Pahalgam is not just a headline. It is a scar — a reminder of what happens when ignorance and extremism take the wheel and it’s time for scholars, leaders and everyday Muslims to reclaim the narrative, to echo the true message of Islam: peace, compassion, justice

The bloodshed in Pahalgam, Kashmir, has once again left a dark stain not only on the serenity of the region but on the conscience of humanity. The air, once filled with the calm of natural beauty and the joy of wandering tourists, was shattered by bullets and blood. What started with a gunman demanding to know a man’s religion ended in a massacre. Shots rang out, bodies dropped — innocent lives, mostly tourists, were cut short in a frenzy of hatred masked as faith.

This was not an act of religion. This was not Islam.

The men who carried out this cowardly attack claim to defend their faith. In reality, they betrayed it. The Qur’an speaks of justice, of mercy, of the sacred value of life: “Whoever kills a soul… it is as if he had slain mankind entirely.” These words, divine and clear, stand in stark contrast to the bloodlust of those who twist scripture for political vengeance and extremist fantasy.

Terrorism is not Jihad

Terrorism is not jihad. Let’s be unequivocal: Jihad, in its truest and deepest meaning, is a struggle for righteousness, for justice, for self-betterment — not the slaughter of unarmed civilians. These terrorists hijack Islam to justify their violence, but all they accomplish is the desecration of its image and the furthering of Islamophobia worldwide. They do not uplift Islam — they bury it under the bodies of the innocent.

Pahalgam is not just a headline. It is a scar — a reminder of what happens when ignorance and extremism take the wheel. It is a call to all people, especially within the Muslim community, to speak louder than ever against those who tarnish their faith. This is a time for scholars, leaders and everyday Muslims to reclaim the narrative, to echo the true message of Islam: peace, compassion, justice.

The Qur’an speaks of justice, of mercy, of the sacred value of life: “Whoever kills a soul… it is as if he had slain mankind entirely.” These words, divine and clear, stand in stark contrast to the bloodlust of those who twist scripture for political vengeance and extremist fantasy

The world mourns with Kashmir. The families of the slain mourn with the world. And we must all demand more —not just security, but sanity. Not just justice, but truth. If we stay silent, the terrorists win — not only by taking lives but by distorting the truth. Let us not let that happen. Not in Pahalgam. Not anywhere.

Terrorism has no Religion

According to reports, the perpetrators singled out civilians, asked their names, and opened fire — an act that chillingly mirrors other hate-fueled killings under the false guise of religious piety. This tragedy not only tears apart the social fabric of a peaceful region but also stands in absolute contradiction to the core teachings of Islam.

Islam, far from being a religion of compulsion or coercion, is built upon the foundation of free will, mercy and justice. The Quranic message is clear: “There is no compulsion in religion. The right course has become clear from the wrong” (Surah Al-Baqarah 2:256).

The idea that someone can kill in the name of Islam for not adhering to its tenets is both theologically incorrect and morally reprehensible.

An instructive incident from the Prophet Muhammad’s (PBUH) life addresses the sinfulness of judging another’s faith or using violence against someone on the assumption of disbelief.

During one of the battles, a Companion of the Prophet killed a man who, at the last moment, uttered the Shahada — the Islamic testimony of faith: La ilaha illallah (There is no god but Allah). The Companion believed the man only said it out of fear of death and not from genuine belief. When the Prophet (PBUH) heard this, he was visibly angered and asked:

“Did you tear open his heart to see whether he had faith or not?” (Sahih Muslim)

This powerful question was a rebuke. The Prophet (PBUH) repeatedly condemned the act and emphasised that no one has the right to judge the intentions behind a person’s faith, especially in moments of vulnerability. His words echo today as a direct condemnation of those who claim to judge others’ beliefs and take lives in the process.

Islam’s teachings are explicitly clear about the role of the Prophet and his followers when it comes to spreading the faith. The Qur’an says:

“The Messenger’s duty is only to convey [the message], and Allah knows what you reveal and what you conceal.” (Surah Al-Ma’idah 5:99).

Another verse states: “So remind, [O Muhammad]; you are only a reminder. You are not over them a controller.” (Surah Al-Ghashiyah 88:21–22).

These verses establish a foundational principle: Islam is a religion of da’wah (invitation), not domination. The Prophet himself never forced belief upon anyone. He preached with wisdom, patience, and compassion. The Quran does not endorse violence as a method of propagation. The role of a Muslim is to invite with beautiful preaching — not to coerce or judge.

One of the most repeated values in the Qur’an is the sanctity of life: “Whoever kills a soul unless for a soul or for corruption [done] in the land — it is as if he had slain mankind entirely.” (Surah Al-Ma’idah 5:32)

This verse equates the unjust killing of one person to killing all of humanity. The Quran does not differentiate between the life of a Muslim and a non-Muslim in its ethical view of justice. Every human soul is sacred.

Modern Terrorism

The terrorists who carried out the attack in Pahalgam and others like them claim to act in the name of Islam, but their actions are a betrayal of its very foundation. Their ideology is rooted not in the Quran or the Prophet’s Sunnah, but in political fanaticism and ignorance.

Their act of asking names and killing based on identity is reminiscent of the practices of extremist cults, not followers of the final Messenger of Allah, Rahmatan lil ’Aalameen (a mercy to all the worlds).

As fellow humans, Muslims stand in solidarity with the victims of the Pahalgam attack and denounce this barbarism without qualification. Prophet Muhammad (PBUH) did not command judgment or violence — he taught mercy, patience, and leaving judgment to God alone.

Those who misuse his name and the name of Islam have torn hearts, but have failed to understand his message. Let the world hear it loud and clear: Islam condemns all forms of terrorism, and faith cannot be spread with the barrel of a gun.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Telangana Today

Dated April 25,2025

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The recent observation by the Supreme Court of India, calling Urdu the finest specimen of the Ganga-Jamuni tehzeeb, is both timely and necessary. In a country often divided by religious and linguistic identities, such recognition serves as a reminder of Urdu’s intrinsic connection to India’s pluralistic culture and rich history. More than a language, Urdu is a reflection of India’s composite heritage – a beautiful confluence of Persian, Arabic, Turkish, Sanskrit, and local dialects that evolved on Indian soil and flourished as a symbol of syncretism and shared identity.

Urdu’s association with Islam has long clouded its broader cultural significance. But as the apex court rightly pointed out, language is not religion – language is culture. This was clearly visible at two recent literary events held here. The International Mushaira, organized by the Daagh Dehlivi Foundation, Hyderabad, and the 87th death anniversary of the philosopher-poet Allama Iqbal, organized by the Iqbal Academy, were a big hit.

Titled ‘Urdu Hai Jis Ka Naam ..’. the mushaira paid tributes to Daagh, master of romantic and sensuous poems, while the other programme recalled the art and work of Iqbal, poet of the East. At both gatherings, the audience turnout included people from all religions and backgrounds, reinforcing the fact that Urdu is as much a language of Hindus, Sikhs, and Christians as it is of Muslims.

Urdu in the freedom struggle

Urdu played a vital role in India’s freedom movement. It was the language of protest, poetry, and political awakening. Revolutionary slogans such as ‘Inquilab Zindabad’ and ‘Sarfaroshi ki Tamanna’ were popularized in Urdu and resonated with millions. Urdu newspapers and journals like Zamindar and Al-Hilal edited by figures like Maulana Abul Kalam Azad and Maulana Zafar Ali Khan, were instrumental in awakening political consciousness among the masses.

Leaders across the board used Urdu as a means to reach out to the common man. Mahatma Gandhi himself acknowledged the importance of Urdu and supported its use in his publications and speeches. The language acted as a unifying force, transcending regional and religious boundaries to mobilize a collective national identity.

A rich literary legacy

Urdu’s literary heritage is vast and profound. Its poetry, in particular, is known for its depth, elegance, and philosophical richness. From the romantic ghazals of Mir Taqi Mir and Daagh Dehlvi to the revolutionary verses of Faiz Ahmed Faiz and the spiritual philosophy of Allama Iqbal, Urdu poetry touches every aspect of human emotion and societal reality.

Prose in Urdu also boasts remarkable diversity. Writers like Munshi Premchand, who initially wrote in Urdu before switching to Hindi, used the language to portray the struggles of the common man. Saadat Hasan Manto, Ismat Chughtai, and Krishan Chander wrote powerful short stories that challenged societal norms and spoke against communalism and oppression.

Urdu is also the language of cinema, music, and theatre. Bollywood, for decades, has thrived on Urdu’s lyrical charm. Legendary writers/poets like Kaifi Azmi, Sahir Ludhianvi, Javeed Akhtar, and Gulzar have penned some of Indian cinema’s most iconic songs and dialogues in Urdu, proving the language’s emotional and aesthetic appeal.

Hindu writers’ contributions to Urdu

Urdu’s development owes much to the contributions of Hindu writers, poets, and scholars. Pandit Ratan Nath Sarshar, a 19th-century novelist, was one of the pioneers of Urdu fiction. His work, Fasana-e-Azad, is considered a milestone in Urdu literature. Brij Narayan Chakbast, another Hindu poet, wrote patriotic Urdu poetry that inspired countless Indians.

Premchand (born Dhanpat Rai Srivastava), although known today primarily as a Hindi writer, began his literary career in Urdu and is regarded as one of the greatest Urdu short story writers. His Urdu works, like Soz-e-Watan or Sorrow of the Nation, were among the earliest literary responses to British colonial rule.

The tradition continues today, with many contemporary Hindu writers and scholars contributing to Urdu literature, translation, and education. Their efforts help dispel the myth that Urdu belongs to one community and reinforce its role as a shared cultural treasure.

Urdu is a living heritage

Despite its decline in formal education and administration, Urdu remains deeply embedded in India’s cultural fabric. It survives in Bollywood lyrics, TV dramas, Sufi music, and everyday idioms. It continues to thrive in Indian poetry festivals (mushairas), literature festivals, and cultural events.

What is needed now is greater institutional support for Urdu education and the preservation of its literature. Recognition from the judiciary and the enthusiastic response to Urdu literary events are hopeful signs. They show that people are beginning to reclaim Urdu not as a religious symbol but as a part of their cultural identity.

In recognizing Urdu’s place in our collective heritage, we reaffirm our commitment to India’s inclusive ethos. As the lines of Daagh Dehlvi go:

Urdu hai jiska naam, humein jaante hain Daagh

Hindostaan mein dhum hamari zubaan ki hai

Indeed, Urdu is not just a language—it is a symbol of unity, beauty, and the timeless spirit of India.

The verses of modern poet, Iqbal Ashhar, depict the glorious era and present plight of Urdu is telling. Read his couplets:

Urdu hai mera naam main Khusro ki paheli

Main Meer ki humraz hoon, Ghalib ki saheli

(I am Urdu — the riddle once posed by Khusro,

Confidante of Meer, and Ghalib’s cherished shadow)

Kyoon mujhko banate ho ta’assub ka nishana

Maine to kabhi khud ko Musalmaan nahi mana

(Why make me a target of narrow-minded blame

I never confined myself to just a Muslim name)

Dekha tha kabhi maine bhi khushiyon ka zamana

Apne hi watan mein hoon magar aaj akayli

(I, too, once basked in days of celebration,

Now, lonely, I dwell in my nation.)

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Siasat.com portal.

Dated April 23,2025

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In an era where places of worship are often viewed solely as spiritual sanctuaries, Masjid-e-Baqi in Banjara Hills, Hyderabad, stands out as a revolutionary model of holistic community service. Situated on Road No. 12 amidst the serene and upscale surroundings of Banjara Hills, this mosque has redefined its role far beyond that of a mere prayer space. It has become a dynamic hub for socio-economic upliftment, spiritual growth, and community care, embodying the true essence of Islam – compassion, service, and excellence.

At a time when many struggle under the weight of financial hardship, Masjid-e-Baqi has emerged as a savior for countless individuals and families. In a remarkable initiative, the Masjid Committee has decided to offer interest-free loans against gold to the needy, particularly focusing on Muslims living in and around Banjara Hills, including areas such as Towlichoki, Mehdipatnam, and Khairatabad. This initiative is a direct response to the financial exploitation faced by daily wage workers, petty traders, and low-income families who are often caught in a vicious cycle of debt due to exorbitant interest rates charged by private moneylenders and pawn-brokers.

Money against gold

According to Mahfooz Ahmed, the forward-thinking president of the Masjid Committee, individuals can now mortgage their gold and receive up to 75 percent of its value as a loan, without the burden of interest. Repayment is made manageable through a maximum of ten easy installments, ensuring dignity and sustainability in financial recovery. The initiative, which will be launched soon, gives priority to those seeking help for medical emergencies, education, business and marriage expenses — areas where financial constraints often cause immense emotional and social distress.

This microfinance-like model is not just an act of charity; it’s a strategic empowerment tool. “We want to break the chains of high-interest loans that keep our people perpetually in debt,” says Sayeed Bhai, an executive member of the Committee. “By rotating the money efficiently and ensuring repayments, we can help more families rebuild their lives.”

The Committee has also made a passionate appeal to affluent members of the community to deposit their idle money with the masjid instead of traditional banks, so it can be used for the betterment of the Ummah.

Interestingly, Masjid-e-Baqi is not alone in this mission. The nearby Madina Masjid on Road No. 14, Banjara Hills, has also begun offering similar services. This marks the beginning of a broader transformation, where mosques are evolving into community development centers.

Islamic learning

Financial aid is just one of many services that Masjid-e-Baqi provides. The mosque is also a vibrant center of Islamic learning and character building. Every Sunday, it holds Tajweed classes for men from 10:30 am to 1:00 pm where proper Quranic recitation is taught with dedication. Additionally, sessions focusing on the Seerah (biography of the Prophet Muhammad) are conducted to instill values of integrity, compassion, and leadership among boys on Saturdays.

A particularly popular and spiritually enriching session is the monthly Asma-e-Husna gathering, held on the first Sunday of every month after the Dhuhr prayers. This session, focusing on the beautiful names of Allah, has become a big hit with the devotees. It is addressed by the esteemed Prof. Rashid Naseem Nadvi, whose profound insights and eloquent delivery inspire the hearts of many and offer a deeper understanding of divine attributes. This spiritual offering adds a unique and deeply contemplative dimension to the mosque’s already rich programming.

Empowering women

For women, the mosque is equally inclusive and empowering. Tajweed classes for women are held every Sunday during the same time slot, and sessions on the essentials of Islam are offered on Saturdays from 3:15 pm to 4:45 pm. These educational programmes are rooted in the belief that knowledge strengthens faith and nurtures responsible, righteous individuals who contribute positively to society.

The mosque also runs a free medical clinic from 5 pm to 7 pm daily, offering essential healthcare services to those who might otherwise go untreated due to financial constraints. Another standout feature is the mosque’s commitment to death with dignity. Masjid-e-Baqi maintains one of the most well-organized graveyards in the city. The graves are laid out in clean, orderly rows, with signboards urging visitors to maintain cleanliness and respect the deceased. Facilities for ‘ghusul’ (ritual washing of the dead) and a funeral van further reflect the mosque’s commitment to serving the community at every stage of life — from cradle to grave. However, the burial ground is reserved for residents of Banjara Hills, a policy necessitated by space constraints and the need for local prioritization.

Saving from encroachment

The story of this graveyard is also one of preservation and resilience. Under the leadership of Mahfooz Ahmed, the mosque successfully protected the graveyard from land encroachment, ensuring it remains a sacred space free from commercial exploitation.

In an age where communication is key, Masjid-e-Baqi has also embraced modern technology. A dedicated WhatsApp group keeps members informed about upcoming events, educational sessions, and community updates. It’s a small but impactful way to keep the community connected, informed, and involved.

What makes Masjid-e-Baqi truly unique is its philosophical foundation. The mosque is not merely addressing the physical needs of its community but also their spiritual and emotional dimensions. It reminds people that Islam is about excellence in all aspects of life. As Mahfooz Ahmed says, “Islam teaches us to be the best in whatever we do and we want to reflect it in our various activities.”

In doing so, Masjid-e-Baqi addresses two profound truths: the patience required when one has nothing and the attitude needed when one has everything. It empowers the poor with dignity, while inspiring the wealthy with purpose. The Masjid-e-Baqi has chosen to lead — not just in prayer, but in purpose as well.

J.S.Ifthekhar,

Hyderabad based journalist.

Article published in Siasat.com portal.

Dated April 8,2025

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