Labelling Without Evidence: A Theological and Moral Reckoning

Labelling Without Evidence: A Theological and Moral Reckoning 

In the modern age of information overload and polarized discourse, the temptation to quickly label others—especially those with whom we disagree—has become all too common. These labels, often handed out without sufficient reflection or verification, are not benign. They carry implications that can impact reputations, distort truths, and most importantly, erode our own moral compass. In theological terms, such misjudgments may carry significant weight before God.

One of the most egregious of these moral missteps is the act of attributing serious ideological positions to individuals without clear, substantiated evidence. This is not merely an ethical lapse—it is a direct violation of the principles of justice, fairness, and accountability that lie at the heart of the Islamic tradition.

The Danger of Speaking Without Knowledge

The Qur’ān warns believers time and again about the gravity of speaking without knowledge. In Surah al-Isrāʾ, God states:

“And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart—about all those [one] will be questioned.” (Qur’ān 17:36)

This verse reminds us that not only our actions, but our thoughts, assumptions, and words will be held to account. Labelling someone with a charge as serious as theological deviance—or in some cases, heresy—without due process and personal verification is not a light matter. In fact, it is tantamount to bearing false witness, a sin of immense magnitude.

A Case in Point: Mr. Javed Ahmad Ghamidi

A striking example of this can be observed in the case of Mr. Javed Ahmad Ghamidi, a prominent contemporary Islamic scholar. For decades, particularly in South Asian religious discourse, Mr. Ghamidi has been routinely labelled as a Munkir-e-Hadith—a "rejector of Hadith." This label suggests that he denies the authenticity or authority of the Prophet Muhammad’s (peace be upon him) sayings and traditions.

However, this claim collapses under even minimal scrutiny. As someone who has personally attended Mr. Ghamidi’s weekly study sessions in Dallas, I can testify to the depth of his engagement with Hadith literature. His sessions are thoughtfully divided into three parts: a detailed exegesis of the Qur’ān, a rigorous study of Hadith texts, and an open Q&A. His treatment of Hadith is not cursory or dismissive—it is methodical, nuanced, and firmly rooted in the broader Islamic intellectual tradition.

To differ with a scholar’s interpretations is legitimate. To accuse them of rejecting a foundational source of Islam, however, demands compelling evidence—not hearsay or inherited opinion.

Disagreement in the Islamic Tradition

Islam not only permits but encourages intellectual engagement and difference of opinion. The Qur’ān is replete with exhortations to reflect and reason:

“[This is] a Book We have revealed to you, full of blessings, so that they may ponder its verses and so that those of understanding may take heed.” (Qur’ān 38:29)

The very act of pondering (tadabbur) is praised, and genuine differences that emerge from such reflection are part of the richness of our intellectual heritage. Scholars throughout Islamic history have held divergent views on theology, law, and Hadith methodology—yet the tradition preserved mutual respect and scholarly integrity.

The danger lies not in disagreement, but in reducing intellectual dissent to personal vilification.

The Moral Weight of Our Words

This issue ultimately returns us to a basic principle: the moral weight of our words. The Prophet Muhammad (peace be upon him) is reported to have said:

“Whoever believes in Allah and the Last Day, let him speak good or remain silent.”
(Ṣaḥīḥ al-Bukhārī & Ṣaḥīḥ Muslim)

Before hastily labelling someone, especially in public discourse, we must ask ourselves: Do I possess direct evidence? Have I verified the claim? Am I being fair? God commands us in Surah al-Nisāʾ:

“O you who believe! Be persistently standing firm in justice, witnesses for Allah, even if it be against yourselves…” (Qur’ān 4:135)

A Personal Resolution

As someone who has erred in this regard, I feel compelled to make a personal resolution: I must stop participating—actively or passively—in the labelling of others without conclusive evidence. This is not just a matter of social ethics; it is a matter of my accountability before God. If I am summoned on the Day of Judgment and asked for proof behind my words, what will I say?

Conclusion

To label someone without evidence is a moral and theological digression. In the age of viral opinions and snap judgments, we must return to the Islamic ethos of fairness, restraint, and personal accountability. Disagreement, when based on sound reasoning, is a mark of a healthy intellectual tradition. But when disagreement morphs into slander, it not only damages the individual but corrodes the very fabric of ethical discourse.

As Muslims and as thinkers, let us rise above hearsay, avoid the pitfalls of tribal polemics, and instead embody the Qur’ānic call to justice—even if it be against ourselves.

Aamir Yazdani

Tribute to my Biology Teacher 3rd January 2024

Mr. Najam us Saqib. Passed away recently. My Biology teacher in 1976 from Class 8th to 10th at Lawrence College, Murree. Also, my House Master for a couple of years in 1978. 

A great teacher. He took pride in his dressing. A gentleman to the core. Fond of smoking. Had a calligraphic writing. He used to enjoy writing on the blackboard with white chalk. His diagrams were most neat and tidy. With his neat personality and writing, he carried a beautiful signature, which we tried to copy as young boys! For the record, he once clarified his bank signatures were different (just so someone had some clever idea)!  

May Allah bless Mr. Najam with His forgiveness. May Allah bless Mr. Najam with His Mercy. May Allah bless Mr. Najam with His promised Paradise with a life of eternal bliss. Ameen

Rest in peace, Mr. Najam. 

Your's obediently,

Aamir Iqbal Yazdani
Babar House 
B-238 (Inter '81)

Blasphemy in the Quran: A Divine Perspective on Tolerance and Justice 10th December 2023

Epigraph: "To punish someone for their words is to admit the weakness of one's own faith." — Carl Sagan

Blasphemy in the Quran: A Divine Perspective on Tolerance and Justice

A prevailing misconception among many Muslims is the belief that only they are destined for God’s Paradise, while all others are condemned to Hell unless they embrace Islam. This assumption fosters a sense of exclusivity that often translates into religious arrogance. A stark example of this is the insistence on calling non-Muslims who embrace Islam reverts rather than converts—as if Islam were humanity’s original faith and everyone must simply return to it. This perspective reflects both pride and ignorance. 

Yet, this exclusivist mindset is not unique to Muslims. Many among the present-day Jewish community hold a similar belief—that they are God’s chosen people, assured of salvation regardless of their deeds. However, when we turn to God’s own words—in the Old Testament, the New Testament, and ultimately the Quran—we see a different reality. The Divine does not judge based on labels but on individual deeds and circumstances:

"But those who believe and do righteous deeds—We do not burden any soul beyond its capacity—those are the companions of Paradise; they will abide therein eternally." (Quran 7:42)

The sanctity of life, irrespective of religious identity, is paramount in God's justice. He declares:

"Whoever kills a soul—unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one, it is as if he had saved mankind entirely." (Quran 5:32)

This verse clearly affirms the universal value of human life, not restricting it to Muslims alone. Even in matters of animal sacrifice for sustenance, believers are required to invoke God's name, signifying that life, in all its forms, is precious to Him.

Blasphemy: God’s Response in the Quran

One of the most debated topics in religious discourse today is blasphemy. In various societies, acts deemed offensive to religious beliefs—whether burning sacred texts, ridiculing prophets, or making irreverent statements—have sparked outrage, protests, and, at times, violent retribution.

But how does God Himself respond to blasphemy in the Quran?

Surprisingly, the Quran does not prescribe any worldly punishment for blasphemy. Instead, it instructs believers to disengage and remove themselves from such gatherings:

"And it has already been revealed to you in the Book that when you hear the verses of Allah being denied and ridiculed, then do not sit with them until they engage in a different conversation." (Quran 4:140)

If God—the very Being who is supposedly being blasphemed—does not mandate retribution, who are we to take matters into our own hands? The Quran’s consistent approach is one of patience, tolerance, and leaving the ultimate judgment to God Himself.

This understanding starkly contrasts with the violent reactions that sometimes erupt in response to perceived blasphemy. Throughout history, we have witnessed tragic incidents where individuals took it upon themselves to avenge what they saw as insults to their faith. However, such actions are not sanctioned by the Quran. The text itself testifies to God's forbearance—blasphemy is not an issue for Him.

The Need for Reflection

As believers, it is essential to align our responses with God’s commands, rather than acting out of emotional fervor or societal pressure. True faith is not demonstrated by enforcing reverence through coercion but by embodying the patience and wisdom that the Quran advocates.

If blasphemy was truly an offense demanding punishment in this world, would the Quran not have prescribed clear consequences? Instead, God asks us to step away, trusting Him as the ultimate judge.

The question remains: Are we following God's guidance or imposing our judgments in His name?

"[O Prophet!] Continue to call to the path of your Lord with wisdom and with sound advice and reason with them in a courteous manner. Surely, your Lord knows full well who has drifted from the path of his Lord and also knows very well those also who are guided." Qur'an (16:125)

 - Aamir Yazdani

 

 

Beyond Color: Jesse Owens - The Triumph of Character Over Prejudice (20th May 2023)

Epigraph: 

"O mankind, We have created you from a male and a female and made you into nations and tribes that you may know one another. Indeed, the most honored of you in the sight of God is the most righteous of you. Indeed, God is All-Knowing, All-Aware." (Qur’an 49:13)

"Judge a man not by the color of his skin, but by the content of his character." Martin Luther King Jr.

Beyond Color: The Triumph of Character Over Prejudice

Throughout history, black people have often been treated as slaves or as if they were children of a lesser God, oppressed, marginalized, and denied their rightful place in society.

Prophet Muhammad (peace be upon him) elevate
d the status of black individuals based on character rather than race. A striking example is that of Bilal ibn Rabah, an Ethiopian slave who rose to become Islam’s first muezzin—the caller to prayer. Despite the presence of many noble and learned non-Black companions of the Prophet, it was Bilal who was chosen, solely for the strength of his faith and integrity. His selection sent a powerful message that piety and virtue, not race or lineage, determine a person’s true status.

Even centuries later, racism continued to stain societies across the world. A stark reminder of this occurred in 1936, when American track star Jesse Owens won four Olympic gold medals in Berlin, defying Hitler’s Nazi Germany’s racial ideology. Yet upon returning home to the United States, Owens faced the same deep-seated prejudice that had long plagued Black Americans. 

At a banquet held in his honor at a prestigious hotel, he was not allowed to enter through the front door, as it was reserved for white guests. Instead, the Olympic champion—the pride of his nation—was asked to use the back entrance through the kitchen alley, his achievements overshadowed by the color of his skin.

God revealed His narrative to Prophet Muhammad (pbuh) regarding the status of human beings irrespective of caste, colour, creed:

"O mankind, We have created you from a male and a female and made you into nations and tribes that you may know one another. Indeed, the most honored of you in the sight of God is the most righteous of you. Indeed, God is All-Knowing, All-Aware." Qur’an (49:13)

This divine proclamation leaves no room for racial superiority. The measure of true honor is piety and righteousness, not race, wealth, or social status.

Echoing the same universal truth, Martin Luther King Jr., a tireless advocate for racial justice, delivered his iconic message to the world:

"I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character."

His words, much like the teachings of the Qur’an, remind us that true greatness is defined by moral character, not ethnicity.

“The Lord is good to all; He has compassion on all He has made.” (Psalms 145:9)

It is time for humanity to embrace this truth and judge individuals by their virtue, dignity, and contributions to society, rather than the colour of their skin.

-          Aamir Yazdani

 

Remembering My Mother: Third Anniversary (18th May 2025)

Epigraph: (Reading Time: 7-8 minutes)

“O soul at peace, return to your Lord, well-pleased and pleasing. So enter among My servants, and enter My Paradise.”
— Qur’an 89:27-30

“Our Lord! Forgive me, my parents, and the believers on the Day when the reckoning is established.”
— Qur’an 14:41

______________________________________________________________________________

18th May 2022.

It has been three years since my dear Ammi passed away. This happened in front of my eyes. She was in her room, in her bed. With three long breaths, the fourth one was cut short. My mother was received by the angel. She remained blessed in having a full-fledged life into her mid-eighties.

I stayed with her throughout, barring a few years when I left for education and greener pastures. The best part of my life with her remains the association my three children had with her, the eldest being 30 and the youngest 23 years old then. Ammi was at her best with my three little children and thrived on exchanging humourous acts and anecdotes between them.

She was a disciplinarian and an alumnus of Pindi Convent pre-partition. When I was in Class 7 back in 1975, on returning from school, I remained busy playing outdoors and did not pay heed to my Ammi’s repeated call for lunch. Finally, when I got free and went to Ammi and asked for lunch, she replied: “The lunch is there, but you shall not have it”. I can safely vouch for myself that since that day, I have always had my meals on time!

My Ammi had put me in a boarding school, Lawrence College, in Murree, in Class 8th. The year was 1976. Based on my not-so-good academic performance, she used to make a trip with my younger brother, who was with her at home from Jhelum back then and take a private bus to reach Pindi. From there, she used to walk quite a bit to another venue where she got on a Murree-bound bus and was dropped off at Bansra Gali. From there, it was a good 2-kilometer upward walk to the College Main Gate and then quite a bit of a downward walk to the Senior School. My Ammi used to walk the whole bit and meet the concerned Teacher in the Staff Room. I dare women today to walk that route in one go! My Ammi used to do so, leaving early morning from Jhelum on a private non-air-conditioned bus.

This was a rudimentary parent-teacher meeting back then, and in vogue today! After the meeting, I used to walk with Ammi back to Bansra Gali and cry, waving her goodbye and returning to my dormitory. She travelled the same route back to Jhelum with my younger brother Arif. Later, when at the University in Lahore doing my engineering, she used to ask me with an air of humour and twinkling eyes if there was a need for her to meet the university Professor!

She married my father in the spring of 1957 and moved to East Pakistan (now Bangladesh). My father was an engineer serving the British Steamer Company there. A new leaf of life for Ammi. She was blessed with my eldest brother, whom they named Asif. As a young engineer, my father had his home on a steamer. That is where my mother lived with him. Asif passed away owing to dehydration when only 8 months old in 1958. Till the very last, both my father and mother never forgot Asif. How could they? The memory of Asif remained etched in their indelible memory.

I married a lovely coy lady, Hureen. We stayed with our parents throughout. My parents thoroughly enjoyed them. At times, Hureen used to be livid with my eldest child Waleed’s endless antics and would want to put some good sense in him, he would rush to my parents’ room and hide between them. My parents, too, would not let Hureen do anything and would assure her they’d take care of the matter! Waleed was put in a boarding school, Cadet College, Hasanabdal, in 2005. His Dadi (my mother) travelled with us to his new school and prepared his bed and cupboard the way she did for me back in 1976.

My middle son, Khalid, was read out of his favourite book, Winnie the Pooh, by my Dadi every night, having his sleep time milk. Khalid, being fond of pets, his Dadi used to ensure he always had one. A pigeon. A parrot. A hen. A rabbit. A Labrador. When Khalid was put in the same boarding school, Dadi repeated the same regimen with him, making him settle down in his new dormitory.

My youngest, Ahmed, once remarked to his mother that whenever he leaves for school, he sees Dadi (grandmother) giving two biscuits to Dada (grandfather) in their morning tea. When my wife shared this with my mother the next day, my mother, speaking to Ahmed, said that whenever she is giving biscuits to Dada, you seem to be passing through our door! It took a while for Ahmed to appreciate the humour in this!

My father passed away early in the morning of 29th April 2012. My Ammi, at times, used to call me Zafar when I lay down beside her in the evening! And why not? She hadn't for a moment let her husband be missed from her bedside. At times, my Ammi confided in me that she wanted to be with Zafar. And why not? God created the first pair on earth as husband and wife. This is the core human relation and building block of a society.

My youngest, Ahmed, started sleeping with my Ammi. That was a great source of strength for her. Ammi used to recite her Qur’an post fajr namaz and had to switch on the room light, while Ahmed used to switch it off, muttering that his sleep is being disturbed – and she switched back on again! Ammi used to enjoy this! While sitting on her bedside sofa, she tickled his feet with her walking stick to wake him up for school. My children ensured their grandmother remained busy and usually used to hang out in her room, all three of them, and spend some time doing their activities there.

Ammi started fading away. I could see the shine in her eyes getting dimmer, and I realized the inevitable. My wife took care of her, and whenever she accompanied her to the hospital, the doctor would invariably ask if she was her daughter. My wife knew the medicines and details about my mother’s health. Ammi used to tell the doctor that she was her Florence Nightingale.

In her late years, Ammi wrote her memoirs “Anwar Nama”. My Ammi’s name was Anwar. With her flailing memory, she had my elder brother, Jamshed Bhai, recollect and rearrange her past life and had him type on the laptop. The ending lines of her memoirs dedicated to her husband were the famous lines of the Indian song: “Zindagi aur kuch bhee nahein; Tayree mayree kahanee hai”. Roughly translated as Other than being a love tale about you and me, life itself is nothing.

One thing about death is that it does not end a person’s existence. It is a gateway to eternity. A life promised by God, having His chosen servants inherit His Eternal Kingdom of Paradise, those who remain aware in fulfilling the rights of God and fellow human beings. The certainty of the advent of the Hereafter, as the Qur’an puts it in Chapter 69, Verse 20: “I always thought that (one day) I shall have to face my reckoning”; Ammi’s life reflected this realization. Her actions always remained in sync with her words. Never to miss her prayers and fast and feed the have-nots of the society, as the Qur’an aptly puts it in Chapter 76, Verse 10: “…they used to feed the poor, the orphan and the captive even though they themselves were in need of it”.

My parents freed the neck of an elderly couple who used to work at our home. The couple was in debt, a vicious cycle of paying off the compound interest of the loan. My father met the loaner and covered the principal amount along with the accrued compound interest. Qur’an says in Chapter 9, Verse 60: “Charity, in reality, is only…for the release of necks…”.

They endeavoured and laboured to put some good sense in me till their very last. The Qur’an says in Chapter 53, Verse 39: “a man shall only receive in the Hereafter what he has earned in this world”. I testify that whatever iota of goodness I have in me is the endeavour of my dear father and mother. Whatever evil I have in me is a product of my evil self. May God reward our parents in the Hereafter for all the goodness we exhibit here. It is a direct consequence of their consistent endeavour. Ameen.

Allahummagh firlahu warrhamhu, Allahumma adkhilhul jannata maa al abrar. (May God forgive my mother and father and have mercy on them. May God make them enter His cherished Paradise with His righteous servants). Ameen!

The Qur’an, Chapter 89, Verses 27-30: “He will say: “O you with a contended heart, return to your Lord such that He is pleased with you, and you are pleased with Him. So, enter among My servants, and enter My Paradise”.

Anon!

They don’t make ‘em like that anymore!

Aamir Iqbal Yazdani