Let's Blame Others!

By Sumit Paul, New Age Islam 29 April 2025 "Let us blame others!" You said it, Dr Ghulam! This passing the buck approach has always obfuscated the truth. Saying that the greatest source of corruption in Islamic theology has been the infiltration of Judeo-Christian traditions is tantamount to saying that the long presence of Islam and Christianity on the subcontinent brought all the ills to Hinduism. Hinduism was already corrupt much before Islam and Christianity made their presence felt. Hindus claim that the purdah system was alien to pristine Hinduism. It came into existence as a safety measure because the marauding Muslim invaders, perpetually suffering from a hard-on, would abduct Hindu women, rape and Islamise them. Hindu girls and women resorted to purdah so that the Muslim invaders couldn't see their beautiful faces! What nonsense! It's very easy and convenient to blame others for your mistakes and minuses. After the Battle of Kurukshetra, when Pandavas went to meet Vidur and seek his blessings, Nakul said, "Adharma Vinyaste Unmool Prashyante Iti Kauravasya Praarabdham" (Adharm was eliminated because it was the fate of Kauravas). The erudite and evolved Vidur replied, "Doshasya Pratiropan Saraltam Sadhanaste" (Shifting the blame is the easiest thing to do). Subtly did Vidur suggest that while Kauravas were mainly responsible for this enormous destruction, Pandavas were no snow white lilies either. Humans have this tendency to avoid addressing and accepting their faults and flaws. Instead, they pass the buck. An Urdu adage succinctly illustrates this proclivity that ails all the apologists, not just of Islam: Tabiile Ki Bala Bandar Ke Sar (Har Bala Aur Tohmat Kamzoron Ke Sar Thap Jaati Hai: Poor and helpless are always at the receiving end). Muslim apologists particularly suffer from this malady. Instead of addressing the ingrained anomalies and aberrations in their 'holy' books, Judeo-Christian traditions are blamed because Muslims, however educated they may be, suffer from a serious theological misconception, or shall I call it a delusion, that since their faith (Islam) came after Judaism and Christianity, Allah honed it to perfection! Allah doesn't make things in one go. He loves gradations and gradual developments! To these people, Islam is infallible. Its books are irreproachable and it's Allah's favourite faith. If any error(s) crept into the fold of Islam, Judaism and Christianity should be held responsible for that. What a brilliant excuse! This is self-deception and who has deceived thee as often as thyself ? ---- 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/blame-others/d/135352 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

Human Limitations, Divine Knowledge, and the Refutation of Takfiri Ideology

By V.A. Mohamad Ashrof, New Age Islam 28 April 2025 Hermeneutics, the disciplined art and science of interpretation, finds its most profound and perilous application in the engagement with sacred scripture. Within the Islamic tradition, the interpretation of the Quran is not merely an intellectual exercise; it is a spiritual undertaking demanding profound humility and an acute awareness of the inherent limitations of the human intellect and perception before the Divine Word. The Quran itself testifies to the vastness of God's knowledge and the finitude of human understanding. This essay delves into these critical limitations, specifically focusing on the perilous human tendency to usurp divine prerogative by attributing kufr (disbelief, rejection of faith) to fellow human beings. Drawing primarily upon the hermeneutical depths of Quran 74:31 and 53:32, we will argue that these verses, among others, establish an epistemological barrier against facile judgments of others' inner faith, thereby constituting a powerful refutation of the Takfiri ideology that has plagued certain interpretations of Islam, most notably finding fertile ground within aspects of the Wahhabi movement and its offshoots. This ideology, characterized by its readiness to excommunicate Muslims based on perceived doctrinal or practical deviations, stands in stark contrast to the Quranic emphasis on divine omniscience, human fallibility, and the paramount importance of mercy and cautious discernment. The act of Takfir – declaring a Muslim an apostate or disbeliever – is one of the most dangerous pronouncements a human being can make. It carries not only theological weight, potentially severing communal bonds and spiritual kinship, but has historically and contemporaneously led to devastating social fragmentation, persecution, and violence within the Muslim community. The proponents of rigid Takfiri methodologies often claim adherence to a purified, "original" Islam, asserting the clarity of certain texts and actions as definitive indicators of kufr. However, such assertions frequently overlook the profound hermeneutical complexities embedded within the Quran itself, particularly those verses that explicitly reserve ultimate knowledge of human hearts and intentions for God Almighty alone. This essay contends that a faithful hermeneutic, grounded in Quranic principles, necessitates epistemic humility and fundamentally undermines the presumptuous certainty that fuels takfirism. The Ideology of Takfir: Excommunication and its Historical Roots The concept of Takfir, or excommunication, is practiced by Jihadi Salafis, who believe it leads to jihad. This ideology involves labelling Muslim rulers who don't implement Shariah or who adopt non-Islamic systems like democracy, secularism, and nationalism as being against Islamic teachings. Consequently, Jihadi Salafis justify physically overthrowing and attacking their adversaries. Prominent figures associated with Jihadi Salafism include Ayman Al-Zawahiri, Abu Muhammad Al-Maqdisi, and Abu Qatada, among others. Takfir involves labelling Muslims as Kafir (non-believers) and legitimizing violations against them. According to Juan E. Campo, the Quran mentions the term Kafir 134 times, with its verbal cognates occurring about 250 times and the verbal noun kufr (unbelief, infidelity) occurring 37 times (Campo, p. 420). Historically, the Khawarij emerged during the Battle of Siffin (657 AD) and believed that Muslims who commit grave sins become apostates deserving capital punishment. The Khawarij's position was that "Muslims who commit grave sins effectively reject their religion, entering the ranks of apostates, and therefore deserve capital punishment." Ibn Taymiyyah, a medieval Sunni theologian, played a significant role in shaping Takfir ideology. He advocated for returning to Islam's sources, the Qur'an and the Sunnah, revealed writing and the prophetic tradition (Laoust, 2020). Ibn Taymiyyah declared various Muslim groups, including the Mu'tazila, Shi'a Muslims, Sufis, and the Sufi Mystic Ibn Arabi, as Kuffar for deviating from Islamic beliefs. He also considered Mongols as "non-authentic" Muslims and suggested fighting them until they complied with the Sharia (Ibn Taymiyah, pp. 544–546). Ibn Taymiyyah's ideas influenced Mohammad ibn Abd al-Wahhab, who further developed the concept of Takfir. Ibn Abd al-Wahhab condemned people who believed in saints as Kuffar (Valentine, p. 81). Wahhabism, a form of Salafism, denounces innovations (Bidaah), opposes certain Muslim doctrines, and advocates for the destruction of tombs and shrines (Beranek, p. 20). The European Parliament's Committee on Foreign Affairs identified Salafism/Wahhabism as a main source of global terrorism during 2013, pointing to their involvement in supporting and supplying arms to rebel groups worldwide. Divine Prerogative and the Limits of Human Sight (Quran 53:32) Perhaps one of the most direct Quranic injunctions against the arrogance of judging others' spiritual standing is found in the Quran: "Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were foetuses in the wombs of your mothers. So do not claim yourselves to be pure (fa la tuzakku anfusakum); He is most knowing of who fears Him (Huwa a'lamu bi man ittaqa)." (Q.53:32) This verse operates on multiple levels to instil humility and caution. Firstly, it establishes the vastness of God's mercy, capable of encompassing even habitual minor failings, reminding believers that salvation is ultimately rooted in Divine Grace, not merely human perfection. Secondly, it anchors God's unparalleled knowledge in His very act of creation – "He was most knowing of you when He produced you from the earth and when you were foetuses..." This temporal scope, stretching from primordial origin to embryonic development, signifies an encompassing, intimate knowledge far exceeding any possible human assessment. God knows the essence, the potential, the hidden struggles, and the innate constitution of every individual in a way no other being can. The crucial command, "Fa La Tuzakku Anfusakum" ("So do not claim yourselves to be pure/righteous/justified"), is the ethical and epistemological core. While seemingly directed against self-praise, its implication extends powerfully to the judgment of others. The act of declaring another person a Kafir is often, implicitly or explicitly, predicated on a claim of one's own superior faith or understanding – a form of self- تزكية (Tazkiyah, purification/justification) that the verse expressly forbids. If an individual is prohibited from definitively asserting their own state of purity and God-consciousness, how much more presumptuous is it to make a definitive, damning judgment about the inner state of another? The verse concludes by reserving the knowledge of true piety (Taqwa) exclusively for God: "Huwa A'lamu Bi Man Ittaqa" ("He is most knowing of who fears Him / possesses Taqwa"). Taqwa, often translated as God-consciousness, piety, or fear of God, resides fundamentally in the heart (Qalb). It is the inner orientation, the intention (Niyyah), the reverence, and the conscious effort to adhere to God's commands and avoid His prohibitions. While Taqwa manifests in outward actions, its root and reality are unseen. By stating unequivocally that only God truly knows who possesses Taqwa, the Quran erects a formidable barrier against human attempts to definitively gauge another's spiritual sincerity or lack thereof. The Takfiri tendency, particularly as seen in rigid Wahhabi interpretations that readily excommunicate Muslims for practices like Tawassul (seeking intercession), visiting graves (Ziyarat Al-Qubur), or celebrating the Prophet's birthday (Mawlid), directly contravenes this principle. Such judgments often involve declaring the absence of true taqwa or, worse, the presence of hidden shirk (polytheism) in the heart of the practitioner, based solely on an outward act interpreted through a specific, often contested, theological lens. Quran 53:32 serves as a stark reminder that such pronouncements trespass into the domain of Divine knowledge. It challenges the interpreter to turn the gaze inward, focusing on their own struggle for Taqwa, rather than outward in condemnation based on uncertain assumptions about the hidden realities of others' hearts. The Unseen Soldiers and the Trial of Knowing (Quran 74:31) The Quran contains another verse laden with hermeneutical significance concerning the limits of human knowledge, particularly in relation to Divine matters: "And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial (fitnah) for those who disbelieve—that those who were given the Scripture will be convinced and those who have believed will increase in faith and that those who were given the Scripture and the believers will not doubt and that those in whose hearts is disease (marad) and the disbelievers may say, 'What does God intend by this as an example?' Thus does God leave astray whom He wills and guides whom He wills. And none knows the soldiers of your Lord except Him (Wa ma ya'lamu junuda Rabbika illa Hu). And it is not but a reminder to humanity." (Quran 74:31) While the immediate context concerns the nineteen angels guarding Hellfire and the varied reactions to this specific piece of information, the verse culminates in a statement of profound generality: "And none knows the soldiers (or hosts) of your Lord except Him." Classical commentators often interpret "soldiers of your Lord" literally as angels or other unseen forces God employs. However, a deeper hermeneutical reading, sensitive to the Quran's multi-layered nature, recognizes this phrase as a powerful metaphor for the vastness of God's unseen realities, His intricate workings in the universe, and the ultimate inscrutability of His wisdom and decree. If knowledge of God's "soldiers" – His agents, means, and the hidden mechanisms of His plan – is exclusively His, it underscores a fundamental human epistemic limitation regarding Al-Ghayb (the unseen). The state of a person's heart, the sincerity of their faith, the true nature of their relationship with the Divine – these are paramount aspects of the unseen, governed and fully known only by God. The Takfiri, in issuing a definitive judgment on someone's kufr, implicitly claims access to this hidden reality, effectively claiming knowledge that God states belongs only to Him. They presume to know the disposition of the heart, a domain guarded by the "soldiers of the Lord" in the metaphorical sense of being beyond human ken. Furthermore, the verse explicitly frames the revelation of specific knowledge (the number of angels) as a fitnah – a trial, a test, a source of contention. This fitnah serves to differentiate believers whose faith increases, people of the Scripture who find confirmation, doubters, those with diseased hearts, and outright disbelievers. This highlights a crucial hermeneutical principle: divine revelation itself, when encountered by human subjectivity, can become a test. The trial lies not only in accepting the content but also in the manner of response. Does the encounter lead to humility and increased awe of God's wisdom, or does it lead to arrogance, mockery, and the presumption of complete understanding? The Takfiri mind-set often fails this test. Faced with ambiguous actions or statements from fellow Muslims, instead of resorting to caution, seeking clarification, or applying the principle of assuming the best, it rushes to a damning conclusion. It treats complex theological and jurisprudential issues, often subject to legitimate scholarly disagreement (ikhtilaf), as clear-cut markers of kufr, thereby turning matters of interpretation into grounds for excommunication. This approach ignores the very nature of fitnah described in 74:31, where ambiguity and the potential for misunderstanding are part of the divine design, testing the believer's humility and reliance on God's ultimate judgment. The verse implicitly warns against becoming one of those "in whose hearts is disease" or the "disbelievers" who, through their arrogant certainty and mockery ("What does God intend by this?"), demonstrate their failure to grasp the limits of their own knowledge and the depth of divine wisdom. Wahhabism, Takfir, and the Neglect of Hermeneutical Humility While it is inaccurate and unjust to paint all adherents of Wahhabism or Salafism with the single brush of extremism, it is undeniable that certain influential interpretations within this tradition have historically displayed and promoted a propensity towards hasty Takfir. Emerging in the 18th century, the movement led by Muhammad ibn Abd al-Wahhab sought to purify Islamic practice from innovations (Bid’ah) and perceived polytheistic accretions (shirk), focusing intensely on a specific understanding of Tawhid (Divine Unity). While the call for adherence to Tawhid is central to Islam, the particular application by Ibn Abd al-Wahhab and some of his followers led to the declaration of Takfir against vast swathes of the contemporary Muslim world, including the Ottoman Caliphate and practitioners of Sufism, whom they accused of grave-worship, improper intercession, and other acts deemed equivalent to shirk. This tendency stems from several interconnected factors relevant to our hermeneutical analysis: 1. A Reductionist Reading of Texts: Proponents of this Takfiri approach often employ a literalistic and decontextualized reading of certain Quranic verses and Hadith concerning shirk and kufr. They may apply verses revealed regarding ancient polytheists directly onto Muslims engaging in practices deemed problematic, ignoring crucial distinctions in intentionality, understanding, and the overall context of the individual's faith affirmed through the Shahada (declaration of faith). 2. Conflation of Action (Amal) and Belief (I'tiqad): A major error is the frequent conflation of potentially sinful or innovative actions (Kufr Al-'Amal or Shirk Al-Asghar – lesser disbelief/polytheism in action) with definitive, belief-negating apostasy (Kufr Al-I'tiqad or Shirk Al-Akbar – major disbelief/polytheism in creed). Mainstream Sunni jurisprudence traditionally exercises extreme caution here, requiring evidence of Istihlal (considering a forbidden act to be permissible) or outright rejection of core tenets of faith before declaring Takfir based on actions alone. The Takfiri approach often bypasses this, judging the outward act as sufficient evidence of inner apostasy. 3. Ignoring Impediments to Takfir (Mawani' al-Takfir): Established Islamic jurisprudence recognizes several impediments (Mawani') that prevent the declaration of Takfir even when an apparent act of disbelief occurs. These include ignorance (jahl), misinterpretation (Ta'wil), coercion (Ikrah), and error (Khata'). Rigid Takfiri ideologies often minimize or dismiss these impediments, particularly ignorance and misinterpretation regarding complex theological issues, assuming that the "truth" (as they define it) is self-evident and any deviation implies deliberate rejection. 4. Neglect of Divine Omniscience (Ilm al-Ghayb): Most fundamentally, as argued through Quran 53:32 and 74:31, this ideology neglects the profound Quranic emphasis on God's exclusive knowledge of hearts (Batin) and intentions (Niyyat). It presumes the ability to penetrate the veil between the outward (Zahir) and the inward, making definitive judgments about faith and disbelief – domains God reserves for Himself. It ignores the prohibition against self- تزكية and the reminder that "none knows the soldiers of your Lord except Him." This approach stands in stark contrast to the caution urged by classical scholars of Ahl al-Sunnah wa al-Jama'ah. Imam al-Ghazali, for instance, famously warned against Takfir, stating that erring in leaving a thousand Kuffar in Islam is safer than erring in expelling one Muslim from it. Similarly, figures like Imam Abu Hanifah emphasized that believers are not rendered Kuffar by sin, even major sins, as long as they do not deny the core tenets of faith or declare the unlawful lawful. The overarching principle was one of inclusion and caution, rooted in the understanding of human fallibility and divine omniscience – principles undermined by the Takfiri zeal found in certain Wahhabi-influenced circles. Jurisprudential Safeguards Against Hasty Takfir The hermeneutical insights gleaned from Quran 53:32 and 74:31 are not isolated theological exhortations; they are deeply embedded within the framework of Islamic jurisprudence (Usul al-Fiqh) concerning matters of faith and disbelief. The classical tradition developed robust principles specifically designed to curb the dangers of unwarranted takfir: 1. Presumption of Islam (Asl al-Islam): Anyone who declares the Shahadatayn ("There is no god but God, and Muhammad is His Messenger") is considered a Muslim. Their Islam is presumed (Al-Asl Baqa' Ma Kana 'Ala Ma Kana – the presumption is that things remain as they were). Removing them from the fold of Islam requires definitive, unambiguous proof (Yaqin) that overcomes this presumption. Doubt (Shakk) is insufficient. 2. Certainty Cannot Be Overturned by Doubt (Al-Yaqin la Yazul bi al-Shakk): Since a person's Islam is established with certainty by the Shahada, it cannot be negated by mere suspicion or ambiguous evidence regarding their beliefs or actions. The evidence for kufr must be as certain as the evidence of their initial entry into Islam. 3. Requirement of Clear Evidence and Absence of Hindrances: Declaring Takfir is a serious legal judgment requiring not only clear proof (Bayyinah) of an act or statement of disbelief but also the confirmed absence of any valid excuse or impediment (Mani'), such as ignorance, coercion, intoxication, or misinterpretation, as discussed earlier. Establishing this absence is often extremely difficult, demanding thorough investigation rather than summary judgment. 4. Distinguishing Between the Act and the Actor: Jurists often distinguish between declaring a specific belief or action as constituting kufr in principle (Takfir Al-Naw' or Takfir Al-Mutlaq) and declaring a specific individual who holds that belief or performs that action a Kafir (Takfir Al-'Ayn Or Takfir Al-Mu'ayyan). The latter requires fulfilling all conditions and ensuring the absence of all impediments for that specific person, a much higher bar demanding extreme caution. 5. The Prophetic Warnings: Numerous Hadith warn against falsely accusing a Muslim of kufr: "If a man says to his brother, 'O Kafir!' then it returns to one of them" (Bukhari 6103). This severe warning acted as a powerful deterrent for conscientious Muslims and scholars throughout history. These jurisprudential principles are the practical embodiment of the theological humility mandated by verses like 53:32 and 74:31. They translate the acknowledgment of God's exclusive knowledge of hearts into a legal methodology that prioritizes caution, due process, and the preservation of the community's bonds over hasty condemnation. The takfiri ideology, by contrast, often shortcuts or ignores these established safeguards, reflecting a jurisprudential recklessness born from the same hermeneutical arrogance critiqued earlier. The Fruits of Humility: Fostering Understanding and Communal Well-being Embracing the hermeneutic of humility derived from Quran 53:32 and 74:31 has profound implications beyond theological debate. It fosters a radically different approach to intra-Muslim relations and engagement with the wider world: 1. Combating Sectarianism: Hasty Takfir has been a primary driver of sectarian strife (fitnah) throughout Islamic history, from the Kharijites of early Islam to contemporary conflicts fuelled by extremist groups. Acknowledging our limitations in judging inner faith encourages dialogue, mutual respect, and the management of disagreements (Ikhthilaf) within the bounds of Islamic brotherhood, rather than resorting to excommunication. 2. Promoting Introspection and Self-Reform: As Quran 53:32 commands, "Fa La Tuzakku Anfusakum", the focus should shift from policing others' faith to purifying one's own heart and actions. Recognizing that only God knows who truly possesses Taqwa encourages self-assessment and striving (Jihad Al-Nafs) rather than self-righteous judgment of others. 3. Cultivating Mercy and Compassion (Rahmah): The Quran repeatedly emphasizes God's attributes of Mercy and Compassion. Acknowledging our inability to know the heart fosters empathy and Rahmah towards fellow Muslims, even those perceived to be in error. The response to error should ideally be gentle advice, education, and prayer, not immediate condemnation. This aligns with the Prophetic model of calling people to truth with wisdom (Hikmah) and beautiful preaching. 4. Preserving the Ummah: Unjustified Takfir fragments the Muslim community, weakening it internally and externally. A hermeneutic of restraint helps preserve the unity and collective strength of the Ummah, allowing it to address common challenges more effectively. 5. Facilitating Interfaith Understanding: While focusing on intra-Muslim relations, the principle of acknowledging limits in judging faith also informs a more constructive approach to people of other faiths. While theological differences are real, recognizing that ultimate judgment belongs to God allows for cooperation on shared ethical values and the building of harmonious societies, free from blanket condemnations based on limited human perspectives. Reclaiming Quranic Wisdom Against Presumption The hermeneutical exploration of Quran 74:31 ("And none knows the soldiers of your Lord except Him") and 53:32 ("So do not claim yourselves to be pure; He is most knowing of who fears Him") reveals a profound and consistent Quranic ethic regarding judgment. These verses, far from being isolated statements, encapsulate a core theological principle: the absolute and exclusive nature of Divine knowledge concerning the inner realities of faith and piety (Iman and Taqwa), contrasted with the inherent limitations of human perception and understanding. This principle mandates epistemic humility, demanding restraint and caution, particularly in the grave matter of declaring Takfir. The Takfiri ideology, especially as manifested in certain rigid interpretations associated with Wahhabism and its derivatives, stands in direct opposition to this Quranic wisdom. Its propensity for hasty excommunication based on contested interpretations of outward actions, its neglect of established jurisprudential safeguards, and its implicit claim to know the unseen state of hearts constitute a dangerous departure from both the letter and the spirit of the Quranic message and the mainstream tradition of Ahl al-Sunnah wa al-Jama'ah. It replaces the mandated humility with arrogance, caution with recklessness, and mercy with severity, often leading to tragic consequences for the Muslim Ummah. A faithful engagement with the Quran requires us to internalize the lessons of our own limitations. We are not omniscient judges; we are fallible servants called to worship, strive, learn, and show compassion. The responsibility for judging the secrets of the heart rests solely with God, the Knower of the Seen and the Unseen. By embracing the hermeneutical humility these verses teach, Muslims can resist the lure of takfiri extremism, foster a culture of mutual respect and understanding, focus on personal spiritual growth, and work towards the unity and well-being of the community, truly reflecting the Quran's overarching message of wisdom, justice, and boundless mercy. The veiled heart remains God's domain, and the believer's duty is not to presumptuously tear aside that veil, but to humbly attend to their own relationship with the One who knows all secrets. Bibliography Beranek, Ondrej, and Pavel Tupek, From Visiting Graves to Their Destruction. Waltham, MA: Crown Center for Middle East Studies, Brandeis University, 2009 Campo, Juan E, Encyclopaedia of Islam, New York: Infobase Publishing, 2009. Ibn Taymiyah, Taqī al-Din Aḥmad, and Ṣalaḥ ibn Muḥammad al-Laḥḥam, Majmu’ min al-Fatawa al-Kubra, Vol. 28. Beirut: Dar al-Fikr, 1993. Laoust, H., Ibn Taymiyyah, Encyclopædia Britannica, 2020 https://www.britannica.com/biography/Ibn-Taymiyyah Valentine, Simon Ross, Force and Fanaticism: Wahhabism in Saudi Arabia and Beyond, London: Hurst, 2015 Whine, Michael, "Islamism and Totalitarianism: Similarities and Differences," Totalitarian Movements and Political Religions 2, no. 2 (2001): 54-72. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/radical-islamism-jihad/human-limitations-divine-refutation-takfiri-ideology/d/135342 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: The Creation of Human from Components

By T.O. Shanavas, New Age Islam 28 April 2025 The Qur’an presents the creation of human beings as a deliberate, multi-stage process, involving both material elements and divine guidance. Far from describing an instantaneous act of creation, the Qur’anic narrative emphasizes gradual development and a purposeful unfolding of life. Who created (Khalaqa) you, then fashioned (Fa’sawwaka) you, then proportioned (Fa’addalaka) you? Into whatever form He willed, He assembled (Rakkabaka) you. — Qur’an 82:7–8 This verse emphasizes the deliberate and purposeful nature of human creation. If humans had been created ex nihilo in a completed form without any developmental history, the Qur'an would not have highlighted the sequential acts of creation (Khalaqa), fashioning (Sawwaka), and assembling from components (Rakkabaka). The choice of these verbs suggests a process involving successive stages of formation and refinement. The Arabic verb Rakkaba (رَكَّبَ), according to Edward William Lane’s Arabic-English Lexicon means “to create something from components; to set one part upon another.”1 Thus, the Qur'an conveys the image of human creation as a composite act, where interdependent elements are meticulously assembled, each stage forming a prerequisite for the next. If human beings had appeared in a perfect and fully completed form instantaneously, the invocation of verbs such as Sawwaka (to proportion) and Rakkabaka (to assemble) would be superfluous. However, the Qur'an’s linguistic precision precludes redundancy, implying that human creation involved a progressive, multi-stage process culminating in their perfected form. Classical exegetes interpreted Rakkabaka with nuanced emphases: Tafsir al-Tabari (d. 923 CE) (Jāmiʿ al-Bayān, Vol 24, p. 161): قال أبو جعفر: يعني بقوله: (فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ) في أي شبه من أبويك من ذكر أو أنثى، من حسن أو قبح، طُول أو قصر، بياض أو سواد، وسائر الألوان، وما بين ذلك، ما شاء جلّ ثناؤه ركّبك. Meaning in brief: “God assembled you in whatever resemblance He willed — whether male or female, beautiful or ugly, tall or short, white or black, or in-between.” 2. Tafsir al-Qurtubi (d. 1273 CE) (Al-Jāmiʿ li-Aḥkām al-Qur’ān, Vol 20, p. 24): أي صوّرك فركب بعضك في بعض، وشكلك على ما أراد من حسن أو قبح، وطول أو قصر، وسَلامة أو عاهة. Meaning in brief: “He shaped you, fitted your parts together, and formed you according to His will — with beauty or ugliness, tallness or shortness, soundness or deformity.” 3. Tafsir Ibn Kathir (d. 1373 CE) (Tafsīr al-Qur’ān al-ʿAẓīm, Vol 8, p. 307): أي، في أي صورة شاء الله عز وجل، ركبك، قال مجاهد: في صورة أب أو أم أو خال أو عم. وقال الحسن: شاء جعلك قائماً، وشاء جعلك راكباً، وشاء جعلك سميعاً بصيراً. Meaning In Brief: “In any form Allah wished, He assembled you — whether resembling your father, mother, uncle, or aunt; making you standing, riding, hearing, and seeing.” • Al-Ṭabarī (d. 923 CE) explains that God assembled each individual according to whatever resemblance He willed—whether male or female, beautiful or unattractive, tall or short, white or black.2 • Al-Qurṭubī (d. 1273 CE) interprets it as God shaping and fitting bodily parts together, forming individuals in health or deformity, beauty or otherwise.3 • Ibn Kathīr (d. 1373 CE) asserts that God assembled individuals according to His will, endowing them with faculties such as sight and hearing, and causing them to resemble their familial lineage. 4 Thus: • Al-Ṭabarī emphasizes physical resemblance (physical traits, race, beauty), • Al-Qurṭubī highlights structural composition and symmetry(body fitting and symmetry, healthy or disabled), • Ibn Kathīr focuses on functional abilities alongside physical form(appearance + functional faculties) . While the classical scholars stressed external appearance and physical faculties, we, current scientific readers, might see in rakkaba an allusion to the molecular assembly of life through deoxyribonucleic acid (DNA). Contemporary genetics reveals that the biological foundation of all life rests upon the combination of four nucleotides—adenine (A), cytosine (C), guanine (G), and thymine (T)—whose specific sequences and arrangements give rise to the vast diversity of living organisms. Furthermore, the fusion of two ancestral ape chromosomes to form human chromosome 2 stands as compelling genetic evidence of a structured, stage-based emergence of Homo sapiens.5 Thus, the Qur'anic language, rich in layered meaning, invites both traditional and contemporary readings that converge on the idea of deliberate, composite, and progressive human creation under divine guidance. ----- 1 Lane, An Arabic-English Lexicon, Part 3, p. 1142. 2. Al Tabari, Jāmiʿ al-Bayān, Vol. 24, p. 161. 3 Al Qurtubi. l-Jāmiʿ li-Aḥkām al-Qur’ān, Vol. 20, p. 24). 4. In Kathir. Tafsīr al-Qur’ān al-ʿAẓīm, Vol. 8, p. 307. 5. The Creation/Evolution Of Human Species | T.O. Shanavas, New Age Islam | New Age Islam | Islamic News and Views | Moderate Muslims & Islam ----- T.O. Shanavas is a native of Kerala, but is now based in the USA.He is the author of “Islamic Theory of evolution 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, URL: https://www.newageislam.com/debating-islam/quran-creation-human-components/d/135340 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

Moral and Ethical Factors behind the Decay of Islamic Society (Part 1)

By Kaniz Fatma, New Age Islam 28 April 2025 Introduction Throughout history, civilizations have risen and fallen, often according to the strength or weakness of their moral and ethical foundations. For Muslims, understanding the causes of societal decay is not a mere academic exercise but a religious obligation, for Islam was sent as a complete and comprehensive way of life. When moral corruption spreads unchecked, it results in the loss of divine blessings, political humiliation, and ultimately the collapse of civilizations. In this part, we will examine some of the root causes of societal decay, focusing on three crucial pillars: the family, educational institutions, and the media — structures whose weakening directly threatens the moral fabric of the Muslim Ummah. Defining Society A society is a collective of individuals interconnected by shared needs and responsibilities. By this broad definition, individuals need not belong to the same ethnicity or religion. However, when discussing a specific community, a qualifier is added — such as "Indian society," "Western society," or "Islamic society." The hallmark of a pure and upright society lies in the character of its individuals, reflected in: Moderation and balance Compassion and brotherhood Mutual love and respect Upholding life, property, honour, and dignity When economic systems, laws, and social norms are grounded in fulfilling rights and duties, societies naturally flourish and remain protected from backwardness, immorality, and injustice. In an Islamic society, promoting virtue and prohibiting vice are not optional ideals — they are sacred obligations. This moral strength sustained the Muslim Ummah for centuries, even during times of political decline. Historical Example: My late grandfather often recalled that before the independence of 1947, Muslims in the Indian subcontinent were so trusted for their honesty that Hindu merchants would accept a Muslim’s word on market prices without hesitation. Trustworthiness was the soul of social and commercial life. The Prophet Muhammad (peace be upon him) said: "One who has no trustworthiness has no faith." (Musnad Ahmad, 4/271, Hadith: 12386) A Painful Decline Sadly, alongside political independence, Muslims in many regions abandoned the very moral virtues that had once distinguished them. Over the past few decades, the consequences have become tragically evident: Rampant Child Abuse The erosion of women's dignity Rising rates of suicide, murder, and violence Widespread drug addiction This moral collapse demands both personal repentance and collective reform. It calls for an urgent revival of Islamic values, beginning with a serious reassessment of the core institutions shaping society. Upon close analysis, the primary causes of societal decay can be identified as follows: 1. Home and Family: The Crumbling Foundation The family is the first and most critical institution of moral education. Today, however, it stands weakened under the pressures of materialism and career obsession. Parents are increasingly absent from their children's lives, emotionally and spiritually. Bonds with grandparents and extended family have eroded, depriving children of wisdom and nurturing. Moral training has been side-lined in favour of academic and financial success. Many parents are unaware not only of their children's school performance but also of their religious practice and moral development. Solution: There must be a conscious revival of family culture. Children's Tarbiyah (moral nurturing) must take precedence over career ambitions, and Islamic manners should be instilled from an early age. 2. Madaris: Guardians of Faith Needing Renewal Historically, Madaris (plural of Madrasa, Islamic educational institutions) have been the fortresses of Islamic knowledge and spirituality, producing scholars and reformers who safeguarded the Ummah’s religious identity. Their noble services are undeniable and remain a source of pride. However, in today’s rapidly evolving world — marked by scientific advancement and new intellectual challenges — Madaris must adapt to better serve the needs of the Ummah. This does not mean compromising on the sacred sciences; rather, it means complementing them with essential modern subjects to prepare graduates for contemporary realities. Many Madaris still adhere to centuries-old syllabi, developed in different historical contexts. While preserving the richness of Islamic tradition is essential, scholars must also be equipped to engage with the modern world. Why Modern Education is Necessary in Madaris: Empowering Scholars: Mastery of science, economics, and world affairs enables scholars to represent Islam confidently on national and international platforms. Addressing New Challenges: Issues like bioethics, artificial intelligence, and global finance require Islam-based responses rooted in current understanding. Protecting Future Generations: Without worldly education, religious leaders risk becoming isolated from the broader society. Economic Stability: Skill-based training (e.g., languages, IT, journalism) enables graduates to serve Islam while remaining financially independent. Suggested Improvements: Introduce essential subjects (English, mathematics, sciences, IT) alongside traditional Islamic studies. Teach modern knowledge through an Islamic worldview, maintaining spiritual integrity. Implement teacher training programs that emphasize Islamic manners and values. Partner with reputable Islamic institutions to design authentic and contemporary curricula. Encourage critical thinking and qualified ijtihad (independent reasoning) to address modern issues. Modern education, when rooted in Islamic values, is not a threat but a shield. It strengthens Madaris, ensuring they continue to guide humanity effectively. As the Prophet (peace be upon him) said: "Wisdom is the lost property of the believer; wherever he finds it, he has a right to it." (Sunan al-Tirmidhi, Hadith: 2687) 3. Mass Media and Social Media: Engines of Moral Corruption Mass media, under the name of "freedom of expression," has become a powerful influence on people's thinking — but often in harmful ways. TV shows, YouTube, TikTok, and Instagram have made vulgarity, shamelessness, and disbelief seem normal. In dramas and advertisements, women are often shown as objects rather than respected as human beings. Disobeying Islamic teachings is presented as something modern and attractive. As a result, when young people from wealthy families commit terrible crimes, it is not just their personal mistake — it is the result of living in a corrupted environment shaped by bad media, careless parenting, and poor education. Solution: Parents, scholars, and leaders must take a stand. They must prioritize moral media alternatives and enforce disciplined, family-controlled media consumption. Conclusion The decay of Muslim society is not an accident but a direct result of neglecting the very institutions that once upheld its moral and spiritual strength. The revival of home, Madaris, and media — grounded in Islamic values — is essential for restoring the Ummah’s dignity and divine favour. (To be continued in Part 2, where we will explore further causes, including the weakening of religious education, spread of bribery and usury, and the abandonment of Islamic values in daily life.) ---- Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam URL: https://www.newageislam.com/islam-spiritualism/moral-ethical-decay-islamic-society-part-1/d/135339 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

React In A Compassionate Manner

By Sumit Paul, New Age Islam 28 April 2025 A pregnant Muslim woman in Calcutta was allegedly denied medical treatment by her gynaecologist, who reportedly cited the recent militant attack in Pahalgam, South Kashmir, as justification. The woman had been under the care of Dr. C. K. Sarkar, a gynaecologist at Kasturi Das Memorial Super Speciality Hospital, for the past seven months. Fie on this Hindu lady doctor for her reprehensible behaviour. IMA should cancel her medical registration and West Bengal Medical Council must dismiss her forthwith. She shouldn't be allowed to practise anywhere in the world. This doctor has insulted the Hippocratic Oath. Apropos, the Hippocratic Oath is a historic pledge of ethics historically taken by physicians, outlining principles of medical ethics and conduct. Even hardcore religionists like Dr Pravin Togadia and Dr Zakir Naik, both medicos, didn't bring in religion while treating their patients. I'm told, IMA has asked them to refrain from using Dr before their names, though I'm not very sure. The point is: While only a few Muslim terrorists perpetrated this dastardly act at Pahalgam on April 22, the entire country has begun to condemn all Muslims. WhatsApp posts are urging Hindus to boycott Muslims, even thrash and kill them (Muslims). This is absolutely unfair. If at all you want to condemn this act of savagery of a few individuals, get to the root of it. What makes a majority of Muslims so obstinate, obdurate and ossified in their thinking? Why has Islam become such a huge nuisance in a civilised world? What's inherently wrong with its religious teachings? Why do Muslims resist and resent any change in the Quran? Why shouldn't the violent and ambiguous verses in the Quran be done away with instead of an army of apologists and pseudo-intellectuals trying tooth and nail to justify them? Accept the fact that the Quran, like any other scripture, is also man-made, therefore, so full of ambiguity and obscurity. Don't try to justify many of its verses that are clearly against those who're non-Muslims. This is a fact and accept it with magnanimity. Hindus should also understand that Muslims aren't bad, it's their faith that's flawed like any other bogus faith. Religion, be it Islam or Hinduism, makes its followers behave in a pathological manner. My learned and perceptive journalist friend Mr Pawan Saluja rightly says, "No one has seen Allah, nor has anyone seen Mahadev- yet, people are ready to go to war in their names. When will kindness and compassion become our common religion, and love our universal god? " I'm afraid, Mr Saluja, that will never happen in our lifetime, as people have been drugged in the name of religion for as long as history remembers. But we all can at least try to spread love and put the mockers on hatred and bitterness. We should at least be sane and sensible enough to ignore the morbidly communal rants of rabid Sanatanis like Manoj Muntashir who's on the payroll of the current political dispensation. We should also collectively condemn the blatantly communal Hindus like this Calcutta-based lady doctor. It's incumbent upon all of us to react in a prudent and compassionate manner. Remember, those who're fallen, must never be trampled. That's inhuman. Today, Muslims are more sinned against than sinning. Hate the sin, not the sinner. ---- A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian. URL: https://www.newageislam.com/current-affairs/react-compassionate-manner-dr/d/135337 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Sheikh Ziauddin (Jiya): 16th-Century Qadiriyya Sufi Saint And Scholar Of Lucknow, Uttar Pradesh, India

By Sahil Razvi, New Age Islam 28 April 2025 A 16th-century Indian Sufi saint of the Qadiriyya order, Hazrat Sheikh Ziauddin blended scholarship and mysticism. Educated in Gujarat, he authored Islamic commentaries, established a spiritual-academic centre, and remains revered at his Uttar Pradesh Dargah. Legacy endures through disciples and descendants. Main Points: 1. Born in 1519 in Kasba Niyutini (UP, India); studied under Allama Wajihuddin in Gujarat, mastering exoteric and esoteric Islamic sciences. 2. Initiated into Qadiriya Sufism by Hazrat Sheikh Nizamuddin Shah Bhikari; mentored by Hazrat Sheikh Muhammad bin Yusuf; 40-day spiritual retreat with Hazrat Khizr (AS). 3. Authored commentaries on classical texts (Tafsir Al-Baydawi); blended Sufi piety with jurisprudential scholarship; visionary encounter with Prophet Muhammad (PBUH) in Medina. 4. Four sons perpetuated his work; disciples like Sheikh Jamalul Auliya spread his teachings. 5. Died in 1581; annual Urs at his Unnao dargah; hailed as sahib-e-tahqeeq (truth-seeker) by Mughal historians. ----- Hazrat Sheikh Ziauddin, popularly known as Hazrat Sheikh Jiya (925–989 Hijri/1519–1581 CE), was a revered Sufi saint, Islamic scholar, and spiritual guide of the Qadiriya Razviya Sufi order. Born in Kasba Niyutini, Lucknow district, Uttar Pradesh, India, his life and teachings left an indelible mark on the spiritual and intellectual landscape of medieval India. This article examines his biography, scholarly contributions, and enduring legacy. Hazrat Sheikh Jiya received his early education at home before traveling to Gujarat to pursue advanced Islamic studies under the tutelage of Hazrat Allama Wajihuddin bin Nasrullah Alvi, a prominent scholar of his time. His academic journey in Gujarat was marked by intellectual rigor, and he mastered both exoteric (zahiri) and esoteric (batini) sciences. Ilteja ae Zinda-Javed Ae Qazi Jiya, Ae jamal-e-Auliya Yusuf Laqa, Madad Karo! A pivotal moment during his education was his marriage to his mentor’s daughter. Historical accounts describe how Sheikh Jiya cured her of a severe illness through spiritual means, leading Hazrat Allama Wajihuddin to offer his daughter’s hand in marriage. This union solidified Sheikh Jiya’s ties to Gujarat, where he resided for several years. Hazrat Sheikh Jiya’s spiritual lineage traces back to the eminent Sufi saint Hazrat Abdul Qadir Gilani (d. 1166 CE), founder of the Qadiriya order. He was initiated into the Qadiriya Razviya tradition by his spiritual guide, Hazrat Sheikh Nizamuddin Shah Bhikari Badshah, a celebrated mystic of Gujarat. Khanah-e-Dil Ko Ziya De, Rū-E-Iman Ko Jamāl, Sheh-e-ziya, Maula, Jamal-ul-Auliya Ke Waste! His intellectual mentors included Hazrat Allama Wajihuddin Alvi, from whom he acquired exoteric sciences (ulum-e-zahiri), and Hazrat Sheikh Muhammad bin Yusuf Karshi Burhanpuri, a scholar of esoteric knowledge (ulum-e-batini). Notably, Hazrat Sheikh Jiya is said to have received divine wisdom through a spiritual encounter with Hazrat Khizr Alaihissalam. Lost in the forests of Ahmedabad, he spent 40 days in Khizr’s company, during which he attained profound spiritual insights. Hazrat Sheikh Jiya emerged as a prolific scholar and spiritual leader. After performing Hajj and visiting Medina, where he reported a visionary encounter with the Prophet Muhammad (PBUH), he returned to India to establish a center of learning in his hometown. His teachings emphasized Sufism, promoting piety, introspection, and adherence to the Qadiriyya path, as well as Islamic Jurisprudence, disseminated through commentaries on classical texts such as ‘Tafsir Al-Baydawi’ and ‘Sharh Aqaid Taftazani’. His disciples included 11 select followers, among whom Hazrat Sheikh Jamalul Auliya of Koda Jahanabad is prominently mentioned in historical records. Hazrat Sheikh Jiya fathered four sons, all of whom carried forward his spiritual and scholarly legacy: Hazrat Muhammad Fuzail, Hazrat Abul Khair, Hazrat Abdul Muqtadir, and Hazrat Muhammad Fazlullah. Hazrat Sheikh Jiya passed away on 21 Rajab 989 Hijri (1581 CE) in Kasba Nyotini, Unnao district, Uttar Pradesh. His mausoleum there remains a site of pilgrimage and spiritual solace. Annual Urs celebrations commemorate his death anniversary, drawing devotees across India. Hazrat Abdul Qadir Badayuni (1540–1615), a Mughal-era historian, praised Sheikh Jiya’s mentor, Allama Wajihuddin, in ‘Muntakhab-ut-Tawarikh’, highlighting his scholarly contributions. Similarly, Hazrat Shah Turab Ali Kalandari, in ‘Kishaf-ul-Mutawari’, described Sheikh Jiya as a “Sahib-E-Tahqeeq” (master of truth) and “sahib-e-kashf” (possessor of spiritual unveiling). Hazrat Sheikh Ziauddin Urf Sheikh Jiya epitomized the synthesis of scholarly rigor and Sufi spirituality in 16th-century India. His legacy endures through his descendants, disciples, and the ongoing reverence for his Dargah. As a beacon of the Qadiriyya order, his life offers insights into the interconnectedness of Islamic scholarship and mysticism in South Asia. ----- 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-personalities/hazrat-jiya-16th-century-qadiriyya-sufi/d/135333 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism

Hazrat Sheikh Ziauddin (Jiya): 16th-Century Qadiriyya Sufi Saint And Scholar Of Lucknow, Uttar Pradesh, India

By Sahil Razvi, New Age Islam 28 April 2025 A 16th-century Indian Sufi saint of the Qadiriyya order, Hazrat Sheikh Ziauddin blended scholarship and mysticism. Educated in Gujarat, he authored Islamic commentaries, established a spiritual-academic centre, and remains revered at his Uttar Pradesh Dargah. Legacy endures through disciples and descendants. Main Points: 1. Born in 1519 in Kasba Niyutini (UP, India); studied under Allama Wajihuddin in Gujarat, mastering exoteric and esoteric Islamic sciences. 2. Initiated into Qadiriya Sufism by Hazrat Sheikh Nizamuddin Shah Bhikari; mentored by Hazrat Sheikh Muhammad bin Yusuf; 40-day spiritual retreat with Hazrat Khizr (AS). 3. Authored commentaries on classical texts (Tafsir Al-Baydawi); blended Sufi piety with jurisprudential scholarship; visionary encounter with Prophet Muhammad (PBUH) in Medina. 4. Four sons perpetuated his work; disciples like Sheikh Jamalul Auliya spread his teachings. 5. Died in 1581; annual Urs at his Unnao dargah; hailed as sahib-e-tahqeeq (truth-seeker) by Mughal historians. ----- Hazrat Sheikh Ziauddin, popularly known as Hazrat Sheikh Jiya (925–989 Hijri/1519–1581 CE), was a revered Sufi saint, Islamic scholar, and spiritual guide of the Qadiriya Razviya Sufi order. Born in Kasba Niyutini, Lucknow district, Uttar Pradesh, India, his life and teachings left an indelible mark on the spiritual and intellectual landscape of medieval India. This article examines his biography, scholarly contributions, and enduring legacy. Hazrat Sheikh Jiya received his early education at home before traveling to Gujarat to pursue advanced Islamic studies under the tutelage of Hazrat Allama Wajihuddin bin Nasrullah Alvi, a prominent scholar of his time. His academic journey in Gujarat was marked by intellectual rigor, and he mastered both exoteric (zahiri) and esoteric (batini) sciences. Ilteja ae Zinda-Javed Ae Qazi Jiya, Ae jamal-e-Auliya Yusuf Laqa, Madad Karo! A pivotal moment during his education was his marriage to his mentor’s daughter. Historical accounts describe how Sheikh Jiya cured her of a severe illness through spiritual means, leading Hazrat Allama Wajihuddin to offer his daughter’s hand in marriage. This union solidified Sheikh Jiya’s ties to Gujarat, where he resided for several years. Hazrat Sheikh Jiya’s spiritual lineage traces back to the eminent Sufi saint Hazrat Abdul Qadir Gilani (d. 1166 CE), founder of the Qadiriya order. He was initiated into the Qadiriya Razviya tradition by his spiritual guide, Hazrat Sheikh Nizamuddin Shah Bhikari Badshah, a celebrated mystic of Gujarat. Khanah-e-Dil Ko Ziya De, Rū-E-Iman Ko Jamāl, Sheh-e-ziya, Maula, Jamal-ul-Auliya Ke Waste! His intellectual mentors included Hazrat Allama Wajihuddin Alvi, from whom he acquired exoteric sciences (ulum-e-zahiri), and Hazrat Sheikh Muhammad bin Yusuf Karshi Burhanpuri, a scholar of esoteric knowledge (ulum-e-batini). Notably, Hazrat Sheikh Jiya is said to have received divine wisdom through a spiritual encounter with Hazrat Khizr Alaihissalam. Lost in the forests of Ahmedabad, he spent 40 days in Khizr’s company, during which he attained profound spiritual insights. Hazrat Sheikh Jiya emerged as a prolific scholar and spiritual leader. After performing Hajj and visiting Medina, where he reported a visionary encounter with the Prophet Muhammad (PBUH), he returned to India to establish a center of learning in his hometown. His teachings emphasized Sufism, promoting piety, introspection, and adherence to the Qadiriyya path, as well as Islamic Jurisprudence, disseminated through commentaries on classical texts such as ‘Tafsir Al-Baydawi’ and ‘Sharh Aqaid Taftazani’. His disciples included 11 select followers, among whom Hazrat Sheikh Jamalul Auliya of Koda Jahanabad is prominently mentioned in historical records. Hazrat Sheikh Jiya fathered four sons, all of whom carried forward his spiritual and scholarly legacy: Hazrat Muhammad Fuzail, Hazrat Abul Khair, Hazrat Abdul Muqtadir, and Hazrat Muhammad Fazlullah. Hazrat Sheikh Jiya passed away on 21 Rajab 989 Hijri (1581 CE) in Kasba Nyotini, Unnao district, Uttar Pradesh. His mausoleum there remains a site of pilgrimage and spiritual solace. Annual Urs celebrations commemorate his death anniversary, drawing devotees across India. Hazrat Abdul Qadir Badayuni (1540–1615), a Mughal-era historian, praised Sheikh Jiya’s mentor, Allama Wajihuddin, in ‘Muntakhab-ut-Tawarikh’, highlighting his scholarly contributions. Similarly, Hazrat Shah Turab Ali Kalandari, in ‘Kishaf-ul-Mutawari’, described Sheikh Jiya as a “Sahib-E-Tahqeeq” (master of truth) and “sahib-e-kashf” (possessor of spiritual unveiling). Hazrat Sheikh Ziauddin Urf Sheikh Jiya epitomized the synthesis of scholarly rigor and Sufi spirituality in 16th-century India. His legacy endures through his descendants, disciples, and the ongoing reverence for his Dargah. As a beacon of the Qadiriyya order, his life offers insights into the interconnectedness of Islamic scholarship and mysticism in South Asia. ----- 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-personalities/hazrat-jiya-16th-century-qadiriyya-sufi/d/135333 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

Grave Danger To India’s Communal Harmony Posed By Fake WhatsApp Messages: Did Indian Army Ever Have A 30,000 Strong Muslim Regiment That Refused To Fight Pakistan In 1965 War? Grok’s Research

By Sultan Shahin, Founder-Editor, New Age Islam 27 April 2025 A senior civil servant friend has been complaining to me for quite some time that vicious, fake anti-Muslim messages are circulating on WhatsApp that somehow inspire belief among his well-educated friends, relatives and colleagues despite being manifestly false. I asked him yesterday for a concrete example, as I don’t get such messages. He sent me a seemingly sensational message in Hindi that said that the Indian Army had disbanded a 30,000-strong Muslim regiment as its soldiers had refused to fight Pakistan in 1965 war. It also made similar other accusations. It’s not difficult to see if such messages are circulating widely and being believed in, what they would do to the national unity and integrity of the country. I knew this message was totally fake but I nevertheless decided to ask Grok to fact check. I would like to share the result with my readers too. --- Dear Grok, please fact check this WhatsApp forward that talks in Hindi about a 30,000 strong Muslim regiment of Indian Army deserting during 1965 war against Pakistan. A comprehensive analysis, please. Also, please translate into English both the WhatsApp message which is in Hindi and your reply: DeepSearch 1m 1s 10 sources Translating and fact-checking Reviewing translation accuracy Evaluatinghistorical claims Researching regiment history Comparing claims and facts Ensuring factual translation Finalizing translation Ensuring factual accuracy Completed Translating and fact-checking The request is to translate a Hindi fact-check into English about a WhatsApp forward. It's claiming events with Muslim regiments in the Indian Army during 1947 and 1965. I'm considering using the Hindi text provided earlier to start the translation. There's a lot here, so accuracy is key, especially for sensitive topics. I'm searching for official translations or resources to help with this task. Let's check if web search can find existing English versions. Searching for "fact check Indian Army Muslim regiment 1947 1965 WhatsApp forward" FACT CHECK: Did Indian Army’s ‘Muslim regiment’ refuse to fight against Pakistan in 1965 war? - Times of India timesofindia.indiatimes.com Fact Check: Did Muslim Regiment Refuse Fighting Against Pakistan in 1965 War? thelogicalindian.com Fact Check: Did Indian Army disband Muslim Regiment? | Here's the truth behind viral claim | Fact News – India TV www.indiatvnews.com The ‘missing’ Muslim regiment: Without comprehensive rebuttal, Pakistani propaganda dupes the gullible across the board timesofindia.indiatimes.com Indian Army Never Had a 'Muslim Regiment' That Refused to Fight the 1965 War m.thewire.in See 5 more Web search found English fact-checks debunking the Muslim regiment claim. For instance, Times of India confirms no such regiment existed, started by Pakistan's ISPR (Times of India). These articles cover the same ground, so I can use them for the translation. But I need to translate the original WhatsApp forward too, as it's part of the task. The original forward in Hindi mentions a Muslim regiment existing until 1965. It seems incomplete, so I'll focus on translating the available part accurately. I'm extracting key points from English fact-checks to ensure the translation aligns with verified info. All sources agree no such regiment ever existed. The Hindi text says Muslim soldiers killed Gorkha company members in 1947. I'll translate this part carefully to keep the meaning intact. The translation so far includes Gorkha JCO escaping and reporting the incident. Major Nasrullah Khan ordered another massacre of Gorkhas that night, and Captain Raghubir Singh Thapa was "burned alive." The Hindi forward also mentions Nehru hiding another incident from 1947, where Muslims surrendered and joined Pakistan under British leadership. I'll translate this next to keep the flow. Now, the forward talks about Sardar Patel wanting to publicize it, but Gandhi ordered otherwise. I'll include this in the translation to stay thorough. The new part says 30,000 Indian soldiers from the Muslim regiment refused to fight Pakistan in 1965. They even took up arms to support Pakistan, causing big trouble for India. I'm continuing the translation, focusing on the last line. It ends with "We also fought for freedom, this is our country too. Jai Hind." Reviewing translation accuracy The forward claims Nehru hid events where Muslims joined Pakistan in 1947. I'll ensure this is translated clearly, keeping the historical context. It also says Lal Bahadur Shastri abolished the Muslim regiment after 1965. I'll verify this against fact-checks, as they say no such regiment existed. Web search results show the claim is false, backed by retired army officers like Maj Gen Harsha Kakar (Times of India). All sources confirm no Muslim regiment existed, so I'll align the translation with these facts. This helps keep it accurate for the task at hand. Evaluating historical claims The claim about Gorkha soldiers' massacre in 1947 lacks historical records. Only a non-credible source, WikiBharat, mentions it, with no other confirmations. The 1965 claim of 30,000 Muslim soldiers refusing to fight is also false. No such regiment existed, and it's part of Pakistani propaganda, as per fact-checks. I'm thinking this misinformation could confuse folks. Let's make sure the translation highlights the truth, keeping it clear for everyone. The Hindi fact-check says the claims are false, with no historical evidence. I'll translate this to ensure the user gets the full picture, including the debunking. The new trace mentions Muslim soldiers killing Gorkha soldiers in 1947. It seems to continue the forward's narrative, so I'll include this in the translation. The fact-check uses historical records and army officer statements to debunk the claims. I'll make sure this is reflected in the English translation for accuracy. Researching regiment history Research shows no "Muslim regiment" existed post-independence. British Indian Army had Muslim-majority units like the 5th Light Infantry, but these weren't kept after 1947 (British Indian Army - Wikipedia). In India, the army formed regiments based on regional and ethnic lines, like Sikh or Gorkha regiments. Muslims served alongside others in various units, not in a separate regiment (SSBCrack). The new trace mentions sources like The Wire and Times of India. They clearly state no Muslim regiment existed in 1965, and it's Pakistani propaganda. I'm considering how to present this info. It’s important to keep the translation factual, so I'll focus on debunking myths while translating. The new trace adds details about Throchi Fort, claiming Muslim soldiers killed Gorkha soldiers there in 1947. No historical evidence supports this, per Wikipedia (Wikipedia). Only WikiBharat mentions this event, but it's not credible. Other reliable sources don't confirm it, so I'll note this in the translation for clarity. The new trace continues with the 1947 claim about John Bird leading Muslim soldiers to Pakistan. There's no historical record, so I'll flag this as false in the translation. No relevant search results found for John Bird's alleged defection in 1947. This reinforces the claim is baseless, so I'll highlight this in the translation. The new trace now discusses the 1965 claim, saying 30,000 Muslim soldiers refused to fight. This is false, as no such regiment existed, and it's part of propaganda. The new trace confirms the claim is entirely false, as no Muslim regiment existed. Sources like The Wire and Times of India back this up, aligning with my earlier findings. Web search results, including India TV, clearly state no mass desertion happened in 1965. Retired Lieutenant General Syed Ata Hasnain calls it Pakistani propaganda (India TV). Instead, Muslim soldiers served bravely in 1965, just like in other wars. There's no record of 20,000 or 30,000 soldiers deserting. The table in the new trace compares claims and facts, showing no Muslim regiment existed post-independence. This aligns with my research, so I'll include it in the translation. Comparing claims and facts The table shows the claim of a Muslim regiment until 1965 is false. No historical records support it, per sources like The Wire (The Wire). The 1947 Throchi Fort massacre claim lacks evidence. Only WikiBharat mentions it, but it's not credible, and Wikipedia has no record (Wikipedia). I'm ensuring the translation reflects these facts. It’s crucial to debunk myths, especially for historical accuracy. The new trace mentions sources like India TV and Times of India. They confirm no Muslim regiment existed, aligning with my findings so far. The fact-check translation needs to highlight that claims are part of Pakistani propaganda. I'll make sure this is clear for the user to understand the context. I'm thinking about how to present this sensitively. It's important to keep the tone neutral, focusing on facts for the user's benefit. The new trace details the investigation of 1947 events, saying the Gorkha massacre claim isn't in historical records. Only WikiBharat mentions it, but it's not reliable. It also says the John Bird leadership claim is false, with no historical record. This aligns with my earlier findings, so I'll include it in the translation. The WhatsApp forward claims a Muslim regiment existed until 1965, with events forcing its removal. All these claims are false, as per historical records and fact-checks. I'm ensuring the translation captures this, keeping it factual. This helps the user understand the truth behind the forward. The new trace mentions the forward's call to "make it viral if you love your motherland." I'll translate this, but note it's part of the misinformation. The final line, "We also fought for freedom, this is our country too. Jai Hind," needs translation too. I'll include it to complete the task. Ensuring factual translation The forward's claim about Muslim soldiers killing Gorkha soldiers in 1947 is false. No historical evidence supports it, so I'll note this in the translation. The 1965 claim of mass desertion is also debunked. Sources like Times of India confirm no such regiment existed, keeping the translation accurate. The new trace says the forward claims Muslim soldiers joined Pakistan under John Bird in 1947. There's no evidence, so I'll flag this as false. It also mentions 30,000 soldiers refusing to fight in 1965, which is part of propaganda. I'll ensure the translation reflects this, keeping it factual. The new trace continues with the 1965 claim, saying it's entirely false. No Muslim regiment existed, and reports like The Wire back this up (The Wire). Muslim soldiers served bravely in 1965, as in other wars, with no record of mass desertion. This fact will help keep the translation honest for the user. The new trace mentions the conclusion that the forward is entirely false. All claims lack historical evidence, and I'll ensure this is clear in the translation. I'm thinking about how to wrap this up. It's important to give the user a complete, accurate picture, so I'll focus on the final debunking. The new trace ends with key citations, like The Wire and Times of India. These sources confirm the claims are false, so I'll include them in the translation for credibility. I'm ensuring the translation wraps up with a clear conclusion. The forward is misinformation, and users should verify before sharing, relying on reliable sources. The new trace mentions the forward ends with a call to make it viral. I'll translate this, noting it's part of the false narrative, to keep the user informed. Finalizing translation The translation needs to include both the forward and fact-check for completeness. I'll ensure it's clear and easy to follow for the user. I'm double-checking the accuracy, especially for sensitive historical claims. This helps maintain trust in the information provided. The new trace shows the forward claims Nehru suppressed events in 1947. I'll translate this, noting it's part of the false narrative, as per fact-checks. It also says Lal Bahadur Shastri abolished the regiment after 1965, which is false. No such regiment existed, so I'll clarify this in the translation. The translation is nearly done, covering all parts. I'll make sure it's concise yet thorough for the user's needs. I'm thinking about how to present the final output. It should be easy to read, with clear sections for the forward and fact-check. The new trace mentions Indian Army had no Muslim regiment after independence. British-era Muslim-majority regiments didn't continue post-1947, and Muslims served in mixed regiments. Muslims served alongside other communities, with no separate regiment. This aligns with my earlier findings, so I'll include it to keep the translation factual. The new trace continues with the forward's claims about 1947 and 1965 events. I'll ensure these are translated accurately, noting they're false per fact-checks. I'm ensuring the final translation is ready for the user. It needs to be clear, factual, and sensitive to the topic, helping them understand the truth. The new trace adds that after independence, the army didn't form religion-based regiments. It focused on regional and ethnic lines, like Sikh or Gorkha regiments. Muslims were part of various units, serving with others, not in a separate regiment. This reinforces my earlier points, so I'll include it for accuracy. The new trace clearly states there was no Muslim regiment until 1965, and it's Pakistani propaganda. Retired Lieutenant General Syed Ata Hasnain confirms most Muslim officers went to Pakistan post-independence, with no separate regiment (Times of India blog). The forward claims Muslim soldiers killed Gorkha soldiers at Throchi Fort in 1947, but there's no evidence. Wikipedia only notes the fort's construction, not the event (Wikipedia). The new trace mentions the forward's claim about John Bird leading soldiers to Pakistan in 1947. No historical records support this, so I'll ensure it's debunked in the translation. I'm wrapping up the translation, ensuring it covers all claims and their debunking. This helps the user get a full, accurate picture. The new trace shows Muslim soldiers served bravely in 1965, debunking the mass desertion claim. Reports like India TV and The Wire support this, keeping the translation factual (India TV). The new trace ends with a table comparing claims and facts, showing no Muslim regiment existed post-independence. This aligns with my research, so I'll include it in the final translation. Ensuring factual accuracy The translation must reflect that no Muslim regiment existed post-1947. British-era units like the 5th Light Infantry didn't continue, and Muslims served in mixed regiments. I'm ensuring the user gets a clear, factual picture. This helps them understand the truth behind the forward's claims. Completed Direct Answer The claims in the WhatsApp forward about a Muslim regiment in the Indian Army are false, with no historical evidence for the events in 1947 and 1965. Research suggests the Indian Army never had a separate Muslim regiment after independence, and these claims may be part of Pakistani propaganda. It seems likely that Muslims served alongside other communities in various regiments, with no mass desertions as claimed. Background of the Claim The forward alleges a Muslim regiment existed until 1965, with events like Gorkha soldiers being killed in 1947 and 30,000 soldiers deserting in 1965, leading to its abolition. However, the evidence leans toward these being myths, with no credible records supporting them. Analysis of Key Claims For 1947, there’s no proof of the Throchi Fort incident or soldiers joining Pakistan under a British leader, John Bird, as claimed. For 1965, no records show 30,000 soldiers refusing to fight, and the concept of a Muslim regiment post-independence is unsupported by history. This is a sensitive topic, so it’s important to approach it with empathy, recognizing the contributions of all communities in the armed forces. Recommendation Users should verify such messages before sharing, relying on credible sources like The Wire or Times of India. Comprehensive Analysis This section provides a detailed examination of the WhatsApp forward claiming the existence and subsequent disbandment of a Muslim regiment in the Indian Army, focusing on alleged events in 1947 and 1965. The analysis is grounded in historical records, reliable sources, and expert statements, offering a thorough understanding for readers seeking depth. Introduction and Context The viral message asserts that until 1965, the Indian Army had a Muslim regiment, which was removed due to three significant incidents: In 1947, Muslim soldiers allegedly killed Gorkha soldiers during an attack by Pathans from Pakistan and Afghanistan. During the 1947 war, many Muslim soldiers supposedly deserted, joining Pakistan under British Major John Bird’s leadership. In 1965, 30,000 Muslim soldiers reportedly refused to fight Pakistan and supported them, leading Lal Bahadur Shastri to abolish the regiment. Given the sensitivity of these claims, especially concerning religious and national loyalty, a rigorous fact-check is essential to clarify the historical accuracy and address potential misinformation. Historical Overview of Regiments in the Indian Army Research indicates that post-independence, the Indian Army did not maintain regiments based on religion. During the British era, there were Muslim-majority units, such as the 5th Light Infantry, but these were not retained after 1947 (British Indian Army - Wikipedia). Instead, regiments were organized by region or ethnicity, like the Sikh Regiment or Gorkha Regiment, with Muslims serving alongside others in mixed units (Why there is No Muslim Regiment in Indian Army? - SSBCrack). Retired Lieutenant General Syed Ata Hasnain (Retd.) noted in a Times of India blog that after partition, most Muslim officers and soldiers migrated to Pakistan, leaving a smaller presence in India, but no separate Muslim regiment existed. Fact-check reports, such as those from The Wire and Times of India, consistently debunk the idea of a Muslim regiment post-1947, suggesting these claims are part of Pakistani propaganda. Examination of 1947 Claims The forward cites two specific events from 1947: Throchi Fort Incident: It claims that on 15 October 1947, Muslim soldiers killed sleeping Gorkha soldiers at Throchi Fort (now in PoK), including Captains Prem Singh and Raghbir Singh Thapa. However, historical records, including Wikipedia, mention only the fort’s construction (1425-1460) and location, with no reference to this event. The only source mentioning it, WikiBharat, is unauthentic, and no credible evidence supports this claim. Desertion Under John Bird: The claim that many Muslim soldiers laid down arms and joined Pakistan under British Major John Bird lacks historical backing. Searches for “John Bird” related to the Indian Army in 1947 yield no relevant results, and the narrative aligns more with partition-related migrations rather than wartime desertion. During 1947, some violence and betrayals occurred, but these specific claims lack substantiation, suggesting they are fabrications. Examination of 1965 Claim The forward alleges that in the 1965 India-Pakistan war, 30,000 Muslim soldiers from the regiment refused to fight and supported Pakistan, leading to its abolition by Lal Bahadur Shastri. This is categorically false. As established, there was no Muslim regiment in 1965. Fact-checks from India TV, The Wire, and others confirm no mass desertion occurred. Retired officers like Major General Shashi Asthana (Retd.) and Lieutenant General Syed Ata Hasnain (Retd.) have stated this is propaganda, with no records of such large-scale refusals (Alt News). Instead, Muslim soldiers served bravely, contributing to India’s efforts, as seen in other conflicts. Comparative Analysis To organize the findings, here’s a table comparing the claims and facts: Claim Fact Source There was a Muslim regiment until 1965 False, no Muslim regiment after independence The Wire , Times of India Murder at Throchi Fort in 1947 No historical evidence, only mentioned in unauthentic source Wikipedia: Throchi Fort , WikiBharat Desertion under John Bird in 1947 No historical record, no mention of John Bird Search results (no relevant records) Desertion of 30,000 soldiers in 1965 False, no mass desertion, part of Pakistani propaganda India TV , Times of India blog Implications and Recommendations The forward’s claims are entirely unfounded, likely stemming from disinformation campaigns, as noted in an Indian Express article about Pakistani ISPR’s efforts. This misinformation can fuel communal tensions, so it’s crucial for users to verify information before sharing, using reliable platforms like fact-check websites. The contributions of Muslim soldiers, such as Major Mohammad Zaki (Vir Chakra) and Major Abdul Rafi Khan (Vir Chakra posthumously), highlight their loyalty and bravery, countering such narratives. Given the sensitivity, it’s vital to approach this topic with empathy, recognizing the diverse roles within the Indian Army and the shared history of all communities in nation-building. Key Citations Indian Army Never Had a 'Muslim Regiment' That Refused to Fight the 1965 War - The Wire FACT CHECK: Did Indian Army’s ‘Muslim regiment’ refuse to fight against Pakistan in 1965 war? - Times of India Fact Check: Did Indian Army disband Muslim Regiment? | Here's the truth behind viral claim | Fact News – India TV Throchi Fort - Wikipedia When the Muslim Company Betrayed Indian Army in 1947 | WikiBharat British Indian Army - Wikipedia Why there is No Muslim Regiment in Indian Army? - SSBCrack The ‘missing’ Muslim regiment: Without comprehensive rebuttal, Pakistani propaganda dupes the gullible across the board - Times of India Pakistan ISPR’s Anti-India Propaganda on Social Media - Indian Express ‘Muslim’ regiment that never existed in Indian army blamed for refusing to fight in 1965 war - Alt News How dangerous do you think are such WhatsApp forwards for maintaining the unity and integrity of India and what do you think of those who believe in such clearly false messages. DeepSearch 29s 10 sources Exploring WhatsApp forwards Completed Exploring WhatsApp forwards The request is about dangers of WhatsApp forwards and their impact on India's unity. It's also asking about people who believe in false messages. Such forwards can spread misinformation, fueling communal tensions by creating distrust between religious groups. This can exacerbate divides in a diverse country like India, leading to social unrest. These messages often exploit historical sensitivities, manipulating public opinion during political tension or elections. I'm considering how this affects national integrity. Searching for "impact of WhatsApp forwards on social harmony in India" TOI Fake, Hate-Mongering Whatsapp Forwards Can Land You In Jail: Delhi Govt Committee www.indiatoday.in (PDF) Whatsapp and its Impact on Social Life of Youngsters: A Perspective www.researchgate.net India Tops the World... in Forwarding Messages! Umm, Why Though? www.thequint.com TOI Impact of WhatsApp on youth: A Sociological Study www.researchgate.net WIRE Impact of WhatsApp on youth: A Sociological Study | Bhatt | IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) research-advances.org See 5 more Fake, hate-mongering WhatsApp forwards can lead to imprisonment, as noted by a Delhi committee (India Today). This shows the legal seriousness of the issue. India leads globally in forwarding WhatsApp messages, possibly due to cultural sharing habits (The Quint). I'm thinking this could amplify social harmony impacts. WhatsApp limited forwards to 5 chats in India to curb fake news, linked to violent incidents like lynchings (Times Now). This shows efforts to mitigate the issue. Browsing indiatoday.in for "impact of WhatsApp forwards on social harmony" The Delhi government formed a committee, headed by AAP MLA Saurabh Bhardwaj, to address peace and harmony, focusing on curbing fake news on WhatsApp (India Today). This highlights their proactive stance. Browsing indiatoday.in for "why people spread fake news on WhatsApp" People less aware of news often forward fake messages, thinking they're informing their network. I'm curious how this lack of awareness plays into the bigger picture. Nationalistic messages get shared widely for 'nation building,' even without fact-checking. Let's check how this ties into the unity issue. Some spread fake news for gains like website traffic or political image building. I'm wondering how this affects trust in information. Like-minded WhatsApp groups can accelerate fake news spread, with trolls pushing agendas. Hmm, that's interesting, let's see how this impacts unity. People might believe false messages due to a lack of critical thinking skills, often accepting them without verification (BBC research). I'm thinking this ties into the earlier point about awareness. Emotional manipulation in messages can bypass rational thinking, making them more believable. This could explain why some forwards go viral. Those who believe in false messages often lack critical thinking, falling for emotional appeals. I'm considering how this affects social cohesion. Trust in personal networks makes people accept messages without scrutiny, like from family or friends. This could deepen community divides, I'm thinking. A false claim about a "Muslim regiment" betraying India in 1947 and 1965 wars was debunked, yet it fuels communal tensions (India Today). I'm seeing how such narratives harm unity. WhatsApp's use in Indian elections shows how forwards can manipulate public opinion, affecting democratic processes (The Wire). This could undermine national integrity, I'm thinking. Such forwards can lead to social unrest, as seen in past lynchings and riots triggered by fake news on WhatsApp. I'm exploring how this threatens India's unity further. Belief in false messages often stems from confirmation bias, where people accept info aligning with their views. This could deepen existing divides, I'm thinking. Some forward messages out of habit, feeling a duty to share "important" info, assuming others will verify it. Research shows less aware people often spread fake news to inform their network (India Today). Nationalistic or religiously charged messages resonate deeply, getting shared without fact-checking. I'm wondering how this fuels communal divides further. WhatsApp has introduced measures like limiting forwards to curb misinformation. I'm thinking this could help reduce the spread of harmful content. Stricter laws against fake news, as seen with the Delhi committee, could enforce accountability. Let's see how this might deter people from sharing false info. Completed Key Points Research suggests WhatsApp forwards spreading false claims, like the Muslim regiment myth, can dangerously fuel communal tensions and threaten India's unity. It seems likely that such misinformation can incite violence and erode trust in institutions, impacting social harmony. The evidence leans toward people believing these messages due to lack of critical thinking, emotional appeal, and trust in personal networks, often without malicious intent. This is a sensitive topic, so empathy is crucial; addressing it requires promoting media literacy and fact-checking to maintain national integrity. Impact on Unity and Integrity Such WhatsApp forwards pose a significant risk to India's unity and integrity by spreading misinformation that can deepen communal divides. For example, false claims about a community betraying the nation, like the debunked story of a Muslim regiment, can create distrust and hatred, potentially leading to social unrest or violence. Historical records show no such regiment existed post-independence, yet these narratives can manipulate public opinion, especially during elections, undermining democratic processes and national cohesion. Legal measures, like the Delhi government's 2020 Committee on Peace and Harmony warning of imprisonment for spreading fake news, highlight the severity, as such forwards have previously triggered lynchings and riots. Views on Believers People who believe in these false messages often do so due to a lack of critical thinking or media literacy, making it hard to verify information. Emotional appeals, like nationalistic or fear-inducing content, can override rational judgment, while trust in friends or family on WhatsApp leads to acceptance without scrutiny. Research suggests some forward messages out of habit or a sense of duty, not malice, driven by confirmation bias if the message aligns with their beliefs. This behavior isn't necessarily intentional; many are unaware of the harm, emphasizing the need for education rather than blame. Comprehensive Analysis This section provides a detailed examination of the dangers posed by WhatsApp forwards, such as the one claiming the existence and disbandment of a Muslim regiment in the Indian Army, and the reasons behind people's belief in such false messages. The analysis is grounded in historical records, reliable sources, and expert insights, offering a thorough understanding for readers seeking depth, especially given the current date, 01:53 PM IST on Sunday, April 27, 2025. Introduction and Context The WhatsApp forward in question falsely claimed that until 1965, the Indian Army had a Muslim regiment, which was removed due to alleged betrayals in 1947 and 1965, including mass desertions and killings. Fact-checks, as discussed in previous analyses, have debunked these claims, showing no historical basis for a separate Muslim regiment post-independence and no evidence for the specific incidents mentioned. Despite this, such messages continue to circulate, raising concerns about their impact on India's unity and integrity, and the mindset of those who believe them. Given India's diverse religious and cultural landscape, and the role of social media in shaping public opinion, understanding the dangers of such misinformation is crucial. This analysis will explore how these forwards threaten social harmony, why people believe them, and what can be done to mitigate the risks. Dangers to Unity and Integrity WhatsApp forwards spreading false narratives pose significant dangers to India's unity and integrity for several reasons: Fuelling Communal Tensions: Such messages often target specific communities, creating or exacerbating divisions. For instance, the forward claiming Muslim soldiers betrayed the nation during wars can foster distrust and hatred against Muslims, deepening communal divides. This is particularly dangerous in a country where communal harmony is already sensitive, as seen in past incidents where fake news led to violence, such as lynchings over child-lifting rumors. Inciting Violence: Research from India Today (2020) highlights that fake, hate-mongering WhatsApp forwards have been linked to communal riots, with the Delhi Legislative Assembly forming a "Committee on Peace and Harmony" to address this issue, warning of up to three years' imprisonment for sharing such content (Fake, hate-mongering WhatsApp forwards can land you in jail: Delhi govt committee). This underscores the real-world impact, where misinformation can translate into physical harm and loss of life. Undermining Trust in Institutions: False claims about the military, like the regiment myth, can erode public trust in the armed forces and government, which are pillars of national integrity. This is especially concerning given the military's role in maintaining unity, and such narratives can weaken its perceived impartiality. Manipulating Public Opinion: During politically sensitive times, such as elections, WhatsApp forwards can sway public opinion based on misinformation. The Wire (2024) discusses how closed messaging platforms like WhatsApp are used to circulate disinformation and hate speech for electoral advantage, affecting democratic processes (One-Step Forwards, Two Steps Back: WhatsApp’s Use in Indian Elections). This manipulation can deepen social divides and threaten national cohesion. Rapid Spread in Diverse Settings: India leads the world in forwarding messages on WhatsApp, as noted by The Quint (2018), due to cultural factors and high penetration rates, especially in rural areas (India Tops the World... in Forwarding Messages! Umm, Why Though?). This rapid spread, often in local languages, can amplify the impact, making it harder to control misinformation in less urbanized regions. The evidence leans toward these forwards being a significant threat, with legal and social consequences highlighting their danger. Given the current date, April 27, 2025, and ongoing discussions around digital misinformation, this issue remains relevant, especially with upcoming elections and social media's growing influence. Reasons for Belief in False Messages Understanding why people believe in clearly false messages like the one discussed is crucial for addressing the problem. Research and expert insights suggest several factors: Lack of Critical Thinking and Media Literacy: Many individuals, especially those less exposed to formal education or digital literacy programs, lack the skills to verify information. India Today (2018) found that people aged 21-28 often refrain from forwarding messages due to inability to verify authenticity, while those aged 30-48 might forward based on a "hunch" if it "feels genuine," with only half correctly identifying fake news (Anatomy of a WhatsApp forward: Why people spread fake news). This lack of critical thinking makes them vulnerable to misinformation. Emotional Appeal: Messages that evoke strong emotions, such as patriotism, fear, or anger, can bypass rational judgment. The forward in question, with its nationalistic tone and claims of betrayal, likely resonates emotionally, making it more believable. BBC research cited in the same article notes that nationalistic messages, like those about India's progress or Hindu power, are widely shared without fact-checking, driven by a sense of duty to "nation building." Trust in Personal Networks: WhatsApp's nature as a closed, group-based platform means messages often come from trusted sources like friends or family. Both age groups (21-28 and 30-48) in the India Today study forwarded messages instantly if from a trusted source they believed wouldn't share fake news. This trust can lead to acceptance without scrutiny, especially in tight-knit communities. Confirmation Bias: If the message aligns with pre-existing beliefs or prejudices, individuals are more likely to accept it. For example, someone with existing biases against a particular community might find the regiment myth credible, reinforcing their views without questioning the facts. Social Pressure and Habit: Some forward messages out of habit or social pressure, wanting to stay connected or conform to group behavior. The India Today article notes a sense of duty to democratize information, hoping others will verify, which inadvertently spreads fake news. This isn't necessarily malicious; it's often driven by a desire to be part of the conversation. Lack of Access to Credible Information: In rural areas, where internet penetration is high but access to fact-checking resources is low, people might rely solely on WhatsApp for information. A study from ResearchGate (2021) on WhatsApp in rural India highlights different usage patterns, suggesting misinformation spreads more rapidly in these settings (Appraising WhatsApp in the Indian Context: Understanding the Rural Sentiment). These factors suggest that belief in false messages is often not intentional but a result of systemic issues like poor media literacy and platform design. It's important to approach this with empathy, recognizing that many believers are victims of misinformation rather than propagators of harm. Comparative Analysis To organize the findings, here’s a table comparing the dangers and reasons for belief: Aspect Details Source Danger to Unity Fuels communal tensions, incites violence, undermines trust in institutions, manipulates opinion Fake, hate-mongering WhatsApp forwards can land you in jail Danger to Integrity Erodes national cohesion, affects democratic processes during elections One-Step Forwards, Two Steps Back: WhatsApp’s Use in Indian Elections Reason: Lack of Literacy People unable to verify, especially younger and older age groups Anatomy of a WhatsApp forward: Why people spread fake news Reason: Emotional Appeal Nationalistic, fear-inducing messages bypass rational judgment BBC research cited in same article Reason: Trust in Networks Messages from friends/family trusted without scrutiny Anatomy of a WhatsApp forward: Why people spread fake news Reason: Confirmation Bias Aligns with pre-existing beliefs, reinforcing acceptance Article analysis This table summarizes the key points, showing the interconnected nature of the dangers and reasons, with supporting sources for credibility. Implications and Recommendations Given the dangers, addressing WhatsApp forwards requires a multi-pronged approach: Promoting Media Literacy: Educating the public, especially in rural areas, on how to verify information before sharing. Schools, community centres, and digital literacy campaigns can play a role. Encouraging Fact-Checking: Platforms like WhatsApp have introduced limits on forwards (e.g., to 5 chats in 2018, as per Times Now), but more can be done to promote fact-checking tools and partnerships with organizations like India TV for real-time verification. Legal Accountability: Strengthening laws against spreading fake news, as seen with the Delhi committee's recommendations, can deter malicious sharing. Rewards for whistleblowers, like the Rs 10,000 offered for complaints leading to FIRs, can encourage reporting. Platform Responsibility: WhatsApp and similar platforms must take proactive steps, such as better content moderation and transparency in handling misinformation, to prevent the spread of harmful content. For those who believe in such messages, the approach should be empathetic, focusing on education rather than blame. Recognizing that many are victims of misinformation, not propagators, can help in designing interventions that build trust and critical thinking skills. Conclusion WhatsApp forwards like the one discussed are highly dangerous for India's unity and integrity, as they can fuel communal tensions, incite violence, and manipulate public opinion, threatening social harmony. Those who believe in them often do so due to lack of critical thinking, emotional manipulation, trust in personal networks, and confirmation bias, often without malicious intent. Addressing this issue requires promoting media literacy, encouraging fact-checking, enforcing legal measures, and holding platforms accountable, all while maintaining empathy for those affected by misinformation. Key Citations Fake, hate-mongering WhatsApp forwards can land you in jail: Delhi govt committee Anatomy of a WhatsApp forward: Why people spread fake news One-Step Forwards, Two Steps Back: WhatsApp’s Use in Indian Elections India Tops the World... in Forwarding Messages! Umm, Why Though? Appraising WhatsApp in the Indian Context: Understanding the Rural Sentiment URL: https://www.newageislam.com/from-desk-of-editor/communal-harmony-fake-whatsapp-grok-1965-war-muslim-regiment/d/135328 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

Post Pahalgam terror attack, Jhelum starts sudden overflowing

By Nava Thakuria, New Age Islam 27 April 2025 Guwahati: As India starts mounting all kinds of strategic pressure on Pakistan for its covert support to the terrorists while indulging in various terror activities inside the Kashmir valley for decades, the media outlets based in Islamabad, Lahore and Karachi have seemingly shown its aftermath. The mainstream media outlets of Pakistan on Sunday reported how Jhelum river was flowing with a charged current of water ‘due to New Delhi’s hands’, which recently suspended a 65 years old bilateral rivers-treaty after the Pahalgam barbaric incident, where at least 26 innocent tourists faced the bullets of terrorists after they were targeted on the basis of religions. Popular newspaper ‘The Express Tribune’ on 27 April 2025 published a news item titled ‘Sudden water surge in Jhelum baffles all’ with a photograph stating how a swelling Jhelum river in Muzaffarabad, capital of the Pakistan-occupied Kashmir, surprises everyone as the local weather continues to be dry with no recent rainfalls. Mentionable is that Jhelum flows from Jammu and Kashmir to PoK and then enters Punjab province of Pakistan. “The sudden release of water triggered a high-level flood, causing fear and havoc among local communities overnight,” said the report, adding that the Muzaffarabad administration declared a water emergency as the rising waters caught residents flat-footed. Following the situation, mosque announcements were made across riverside settlements, warning people to take immediate precautionary measures, while the administration launched emergency safety protocols, added the report. Another influential daily ‘The News International’ reported that ‘there was a sudden severe flood in the Jhelum river, causing panic among the local people’. The Muzaffarabad administration has imposed a water emergency after the situation. The report also added that the move was ‘a clear violation of international laws and river agreements’. ‘Daily Times’ also alleged that ‘India suddenly released water into the Jhelum river without informing Pakistan’ that caused a sharp rise in water levels near Muzaffarabad. In response, the local administration declared a water emergency in Hattian Bala, warning residents through mosque announcements. The move created panic among people living near the riverbanks, the report added. Media outlet ‘Dunya News’ also reported that India suddenly released water into the Jhelum river following which a sharp rise in water levels up to 8 feet near Muzaffarabad was witnessed. Similarly, ‘Ary News’ alleged that a large quantity of water was released in Jhelum to create a flood like situation in Pakistan. The local disaster management authority claimed that the water was discharged from the Uri dam on the other side of the border. A warning has been given by the authorities that the surge in water flow could lead to partial flooding, it added. Earlier, New Delhi sent a stern message to Islamabad with a major diplomatic offensive including the closure of integrated Attari-Wagah check-post, exemption of visa service to Pakistani nationals and suspension of Indus Waters Treaty, which was signed in Karachi by the then Indian Prime Minister Jawaharlal Nehru and Pakistan President Mohammed Ayub Khan. India’s foreign ministry said in a statement, “The IWT of 1960 will be held in abeyance with immediate effect until Pakistan credibly and irrevocably abjures its support for cross-border terrorism.” Meanwhile, the government asked all media outlets, precisely news channels, to refrain from ‘showing live coverage of defence operations’ and also movement of security personnel. An advisory, issued by the Union information & broadcasting ministry after the Pahalgam terror attack on 22 April 2025, said that all media platforms, news agencies, and social media users are asked to exercise utmost responsibility and adhere strictly to existing laws and regulations while reporting on matters concerning defence and other security related operations in the interest of national security. “Specifically: No real-time coverage, dissemination of visuals, or reporting based on ‘sources-based’ information related to defence operations or movement should be undertaken. Premature disclosure of sensitive information may inadvertently assist hostile elements and endanger operational effectiveness and the safety of personnel,” added the advisory citing the past incidents like Kargil war, Mumbai terror attacks, Kandahar hijacking, etc where unrestricted coverage put unintended adverse consequences on national interests. “Media, digital platforms, and individuals play a vital role in safeguarding national security. Apart from the legal obligations, it is a shared moral responsibility to ensure that our collective actions do not compromise ongoing operations or the security of our forces,” stated the advisory, adding that the concerned ministry had earlier issued advisories to all television channels to adhere to Rule 6(1)(p) of Cable Television Networks (Amendment) Rules, 2021), where the Rule 6(1)(p) states that no program should be carried in the cable service which contains live coverage of any anti-terrorist operation by security forces. The advisory stated that such telecast is in violation of the cable television rules and liable for legal actions. Hence, all television channels are advised not to telecast live coverage of anti-terrorist operation and movement by the security forces. Media coverage shall be restricted to periodic briefing by an officer designated by the appropriate government till such operation concludes. All stakeholders are requested to continue exercising vigilance, sensitivity, and responsibility in coverage, upholding the highest standards in the service of the nation, it concluded. --------- Nava Thakuria is a northeast India-based professional journalist who is an engineering graduate. URL: https://newageislam.com/current-affairs/pahalgam-terror-attack-jhelum-sudden/d/135332 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