By Muddassir Ahmad Qasmi*

It was not merely a communal insurgency, which claimed hundreds of innocent Muslim lives across India; rather it was a big blow to Muslims’ religious identity. It was also a blatant attack on the secular ethos of the country and the two communities have been at loggerheads ever since the masjid was brought down. About 24 years back on 6 December 1992, evil forces demolished the historical Babri Masjid for political gain, and in doing so they broke the hearts of about 200 million Muslims which always beat for Indian democracy. It fissured and ruptured the uneasy calm and harmony between the two communities and gave rise to animosities that are still to be doused.

And now after 24 years of waiting, the Supreme Court of India has called for a consensus to end the dispute. The Supreme Court, offering its mediation to arrive at an amicable settlement, said "These are issues of religion and sentiments. These are issues where all the parties can sit together and arrive at a consensual decision to end the dispute. All of you may sit together and hold a cordial meeting," The observations came after controversial BJP leader Subramanian Swamy raised the matter, as it is his wont, seeking urgent hearing of the issue.

No doubt it is a sincere effort from the apex court, but in reality it is impractical owing to the several failed attempts of the past. Long experience shows that whenever an effort is made for reconciliation, the Hindu parties (in the dispute) tried their best to persuade Muslims to leave the Babri Masjid land for Ram Mandir and construct a Masjid in another place. How ridiculous it is that they talk of reconciliation but force Muslims to hand over them the controversial land. If this is their intention then surely such kind of attempt is useless.       

Muslims have made it clear, time and again, that the High Court verdict of September 30, 2010, was not acceptable to them as it was based on faith and not on evidence. Judgement upholds the faith of one community over the other while ignoring evidence. The observation of Indian Muslims was that the HC judgement suffered from a number of infirmities and, therefore, it was the obligation of the Muslims to challenge it in the apex court, which they did.

Though the legal battle over the ownership of the Babri Masjid will continue, it needs to be noted that the concern of the Muslims with regard to the Babri Masjid stems from their desire to protect their places of worship in accordance with the rules of the Shariah, and not from any identification with or support for Babar or from association with a particular bit of land. That is why Muslims cannot surrender their claim on Babri Masjid, because the commandments of the Shariah cannot be ignored. The Shariah has clearly stipulated that as soon as a place becomes a Masjid its ownership is wholly transferred from out of the hands of human beings. Once a place becomes a Masjid, it remains so forever, even though it might become dilapidated or is no longer prayed in or even if no Muslims live any longer in its vicinity. Even in such conditions, it cannot cease to be a Masjid, and no one can change its status.

The last and the final question in this issue is that if the Supreme Court gives a verdict against Muslims, will it be acceptable for them? The answer is quite clear that after going through the concrete evidence in support of Muslim claims, most hopefully, the verdict will come in the favour of Muslims but in the case it is otherwise, Muslims will accept it, though actually it will be a mere compromise.

However, the sorry legacy of the Babri Masjid demolition cannot be wished away even on the insistence of the well meaning statements by some members of the majority community for it has ripped apart the social and cultural cohesion that had bound the two communities and it will, unfortunately, continue to bedevil the peaceful co-operation and relations between the two communities. Therefore, we appeal to the Supreme Court of India for a speedy judgement so that political mafia would not continue to play their political games with the sentiments of the people in the name of religion.

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*The writer is assistant editor of Eastern Crescent, Mumbai.

Muhammadullah Khalili Qasmi

Renowned Islamic scholar and an accomplished Hadith Professor of Darul Uloom Deoband, Maulana Shaikh Abdul Haq Azami, passed away in Deoband after a short illness on the eve of  December 30 at the age of 88. On his death a wave of grief and sorrow struck the circles of Ulama, students and the common Muslims across the world.

Shaikh Abdul Haq Azami was engaged in imparting Hadith in Darul Uloom Deoband for decades. He was a prominent and celebrated scholar of Hadith in the present era.  More than forty thousand students have benefited immensely from him and completed the Aalim and Fazil courses. With his demise an era of Hadith studies came to an end.

Birth and Education

Shaikh Abul Haq Azami s/o Janab Muhammad Umar was born in Jagdishpur, Dist Azamgarh (UP) in 1928. He acquired his primary at local seminary and then moved to Madrasah Baitul Uloom Saraimir for secondary Arabic education. Thereafter, he was enrolled in Darul Uloom Mau and studied till 7th Arabic Class (Haftum).
Shaikh Azami was nourished and nurtured by his stepfather Hadhrat Maulana Muhammad Muslim Jaupuri who was a great scholar of his time and was known for his keen interest and expertise in mantiq (logic) and philosophy, he was a celebrated disciple of Hadhrat Maulana Majid Ali Manwi, the disciple of Hadhrat Maulana Rashid Ahmad Gangohi and a great Muhaddith of his time.

Then he joined Darul Uloom Deoband and completed his graduation in Hadith and Islamic sciences in 1955 at the hands of various scholars of his time, especially Shaikhul Islam Hadhrat Maulana Husain Ahmad Madani. Later he benefited from Shaikh al-Hadith Maulana Zakariya Kandhlawi and Maulana Habibur Rahman Muhaddith Azami.

Teaching Career

After the completion of his studies, he served as lecturer at different Madaris and held the posts of Shaikh al-Hadith and Sadrul Mudarriseen (head of teaching staff), particularly in Madrasah Matla'ul Uloom Banaras (Varanasi) and Darul Uloom Mau. He spent 16 years in Varanasi and 14 years in Mau imparting Hadith to students and discharging duties of Sadrul Mudarriseen.

It is worth noting that he taught Bukhari in Mau in a time when the world renowned scholar of Hadith, Maulana Habibur Rahman Azami, was residing in the same city. It indicates to his high position in Hadith and the reliance of Ulama upon him.

In 1982 he was invited by Darul Uloom Deoband to teach Hadith and was assigned to teach Sahih Bukhari (vol. 2) to the students of highest class. Along with Hadith, he taught the books of Tafsir such as Tafsir Madarik, Tafsir Mazhari and Tafsir Baidhawi as well as Fiqh books such as Hidaya and al-Ashbah wa al-Nazair.
Among his famous students are Maulana Habibur Rahman Azami, Mufti Muhammad Rashid Azami, Maulana Noor Alam Khalil Amini, Mufti Anwar Ali of Mau, Mufti Salman Mansoorpuri, Maulana Mahmood Madani etc.
He was invited for sermons and speeches among the people. His speeches were very simple, but immensely touching and warming the hearts due to his infused piety and engrained righteousness and austerity. Specially his prayer session after the end of speech were highly popular owing to his submissive supplications and sincere beseeching to Allah, the Almighty.

Specialization in Hadith

Shaikh Abdul Haq was a prominent scholar of Hadith in our time. He was associated with teaching of Hadith for five decades. As he taught many books of Hadith, besides other books of Islamic sciences such Fiqh, Tafsir etc, but he was a distinguished teacher of Sahih Bukhari, which is believed to be the second truest book after the Book of Allah due to its fantastic parameters of Hadith narration and narrator’s investigation. Shaikh Abdul Haq taught Sahih Bukhari for nearly 50 years starting from Mataul Uloom Banaras and Darul Uloom Mau where he spent nearly 30 years and then he was called to teach Bukhari in Darul Uloom Deoband in 1982.

According to an estimation, he taught Sahih Bukhari to more than forty thousand students during his longest tenure in Hadith teaching. This is such a great feat of him that is seldom shared by any scholar of his time. During his tenure as ‘Shaikh al-Hadith’ Darul Uloom Deoband alone produced around thirty five thousand graduates who learnt Bukhari (vol 2) from him.

He was the most prominent scholar from India who earned fame as ‘Shaikh al-Hadith’ and was invited by scores of madrasas in India and abroad to start the Bukhari class and then to complete it at the end of academic session.

Contribution to Fiqh

As he was a great muhaddith he served as Mufti also in Mau and Varanasi. He used to write responses to Islamic queries directed to him with utmost care and expertise. Though he was not formally trained in fatwa writing but he studied the fiqh so thoroughly that the madrasa management relied upon him and gave him the charge of ‘Mufti’ during his stay in Darul Uloom Mau.

He served as Mufti for thirteen years and wrote more than 13000 fatwas which are preserved in several voluminous registers. His son in law, Maulana Ubaidullah Qasmi Azami, is compiling the compendium and shall soon see the light of the day in-sha-Allah!

Salient Qualities and Features

Shaikh Abdul Haq Azami possessed a very imposing and lovely personality. At first he used to have an astonishing effect on the onlooker due to his heavy and encompassing figure, but he was very humble, naïve and innocent as per his inherent nature. He won the hearts of people and enjoyed popularity among them due to his humble behaviour and down-to-earth instinct.

He never thought ill of any body and never ever was heard to backbite people. He discharged all his responsibilities very well and in time and never approached the administration for salary hike and asking for facilities. He spent his last thirty five years of his life in a two tiny room set of semi-flat beside Chhatta Mosque in Deoband with his family and children. Though he travelled thoroughly in India and abroad and had a wide range of contacts ranging from the affluent to politically powerful personalities but he never exploited these relations for the good of this world.

He kept himself aloof from affluent people and never was impressed by them. Thus he was able to speak the truth even at odd times. He never hesitated to say what is right even in the face of worldly loss and material disadvantage.

He was an embodiment of piety, knowledge, simplicity and humility. Due to his humbleness and modesty, he was popular amongst Ulama and the common people.

He was invited for sermons and speeches among the people. His speeches were very simple, but immensely touching and warming the hearts due to his infused piety and engrained righteousness and austerity. Specially his prayer sessions after the end of speech were highly popular owing to his submissive supplications and sincere beseeching to Allah, the Almighty.

Demise

Though he grew weaker and was not feeling well for quite some years due to old age, but his death was very unexpected as he did not have any serious health issue. However, his time for this world was over and he breathed his last on 30 Rabi al-Awwal 1438 corresponding to 30 December 2016.

The funeral prayer was led by Maulana Syed Arshad Madani, the President of Jamiat Ulama-i-Hind and the Professor Hadith in Darul Uloom Deoband, and was performed in the Daar-e-Jadeed campus at 3:30 pm. He was laid to rest in Qasmi graveyard in the presence of thousands of scholars and students.

Shaikh Azami survived a wife and twelve children; seven sons and five daughters. His eldest son is in his sixties, while his most capable son Maulana Abdur Bar Azami, a graduate and Mufti of Darul Uloom Deoband, is teacher of Hadith in Madrasa Baitul Uloom Saraimir in Azamgarh.

May Allah shower the purest nectar of His endless mercy and blessing to the departed soul and make it reside in the highest abodes in Jannat, Amen!

Important Clarification

6 Rabee’ul Awwal 1438/6 Dec 2016.

Due to the letters and questions regarding some of the incorrect ideologies and thoughts and the questionable Bayaans of Janaab Moulana Saad Saheb Kandhelwi received from within the country as well as from beyond, with the signatures of senior Asaatizah Kiraam and the panel of Muftis, an official stance has been taken.

However, before releasing this document, it was brought to our notice that a delegation wishes to come to Darul-Uloom and discuss matters on behalf of Moulana Muhammed Saad Saheb. Hence, the delegation came and delivered the message on behalf of Moulana Muhammed Saad Saheb that he is ready to make Rujoo’ (retract). Therefore, the unanimous stance was sent with the delegation to Moulana Muhammed Saad Saheb. A reply was then received from him, however, Darul-Uloom Deoband was not satisfied with his reply completely, upon which some explanation was sent to Moulana Muhammed Saad Saheb in the form of a letter.

In order to protect the blessed effort of Tableegh started by the Akaabir Ulema of Darul-uloom Deoband from becoming mixed up with incorrect ideologies, to keep it on the pattern of the Akaabir and also in order for its benefit and to keep the reliance of the Ulema-e-Haq upon this effort, it is regarded as a Deeni responsibility to present our unanimous standpoint to the Ahl-e-Madaaris, Ahl-e-Ilm and the unbiased people. May Allah Ta’ala protect this blessed effort in every way and grant all of us the ability to remain ideologically and practically on the path of truth.

بسم الله الرحمن الرحيم
الحمد لله رب العالمين، والصلاة والسلام على سيد الأنبياء والمرسلين، محمد وآله وأصحابه أجمعين. أما بعد:

Recently a request has been received from many Ulema and Mashaaikh that Dar-uloom Deoband present its stance regarding the ideologies of Moulana Muhammed Saad Saheb khandhelwi. Very recently, letters have been received from the reliable Ulema of Bangladesh and some Ulema from our neighbouring country (Pakistan), together with which various Istiftaas [requests for Fatwas] have come to the Darul-Ifta at Dar-uloom Deoband from within the country.

Without getting involved in the disagreements within the Jamaat and the administrative matters, we wish to say that since the last few years, the ideologies of Moulana Muhammed Saad Saheb khandhelwi were received in the form of letters and Istiftaas. Now, after investigation, it has been proven that, in his Bayaans, incorrect or unfavourable explanation of the Qur’aan and Hadeeth, incorrect analogies and Tafsir bir Raay[interpretations based on self-opinion in conflict with Qur’an and Hadith] are found. Some statements amount to disrespect of the Ambiyaa’ (alayhis salaam) whilst many statements are such, wherein he moves beyond the bounds of the majority and Ijmaa’ of the Salaf.

In some Fiqhi matters also, without any basis, he contradicts the unanimous Fatwa of reliable Darul-Iftas and emphasises his new view upon the general people. He also stresses upon the importance of the effort of Tableegh in such a manner that other branches of Deen are criticised and belittled.

The method of doing Tableegh by the Salaf is also opposed, due to which the respect of the Akaabir and Aslaaf is lessened, rather, they are belittled. His conduct is in stark contrast to the previous Zimm-e-Daars of Tableegh, viz; Hazrat Moulana Ilyas Saheb (rahmatullahi alayh), Hazrat Moulana Yusuf Saheb (rahmatullahi alayh) and Hazrat Moulana In’aamul Hasan Saheb (rahmatullahi alayh).

Hereunder are some of the quotations we have received from the Bayaans of Moulana Muhammed Saad Saheb which have been proven to have been said by him:

* “ Hazrat Moosa (alayhis salaam) left his nation and went in seclusion to engage in Munaajaat with Allah Ta’aala, due to which 188 000 individuals went astray. The Asl was Moosa (alayhis salaam), he was the Zimme-Daar. The Asl was supposed to remain. Haroon (alayhis salaam) was a helper and partner.”

* “Naql-o-Harkat is for the completion and perfection of Taubah. People know of the three conditions of Taubah, they don’t know the fourth. They have forgotten it. What is it? Khurooj! [i.e. coming out specifically for Tabligh]. People have forgotten this condition. A person killed 99 people. He first met a monk. The monk made him despair. He then met an Aalim. The Aalim told him to go to a certain locality. This killer did Khurooj, therefore Allah Ta’aala accepted his Taubah. From this it is understood that Khurooj is a condition of Taubah. Without it, Taubah is not accepted. People have forgotten this condition. Three conditions of Taubah are mentioned. The fourth condition, i.e. Khurooj is forgotten.”

* “There is no place for getting Hidaayat except the Masjid. Those branches of Deen where Deen is taught, if their connection is not with the Masjid, then, by the oath of Allah Ta’aala there will be no Deen in it. Yes the Ta’leem of Deen will take place, not Deen.”

(In this quotation, by connection with the Masjid, his intention is not going to perform Salaah in the Masjid. This is because he said this while talking about the importance of the Masjid and talking about Deen only after bringing a person to the Masjid. He said it while speaking about his specific ideology, the details of which is in the audio. His ideology is thus: to speak about Deen outside of the Masjid is contrary to the Sunnah, and contrary to the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallahu anhum))

* “To teach Deen for a wage is to sell Deen. People who commit Zina will enter Jannah before those who teach Qur’aan for a wage.”

* “According to me Salaah with a camera phone in ones’ pocket is invalid. Get as many Fatwas as you want from the Ulema. Listening to and reciting Qur’aan on a camera phone is a disgrace to the Qur’aan, there will be no reward for it. A person will be sinful by doing so. No reward will be attained. Because of doing so Allah Ta’aala will deprive one from the ability of practising on the Qur’aan. Those Ulema who give the Fatwa of permissibility in this regard, according to me they are Ulema-e-Soo, Ulema-e-Soo’. Their hearts and minds have become affected by the Christians and Jews. They are completely ignorant Ulema. According to me, whichever Aalim gives the Fatwa of permissibility, by Allah Ta’aala his heart is devoid of the greatness of the Kalaam of Allah Ta’aala. I am saying this because one big Aalim said to me: “What is wrong with it?” I said that the heart of this Aalim is devoid of the greatness of Allah Ta’aala even if he knows Bukhari. Even non-Muslims may know Bukhari.”

* “It is Waajib upon every Muslim to read the Qur’aan with understanding it. It is Waajib. It is Waajib. Whoever leaves out this Waajib act will get the sin of leaving out a Waajib act.”

* “I am astonished that it is asked: “With whom do you have Islaahi Ta’alluq?” Why is it not said, that my Islaahi Ta’alluq is with this effort? My Islaahi Ta’alluq is with Da’wat. Have Yaqeen that the A’maal of Da’wat is not just enough for reformation, rather, it guarantees reformation. I have contemplated deeply, this is the reason why those involved in the effort do not stay steadfast. I am saddened over those people who sit here and say that six points is not complete Deen. The person who himself says his milk is sour cannot do business. I was completely shocked when one of our own Saathis asked for leave for a month saying that he wanted to spend I’tikaaf in the company of so and so Sheikh. I said that until now you people have not joined Da’wat and Ibaadat. You have spent at least 40 years in Tableegh. After spending 40 years in Tableegh a person says that he wants leave because he wants to go for one month I’tikaaf. I said that the person who requests leave from Da’wat in order to do Ibaadat, how can he improve his Ibaadat without Da’wat? I am saying it very clearly that the difference between the A’maal of Nubuwwat and the A’maal of Wilaayat, the difference is only that of not engaging in Naql-o-Harkat. I am saying it extremely clearly that we do not make Tashkeel to merely go out to learn Deen, because there are other avenues of learning Deen. Why is it necessary to go out in Tableegh only? The object is to learn Deen. Learn in a Madrasah. Learn in a Khaanqah.”

Some quotations from his Bayaans have also been received from which it becomes apparent that Moulana Muhammed Saad Saheb khandhelwi regards the vast meaning of Da’wat to be confined to the current form present in the Tableegh Jamaat. Only this form is expressed as the manner of the Ambiyaa’ (alayhis salaam) and the Sahaabah (radhiyallaahu anhum). Only this specific form is regarded to be Sunnah and the effort of the Ambiyaa’ (alayhis salaam), whereas it is the unanimous viewpoint of the majority of the Ummah that Da’wah and Tableegh is a universal command, regarding which the Shariah has not stipulated any specific form, which, if left out, will equate to leaving out the Sunnah.

In different eras Da’wat and Tableegh took on different forms. In no era was the divine command of Da’wat completely ignored. After the Sahaabah (radhiyallahu anhum), the Taabi’een, Tab-e-Taabi’een, A’immah Mujtahideen, Fuqahaa’, Muhadditheen, Mashaaikh, Awliyaa’ of Allah and in recent times our Akaabir made an effort in different ways to bring Deen alive on a global scale.

In order to maintain brevity we have only mentioned a few things. Besides these, many other points have been received that go beyond the scope of the Jumhoor Ulema and have taken the shape of a new ideology. These things being incorrect is very apparent, therefore, a detailed treatise is not required here.

Before this, on numerous occasions, attention was drawn to this in the form of letters sent from Darul-Uloom Deoband. It was also brought to the attention of the delegations from “Bangla Wali Masjid” on the occasion of the Tableeghi Ijtimaa’. To date no reply to the letters was received.

Jamaat-e-Tableegh is a purely Deeni Jamaat, which cannot be left to operate in a manner that is ideologically and practically apart from the majority of the Ummah and the Akaabir (rahmatullahi alayhim). The Ulema-e-Haq can never be unanimous nor can they adopt silence over disrespect to the Ambiyaa’ (alayhis salaam), deviant ideologies, Tafsir Bir Raay and whimsical explanation of the Ahaadeeth and Aathaar, because, these types of ideologies will later on cause the entire group to deviate from the path of truth as has happened to some Deeni and Islaahi Jamaats.

This is why we consider it our Deeni responsibility to inform the Ummah in general and the Tableeghi brothers specifically in light of these points that:-
 
Moulana Muhammed Saad Saheb khandhelwi Saheb, due to a lack of knowledge has strayed from the path of the majority of the Ulema of the Ahlus Sunnah Wal Jamaa’ah in his ideologies and his explanation of Qur’aan and Hadeeth, which is undoubtedly the path of deviation. Therefore, silence cannot be adopted regarding these matters, because, even though these ideologies are those of a single person, they are spreading with great speed among the general masses.

The influential and accomplished Zimme-Daars of Jamaat who are moderate and composed also wish to turn our attention that an effort needs to be made that this Jamaat which was established by the Akaabir be kept upon the pattern of the majority of the Ummah and that of the previous Zimme-Daars. An effort also needs to made so that the incorrect ideologies of Molvi Saad that have spread amongst the general masses may be rectified. If immediate action is not taken, there is fear that a great portion of the Ummah, which is affiliated to the Tableegh Jamaat will succumb to deviance and take on the form of a Firqah Baatilah.

We all make Du’aa that Allah Ta’aala protect this Jamaat and keep the Jamaat-e-Tableegh alive and flourishing with Ikhlaas upon the manner of the Akaabir. Aameen. Thumma Aameen.

Note: These types of inappropriate statements were made previously by some individuals connected to the Tableegh Jamaat, upon which the Ulema of that time, for example, Hazrat Sheikhul Islam (rahmatullahi alayh) etc. cautioned them after which those individuals desisted from such statements. Now, however, the Zimme-Daars [i.e. the leaders of Tabligh Jama’at] themselves are saying such things, rather, even worse things are being said, as is apparent from the above quotations. They were cautioned, however, they did not heed the caution, due to which this decision and Fatwa is being approved, in order to save the people from deviance.

END OF STATEMENT FROM DARUL ULOOM DEOBAND

The original Urdu version is available at this link:
http://www.darulifta-deoband.com/home/ur/Dawah--Tableeg/147286

On this 24th anniversary of Babri Masjid demolition, we appeal to the Supreme Court of India for a speedy judgement so that political mafia would not continue to play their political games with the sentiments of the people in the name of religion.




By Muddassir Ahmad Qasmi 

It was not merely a communal insurgency, which claimed hundreds of innocent Muslim lives across India; rather it was a big blow to Muslims religious identity. It was also a blatant attack on the secular ethos of the country and the two communities have been at loggerheads ever since the masjid was brought down. About 24 years back on 6 December 1992 evil forces demolished the historical Babri Masjid for political gain, and doing so they broke the hearts of about 180 million Muslims which always beat for Indian democracy. It fissured and ruptured the uneasy calm and harmony between the two communities and gave rise to animosities that are still to be doused. 
 
Babri Masjid demolition also resulted in bloody riots in several major cities of the country and Mumbai and Surat riots in December and January 1992-93 surpassing all previous limits in brutality, killing and raping. By any account, Babri Masjid's demolition and subsequent riots remain a shame for modern secular India.
A well-known Islamic scholar of India, the president of a fraction of Jamiat Ulama-e Hind, Hazrat Maulana Syed Arshad Madni use to say in his speeches that the root of all the post-1992 communal violence is the demolition of Babri Masjid.
 
Thus, it is clear that the polarization of the two communities by nefarious elements for short-term political ends was not only political chicanery as it instigated the Hindu gullible masses to see the destroying of an icon as a false template of a resurgent Hindu identity. This Hindu resurgence was created to correct the so-called wrongs of history in which benign Muslim leaders were presented as those who trampled on the religious ethos of the majority community. The masses were lured by obscurantist ideas and they saw in the 'present moment of the past' a dubious and dangerous way of claiming their religious legacy.
 
The razing of the Babri Masjid marked a watershed moment in India's cultural history as it tore the social fabric and the peaceful co-existence of Hindus and Muslims giving birth to widespread riots. It gave rise to a “paroxysmic cry from the midnight heart” and the festering wound on the community's psyche has still to be healed. 
 
Indian Muslims never feel ashamed on their decision not to leave India in 1947 and this was because Indian constitution confers on them full rights to enjoy their freedom of religion. On the contrary, a number of Pakistani Muslims still mourn their decision of adopting Pakistan as a separate country and the reason is obvious. But alas! A handful of communal minded people in India have always been trying to shatter the concept of one nation theory and consequently this insistent attempt to bait the Muslims (wrongly) for dividing the country compels Muslims to be on the defensive.
 
But seers in the Muslim camp have seen this battering of their religious identity as an act of Almighty Allah to rouse them from their slumber so that they become proactive and true Muslims and do the work of dawah to make their mark on the wishy-washy beliefs of the other communities. The demolition of the Babri Masjid was the part of a political conspiracy to ascend to the throne of Delhi and in reality it has no connection with Hindu belief. It was a propaganda that Babri Masjid was built on the birthplace of Lord Rama and gradually this false theory was attached to common Hindus sentiments.  A religious belief is not something floating about in the air. To be considered a religious belief it must be specifically and clearly mentioned in a religious text.
 
The claim that Hindus believe that the spot occupied by the Babri Masjid is the precise birthplace of Rama does not find any such textual reference or support in the Hindu scriptures. Half a century after the construction of the Babri Masjid, the biggest devotee of Rama, Tulsi Das, who lived in Ayodhya, wrote numerous books, including the Ramcharitmanas, but he made no reference at all in any of his writings to any temple standing on the spot occupied by the Masjid or to support the claim that the spot marked the birthplace of Rama. Nor did he claim that a temple had been destroyed to build the Masjid.          
 
There is a million dollar question that can a masjid be built on a wrongly occupied land. The answer is so easy that an illiterate Muslim will also say “NEVER”. A renowned Islamic scholar Maulana Abdul Hameed Nomani of Jamiat Ulma-e Hind wrote in his well-researched article that till date, no compelling evidence has been provided to prove that the Babri Masjid was built after destroying a temple. It is a shariah duty binding on Muslim rulers to build masjids for their Muslim subjects to pray in. Accordingly, Babar arranged for the Babri Masjid to be built in Ayodhya under the supervision of Mir Baqi. According to the shariah, a masjid cannot be built on land owned by someone else. That is why the land where the Babri Masjid stood must either have been bought from someone or else built on empty land or land that had no legal private owner and that, therefore, was technically owned by the state. In either case, Babar's decision cannot be said to be un-Islamic or erroneous.
 
The masjid stood on that spot for centuries, and this itself is proof as to who its rightful owner is. For centuries, Islamic worship was offered there, and that itself is sufficient evidence of it having been a masjid. To back this claim, there is no need for additional evidence, such as a written will, the names of those who had given the land in waqf for the masjid, and so on. Rather, it is for the opposite party to prove that the masjid was not built on state land and that, instead, the land actually belonged to someone else that was, as they allege, forcibly taken by either Mir Baqi or Babar in order to build the masjid.  
 
After going through the above mentioned facts and analysis, even a layman will conclude that the judgment of the Lucknow bench of the Allahabad High Court in Ayodhya title suit, which was delivered on September 30, 2010, is not acceptable for Muslims. The three-judge bench - comprising Justice S U Khan, Justice Sudhir Agarwal and Justice D V Sharma - ruled in a majority judgment 2:1, that there be a three-way division of the disputed land - one-third for the Sunni Waqf Board, one-third for the Nirmohi Akhara and one-third to the party for 'Ram Lalla'. Each of the three judges gave a summary of his own.
 
Muslims had made it clear that the High Court verdict was not acceptable to them as it was based on faith and not on evidence. Judgement upholds the faith of one community over the other while ignoring evidence. The court judgment violates basic values of the Constitution - as it sacrifices the principles of secularism on the altar of dubious faith. The observation of Indian Muslims is that the HC judgement suffered from a number of infirmities and, therefore, it was the obligation of the Muslims to challenge it in the apex court, which they did.
 
Muslims cannot surrender their claim on Babri Masjid, because the commandments of the shariah cannot be ignored. The shariah has arranged that as soon as a place becomes a masjid its ownership is wholly transferred from out of the hands of human beings. Once a place becomes a masjid, it remains so forever, even though it might become dilapidated or is no longer prayed in or even if no Muslims live any longer in its vicinity. Even in such conditions, it cannot cease to be a masjid, and no one can change its status.
 
There are some so-called Islamic scholars and peacemakers in India who try to convince Muslims to leave the Babri Masjid place for the sake of mutual harmony. This is one of several attempts by those who pose to holier-than-thou and hanker to be part of the mainstream. It is ridiculous that on the one hand the opposite party is not ready to leave even an inch of the so-called temple where Babri Masjid was standing for centuries and, on the other hand, Muslims are forced to compromise by giving up the claim and, instead, forced to take a new piece of land in place of the masjid. 
Let us take into account the status of the masjid in Islam. In the well-known fiqh compendium Shami it is mentioned that if people no longer live in the vicinity of a masjid and, therefore, this masjid is no longer in use, even then the masjid remains a masjid, and will remain so till the Day of Judgment. Fatwas have been given based on this principle, which argument has the backing of the leading figures of the established schools of Muslim jurisprudence, including the Imams, Abu Hanifa, Mailk, Shafi and Ahmad Bin Hanbal.
In other words, it can be said that there is a consensus or ijma among the Muslims on the matter. Accordingly, the noted Muslim jurist Allama Hafiz Ibn Hamam wrote in the Fateh al-Qadeer that it is a duty binding on Muslims to protect, as far as they possibly can, even an unused and dilapidated masjid. This point is mentioned in numerous other important books of Muslim jurisprudence, such as Al-Bahr al-Raiq, Al-Durr ul-Mukhtar ma Radd-il Muhtar, Fatawa Alamgiri, etc.
 
An individual or an organisation does not own a masjid, and that is why it cannot be transferred to anyone else's control or ownership. Nor can it be bought or sold. In short, according to Muslim jurisprudence, once a piece of land becomes a masjid this status cannot be changed in future.
 
Though the legal battle over the ownership of the Babri Masjid will continue, it needs to be noted that the concern of the Muslims with regard to the Babri Masjid stems from their desire to protect their places of worship in accordance with the rules of the shariah, and not from any identification with or support for Babar or from association with a particular bit of land. That is why to seek to counterpoise Rama against Babar is a mischievous conspiracy to scuttle the real issues that are central to the ongoing controversy.
The last and the final question in this issue is that if the Supreme Court gives verdict against Muslims, will it be acceptable for them. The answer is quite clear that after going through the concrete evidence in support of Muslim claims, most hopefully the verdict will come in the favour of Muslims but in the case it is otherwise, Muslims will accept it, though actually it will be a mere compromise. When the wider interest of public peace and harmony is at stake, it is advisable not to rake up issues that can lead to greater 'fitnas'.
 
However, the sorry legacy of the Babri Masjid demolition cannot be wished away even on the insistence of the well meaning among the majority community for  it has ripped apart the social and cultural glue that had bound the two communities and it will, unfortunately, continue to bedevil the peaceful co-operation and relations between the two communities. On this 24th anniversary of Babri Masjid demolition, we appeal to the Supreme Court of India for a speedy judgement so that political mafia would not continue to play their political games with the sentiments of the people in the name of religion.
 

• 5.7 percent Muslims and 20.4 Hindus are polygamous
• 5.63 Muslims and 7.3 Hindus, per 1,000 women, are divorced/separated
• Malegaon, a city with 5 lakh Muslims, only 0.10 % Muslim polygamists

By *M. Burhanuddin Qasmi

The article 25 of India’s constitution is a fundamental right which reads: “… all persons are equally entitled to freedom of conscience and the right freely to profess, practice and propagate religion.”

The article 44 of the same constitution is a directive principle which reads: “The State shall endeavour to secure for citizens a uniform civil code throughout the territory of India.”

A directive principle, a suggestion or an optional act cannot outdo a fundamental right of a citizen, and this is common sense. An effort to make changes in the Muslim personal laws from outside has always been considered interference in the religion and religious practices by the Muslim Indians in general and thus is totally against the constitutionally guaranteed fundamental right.

The recent affidavit by the BJP government in the Supreme Court seeking abolishment of triple talaq and polygamy from Muslim personal law is unwise, uncalled for and an electioneering gimmick. Likewise the questionnaire issued by the Law Commission of India is poorly prepared, biased about Muslims and is received by the minority communities and Dalits as part of a conspiracy to implant differences and impose a Brahmanical law in the guise of Uniform Civil Code (UCC).

India is a secular state. No particular religion or the religion of the overwhelming majority has been made the religion of the state. Articles 29 and 30 of the constitution also ensure religious and linguistic minorities the right to establish and manage educational institutions of their choice.

Triple Talaq and Muslim Society

The government and some of our media houses are sensationalizing the matter of triple talaq and polygamy in ways that it looks as if triple talaq and polygamy are widespread practices among Indian Muslims only, whereas the facts suggest otherwise.

According to Census 2011 data on the marital status of Indians; among all divorced women, 68 percent Hindus and 23.3 percent are Muslims. Census 2011 further reveals that 5.5 in 1,000 Hindu couples tend to get separated, including cases of wives being abandoned by husbands, one among them should be famous Jashodaben Narendrabhai Modi, the wife of India’s present Prime Minister. Thus, both legal divorces 1.8 plus separation among Hindus amount to 7.3 per thousand women. This fact brings the Hindu divorce and separation rate to be quite higher than that of the Muslim divorce rate which is 5.63 per thousand women in 2011 census, wherein separation or abandonment is not a significant factor due to easy divorce and notorious use of triple talaq.

Unfortunately the media houses in India prefer to run after myths while creating  a  sensation since it suits their TRPs and boosts them as ‘jehadists’ against ‘orthodox’ Islam.

In fact, the triple talaq in one go is forbidden and severely condemned in Islam. Through its strictures, Islam neither appreciates triple talaq nor polygamy. These practices are not common in Muslim society too. The survey says that very few people choose the way of triple talaq and they do it out of ignorance. But triple talaq if committed and proven will affect a couple’s lives as wife and husband.

A myth is being well propagated with all pomp and show by some neoliberal and anti-Islam ‘Khans’, ‘Akhtars’, ‘Taslimas’ and ‘Zakias’, who all are but not Muslims, save their Arabic worded names; they claim that triple talaq is neither in the Qur’an nor it is in Islamic Shariah, and ill-fated ‘mullahs’ have invented it; whereas the glorious Qur’an says:
“Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment…” [Surah Al-Baqarah, Ayat 229].

It clearly directs that up to two talaqs only a husband may keep his wife back through the raj’at or should leave her to complete her period and thereafter permanently release her with good treatment. The Qur’an goes on describing the importance of keeping relationship and being fearful of Allah while delivering the rights of women till the end of this long Ayat (No. 229). The next Ayat unequivocally mentions the third talaq and the only option, available in extreme cases, for coming back together, if they choose so. Thus, the Qur’an says:
“And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah . These are the limits of Allah, which He makes clear to the people who know.” [Surah Al-Baqarah, Ayat 230].

In one of my articles previously ‘Talaq, talaq, talaq: is a crime but it kills’ I detailed how triple talaq has been applicable since Prophet Mohammad’s (saws) lifetime. The Prophet (saws) though was angry owing to misuse of talaq and not following the spirit of Islam by some of his companions, yet he had enforced separation following triple talaq in one go on more than one occasion.

The first caliph Abu Bakr (ra), the second caliph Umar bin Khattab (ra), who although introduced punishment against the defaulter of using instant triple talaq but enforced the outcome. Similarly all following Caliphs, Imams, scholars of Hadith and Islamic jurists, and all four major Sunni Islamic schools of thoughts – Hanafi, Shafie, Maliki and Hambali have been following it in the same way till date.

Those who are beating empty drums repeating falsehoods under the arc lights of the media, are but evil mongers. They are utterly ignorant about Islamic sciences and its civil and criminal law processes. They are of course tools of entertainment for some media houses around the world – Muslim masses have always been out-rightly rejecting them on their faces.

Here it is also noteworthy that some of India’s ‘shouting’ TV anchors and fanatic ‘bhakts’, including the law ministry have been claiming that many Muslim countries have banned triple talaq. This is just one more false propaganda. It cannot be banned by Muslim – groups or individuals. It can only be one or three applicable talaqs – an existing difference of opinions within Muslim scholars. Some Muslim countries in conditions consider triple talaq as one talaq and most of them made use of it illegal but they declare it effective, as the constitution of Saudi Arabia reads: “Triple talaq is illegal but effective”.

The matter was discussed in a conclave of Hai’atu Kibaril Ulama (The Council of Senior Theologians) of Saudi Arabia and after due deliberation they declared that in the light of the Qur’an and Sunnah three talaqs pronounced at one go shall have the effect of three talaqs. [http://islamtoday.net/bluetooth/artshow-32-6230.htm]

The constitution of Pakistan reads:
Pronouncement of triple divorce is final and binding until intervening marriage. [Law of Divorce and Khula in Pakistan, page: 8: by Barrister Ali Shaikh]

However, it does not make sense for Indian Muslims what and how people in other Muslim majority or Muslim minority countries are practicing Islam. Indian Muslims and their scholars have been torch bearers in practicing ‘moderate’ Islam throughout the world, and some of them have been accepted as authoritative references on Islam for centuries. They have piles of works on Islamic theology – and the world is being benefited till date. They should remain so as independent as they have been being within the parameters of Shariah.

The triple talaq is a terrible use of law. It is an abuse of legal dispensation by some Muslim males. They should be held responsible and punished to minimize the misuse. Along with them all those who oppress women should be punished too; including those who without offering divorce remain separated from their wives and torture them both physically and mentally throughout their lives. Abolishing triple talaq or changing the Islamic personal law is not the solution. Sensitizing males about the rights and respect of women is the best solution.

Islam does not appreciate polygamy

In Islam polygamy is allowed with strict conditions which are difficult to fulfill. That is why polygamy is not widespread in Muslim society in the whole of Indian subcontinent. Very few Muslims get married to more than one wife. Sometimes it is even done as per the wish of the first wife or at least with mutual desire.
Some of them do so because of the need, such as first wife is suffering from chronic disease or because of the wish of having either a child or a male child while a very few of them practice polygamy with wrong intention too. It is not a fault of law but it is their personal crime if they oppress their first wives after getting married to other women.

It is important to note that those who are not allowed constitutionally to practice polygamy are more polygamous than Muslims. How many Indians are actually polygamous?

Exact data on the subject is hard to find today, primarily because the 1961 census was the last one to look at marriages by religion and community. That survey, in fact, found that incidence of polygamy was the least among Muslims, with just 5.7 percent of the community likely to practice it. Hindus actually had a higher incidence rate of polygamy, at 5.8 percent, although other communities, including Buddhists and Jains, were proportionally even more likely to practice polygamy. 7.9 percent of Buddhists and 6.7 of Jains were polygamous.  At the top were tribals, 15.25 percent of whom were polygamous.

Notably, article 25 of the constitution of India describes Sikhism, Jainism and Buddhism as parts of the Hindu religion, though these religions are fighting to constitutionally get separate religious identities. Explanation II of sub clause (b) in clause 2 of the article 25 says: “the reference to Hindus will be construed as including a reference to persons professing the Sikh, Jaina and Buddhist religions …” Thus if you club together the constitutionally defined Hinduism, then the rate of polygamy climbs among Hindus to as high as 20.4 percent excluding Sikhism, as we do not have data available for it in hand.

The takeaway, as per the 1961 census data thus stands that 5.7 percent Muslims and 20.4 Hindus are polygamous.

Contrary to the claim by the government of India and a few ‘feminist’ mockers that “polygamy is unIslamic” and the Qur’an does not permit it, the glorious Qur’an says:
“And if you fear that you will not deal justly with the orphan girls, then marry those that please you of [other] women, two or three or four. But if you fear that you will not be just, then [marry only] one …” [Surah An-Nisa, Ayat 3]

Precisely, polygamy is a conditional option but allowed in Islam. However a recent survey was conducted by a team of journalists from ummid.com in Malegaon, Maharashtra in India to fact-check the hotly debated so-called prevalence of polygamous cases among Muslims on the ground zero level. Malegaon is a Muslim majority city with 7 lakh population and 78.95 percent Muslims. The report reads:
“The quick survey conducted by ummid.com amidst the ongoing debate on the subject following pleas in the Supreme Court by the Modi government and some women activists seeking a ban on polygamy also showed that there are just 02 men in this hugely Muslim populated city who have three wives.” It further goes on “…just 151 men in Malegaon – a city of more than 05 lakh Muslims, have two wives,.. and none with four wives” the latest survey showed. [http://ummid.com/news/2016/October/17.10.2016/ummid-dot-com-survey-on-polugamy-malegaon.html]

Incisively, Malegoan has 5 lakh Muslim populations, consider 50 percent of them are females, thus 2.5 lakh are males. Further make a deduction of 40 percent as they are either not married or children, thus total number of married men stands to roughly 1.5 lakh. Now the total number of men having more than one wife is 153 out of 1.5 lakh that is an astonishing 0.10 percent only.

This latest survey in Malegaon and the census data from 1961 are clear indications that banning polygamy will not make any difference and will not stop polygamy or oppression upon women. For, most of the polygamous males in the country are those who are not permitted by law to practice polygamy.

Why UCC is not possible in India

Diversity is beauty of India. The Indian constitution ensures “justice, social, economic and political” to all citizens. It has adopted measures for the protection of the rights of the religious and ethnic minorities and of the socially and economically disadvantaged classes such as the scheduled castes (SC) and scheduled tribes (ST). As, different kinds of flowers add to the beauty of a garden, in the same way people with different cultures and colours are the beauty of this awesome country. This is the sole idea of India.

One country one law is not possible here. Adivasis have their own customs and cultural mores. A man can have many wives and a woman can have many husbands too. They have different ways of marriage and also different rituals for burying the dead. A large section of Hindus practices different religious customs in different places.
A comparative study of the personal laws of Hindus, Muslims and other minorities will reveal that the sheer diversity of these laws, coupled with the dogmatic zeal with which they are adhered to, cannot permit uniformity of any sort in personal laws. In fact, the heterogeneity of Hindu law itself is such that even the possibility of a uniform Hindu code is ruled out.

Talking of marriage alone, under the Hindu Marriage Act 1955, marriages may be solemnised in accordance with the rites and ceremonies of a variety of people who come under the definition of a Hindu. For instance, according to the saptapadhi form of marriage that is followed mostly in northern India, the marriage is deemed to be complete and binding when the couple take seven steps of rounds with the sacred fire – known as saath phere.

On the other hand, in the south suyamariyathai and seerthiruththa forms of marriage are followed. Under these, the marriage is valid if the parties to the marriage declare in the presence of relatives that they are marrying each other, or if they garland each other, or put a ring on each other’s fingers or if the groom ties a thali or Mangalyam around the neck of the bride.

Likewise, in southern India, a Hindu man can get married to his cousin and even to his niece but in other parts of India, Hindu men cannot get married to their cousins and nieces.

Also, for a marriage to be valid under Hindu law it has to be solemnised in accordance with the customary rites and ceremonies of at least one of the parties. Thus, if a Jain marries a Buddhist by performing the rites of a Sikh, the marriage is invalid. [Sakuntala v Nilakantha 1972, Mah LR 31, cited in Family Law by Paras Divan]

It, therefore, needs to be asked if it is possible or practicable to reconcile these divergent laws and formulate a uniform or common code that is acceptable to all communities.

India already has an optional civil code in the form of the Special Marriages Act 1954. This, read with similar acts such as the Indian Succession Act of 1925, provides a good legal framework for all matters of marriage, divorce, maintenance and succession for those who may wish to avoid the religion-based laws.

The Uniform Civil Code in India is an illusion, and a political claptrap. It is illogical as well as impossible to bring all jumping chickens in one narrow basket. So why this government is creating a hysteria among common men through Law Commission of India, is better known to Mr. Modi and people sitting in the realm of RSS headquarters in Nagpur.

If Prime Minister Mr. Narendra Modi really wants to empower Muslim women in India, as he bawled in his Lucknow speech recently, then he should come out with three doable policies. (a) He may bravely enact proportionate reservation for Muslim women in job and education; they will be gradually empowered in real sense. (b) He may restrain misuse of drugs which is a major cause of oppression for all women including Muslim women. (c) He should urgently endorse a law on prevention of communal riots where Muslim women are proven to be the worst victims time and again.

Will Mr. Modi and his government reflect about even any one of them?

——————————————————————--
*The author M. Burhanuddin Qasmi is Editor of Eastern Crescent and Director of Markazul Ma’arif Education and Research Centre, Mumbai.

By Muddassir Ahmad Qasmi*

In modern India, in spite of moral decline in different spheres of life, contemporary educational centers are talking about new heights in the educational field; they are trying to keep pace with the world in high technology and above all equal opportunity in education is given top most priority. In addition to it, there have been hot debates about modernization of madrasas in recent days, but there is a distinct difference between modern and religious scholars in the concept of modernization of madrasas. On the one hand Ulama are of the opinion that there should be some minor changes in madrasa curriculum as per the demands of the present age and, on the other hand, modern intellectuals expect complete modification in madrasa syllabus by adopting modern technology. 

The important question is that who will decide the boundaries of madrasa curriculum? Will it be those who had studied at madrasas and later on have been rendering their services for the same madrasas or those who had acquired knowledge from modern institutions and thereafter they have been offering their services for the same modern institutions or there are some other people or groups for this purpose. The easy answer of the above question is that it is only the madrasa authorities who are responsible for bringing about changes in madrasa curriculum as per the need and demand of the hour. Yes, it is also necessary that modern intellectuals and new technology experts must also be provided a chance to present their ideas so that a precise and concise syllabus may be prepared.

Here it should be kept in mind that modernization of madrasas does not mean converting madrasas into schools because both the systems have different purposes and benefits. From an Islamic prospective the purpose of establishing madrasas is to propagate and protect Islam whereas the aim of modern educational institutions is to meet worldly needs and aspirations.

The common trend is that people from every background seem to advocate modernization of madrasas, although covertly they have different motives behind this intention. We will not present here a critical analysis about different ideas and motives and will only try to shed some light on the practical ideas in the modernization of madrasas.

1. The existing syllabus should remain intact except a little changes including a few modern subjects such as English language, basics of mathematics and sciences and they should be incorporated in such a way that on the one hand they do not weaken mainstream Arabic subjects in the least degree and on the other hand students become capable of speaking and writing in English, acquainted with mathematical principles and be aware of basic science.

If this idea is materialized, it will be an additional successful step in fulfilling the purpose of madrasa establishment. Moreover, students of madrasas will be saved from running pillar to post for further education in universities. Let me confess here that these modern subjects are already in the educational system of some madrasas but they are only a part of syllabus for the sake of syllabus' sake but they do not benefit students in any degree of usefulness.  

2. We also support those religious scholars who are of the opinion that there should be no ruffling of feathers by inflicting extra subjects during the period of Fazeelat course and the reason behind this rigor is to make students proficient in religious subjects. Surely we cannot ignore their sincere intentions because we also need a group of ulama who have full command on Islamic learning and science and are attuned to the spirit of Shariah.
Here I want to make it clear that regardless of different syllabi of madrasas, every madrasa without exception teaches modern subjects in elementary classes. Our concern is here only secondary and higher classes. Thus, those madrasas that do not teach modern subjects in secondary and higher classes, should teach their students the prescribed Arabic syllabus with full attention so that they become experts in their field. Later on after completion of Fazilat course some of them may join such institutions which have designed especial courses for madrasa graduates to attain higher levels of pedagogical skills in English, computers and modern subjects.

For this especial purpose madrasa graduates can pursue a two-year Diploma in English Language and Literature (DELL) course that was introduced by Markazul Ma'arif Education and Research Center and now has a dozen centers across India teaching this course.

Though the graduates of madrasas have full command on Islamic subjects and are duly capable to lead the Ummah but to maximize their benefits and equip them with the polish of English-language skills this DELL course was designed. This would enable them to face new challenges with full confidence and defend Islam with renewed energy.   

3. It should be kept in mind that whenever we talk of familiarising madrasa graduates with higher modern education, we intend to cover not all graduates but a selected number from them. It is noteworthy that more than one century ago our ancestral Ulama had already declared that English language is a must for madrasa graduates. According to the history of Darul Uloom Deoband, its governing body in 1318 A.H. had decided to give scholarships to madrasa graduates for further studies in universities and it was also planned that college students will be taught Arabic in its premises but due to lack of funds that dream did not come true.

Therefore, a selected number of madrasa graduates should also join universities but the first and foremost condition for them is that they should not compromise with their Islamic identity in the least degree because they go there to gain something not to lose something. If madrasa graduates change their original religious colour in universities then no one will allow them to do so because it will becloud their main mission.

4. One of the aspects of modernization of madrasas is that some of the subjects may be taught with modern style and technology. For instance, teachers should make a lesson plan for every session as it will surely help students to understand subjects in a comprehensive manner. Likewise history and geography may be taught by the help of projectors and lessons may be illustrated by computer graphics. Surely, no one can deny the importance of abovementioned methods of teaching.

5. From time to time, the government also shows its interest in madrasa modernization and tries to come up with new ideas but it is not acceptable for madrasawalas.  The reason has been explained in the abovementioned points. However, if government is sincere about madrasa modernization, firstly it should take care of those governmental madrasas in UP, Bihar, Bengal and Assam which are in pathetic condition in every sense of the word.  

Though the purpose of madrasa education is not getting simply governmental jobs. This is done with an eye to serve the nation, country and community which is a constructive and positive step which is encouraged by farsighted Ulama. Graduates of madrasas can prove their best ability in schools, colleges, universities via Urdu, Arabic and Persian teaching and also in some other governmental departments such as embassies etc. Now if the government is serious enough about madrasa modernization, it should recognize leading madrasas' certificates and grant jobs for madrasa graduates in various departments without additional degrees from universities. 

To sum up, madrasa modernization is not an unsolved enigma and therefore we should not make a hue and cry for that from sunrise to sunset. The only thing we have to do is that religious scholars should discharge their duty, modern intellectuals should play their role and the government should fulfill the basic needs of the people. I am not only hopeful but also sure that in this way we can reach our desired destination.

____________________
*The writer is an assistant editor of Eastern Crescent, Mumbai

Mumbai, 23 February: Markazul Ma’arif Education and Research Centre (MMERC), Mumbai is going to organize its 2nd Inter-DELL National Elocution Competition- 2016 on Saturday and Sunday, February 27 and 28, 2016 at Markaz-e Islami Education and Research Centre, Ankleshwar, Bharuch, Gujarat.
 
MMERC has 8 affiliated institutes across India which are following its DELL (Diploma in English Language and Literature) course in letter and spirit. They are Markazul Ma’arif Education & Research Centre (MMERC), Mumbai; Markaz-e Islami Education & Research Centre (MIERC), Ankleshwar, Gujarat; Jamia Islamia Jalalia, Hojai, Nagaon, Assam; Mahadud Dirasatil Ulia (Institute for Higher Studies) Jamia Nagar, New Delhi; Al-Maahadul Ali Al-Islami, Hyderabad, Telangana; Islamic Study Centre, Ebrahim Bawani ITI, Vadodra, Gujarat; Fazlani Centre for English Language & Literature (FCELL), Lonavala, Pune, Maharashtra; Islamic Study Center for English Language and Literature (ISCELL), Betia, Champaran, Bihar.
 
In this national event, 3 finalists from each 8 institutes will demonstrate their public speaking skills in English on different social, religious and current topics. The top three individual performers and collectively the best performing institute will be awarded with certificates and trophies.
 
DELL course promoted by Markazul Ma’arif Education and Research Centre (MMERC) is a brainchild of Maulana Badruddin Ajmal who took this unique initiative in 1994 to hone the skills of madrasa graduates in English language and communication technology. Today, this course has gained considerable acceptance in its attempt to bridge the gap between ulama and modern intellectuals. MMERC and its affiliated institutions’ alumni are performing marked services for the sake of religious, educational, social and cultural upliftment of people here in India and abroad.
 
Maulana Muhammad Burhanuddin Qasmi, the director of MMERC, stated in his press note, ‘Last year in the first national program it was decided that every year the competition will be hosted by one of the MMERC affiliated institutions in rotation, that’s why this year MIERC, Ankleshwar is hosting the program where all the arrangements have been made by the host and we are happy that our preparation is complete.’ ‘Maulana Qari Rashid Ahmad Ajmeri, Shaikhul Hadith Jamia Islamia Ashrafia, Rander, Gujarat will preside over the program and Maulana Syed Mehmood Madni, General Secretary Jamiat Ulama-e Hind, Maulana Badruddin Ajmal, MP and president All India United Democratic Front (AIUDF) and Maulana Asrarul Haque Qasmi, MP and president of All India Talimi Milli Foundation will be the guests of honour’ He added.
 
Maulana MB Qasmi also added that it is a unique programme, prominent national and international guests along with local schools and colleges principles are expected to be present in the valedictory session from 10 AM on Sunday, 28th Feb.

Book Title:     Life and Thoughts of Hujjat al-Islam Imam Muhammad Qasim al-Nanawtawi
Author:          Atif Suhail Siddiqui (Ph.D.)
Publisher:      Deoband Institute of Islamic Thought (DIIT) Deoband
YoP:                Jan 2016
ISBN:              9788189857660
 
The new year 2016 dawned at us with a unique gift that was much awaited of its kind from the intelligentsia of Deoband School of Thought around the globe. This year Darul Uloom Deoband is entering into its 150th anniversary. Established on 31 May 1866, Darul Uloom Deoband became the centre of Islamic educational and intellectual revolution led by Imam Muhammad Qasim al-Nanawtawi (1831-1880 CE). This movement reinstated the legacy of Shah Waliullah Muhaddith of Delhi (1703-1762) and thus became the of  seat pure and higher Islamic education, hub of Islamic heritage as well as a school of thought representing the pristine Islamic beauty.
 
Imam Muhammad Qasim al-Nanawtawi is the towering personality of the Post-Mughal India who is the torchbearer of Islamic renaissance in the subcontinent that later spread across the world. He was the most influential Islamic philosopher, theologian and reformer in the Indian subcontinent after Imam al-Hind Shah Waliullah of Delhi as he was the last bearer of the intellectual legacy of Shah Wali Allah. Al-Nanawtawi is revered as a Mujaddid and having a title Hujjat al-Islam stands on the third step in the process of Islamic revivalism after Mujaddid Alf-Thani (1564-1624) and Shah Waliullah of Delhi.
 
The Qasmi philosophy and literature is among the most precious hidden treasures of Deoband which needs to be brought to the world intelligentsia in beautiful attire and different international languages. I congratulate Dr Atif Suhail Siddiqui to produce this worthwhile work to introduce the philosophy and legacy of Imam al-Nanawtawi to world in English language.
 
I hope this work will be followed by other works of value under Deoband Institute of Islamic Thought (DIIT).
 
Muhammadullah Khalili Qasmi
Darul Uloom Deoband
19/01/2016, Tue

By Manzar Imam*

Muslims today are faced with a number of challenges many of them being the result of a narrow understanding of Islam as much by others as it is by Muslims themselves. The road ahead therefore is tough. However, the tougher the task and circuitous the journey, the better and more satisfactory could be the outcome. This is how I can summarise a thought-provoking lecture of Dr. Ataullah Siddiqui who said, “The biggest challenge for Muslims today is to present the life of Prophet Muhammad as a compassionate human being, a well-wisher of humanity”.

A Reader in Religious Pluralism and Interfaith Relations at the Markfield Institute of Higher Education, Leicester, the United Kingdom, Siddiqui was speaking at a symposium that revolved around the theme to identify reasons of hatred for Muslims and Islam in the West and to seek their solution in a broader framework of history, arts, events and changing circumstances. The symposium was organized by Islamic Fiqh Academy (IFA), India on Friday, 8 January, 2016.

Dr. Siddiqui who is also a visiting Fellow in the School of Historical Studies, University of Leicester traced the genesis of the West’s general indifference to religion as a result of which the Enlightenment Movement had started off in Europe in a period in which reason was given prominence and religion was conceded “outdated and irrational”. He said that the entire map of Europe was then understood as the “Body of Christ” in which anything alien including Islam was considered an attack on it. Thus Christianity and Crusade went together for sometime in Europe.

With injustice and corruption becoming rampant in Europe especially in the churches, there arose against it a movement called The Enlightenment which rejected religion outright. “Reason is the centre, revelation has nothing to do with us,” became the hallmark of the movement.  Several works like Immanuel Kant’s “Religion within the Limits of Reason Alone” argued that religion would be taken only to the extent that mind [reason] would conform to. This led to a general indifference to religion. Success of the Enlightenment Movement gave rise to colonization, freemasonry and control. This also gave birth to Orientalism, he said.

Despite religion being pushed away during the Enlightenment, the general notion about Islam in the post-Enlightenment period remained the same as it was before. After sixteenth century Islam was simply termed as “Turks” that is that there is nothing like Islam and all that is there is the Turks which meant that Muslims were a notorious, uncultured, uncivilized people.

Crusade was considered superior and religious laws were considered dangerous. Many art works of that period showed Islam to be alien which needed to be crushed.

Sharia in Europe has been understood as something like a voluminous book, which has many clauses and sub-clauses, whose laws need strict implementation. A group of Muslim youth also keep feeding to that by their own [mis]understanding of the term. Siddiqui quoted several examples that explain how Islam has been misconstrued due to failure of Muslims to convey its real meaning to young Muslims and even to new Muslims and non-Muslims. He then questioned, “Why this hatred for Muslims?”

The first reason of hatred for Muslims is rooted in history, said he. The second reason is media, which is not a “free entity” and is “controlled by its proprietor”, he said adding that a section of the media is involved in “creating doubts” so that people do not know the truth. Media also creates complications because of its nature of unaccountability. It cannot be held responsible as it gives right news. However, it makes the news complicated by “twisting”. Media connects the present with the past. Even literature creates and contains hatred. There is an aspect of literature which although does not name Islam, as it calls it “the Arab culture”, but means the same that is Islam.

Islam in the West is being taught for long. As a subject, Islam is taught in the United Kingdom in Oxford since 1632. And, it is not because they want to understand it but because they need to produce diplomats for which they study Islamic art, culture, history and society.

Against the historical backdrop of Christianity, Crusade, the Enlightenment and the prevalent conditions in Europe as also in other parts of the world, the first thing for Muslims to be taken as a challenge is that they (Muslims) themselves understand then explain and tell others the seerah (biography) of the Prophet because “the biggest attack in the West is made on the seerah of the Prophet”. That the Prophet as a human being was a well wisher and mercy for all human beings needs to be understood and this has to be done through original Arabic sources with good command of English. “Unfortunately this is not being done”, he said. “Translations will not suffice.” As a human being, the Prophet needs to be understood as “compassionate and forgiving”.

The second thing which is most important is the diffusion of misunderstanding about the Quran which is considered sort of a collection drawn from religious books and traditions of Jews and Christians.

The scholar also warned against an ongoing effort in the West to “rethink the Quran”. They wish to “separate culture from the message”. They wonder how culture has become part of religion. They say that the Quran “might be a word of God” but how come culture be part of it. He further said that the message of the Prophet was to create a ‘believers community’ which would include Muslims, Christians and Jews which was stalled later.
The third important thing is to understand Sharia. Even many Muslims have a flawed understanding of sharia, for instance taking fiqh completely as sharia. In several states of America sharia is banned but they don’t know what sharia is and what they are banning. Many of our military dictators introduced sharia with Hudood like flogging and cutting of hands. This conveyed a wrong meaning of sharia. This has happened because of misunderstanding and misinterpretation of sharia by some Muslims themselves who think that sharia means that certain things like full dress need to be implemented.

The fourth thing calling immediate attention of Muslims is “the status of women in Islam”. We need to tell that “men and women have equal status and equal responsibility in society”. We ourselves need rethinking on that, he said.

The “image of woman” not like an “entity” but like a “slave” still exists in a vast body of literature, which needs to be clarified. There is a difference between the status a woman is given in Islam and how it is applied by Muslims. That woman is a “social pillar” is not taken so in Muslim society. Therefore many women in the West object to this Muslim culture citing the Quran which gives them rights. Women scholars’ opinions are not given same importance and they are not accepted with similar ease as men scholars’. However, he said that some good works are underway which acknowledge women’s contribution.

Siddiqui, who has been a Vice-Chair of the Christian Muslim Forum and a Senior Research Fellow at the Islamic Foundation, suggested that Muslims must understand different “power points” and make their presence felt in different spheres of influence. For instance, Muslims should have deep understanding of different subjects of arts, humanities, and sports, etc because power is not concentrated only in politics.

He regretted that due to malpractices, sectarianism and un-Islamic practices of Muslims, Islam gets wrong name. In that context he drew attention of Muslims to providing education and training to converts lack of which cause many of them revert to either their old beliefs or become atheists.

While answering a question about certain conspiracy theories, he said, “Everything can’t be dismissed as conspiracy” because Muslims also need to find allies within the existing system. There is need for introspection rather than dismissing everything as conspiracy as it sometimes diverts attention from reality which can be bitter. “We need to help people beyond religious considerations.”

The noted Muslim academic also suggested to introduce some changes in the syllabus of madrasas and asked to think what kind of leadership needs to be provided to society today. He also asked to immediately respond to the negative or wrong reporting in the media.

New generation wants certainly, the search for which sometimes leads to wrong approaches, alerted he. Today, the ISIS has changed the notion of Islamic state which was altogether different five years ago. So, language also needs to be checked and made relevant. He also suggested to include skill development and communication skill development programmes in madrasa curriculum to equip madrasa graduates with required skills.

Amin Usmani, Secretary of IFA; Prof. Ishtiaq Danish of Jamia Hamdard’s Department of Islamic Studies; Dr. Mohammad Ishaque, Director, Dr. Zakir Husain Institute of Islamic Studies, Jamia Millia Islamia; Asad Mirza, editor and advisor at the British High Commission, Delhi; Dr. Abdul Qadir Khan; Dr. Mufti Obaidullah Qasmi; Safi Akhtar of All India Milli Council; ulama, intellectuals and media persons participated in the discussion and shared their views.

It may be noted here that IFA, a pioneering institute known for its tremendous services in the field of research and translation, has conducted several dozens of seminars, workshops, training camps and interfaith dialogues to debate and discuss issues pertaining to Islam in contemporary contexts.
 
(A graduate of Darul Uloom Deoband, Manzar Imam is a journalist based in New Delhi. He can be contacted at manzarkhalil@gmail.com)