidence, and intellect to investigate and understand the mechanisms and outcomes of His creation. It encourages us to bridge the gaps in our understanding of human creation through exploration and discovery. Science is accomplishing what God decreed verse 29:20. So, we Muslims must be cheering science instead of ignoring it. ------ T.O. Shanavas is a native of Kerala, now based in the USA. He is the author of “Islamic Theory of Evolution the Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling the Book of Genesis, The Qur'an, And the Theory of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. URL: https://www.newageislam.com/debating-islam/quran-origin-man-khalaqa/d/133810 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