Nazir Jahangir
Not long ago, a young man named Engineer Ali Mirza emerged on the religious discourse scene in Pakistan, claiming that Muslims have been misled for centuries through false arguments, fabricated tales, and exaggerated miracles attributed to saints. He asserted that they had never been presented with the true teachings of Islam. Adopting a harsh tone against revered religious figures and Sufi scholars, he went so far as to label those who followed and admired Sufis as mere “babay log” (old-fashioned devotees), insisting that every individual should turn to authentic religious texts independently to seek the truth.
His arguments resonated with many, some became convinced, and soon, Engineer Ali Mirza gained a massive following across the Indian subcontinent.
On the other hand, a significant faction of scholars and religious leaders stood firmly against his ideas, branding him as a new source of discord within the Muslim world. Some even went to the extent of issuing severe religious decrees against him, declaring him worthy of execution.
So far as I am concerned, I believe that as Allah Himself says, “I have nothing created without a purpose.” So how can Engineer Mirza be devoid of purpose?
In my view, he is an important necessity of our times. Yes, he is abrasive, and his tone is bitter, but the presence of such a figure was inevitable in this era. Even individuals as respected as Zakir Naik have faced criticism. The real issue lies with those religious leaders and clerics who are unwilling to tolerate any dissenting voice that challenges their interpretations and the religious narratives they have commercialized.
Undoubtedly, Engineer Ali Mirza employs a harsh tone and often presents bitter truths in a ruthless manner. However, even more damaging are those who have entangled Islam in self-invented stories, weak narrations, misguided interpretations, and distorted exegeses, making the true essence of religion nearly invisible to the common man. This is why, when someone articulates the original teachings of Islam, they are seen as a savior by many, regardless of how harsh their delivery may be.
My sincere advice to the preachers of the present times is:
“Dear preachers, history is replete with examples of those—whether emperors, preachers, or scholars—who were swept into the junkyard of history because they were out of tune with their time. Religion is not spread by shouting, nor does ranting and raving suit preaching. Preaching is an art, requiring that the preacher be fully equipped with the necessary knowledge and wisdom. The message of religion spreads when systems are reformed—and systems are corrected not through loud proclamations but through wisdom, love, and sincerity. Without understanding the demands of the time, the political and social scenarios of the world, the psychological and spiritual needs of individuals, and the temperament of the era, mere noise-making serves no purpose.”
Do these so-called clerics not realize that yelling cannot even discipline an unruly child, let alone reform an entire nation that has been led astray by self-serving religious leaders, fraudulent mystics, and fabricated stories of miracles? Learn the art of explanation and persuasion from the Prophet Muhammad ﷺ himself.
Today’s human being is caught in materialism and psychological distress. If you truly wish to guide people toward righteousness, cultivate the same compassion in your heart that a devoted son feels for his parents or a loving father experiences for his children. Preaching should be done with love and wisdom, not with anger and hatred.
Every preacher must first mold his character according to the Prophet’s example. He should ensure that in forbidding others from harming, he does not himself adopt means that cause harm—advising people to avoid wrongdoing while committing wrongs himself, often unconsciously.
Reform is a gradual process that requires patience, whereas shouting and making noise is often just an expression of personal frustration.
If an imam is asked to lead Friday prayers on time, instead of self-reflection, he issues verdicts of disbelief against others, crafting excuses for his own negligence. In mosques, despite having only ten or fifteen worshippers, unnecessary use of microphones, excessive loudspeakers blaring sermons from minarets, and the lack of consideration for sick and elderly people in nearby homes—these are the actions that are driving people away from religion. Ironically, these same individuals then wonder why religious observance is declining, unaware that it is their own conduct that is harming faith.
To safeguard religion, we must move forward with gentleness, love, wisdom, and the prophetic approach, or else we will spread nothing but discord in the name of faith.
Who, Then, Is the Real Source of Discord?
Those calling Mirza a source of discord and Mirza himself labeling others as such—who, in reality, is the true cause of chaos?
The term “fitna” (discord) is inherently relative. When a person perceives another’s actions, words, or mere existence as a threat to their interests, they label that person as a source of discord.
From this perspective, Mirza indeed poses a challenge—particularly to those clerics who have turned religion into a spectacle through fabricated stories and unreliable traditions. He has exposed many hidden truths and has challenged a religious narrative that has been controlled by a select group for centuries.
However, instead of addressing Mirza’s questions and arguments with scholarly and courteous responses, ignorant clerics resorted to insults and religious decrees against him. In reaction, Mirza, too, adopted an aggressive and harsh tone. What could have been an intellectual debate has thus descended into an open feud—creating the very discord both sides claim to be against.
At this point, Mirza has undoubtedly become a “fitna” for those clerics whose personal interests are now at risk and whose intellectual shortcomings have been exposed. At the same time, Mirza himself continues to label these clerics as the real discord, as his popularity is largely built on criticizing them.
My Personal Stance.
I consider it important to clarify that I am merely expressing my opinion and not presenting an argument in defense of any party. I neither claim to issue religious verdicts nor possess the scholarly depth to engage in theological debate, as such expertise requires thorough research and mastery of religious sciences—something I do not claim to have.
I acknowledge Engineer Ali Mirza’s intellectual abilities and his extensive study, yet I remain skeptical of his complete and accurate understanding of Islam. On the other hand, those hurling insults at Mirza are themselves devoid of religious insight, having imprisoned faith within baseless stories and superstitions. Their aggressive attacks against him are nothing but futile sword-swinging in the air.
A Crucial Reminder.
Hazrat Sheikh Rashid Ahmad Gangohi (Rehmatullah-e-Alaih), a revered Islamic scholar, once said:
“Jo shaks asli ulema-e-Islam ki tauheen karega, uska chehra qabar mein Qibla se pher diya jayega.”
He further stated:
“Jo is baat mein shak karta hai, woh aazma ke dekh le.”
(Whoever insults the true scholars of Islam will have his face turned away from the Qibla in the grave. He further stated, Whoever doubts this may test it for themselves).
The Limits of Self-Taught Knowledge.
Some of Engineer Mirza’s statements are undoubtedly correct, yet he also makes misleading claims.
He must understand that many people read vast collections of books but remain ignorant because they rely solely on their interpretations, often becoming more misguided than before. Knowledge illuminates the mind only when acquired under the guidance of a qualified teacher. Otherwise, self-studied books can cloud judgment and lead a person deeper into confusion—much like self-medication.
The Qur’an itself states:
“Yuzillu bihi kaseeran wa yahdi bihi kaseeran.” (Surah Al-Baqarah 2:26)
“He misguides many through it, and He guides many through it.”
The same book can be a source of enlightenment for one and misguidance for another—the difference lies in whether one learns it from an authentic scholar or misinterprets it on their own.
The Distinction Between Literacy and Scholarship
Not every literate person is a scholar. Merely being able to read and write does not make one a scholar—not even a teacher. Knowledge is a wealth that comes at a price, and that price is wisdom, understanding, and intellect. Only those who possess these qualities can truly acquire it. Holding a pen does not make one a writer; creative ability is essential for that.
A doctor is someone who studies medicine, but if an untrained person simply reads medical books at home and claims they can perform surgery, it would be sheer madness. Becoming a doctor indeed requires studying medical texts, but under the guidance of experienced professionals. Similarly, no one can become a tailor merely by reading about stitching, nor can one master the art of barbering without training under a skilled practitioner.
This is why an unqualified religious preacher is a danger to faith, just as the famous saying warns:
“A half-knowledgeable doctor is a danger to life, and a half-knowledgeable preacher is a danger to faith.”
A piece of iron only becomes a sword when it is forged by a skilled blacksmith; it does not transform on its own.
The Problem of Self-Proclaimed Scholars.
Suppose I have studied thousands of books and explored various disciplines, yet I did so independently, without attending any school, college, or university. Would I then be recognized as a scholar? Would I be appointed as a teacher or professor based on self-study alone? Would my certification of someone else’s knowledge be accepted? Absolutely not. For any professional position, a recognized degree from an accredited institution is required.
How then do so many individuals take to the pulpits of mosques, produce YouTube videos, and create vlogs, presenting themselves as Islamic scholars? How do they issue religious verdicts, brand others as infidels, and begin preaching without qualification? Is there no check on this? Or should there be none, allowing anyone to administer “injections” of unverified religious beliefs into the minds of people?
This unchecked phenomenon is far more dangerous than physical harm. While physical loss is tragic, misleading people about faith and pushing them towards spiritual ruin is an even graver crime. A true scholar should be someone with strong academic credentials, extensive knowledge of both religious and secular sciences, an awareness of political and social dynamics, and a degree from a reputed Islamic institution. They should be well-versed in mysticism and known for their righteousness, strictly abiding by the principles of Sharia. Not every self-proclaimed preacher should be accepted.
If people would never trust an untrained and uncertified doctor for treatment, why do they allow unqualified, self-proclaimed scholars, ignorant preachers, and fraudulent Sufis to inject their minds with distorted religious beliefs?
A Personal Encounter with a Scholar.
Some time ago, I gained a new perspective on fate—an insight that resolved my own doubts. A spiritual interpretation of a Quranic verse unfolded in my heart in such a way that it left me astonished and deeply moved. This interpretation dispelled my uncertainties about destiny. Excited, I approached a scholar to share this newfound understanding.
However, he neither listened to me nor showed any interest in hearing my explanation. Instead, he reacted with annoyance and dismissed me, saying, “Mind your own business. Interpreting the Quran is the work of true scholars. This is not your field. Engaging in such thoughts is dangerous.”
A Message to Engineer Mirza.
Engineer Mirza must understand that comprehending Sufism is not within everyone’s reach. When one fails to grasp the essence of mystical insight and intuition, how can they possibly comprehend the subtleties of Sufism? If one lacks the vision to understand the vast sciences of Islamic mysticism, wouldn’t it be wiser to refrain from slandering the great Sufi masters and thereby endangering their own afterlife?
Speaking about these revered figures requires the utmost respect. They are the beloved servants of God who progressed beyond mere intellectual knowledge (‘ilm-ul-yaqeen’) to direct experience (‘ayn-ul-yaqeen’) and even the ultimate truth (‘haq-ul-yaqeen’). Engineer Mirza might not even be aware of these stages.
I hold no hatred for Engineer Mirza; in fact, I bear him goodwill. Yet, what compels me to call him ignorant in the realm of Sufism is his complete lack of understanding of mystical realities and divine wisdom. If he cannot grasp the words of the Sufi masters, how can he claim to judge them? True, there have been impostors who exploited the title of Sufi for personal gain, but just as the existence of false claimants does not negate the truth of real prophets, it does not invalidate the true Sufi masters either.
My Personal Journey Toward Faith.
Dear Engineer Mirza,
I am not a scholar; I am an ordinary Muslim. I am a fiction writer who has authored dramas and films for radio and television, with dozens of plays to my name. I am a columnist who has written for more than half a dozen newspapers. For over fifty years, I have been immersed in the literary world. I have authored eighteen books in English, Urdu, and Kashmiri and have written over five thousand articles published in various newspapers and magazines.
By lineage, I am both a Pirzada and a Qureshi. Yet, at one point, I had distanced myself from religion. I had questions, an inner void. My faith lacked conviction. I found no answers anywhere.
God cannot be proven through arguments alone. Love for Him does not arise from speeches and preaching. This love is not like romantic love; it requires divine assistance to cleanse the heart. Knowledge and lectures could not satisfy me—I am a master of eloquence myself, and mere words had no impact. I needed something that would penetrate my heart directly, something that would bring me certainty.
It was Sufism that helped me. The wisdom of the mystics resolved my inner conflicts. If you, Engineer Mirza, had experienced this spiritual love, your speech would not be so bitter. Instead, it would flow with reverence and noble character. A heart sweetened by divine love can only speak with sweetness.
The Intellectual Appeal of Sufism in the West.
Now, let us consider how Islamic Sufism captivated Western intellectuals and led many to embrace Islam. No dry philosophy could satisfy or convince them. Without Sufism, their questions would have remained unanswered.
Western thought is rooted in skepticism. Their intellectual pursuits begin with doubt, followed by inquiry. This process is fundamental to their academic and cultural discourse.
Gai Eaton, a Western intellectual, described how his mother deliberately kept him away from religion, hoping he would choose his own path when he grew up. Despite her efforts, Eaton was eventually drawn to Islam. He asked himself: What is behind the growing appeal of Islam in the West today?
He found the answer in Islam’s spiritual dimension—its mystical tradition, or Sufism.
Sufism: Islam’s Greatest Ambassador.
In the Indian subcontinent, some rigid-minded individuals attack Sufi masters, unaware that these very Sufis have become Islam’s greatest ambassadors in Europe and America. Sufism is the path that draws intellectually restless minds toward Islam.
A Western skeptic eventually reaches a point where they even begin to doubt their own skepticism. At that moment, they have no ideological foundation left. They become directionless. This is when Sufism provides answers and soothes their troubled hearts.
It is no coincidence that when profound philosophical questions about religion and God arise, the most convincing answers are found in the teachings of Sufi saints.
Many of us lack the intellectual capacity to even pose such complex questions, but Western scholars do. This is why the most widely read Islamic thinkers in the West today are Maulana Rumi and Imam Ghazali. Eaton explains that when deep philosophical questions emerge, it is not rigid scholars but Sufi masters who provide the most fulfilling answers.
A Mullah attempts to force people into conversion, which never succeeds. A Sufi, however, patiently guides them toward Islam, allowing them to progress at their own intellectual pace.
Eaton himself underwent this gradual process. He spoke of a spiritual master who refined his thinking and led him toward the light of truth. Eventually, he embraced Islam and wrote extensively about its intellectual and mystical dimensions.
Gai Eaton: A Western Sufi Thinker.
Gai Eaton (1921–2010) was a British diplomat, writer, and Islamic philosopher. Initially an atheist, he embraced Islam in 1951 and took the name Hasan Abdul Hakim. His works, such as Islam and the Destiny of Man and Remembering God, and King of the Castle continue to shape Western perceptions of Islam and Sufism.
Sufism remains the bridge connecting intellectual seekers to Islam, offering wisdom where rigid dogmatism fails.
Another Western philosopher, Roger Garaudy (1913–2012), was drawn to Islam through Sufism and eventually converted. He was a renowned French philosopher, writer, and politician. Initially, he was associated with the Communist Party, but later he embraced Islam and wrote several books on Islamic philosophy. His works include critiques of Western civilization, Islamic thought, and socialist ideologies. In 1982, he converted to Islam and changed his name from Roger Garaudy to Rajaa Garaudy. In 1994, he wrote a book titled L’Islam en Occident: Cordoue, capitale de l’esprit (Islam in the West: Cordoba, the Spiritual Capital), in which he emphasized the significance of Sufism and Islamic culture and explained how Sufism could attract Europe towards Islam.
Our Real Affliction
Unfortunately, today, our greatest affliction is that the very Sufi saints, in whose name people once bowed their heads in reverence, are now being disrespected by a few insolent and ill-mannered individuals. Undoubtedly, our society has produced a large number of clerics with a business mindset who use religion merely as a means of trade. Due to their ignorance and worldly interests, they have attached so many fabricated stories to Sufi elders that the true essence of religion has been obscured. As a result, a segment of the public, influenced by these fabricated tales, has grown skeptical of both religion and Sufism.
Now is the time to differentiate between reality and baseless traditions. We must understand that true Sufism provides reasoned answers to questions, teaches knowledge, love, and wisdom, and draws people towards the truth gradually and with reason, rather than by force. This is why some of the greatest intellectuals in the West, who live by questioning, find intellectual fulfillment in the Sufi tradition of Islam. Meanwhile, we, who are the rightful heirs of this tradition, have either abandoned it for materialism or become lost in superficial religiosity.
This is the moment when we must pause and reflect—are we preserving our true spiritual heritage, or are we letting it be destroyed by baseless objections and commercialized religiosity? Are we, too, getting caught in the web of doubt and losing our identity, or are we ready to seek answers to our questions in the light of Sufism and refine ourselves? This question will determine our present and future. However, Sufism is not about fabricated tales, nor is it a collection of supernatural legends. The true purpose of Sufism is to guide people towards God-consciousness and self-awareness, to provide spiritual training, to answer their questions, and to resolve their doubts. Sufis dispel the darkness from people’s hearts and illuminate them. Those who mistake fake tricksters and madmen for Sufis and equate their delusions and insanity with Sufism are themselves deluded, ignorant, and confused. Trying to explain to such people is itself an act of futility.
Ibn Arabi and Western Scholars.
The English also translated the works of Mohi-ud-din Ibn Arabi, also known as Sheikh al-Akbar, whose famous book is Futuhat al-Makkiyah. Personally, I cannot recommend Ibn Arabi’s works to everyone because they contain many esoteric expressions (shathiyaat), which can lead a common person into confusion and away from the right path. Sufi teachings are extremely delicate, and under the influence of certain spiritual states, a Sufi may utter things that seem contradictory to Shariah and monotheism. Reading such statements without proper guidance can be misleading. Therefore, for a common person, reading Ibn Arabi or other Sufis of this category without the advice of a qualified and knowledgeable guide can be spiritually dangerous. However, Western intellectuals possess exceptional analytical abilities, and those among them who sincerely seek the truth often find answers to their deep philosophical questions in the books of such Sufis. Otherwise, an ordinary person may be misled by the concept of Wahdat al-Wujud (Unity of Being), whereas when its interpretation is heard from a true Sufi, it offers us the essence of monotheism.
Western thinkers have written books about Ibn Arabi and translated his works. Among them:
Quest for the Red Sulphur: The Life of Ibn ‘Arabi by Claude Addas, which provides a detailed account of Ibn Arabi’s life and spiritual journey. The author has deeply studied Ibn Arabi’s writings and other Arabic and Persian sources to describe his experiences and teachings.
Alone with the Alone: Creative Imagination in the Sufism of Ibn ‘Arabi by Henry Corbin, which analyzes the concept of creative imagination in Ibn Arabi’s teachings. The author explores the role of imagination in his spiritual experiences.
Imam Ja’far al-Sadiq and the Classification of the Quran.
Some scholars consider Imam Ja’far al-Sadiq (may Allah have mercy on him) as the Imam of Tasawwuf and assert that he was responsible for the classification system of the Quranic exegesis. They say he categorized the Quran into different levels:
Expressions (Ibarat)—for the general public,
Indications (Isharat)—for the intellectual elite,
Subtleties (Lataif)—for the saints (Awliya),
Truths (Haqaiq)—for the prophets.
Practical Religion and Tasawwuf.
Personally, I believe that one should live a practical life in this world, firmly adhere to Shariah, and, when faced with complex questions or spiritual dilemmas, seek guidance from credible and knowledgeable Sufi masters. To completely reject Sufism or to mock and criticize Sufi saints is a sign of misguidance and can endanger one’s faith. Every spiritual elder deserves respect, and authentic Sufis should be honored. However, religion is not just about words—it is about practice.
If atheists in Norway and Sweden are well-mannered and ethical, then why is it that in the Indian subcontinent, where religious leaders and scholars abound, people constantly accuse each other of being liars and faithless? Think about it, and remember this: mere words and verbal preaching do not spread good character, nor do they make anyone a true believer. They only provoke anger and create discord. Paradise and hell are built through actions.
Be a model of humanity, cultivate the spirit of sacrifice, and set an example—only then will your words reach people’s hearts. Teach people that when springs and rivers dry up, instead of merely looking to the sky for rain, pick up a spade and dig a well—then pray to God for blessings. Think about it—why is it that the English ruled the entire world? Did this happen by itself? Did it occur by chance, or was it God’s will that helped them? If so, why did God support them and not us? Is this not something worth contemplating?
Nazir Jahangir is a noted journalist and columnist.
