A reply In response to a letter by the Amir of the Jamaat Islami Hind, nearly 70 years ago (circa 1948), the Muhtamim of Deoband, Shaykh-ul-Islam Hazrat Husayn Ahmad Madani, elaborated at length on the satanism inherent in Maududism – a particularly virulent strain of modernism. Those who have not yet been desensitized by the evils described by Shaykhul Islam, will be able to appreciate the fact that the contents of this letter holds even greater relevance and weight in this day and age, in closer proximity to the Hour, in which such evils have become far more pronounced and widespread.
A Letter from the Amir of the Jamaat Islami to Shaykhul Islam, Hazrat Maulana Husain Ahmad Madani (rahmatullahi alayh):
Muhtarami Assalamualaykum,
It is hoped that you are well. Some time back an invitation was sent to you to participate in the Annual Convention of the Jamaat Islami. Till now it is not known if you have accepted it or not. We realise well your commitments due to the Annual Convention of the Jamiatul Ulama, but there is such a gap between the dates of the two conventions that we hope you will favour us with a little of your time. Insha-Allah our convention will begin on the 20th April. Since a long time I have been looking forward to meeting you. I had corresponded regarding this too, but unfortunately due to your heavy commitments a suitable time could not be found at that time. Thereafter I tried to fix a time through Hifzurrahman Maulana Saheb. This time too no suitable occasion could be found. In any case, I feel it is of utmost importance that I exchange views with you on a few questions and would also be pleased to seek your advice on many matters. If it is possible for you to attend this convention of ours it will be deemed an honour, and the above mentioned aims will also be fulfilled. Allah forbid, if this is not possible, then it will be appreciated if you can avail me of some suitable time after the Hyderabad convention. Insha-Allah I will present myself in your noble assembly. At present the most important question which I feel should be discussed is the Fatwa of the Darul Iftaa, Deoband, which has been published in Saharanpur under the following titles: ‘/Wipe out the Maududi mischief’/, ‘/The Maududi movement is a killer and poison/‘, ‘/Those who think like Maududi have gone astray’, ‘Do not perform salaat behind the Maududi’s’./ I do not know if these Fatwas have come before you or not? These Fatwas are naturally a cause for heart-ache for all those who believe that the Jamaat Islami is on the Haq (truth) and have joined it, or for those who feel it is on the Haq. For such a Fatwa to be published from Darul Uloom, Deoband, where there are cautious personalities like yourself, is a cause of surprise and anxiety to us, especially in such circumstances, and regarding the questions on which the Fatwa is based. Time and again clear explanations were published on our behalf on these matters regarding which the authorities of Darul Uloom have been directly contacted and which still is in progress. It is hoped that your excellency will favour us with a speedy reply.
Wassalaam.
Abul Lays Amir, Jamaat Islami. [Hind]

RESPONSE BY SHAYKH-UL-ISLAM, MAULANA HUSAYN AHMAD MADANI

Your letter was received. Before that, your invitation also reached me. You have correctly estimated my commitments due to the Annual Convention of the Jamiat. Besides this I have other similar commitments. At present there are even more important commitments, i.e. The Annual Examinations at Darul Uloom which will commence at the end of Rajab and end on the 23rd or 24th of Sha’baan. As it is the end of the educational year at Darul Uloom, the kitaabs of Bukhari Shareef and Tirmizi Shareef have still to be completed, and must be covered by the 27th or 28th of Sha’baan. These commitments are of such a nature that they remain for the whole year, despite having other important matters to attend to as well. The posters you have referred to have not come to my notice before you had mentioned this in your letter. Only a booklet titled ‘/Revealing the Truth’, i.e. ‘The Maududi movement in its true colours’/ published in Saharanpur was sent to me by some gentlemen. My first impression about your movement was that it was limited to improving the Ilmi and Amali, worldly and Deeni, shortcomings and their impact on the Muslims. Although there was a difference of opinion in the way matters were promoted, I did not feel it necessary to raise a voice or write against it. Although some members of the Jamaat Islami and its leaders at times wrote and made some indecent and improper statements, it was felt that it would be better to close the eyes regarding these matters. But now, many comments on the books of Maududi Saheb have been sent to me from all corners of India and Pakistan, and have piled up considerably. The water has already flowed over the head. After perusing and understanding these comments I find myself forced to come to the following conclusion:

Your Islamic movement is against the Salaf Saaliheen (Righteous elders of Islam), just like those old sects of the Mu’tåzilah, Rawaafid, Khawaarij, Jahmiyyah etc., and like the modern sects of Qadianis, Chakralwis, Mashriqis, Nechris, Mahdawis, Baha’is etc., who wish to establish a new Islam, and to which path they are trying to attract the people. It is based on such foundations, beliefs and practices that are contrary to the teachings of the Ahle Sunnat wal Jamaat and the Salaf Saaliheen. I list them hereunder: 1. It believes in Tafseer Bir Raay (Interpretation according to personal opinion). Every professor who possesses the sciences of the modern free-thinking Europeans, and has also acquainted himself with the knowledge of a smattering of Arabic, has the right to commentate and interpret the Qur’aan according to his whims and fancies so that it may be a light for the Muslims. This is what is happening in your circles. It does not matter if it refutes the sayings of the Sahaaba and the Salaf. Actually, this was the first Fitnah that crept into Islam. A Tafseer Bir Raay was made on the judgement of Hazrat Ali (radhiyallahu anhu) on the words ‘/Inil Hukmu illa Lillah’./ As a result twelve thousand Muslims revolted and separated themselves. Hazrat Ali (radhiyallahu anhu) says regarding this, “/Haqqun Uridu bihil Baatil/‘ (Truth through which is intended evil). Hazrat Ali (radhiyallahu anhu) sent Hazrat Ibn Abbas (radhiyallahu anhu) to explain to the people that the Qur’aan is Zu Wujooh (of multiple meaning) hence he should explain them through the Sunnat. Hazrat Ibn Abbas (radhiyallahu anhu) explained this to the people, and as a result of which eight thousand people repented. Four thousand remained adamant on their views and began killing and labelling people as non-Muslims. This movement became popularly known as the Khawaarij. Thereafter this disease spread so widely that not only on the question of ‘Tahkeem’, but views were put forth on other matters too. Fierce squabbles were held on the questions regarding the one who commits a major sin, etc. This was not limited to the Khawaarij sect. The disease of Tafseer Bir Raay spread and the mischief of new sects like the Mu’tazilah, Jahmiyyah, Rawaafid, Karramiyyah, Mujassimah, Murjiyyah etc. arose. The Ahlus Sunnat wal Jamaat at all times made the Sahaabah Kiraam and the Salaf Saaliheen their leaders and guides, fashioned their views accordingly, and kept on obtaining the certificate of ‘/Maa Ana Alayhi Wa Ashaabee/‘ (The path that I (Rasulullah sallallaahu alayhi wasallam) and my Sahaaba radhiyallahu anhum are adopting). These very same mischiefs (of new sects) took place in these latter times. The sects of the Nechris (materialists, atheists), Quraniyyah, Chakralwis, Qadiyaniyyah, Khaksaars, Baha’iyyah etc. also adopted the Tafseer Bir Raay by following their own whims and fancies. They began to stretch and manipulate the Nusus (Quranic Verses) as they desired. Rasulullah (sallallaaahu alayhi wasallam) in forecasting this calamity said: ‘/Man Fassaral Qur’aan Bira’yihi Faqad Kafar/‘ (The one who interprets the Qur’aan according to his own thoughts has become a non-Muslim). Is it not surprising that the interpretations of things according to those Sahaabah and their students whose mother tongue was Arabic; and of those who witnessed the Wahi (revelations) of Allah; and of those who had the honour of the company of Rasulullah (sallallaahu alayhi wasallam); and had seen his deeds and Sunnats; and of the Taabi’een who were the students of those who witnessed the Wahi be shelved and labelled as incorrect. Instead the views of those non-Arab Ajami speaking people who were born thirteen hundred years later and who do not possess a command over the Arabic language, its related subjects and the Usul of the Deen, or even possess a smattering command of these, are accepted as positive and correct, just because they are graduates of Cambridge, Oxford or some other university where they acquired only the basis of the Arabic language. Those who spend their lives studying and teaching Arabic and the Deen are labelled as backward and their Tafseer is rejected as incorrect. In its place the views of the free-thinking, ungodly professors of Europe are claimed to be superior and the ones that lead to the path of Allah. Can any intelligent person or nation accept this, that a graduate of a military college or an engineering college, with whatever distinctions, will ever be permitted to work in a medical department or treat patients if he did not obtain a certificate from a medical school? Every person knows and understands that to do so is to cause chaos among humanity. Instead of benefit it will result in chaos. This is the case of those who adopt Tafseer Bir Raay. By rejecting the Tafseer of the Salaf Saaliheen and the fundamentals of the Deen, they are turning away from the straight path and going towards their ruin. 2. It throws away the Saheeh and Hasan Ahaadith of Rasulullah (sallallaahu alayhi wasallam) in the waste paper basket on the strength of the view of those who hold incorrect suppositions and theories of historical events whereas the Qur’aan and Hadith announce that every command and advice of the Rasul (sallallaahu alayhi wasallam) is divine revelation. On the contrary, to resort to suppositions and guesses on the basis of worldly advice and expediencies is to openly refute the Nusus Qat’iyyah (irrefutable and categoric Divine Commands). It is an open invitation to innovation in the Deen. 3. It accuses the Sabaabah (radhiyallahu anhum) – as the Rawaafid had done – because of some weak Hadith or a Saheeh Hadith that apparently does not conform to reason [or conflicts with authentic and mass-transmitted narrations]. Whereas those after them solely rely on their trustworthiness for keeping Islam alive. Allah forbid, if these doyens of the Deen are labelled as untrustworthy, then the whole foundation of Islam will crumble. (The orientalists have done the same to undermine our Deen). The Qur’aan and Ahaadith have verified their truthfulness and trustworthiness in many places. Many old writings testify to this and also praise them in strong terms. They are regarded as the best and greatest among the human race. By opening this door every religious foundation will have no value. 4. It regards many Ahaadith of the Sahaabah, however Saheeh and correct they may be, as being based on sheer good-will (Husne Zann). This takes one away from the truth. If this door is opened all the Mu’jizaat, high and noble character etc. of the Rasul (sallallaahu alayhi wasallam) will become meaningless. The free-thinking heretics will attain a strong weapon by this. 5. It accuses and claims that the narrators of the Saheeh Ahaadith are untrustworthy. It presents weak sayings as Saheeh, or accepts the sayings of the Ahlul Hawa (Followers of their own desires) and enemies of the Deen. The well-known A’immah are regarded as untrustworthy. By doing so the whole treasure of the Ahaadith will be wiped out. It becomes worthy of the saying of Rasulullah (sallallaahu alayhi wasallam): ‘/The later ones of this Ummah will curse the forebearers of this Ummah’./ 6. It labels Taqleed Shakhsee (i.e. to follow one of the Four accepted Madh-habs) as going astray and towards ruin whereas this command is taken from the following Aayats of the Qur’aan: /“… and follow the path of him who repenteth unto Me…” (Surah Luqman: 15), “Ask the followers of the Remembrance if ye know not.” (Surah Nahl: 43), “And whoso seeketh as religion Other than the surrender (Islam) (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter”. (Surah Aali Imraan: 85)/

In these times it Waajib (because there do not exist those who qualify for Ijtihaad, as events from the 4th century Hijri show) for all Muslims to observe Taqleed. Those who do not observe it are in great danger and will go astray. Those who refute it are opening the doors of free-thinking which will eventually make one wary of the Deen. The least effect it has on one is that it makes one indulge in Fisq and Fujur (impiety and wickedness).

[NOTE (added):

Trustworthy paragons of Ilm and Taqwa have testified to the Ijma’ (consensus) enacted on the obligation of Rigid Taqleed (Taqleed Shaksi) during the early centuries when the “/illat/” (cause, raison d’etre) for this ruling i.e. the fitnah of following one’s desires, of issuance of erroneous Fatwas, of Haraam Talfeeq, and of other evils, was far less acute than what it is today. For example, Shaykh-ul-Islam Qadhi Iyadh (476-544H) provides his explicit testimony that, /“The consensus (Ijma’) of the Muslims in all places of earth has occurred on Taqleed in this fashion (i.e. Shakhsi).”/ Hujjatul Islam, Imam Ghazali (450 – 505H), states that /“None of the scholars”/ permitted one to leave his Madh-hab and that /“by Agreement (i.e. Ijma’) of the scholars”/ the one doing so is sinful. Other trustworthy Fuqaha, such as Imam Nawawi, have attributed this position to the early Usooliyyeen and Mujtahideen as a whole, corroborating the Ijma’ that was enacted in the early eras of the Ummah. The Saheeh Hadith, /“My Ummah will never unite upon error.”/ narrated in dozens of authentic compilations seals the stamp on the strength of this Ijma’, and assigns any contrary opinion to the same category as other anomalous rulings found in our tradition which invariably draw the attention of, and exposes the identity of the Ahlul Hawa (people of desires who desperately desire to escape the inflexibility of Rigid Taqleed in order to create sufficient flexibility to grant Deeni sanction to their desires) who instinctively recoil with abject horror at the very thought of submitting themselves to this clear-cut Ijma’ enacted by the early Mujtahideen. /End of note/] 7. It has given the verdict that the Taqleed of the A’immah Arba’ah (the four celebrated Imaams) Imaam Abu Hanifah (rahmatullahi alayh), Imaam Shafi’ee (rahmatullahi alayh, Imaam Maalik (rahmatullahi alayh, Imaam Ahmad bin Hanbal (rahmatullahi alayh) — is Haraam and leads one astray whereas these personalities were guiding lights of their times. They were pinnacles of guidance, Taqwa, Fiqh, religious knowledge and shone like stars. 8. It gives every professor and layman the license and right to free-thinking, and to practise what they feel is correct. They advocate that all Muslims should follow this path, and it does not matter if one’s views contradict those of the Salaf Saaliheen. Even those groups that deny Taqleed are against this. They have realised this after experiencing its ill-effects. The late Maulana Muhammad Hussain Batalwi Saheb who was an ardent Imaam of the Ghayr Muqallids and an exponent and crusader of this group in India wrote in his book “Isha’atus Sunnah’ Vol. 2 Page 51, 52, 53: /“The experience Of 25 years has shown that those who, with rudimentary knowledge, act as a Mujtahid (one who interprets the Qur’an and Sunnah) and leaves Taqleed completely, in the end turn away from Islam. Some of them embrace Christianity, some become atheists. Impiety and wickedness are the simplest result of free-thinking. Among those Faasiqs, some openly disregard the Jumu’ah, Namaaz with Jamaat, Namaaz, Rozah etc. They do not keep away from interest and intoxicants. Some because of worldly benefits refrain from open sin, but heavily indulge in these in private. They illegally trick women into marrying them. Under false pretence they grab the wealth of the people, saying that it is the wealth of Allah. There are many other reasons in this world for people to turn apostate and commit sin, but for the pious to become irreligious, not having knowledge and discarding Taqleed is a major reason. “/ [NOTE: Since many scholars during that age still exhorted Taqlid Shakhsi, it was very easy for this Ghair Muqallid Imam, and even the simple layman, to observe this clear connection between apostasy and abandonment of Rigid Taqleed. In contrast, today, with virtually every group encouraging abandonment of Taqlid Shakhsi, implicitly or explicitly, the “scholars” of all such groups are stupidly looking askance and coming up with their own pet theories on the unprecedented rate of apostasy today, all designed to deflect attention from the true cause as observed by this Ghair Muqallid Imam after decades of first-hand experience during an era when the abundance of Ulama who still exhorted Taqleed Shakhsi made the correlation far more easily discernible and observable. In fact, many of these modernist “scholars” themselves are Kaafir at heart or harbour doubts regarding the truth of Islam, but maintain the façade of being a Muslim for worldly motives, some of whom are able to demand in excess of $100,000 dollars for just one speech. To cite just one example, the following statement (inadvertently leaked) from Yasir Qadhi, an extremely popular “scholar” whose beard and Sunnah appearance have been undergoing a typically Ghair-Muqallid burnout, rapid-reduction process, exposes the state of Imaan and Yaqeen of such “scholars”: /“Wallahi I’ll be honest with you, the shubahaat I was exposed to at Yale [the “madrasah” in which he enrolled to acquire his “Islam” from atheistic teachers], some of those I still don’t have answers to.”/ When Rasulullah (sallallahu alayhi wasallam) stated that even the “Subhat” (association and companionship) of camels and sheep have an effect on the shepherds herding them, then one can understand the unimaginably destructive spiritual damage being wrought by such faasiq “scholars” on the masses, especially since the form of Suhbat adopted by such masses is infinitely more potent than the mere herding of animals. Giving an attentive ear to the satanically embellished (zukhruf al-qawl) bleatings and mooings of such modernist “scholars” who harbour heresy in their hearts, which is the most powerful form of Suhbat, spells disaster to one’s Imaan, regardless of the superficial, pork-like “benefits” which deviates love to harp on about. Furthermore, the catastrophic result, chaos, and anarchy that stems from abandonment of Rigid Taqleed are far more evident today. Take the example of the famous ruling espoused by prominent Ghair Muqallid and modernist Imams such as Ibn Uthaymin and his teacher Hamoud ibn Uqla, Naasir ibn Hamad al-Fahd, Anwar Awlaki and many others exhorting the mass-slaughter of women, children, babies, etc. using such modernist “Daleel” as rationale, logic, and Tafseer bir Ray – exercise one’s own Ijtihaad on the verses of Qur’an pertaining to Qisaas (equal retaliation), and on the Ahaadith. Far worse than such abominable Fatwas is the satanic Usool (core principle) of ALL modernist, free-thinking Ghair Muqallids which exhorts abandoning Rigid Taqleed in favour of one’s own interpretation of the Qur’an and Sunnah. According to this satanic Usool, it is FARD (obligatory) for Ibn Uthaymin and Co. to follow what they sincerely believe to be the “stronger ruling” and what makes most logical sense to them i.e. it is FARD (obligatory) for them to exhort the mass-slaughter of women, children and babies. According to this satanic Usool, it is HARAAM (or discouraged at the least) for Ibn Uthaymin and Co. to abandon what they sincerely believe to be the “stronger ruling”, in favour of Rigid Taqleed to the ruling of the Four Madh-habs which unanimously prohibit the killing of male farmers, monks, and other non-combatants, leave aside the mass-slaughter of women, children and babies. Ijma’ (consensus) has no meaning for such free-thinking Ghair Muqallids, since for each and every Ijma’ anomalous and marjooh rulings are available to give sanction to their abominations. The Ijma’ on 3 talaqs being 3, Taraweeh consisting of 20 rak’ats etc. are just a few of countless examples the free-thinking, modernist Ghair Muqallids have overturned in this age. The term “Ghair Muqallids” also includes fake sufis and others who fraudulently claim to adhere to a Madh-hab, but who are similarly loose as the Salafis in their Taqleed of a Madh-hab – the salient feature (shi’ar) of all such deviate groups being the scavenging and adopting of anomalous and marjooh opinions found in our tradition. /End of Note/] The laxity in practicing religious deeds described by Maulana Muhammad Husain Batalwi Saheb Marhum is generally found among the educated elite, especially the professors and those who attain a Western education. This group is as unaware of Islamic teachings, Arabic Arts and literature, as the ordinary uneducated Muslim layman. If any of them claim to have a little knowledge, it is in reality nothing. Generally this group make use of Urdu, Persian and English translations. Those among them who obtain an MA, or Honours in the Arabic language from an Indian or European University are like primary school children to those who obtain an Honours degree from an Arabic Madrasah. They are not capable of even reading a sentence correctly according to the laws of Arabic Grammar nor write or speak this language. If by chance some are found with these qualifications, they are surely lacking in the other necessary sciences on which rely the science of ljtihaad in the Deen and Arabic Iiterature. It has been seen and experienced that in such cases these professors by observing ljtihaad and discarding Taqleed, and expounding this belief, destroy the roots of the Deen, spread falsehood and lead others astray. We have ourselves witnessed the outcome of the activities of such downright ‘Mujtahids’. 9. It has resolved that the orders of Tasawwuf and Suluk and its teachings are from the Jahiliyyah and is the worst form of Kufr. Tasawwuf is billed as Buddhism and Yoga whereas this path and its teachings complete one’s faith in Islam in our times. Without it, it is impossible to attain the desired lhsaan and complete devotion, just like, in our times, it is impossible to correctly recite the Qur’aan if it does not have diacritical symbols (Zabar, Zer, Pesh etc.), or if one does not know Tajweed. In the same manner it is not possible to understand the Qur’aan, Hadith, Arabic poetry etc. if one has not learnt Sarf, Nahw, Ma’aani, Baýaan and books on language etc. In the early centuries, for reciting the Qur’aan and understanding it, these sciences were not necessary, but in our so-called ‘Modern’ times there is no alternative, but to study them. The Arabs themselves (whose mother tongue and daily language is Arabic) are in need of these sciences just as we need them. It is a different matter that they need them less than we do. They have become like the Ajamis because of their association with them. In the early days and during the first century it was not necessary to follow the present-day path of Ihsaan and devotions because those were periods attached to the age of the Rasul (sallallaahu alayhi wasallam). Today, without this, one cannot normally reach one’s goal. To bill it Buddhism and Yogaism is great injustice. 10. It stretches its tongue and literally uses abusive language rearding the Salaf Saaliheen and Awliyaa. It degrades these personalities among the common people. Rasulullah (sallallaahu alayhi wasallam) has said: ‘/Those who insult and degrade my Awliyaa, I have declared war on them’./ He has also said: ‘/Remember your dead by their good deeds’/. In yet another place he has said: ‘/The modern ones from among this Ummah will curse its forebearers’./ By all the above Ahaadith it is meant that one should exercise caution and refrain from such acts. 11. It has declared that the following personalities are the ones who have led the Muslims astray and have injected them with opium: Mujaddid Alf Thaani, Shaikh Ahmed Sirhindi; Shah Waliyullah Dehlawi, his followers and offspring; Khwaja Mu’inuddin Chisti; Shaykh Abdul Qadir Jilani; Shaikh Shahabuddin Sùhrawardi, etc. etc. These are those great giants who have rejuvenated Islam and kept the Sunnat alive. Through their guidance countless people gained true Taqwa and knowledge of Allah. History books are filled with their noble deeds and Barakaat. 12. It claims that the above Mashaa’ikh are the ones who by their teachings spread Buddhism and Yogaism. The teachings of Tariqat, be it of the Naqshbandiyyah, Chishtiyyah, Qadariyyah or Suhrawardiyyah etc. orders are heavens apart from the teachings of Buddhism or Yogaism. The teachings of Tariqat are a collection from the teachings of the Qur’aan and Sunnah, where in it is strongly stressed that every footstep of Rasulullah (sallallaahu alayhi wasallam) be followed. The writings of the Mashaa’ikh bear testimony to this. The books, Awaarful Ma’aarif and Futuhul Ghayb, should be read in this regard. 13. It uses derogatory remarks on the Ulama Zaahir and the guardians of the Shar’ee Uloom. The layman is incited to hate them. It practically degrades and taunts them and regards them as unreliable. It wants to lead the Muslims towards a new religion and wants them to make Taqleed and be loyal to its leader. In these turbulent times when open sinning, free-thinking, Kufr, arrogance and carnal greed are widespread in every corner of the world, people are becoming remote from the teachings of Allah and His Rasul (sallallaahu alayhi wasallam), and are lax in practising the Deeni injunctions, the correct thing to do is to instil respect into the public for the teachings of the Shari’ah, its Muballigheen and guardians. Avenues and means of rebuilding the true Deen and bringing it back to life must be given priority. To do the opposite, by creating hatred and disregard for the Salaf, is like wiping out the Deen. This is the manner which the innovators have always resorted to, and was also adopted by the Nechris (materialists, atheists), Qadiyanis. Khaksaars, etc. Mashriqi’s book “The fault of the Molvi” is an example on this subject. Every innovator and heretic has used this method to conceal his own faults and spread ignorance among the masses. 14. It comments on the Saheeh Ahaadith according to its own tastes and thinking, and is turning away the general Muslims from it. On the contrary the Salaf Saaliheen, Sahaabah Kiraam, the great Taabi’een and those of the Khayrul Qurun accepted these. Whatever grade we confer to our intellect, it still remains defective. Experience and incidents have proven this. The most dull and stupid person thinks that he possesses a good understanding and sound intellect. 5. Like the Khawaarij, it uses the labels of ‘/Inil Hukmu illa Lillaah/’ and ‘/Wa mal lam Yahkum bimaa Anzalallaah/’ to proclaim Muslims as heretics. This is the result of faulty interpretations, out of context explanations, and /‘A truthful word through which is intended evil/’. It has rebelled against the accepted views of the Salaf Saaliheen. 16. It has proclaimed the Ahadith collection and literature as unacceptable just as the Chakralwis have done even though it does not contain Akhbaar Aahaad. From the beginning of Islam till this day it has been accepted as the foundation of the Deen and in relation to historical narrations it is accepted as more powerful. 17. Like the Qadiyanis it regards its Grand leader and Amir to possess such power, that if he wills, he shall reject any Hadith according to his taste or if he wishes may throw it in the waste paper basket. Such dictatorship was not experienced or accepted by anyone during the times of the Salaf Saaliheen or during the Khayrul Qurun nor can it be accepted in these turbulent times of Fitnah and Fasaad. Hazrat Ibn Mas’ud (radhiyallahu anhu) has said: ‘/If anyone among you wants to follow anyone, let him follow those who are dead, because the one that is alive is not free from Fitnah/’. The existence of such a state of affairs within the ranks of the people of these times is the beginning of a great calamity and a means of leading the masses astray. 18. It labels the Fiqhi treasure as incorrect and a collection of falsehood. It orders that this should be renovated and changed. The deeds of all the Muslims for the past 1300 years are regarded as a loss and a product of ignorance. It believes all those previous Muslims will not gain salvation. This is such a Fitnah that in whatever manner one mourns and laments, it will still not be enough. 19. Like the Mu’tazilah and Rawaafid they write on their signboards etc. “/The office of Actual Tawheed; Jamaat of Muwahhideen; The complete and true Islam./” or other similar slogans. The Mu’tazilah called themselves ‘Ashabul AdI’ (People of Justice) and Ashaabut Tawheed (People of Tawheed). The Shi’ah (Rawaafid) call themselves the ‘Lovers of the Ahle Bayt’. This will mean that those who are not amongst them, and do not belong to their group are not from the People of Justice, or the People of Unity or from amongst those who have love for the Able Bayt. The poison that these types of signboards spread in the past is evident from those historical incidents that took place between the Mu’tazilah, Khawaarij, Rawaafid etc. and the Ahius Sunnah. In the modern times too these types of incidents took place between the Ghayr Muqallids, Qur’aaniyyah, Nechris. Qadiyanis, Khaksaars etc. Each one of them used these types of signboards to attack the other group, indicating that they do not possess this quality. The Ghayr Muqallids call themselves Ahle Hadith wat Tawheed, and proclaim that the Hanafis are deprived of the Hadith of Rasulullah (sallallaahu alayhi wasallam) and Tawheed. etc. Your organisation also makes the same claim, that those who do not belong to it are not faithful Muwahhids (unitarians, believers in the unity of Allah) and, as such, they do not possess complete Islam. By this the public is thrown into such confusion and disunity, that it is an open truth that the least effect it has is that those who do not join the Jamaat Islami are considered Mushriks, un-believers who will not gain salvation. It will become adamant on its own views, and will heat up the stock market of accusations, swearing, debates. Bickering, fighting, gang warfare. etc. Then the Muslim public will be beyond control and the Muslim Ummah will fall into chaos and face insurmountable difficulties. Muhtaram, Muslim India is faced with great difficulties. The difficulties and trials that they are surrounded with and are experiencing emanate from the majority group. i.e. the communalistic mind of the Hindu Mahasaba: the anti-Islamic stand of the R.S.S.; the policy of the Arya Samaj to forcibly convert all Muslims to their religion; the spiritual and materialistic degeneration of the Muslims suffering from inferiority complex; the poisonous wind and materialistic flood that is engulfing the schools and, colleges fed by the non-believing heretics of the west. etc. etc. These situations necessitate that Muslim organisations be cemented together and made stronger and stronger. A sound and accepted organisation should have been established to save the Muslims from fear, cowardice, terror, bewilderment, irreligiousness and laxity in practising religious deeds. We see that your movement is creating an air of religious and worldly degeneration. An order is created, as a result of which the whole community will become involved in this poisonous trend in the future. Therefore I feel it appropriate to advise Muslims to keep away from this movement, and refrain from reading the literature of Maududi Saheb. As for your claim that we ‘/are not concerned regarding the beliefs and thoughts of Maududi Saheb’/ we have time and again clarified our stand. It is like Mashriqi Saheb’s announcement after seeing the people objecting and becoming an obstacle to his Khaksaar movement, that we “/are creating the spirit of war and its tactics among the Muslims, and are trying to spread it and that Muslims should have nothing to do with our beliefs and publications/’. What happened subsequently? Were the members of the Khaksaar movement free from the beliefs, morals, and filthy writings of its leader? This could be heard from the tongue of Maududi Saheb himself. See ‘Al-Furqaan’ No. 2 and 3, page 9 and 10. Safar and Rabiul Awaal issue on the subject of the Khaksaar movement and Allama Mashriqi. Muhtaram, when a movement is àttributed to someone, that person will become its source of inspiration. The beliefs, morals and views of that person will surely have an effect on its members, especially when the literature of Maududi Saheb is being published with such abundance and members and non-members are induced to read it. At such times, the effects of the poisonous substances which have been included with such craftiness in such ‘inspiring’ writings cannot escape one’s thinking. My Muhtaram, taking into consideration the above points it cannot be understood what benefit will be derived from a meeting with you. I am of the orthodox Muslims and a Muqallid Hanafi, who is also a servant of the Mashaa’ikh of Tariqat. You people are of the ‘enlightened new Islam’. I wish to guide the Muslims on the path of the Salaf Saaliheen (Pious predecessors) and believe their salvation to be in it. You people wish to lead the Muslims on to the ‘New Islam’ of Maududi Saheb and are trying to reform it, a task which Mujaddid Alf Thaani, Shah Waliyullah, Sayyid Ahmed Shahid, and others were not fortunate enough to achieve, and you proclaim it as the only way to salvation for the Muslims. You are trying to salvage the Muslims by leading them on the path of those ignorant ones who opposed the Salaf Saaliheen, the pious Imaams etc. On such foundations it is possible that you may try to influence me, and I will not be able to guide you. You are running this movement for a long time and many years have passed. In this period you did not take the trouble to visit Deoband once, nor did you come to the offices of the Jamiat and exchange views with its workers so that a solution could be chalked out for the betterment of the Muslims. I am at a loss to understand today the reason for your thinking in such terms. Anyway, I am thankful for your kind attention. With all this, there is no hope of any benefit, especially when the Rampur convention has elevated your status. I can now only say, ‘/You have your Deen and I have my Deen’/, and free you from any inconveniences. I cannot think of anything else. Due to the Hyderabad convention and other commitments I could not complete this letter, when a second registered reply letter was received from you. I thank you for this letter too, as I thank you for the first one. My Muhtaram, the above matter has been taken from many reviews which in themselves are disheartening. You have complained about the articles from the Darul lftaa and have ordered that they he stopped. Regarding this, I wish to state, that the Darul lftaa of Deoband is an independent department, the head of which is Maulana Mufti Mehdi Hassen Saheb. He is an elderly, experienced researcher. About thirty to forty, or even more Istiftaas come to him daily, the replying of which is incumbent on him. When people began asking about the Jamaat Islami and Istiftaas regarding this movement began to increase, it became necessary to study Maududi Saheb’s literature and write on it. He has a considerable volume of Maududi literature. It is not in my hands to stop it. May the grace of Allah be with us. ‘/O Allah show to us the truth as the truth, and grant us the following of it. And show to us falsehood as falsehood, and grant us the strength to abstain from it’. (Aameen).
Husayn Ahmed — May Allah forgive him
Deoband.
Translated from Maktubaate Shaykhul islam — Part two. [Translation taken from “The Majlis” Newsletter, Vol. 2, no.3, April 1977]

Mufti Muhammad Noman Daji

My daily stroll area is my ‘square mile of inspiration’ which is adjacent to the financial district known locally as the ‘square mile’ (also known as the ‘City of London’). Both these square miles are part of Central London. My ‘square mile of inspiration’ is an oasis nestled next to the hustle and bustle of the City. It is arguably the most scenic, tranquil and beautiful part of Central London.   

I pass frequently during my daily strolls by ‘The Lock’ that connects the Central Basin at St Kathrine Docks to the River Thames.

The East and West Basins are connected to the Central Basin. Hence, the Central Basin is the gateway to the River Thames. There is a parallel footbridge for people to cross over on either sides of the Central Basin. The footbridge located at the side and parallel to the East Basin is a cute, classical and replica of the original type of footbridge. The footbridge located at the West Side has a simpler but a beautiful look to it. Both the footbridges open into two halves from the middle to let the vessels moored at these side basins (East and West Basins) to pass to the Central Basin. From here they can access the River Thames via The Lock.  

Allah Ta’ala diverted my mind and spiritual heart to connect and link  the physical mechanism of the lock with the abstract concept of Nuzool (نُزول).

Nuzool (نُزول) is an Arabic word which literally means to come down and to descend. This coming down could be from a very high place or from a level or two up or much more. However, the Muhaqqiq Sufiya use the word to describe that state when the higher being (whoever it is, the benefactor) comes down to the lower level of the intended beneficiary so the benefit (whatever type that maybe) can be imparted. This coming down is at a conceptual and abstract level. It is not necessarily a physical activity. Also, by default it includes the raising of the level of the beneficiary as the purpose for this levelling up is to raise the level of the beneficiary and to help them grow, develop and prosper in the targeted goal. The target goal could be to connect and re-connect with the Creator; to impart practical teachings; to impart knowledge; etc.

It will all become clear and evident when I provide and furnish the examples to expand on this abstract concept. Also, the link of this concept  of Nuzool (نُزول) with the lock will become clear. It will help to create a physical and visible image and layer on this abstract concept.

I was thinking how best to translate this term (Nuzool / نُزول) so it resonates with the modern readers as the literal meaning will not suffice. The meanings of ‘Creating Common Grounds’ and ‘Levelling up’ came to mind. Those who have translated the Holy Quran face this kind of challenges (as it is the most difficult type of translation) and need to decide what route they take in the translation to another language (whatever that is).

Nuzool (نُزول) is a key and structural concept I learnt (amongst many other key and structural concepts and life skills) from my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA). The details mentioned in this reflection are mine but in essence is the outcome and the continuation of the benefits and blessings (فيض) from the oceans of wisdom of my beloved mentor and guide and also the outcome and result of the accepted Duas for this humble servant and follower.

A lock is a mechanical way to level up the water levels between stretches of water of different levels on a river and canal or basins waterways. The lock enables and facilitates the vessels  (boats, barrages, yachts, etc) to move to and from.

In this case the lock is utilised to facilitate the vessels (boats, barrages, yachts, etc) to enter the three basins of St Katherine Docks from the River Thames and vice Verse (the vessels to enter the River Thames from the three basins.

St Katherine Docks which houses the three basins is located at a height whereas the River Thames is at a low and the water in the River Thames fluctuates about 10 metres between a high tide and a low tide. Hence, there is a significant gap between the water level in the river and the basins. The Lock helps to mechanically level the water so the transition of the vessel can occur smoothly.

On a high tide I have noticed the water in the River Thames is in par and in level with the water in the Central Basin but at low tides the difference is huge and probably is 10 metres or more.

The Lock consists of an Outer Gate which is is facing the Thames and an Inner Gate which is facing the Dock. The Lock is the space between the two gates (Inner and Outer).

The way ‘The Lock’ works is any vessel entering St Katherine Docks (from the Thames) must first pass through this lock which raises it from the river’s level to the level in the dock.

This is done by mechanically lowering the water level in the dock by draining the water into the river by opening the two way valves. When the levels of the lock and river match, the Outer Gate is lowered and the waiting vessel enters the Lock.

The Outer Gate is then raised and the water levels between the lock and the dock are equalised. This is done by drawing water through another valve. The Inner Gate is then lowered and the vessel enters the dock. The procedure is reversed to allow vessels to leave.

Similar to the mechanics of the lock to facilitate the smooth transition of the vessels from the Docks to the River Thames (and vice versa) there is a need for the higher being (the benefactor) to level up and create common grounds with the intended beneficiaries. If the higher being does not come “down” to their level and create a levelling and common ground the maximum benefit cannot  be  imparted, shared and transferred (or no benefit in the worst case). This levelling needs to occur. This is the beautiful concept of Nuzool (نُزول).

I will share five key areas and relationships as examples where this concept of Nuzool (نُزول) occurs or needs to be employed to maximise the transfer of benefits between the benefactor and the beneficiary. Otherwise, the maximum benefit or no benefit at all will occur in these key five relationships due to the mismatch and disconnect as the benefactor and the beneficiaries have no common ground and common protocol to transfer. The five areas and relationships are:

1) Nuzool (نُزول) in regards to Allah Ta’ala
2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
3) Nuzool (نُزول) in regards to Parents
4) Nuzool (نُزول) in regards to Teachers (Ustaz)
5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)

These are five key relationships we all have to some degree. They are:
1. Creator/Servant
2. Prophet/Follower
3. Parent/Child
4. Ustaz/Student
5. Sheikh/Mureed (Mentor/Mentee)

I will briefly shed light on these five key areas and relationships.

1) Nuzool (نُزول) in regards to Allah Ta’ala
I want to state upfront and reiterate that when this concept of Nuzool (نُزول) is mentioned for Allah Ta’ala then the literal meaning is not implied. It is to describe a metaphorical state to bring this abstract concept within the reach of the human mind. This will help the human being appreciate the warmth, closeness and proximity that is being stated. It is our belief that Allah Ta’ala is free from time and space.

This concept of Nuzool (نُزول) in regards to Allah Ta’ala is derived from the below Hadeeth. It should become apparent and clear how the concept is derived.

عَنْ أَبِي هُرَيْرَةَ رضى الله عنه أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ

Hazrat Abu Hurairah (Allah be pleased with him) reported: The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “Our great and glorious Rabb descends to the sky closest to the Earth every single night when the last third portion of the night is remaining and He calls out: Who is there to call out to me so that I may answer him? Who is there to ask from me so that I may give him? Who is there to seek my forgiveness so that I may forgive him?” (Bukhari, Muslim)

The above Hadeeth is explicit in mentioning this concept of Nuzool (نُزول) in regards to our Creator, Allah Ta’ala in the manner explained. Allah Ta’ala is going out of His way to create this mutual connection and common ground by descending to the sky closest to the Earth.

The above Hadeeth uses the verb - يَنْزِلُ - which is derived from the Arabic root word of of Nuzool (نُزول). Hence, this concept is derived from here it seems.

2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) has numerous titles. He is the Prophet of Islam. He is the Best of all Creation. He is the Mercy to the Universe. He is the Final Prophet of Allah Ta’ala. He is the Beloved of Allah Ta’ala.

Each of these titles is based on reality and is sufficient to awe and humble all other human beings. However, despite all these great titles our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived a life like an ordinary human being. He lived as though he was one of them. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) did not act out or show he was special. Instead he actually highly discouraged his Companions (رضوان الله عليهم اجمعين) to treat him in a special way.   

The books of Ahadeeth (احاديث) and Sirat (سيرة) are full of examples of this display of a humble and common attitude. I will share just three examples of how this concept of Nuzool (نُزول) manifested in the life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). You can slot the remaining examples mentally into this area. There are numerous examples.

Example One
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would frequent the bazar (market) as any ordinary human being would to avail his needs. This practice of frequenting the bazar and to shop for ones needs is the concept of Nuzool (نُزول) in action. There was no need for him to do this as he could have sat at home and ordered one of his companions or helpers to do the shopping. But this is not his beautiful and humble way.

This humility and being a common man was not liked by the disbelievers as they thought in their immature minds that staying aloof and distant from ordinary people and trying to be special by not engaging in routine tasks like shopping was a good thing.

The Holy Quran depicts this in this way.

وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرً

They said: What sort of messenger is this. Who eats food and walks in the marketplaces? If only an angel was sent down with him, who would have been a warner along with him. (Verse 7, Al-Furqan (25), Part 19)

This example is how he lived amongst the general people (believers and disbelievers).

This concept of Nuzool (نُزول) also covers the area and sheds light on the need for messengers of Allah Ta’ala to be human beings and also to be sent from within their communities and not as angels or from other communities.

Example Two
The second example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his wives. I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.

Hazrat Hisham bin Urwah (RA) narrates from another person who had asked and enquired from Ummul Mumineen Hazrat Aishah (Allah be pleased with her) the actions of the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) in his house. She replied: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) would sew or mend his clothing, repair his shoes and similar things (e.g. milk the goats, etc).” (Musnad Imam Aḥmad)

The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in the home. This is the concept of Nuzool (نُزول) in action in the home setting.

Example Three
The third example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his Companions (رضوان الله عليهم اجمعين). I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.

Hazrat Anas bin Malik (Allah be pleased with them both) reports: “No one was more beloved to the Sahaabah (Allah be pleased with them all) than the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him). When they saw him they did not stand up, knowing that he did not approve of it.” (Abu Dawood, Tirmizi, Aḥmad)

The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in with his Companions (رضوان الله عليهم اجمعين) so they were more receptive to the teachings and other benefits and blessings.  

This is the concept of Nuzool (نُزول) in action in the social environment.

میرے آقا، میرے مولا
میرے آقا، میرے مولا
میرے آقا، میرے مولا
محمّد رسول الله
محمّد رسول الله
محمّد رسول الله

3) Nuzool (نُزول) in regards to Parents
For parents to succeed in their Tarbiyah (تربية) of their children they need to come down to the level of their children first to benefit them and then gradually raise their growth so they can fly high.

The parents need to think and feel what their children will be thinking and feeling at their respective ages and train and develop them with that in mind. Hence, the method to train and nurture the growth of their children will be in line with the needs of their children based on their ages and environments (ماحول). This will bear fruits sooner or later. The children will be receptive to what the parents have to offer; it will relate to their environments and they will be able to digest and enact the guidance offered and more importantly will love, cherish and respect their caring and compassionate parents.

On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the parents are thinking and the thinking level of the children then the Tarbiyah (تربية) of their children cannot occur and subsequently it cannot bear fruits. The parents have to come down to the level of their children and then raise them up, nurture them and grow them to their intended level gradually.

Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would play with his children and grand children and would do the Tarbiyah of them in a way that would be fitting for them at their respective ages.

4) Nuzool (نُزول) in regards to Teachers (Ustaz)
Teachers (Ustaz) are similar in regards to how they do Tarbiyah (تربية) of their students with parents in respect to the Tarbiyah (تربية) of their children.

For the Ustaz/Ustazah to succeed in imparting knowledge (علم) in a meaningful and adequate way then he/she has to come down to the level of the student and to connect and communicate with them according to their current mental capacity and abilities. The Ustaz/Ustazah has to put aside their current intellectual capacities, prowess and knowledge.

When this concept of Nuzool (نُزول) is put in action with the students then the Ustaz/Ustazah will connect and communicate in a way that is relatable and employ the choice of words the students can understand and relate; the level will be at the right level; the pace will be correct and all the necessary considerations will be made to impart the knowledge to ALL the students adequately (and not just the smart and intelligent students).

On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the Ustaz/Ustazah is teaching and the intellectual capacities of the students then the knowledge will not and cannot be imparted in a meaningful and productive way. The Ustaz/Ustazah has to come down to the intellectual level of the students and explain in a way all the students even the weaker ones can easily grasp and comprehend. It is no good if the level is too high that no student understands or the delivery is at a different level (higher or lower) or the weaker students are not able to grasp the lecture.

There is this phrase that is thrown about by students to describe the lectures of some Ustaz as ‘Hawai Taqreer’ (ہوائ تقریر). What this means is the Ustaz delivers a lesson, a lecture but does not correlate and solve the text (حلِّ كتاب اور حلِّ متن). The lecture is fired in the air and does not match and correlate the text on the ground. Hence, it is not of much value to the students as they need to solve the text (حلِّ كتاب اور حلِّ متن) too. This is a sign of a weak and incompetent Ustaz too and off the mark from this concept of Nuzool (نُزول). Solving the text is a key skill the Ustaz needs to deliver to be effective in his teaching role (at a Darul Uloom). Otherwise, the Ustaz/Ustazah is lacking the key and basic requirements of teaching in a Darul Uloom.

All my Asatizah (plural of Ustaz) who I have benefitted greatly possessed this skill at the highest level and those who didn’t I didn't benefit much from them. There is no levelling and common grounds between ustaz and student when the textbook is not being solved. Also, deep Islamic knowledge and deep understanding demand and require an excellent grasp of the actual texts. Everything is about the text - the words (الفاظ) and meanings (معانى).

The common ground and levelling will be different in different educational settings (Maktab, Universities, etc) and will differ based on the calibre and age of students (children, teenagers, adults, professionals, etc) and based on gender. The course and delivery style needs to match the beneficiaries and recipients.
 
This levelling up is what we learn from the prophetic way. For example,
our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would employ a gradual approach; the right subjects at the right time and the method suited for the student at the time.

Hazrat Jundab ibn Abdullah (Allah be pleased with him) reports: “We were with the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) (at the time) in a group of youth close to the age of maturity. We learnt what was Iman (faith) before we could learn the Quran. Thereafter, we learnt the Quran. In this way, we increased our Iman.” (Ibn Majah)

The above Hadeeth suggests one key prophetic method employed for the youth.

5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)
The Nuzool (نُزول) of the Sheikh (Spiritual Mentor) in regards to how they do Tarbiyah (تربية) of their Mureeds (Spiritual Mentees) is very similar to the Nuzool (نُزول) of the parents and Ustaz in regards to the Tarbiyah (تربية) of their children and students.

For the Sheikh to succeed in equipping and guiding the mureed with the right level of guidance, mentoring and coaching, the Sheikh has to come down to the level of the mureed, their mental capacity, educational background, circumstances, environments, etc and overlook the current dire state and look at the hidden and untapped potential. The Sheikh has to put aside their spiritual standing and heights to one side and teach the mureed how to take the first baby steps and then guide them on the journey ahead to materialise their untapped potential and hidden spiritual capacities.

When this concept of Nuzool (نُزول) is put in action with the mureed then the Sheikh will interact, guide, mentor and coach the mureed in a way that is perfect for the mureed at every given step, stage and level of their development journey. Each mureed will be interacted in a custom and tailored way that is suited and best for them and their spiritual states and journey.

This is what we learn from the prophetic way too. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would prescribe different remedies for different people for the same issues or the same questions put to him by different mureeds based on the different needs of the respective mureeds.

This was a brief explanation of the five areas and relationships in regards to expanding on the concept of Nuzool (نُزول) through these examples.

To return to the similarity given of the concept of Nuzool (نُزول) with ‘The Lock’ it should be noted that without the lock the benefits of inter-flow between the stretches of water will not be possible. The vessels moored at the basins will not be able to access and connect with the River Thames and via the River Thames will not be able to access and explore the world via the connecting seas and oceans. The vessels would be isolated and cut off. Their potential will not materialise. The lock facilitates for the vessels moored at the basins to connect with the River Thames and via the River Thames will be able to access and explore the seas, oceans and the world. Similar is the case for the above five key types of relationships. Employing Nuzool (نُزول) creates great opportunities for the beneficiaries of all these five key relationships.

In the first relationship the servant (عبد / أمة) will be able to connect and gain proximity to their Loving Creator to gain infinite blessings.

In the second relationship the follower (Ummati / امتى) will be able to maximise their potential on this earth and the Hereafter by digesting and internalising the prophetic teachings.

In the third relationship the child will be able to learn from the parents the life skills to navigate the sea of life.

In the fourth relationship the student will be able to acquire the knowledge and the required aptitude and capacities to navigate the oceans of knowledge.

In the fifth relationship the mureed will be able to internalise the inner characters to navigate the universe of spirituality and way beyond.

In a nutshell Nuzool (نُزول) sums up in one small word a chapter of knowledge (باب من العلم) and a key skill required for Tarbiyah (تربية) that encompasses a wide ranging area of Tarbiyah in a beautiful way for all the three relationships relevant for us. You can add to the examples and further aspects and dimensions for all these five relationships based on your ability and understanding.

Before I conclude this reflection I would like to touch on one aspect of the trait the last three relationships share. Saying that, the truth is all the five relationships share this trait in varying degrees.

The parents, teachers and sheikh (or Mashaikh) all fall under the category of Murabby (مربّى) which means the one who undertakes Tarbiyah. All these last three categories share in this key role of Tarbiyah (تربية).

As a side note it is worth mentioning that the level in terms of priority and respect is also in this order. Parents, then teachers (Ustaz) and then sheikh as Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) stated in Bayan Al-Quran. Some scholars I have also known first hand to make a mistake in this ordering.

To conclude I would like to remember my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) again who is the hidden inspiration behind this content. My beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) to his followers and disciples was a combination of the last three relationships mentioned above.

Formally, Hazrat (RA) was the Sheikh (mentor and guide) to the mureed.  

In some cases, a formal Ustaz and in most cases an informal Ustaz. Under the guidance of my beloved Sheikh even non-Alims would develop incredible understanding of the Deen (تفقّه فى الدين), insights into Fiqh, Tazkiyah, etc. In some cases gaining much more insights into these areas than other well known formal scholars. This was the exceptional and unique style of my beloved mentor and guide’s Tarbiyah.

And due to the care and compassion like the compassion of a father (شفقت پدری), Hazrat (RA) was like a father figure to the mureeds. My beloved and compassionate mentor and guide (RA) was affectionately known as Abbaji (ابّاجی), Hazrat’s wife was known as Ammi Jaan (امّی جان), Hazrat’s son was known as Bhai Jan (بھائ جان) and Hazrat’s younger brother was known as Chacha Jan (چچا کان).

I feel like I should write a detailed piece on this concept of Nuzool (نُزول) to explain, expand and branch out on this concept further and detail its application to all areas and facets of our worldly and Deeni lives. I feel I have barely scratched the surface. I request the readers to pray that Allah Ta’ala grants me the taufeeq to expound on the concept of Nuzool (نُزول) in the future; to guide; to direct and to support me to write what is beneficial and needed and to grant it acceptance in His Court.

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to acquire and develop this valuable trait of Nuzool (نُزول) whenever and wherever it is needed in our lives and relationships.

O Allah Ta’ala! Bless and grant us all the taufeeq, strength, ability and capacity to live a simple and prophetic way of life that involves simplicity and no pretence.

O Allah Ta’ala! Protect us all from the evils of the nafs and all forms of ego and vanity that stop us from enacting on this concept of Nuzool (نُزول).

آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

Muhammad Noman Daji
course.correspondence@gmail.com
(After Fajar, Saturday 28th November 2020 –  13th Rabi-ul-Aakhir 1442 A.H)

Note: This reflection is part of the Series of Short Reflections I have penned on a number of important and relevant Islamic concepts and life lessons.

P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).

The Fine Art of Connecting at the Human Level - 7 Cues From the Life of The Greatest Connector (peace, blessings and salutations be upon him)
(By: Mufti Muhammad Noman Daji, Batley, UK - course.correspondence@gmail.com)
(Tuesday 17th November 2020 – 2nd Rabi-ul-Aakhir 1442 A.H)

Introduction
This piece discuses how to connect at a deep and meaningful level with fellow human beings. It is to connect  at a human level that is not shallow and not defined and motivated by external and superficial factors.

In this piece I have derived seven cues from the conduct and interactions of the Greatest Connector, Prophet Muhammad (peace, blessings and salutations be upon him).

The repeated and sincere practice of these seven cues will yield great results.

Motivation
The motivation and desire to write on this great and important prophetic aspect is two folds.

The first motivation and desire is to acquire the honour to share and spread the beautiful and practical life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). Without doubt our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is the best role model (Uswah Hasanah / أسوة حسنة) and his conduct and interactions are the most exemplary and most worthy of being spread, followed and emulated.

Connecting at the human level is one practical dimension and behaviour of the greatest human being ever to grace the earth. This is a man who significantly and for the better changed the course of history for all human beings. This is a man who had an enormous impact on world history and continues to impact humanity till this very day. This is the man who initiated an extraordinary sequence of events (fall of the two oppressive super powers of the time, etc) in just a short span of 23 years. This is a man whose legacy includes and not limited to having billions of followers who love him more than themselves and are deeply touched, inspired and influenced by his great teachings.

The second motivation and desire is to highlight the importance of connecting with fellow human beings first and foremost and purely at the human level. There is a strong need to put aside all other superficial boundaries (race, colour of skin, language, geography, etc) and worldly layers and dimensions  (wealth, fame, positions, poverty, etc).

This practice of primarily connecting at the human level is more important and significant when it comes to those interactions that are carried out in the name of Islam (i.e. to spread or defend Islam). This includes any effort undertaken to spread the message and mission of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). It is vital and wholly essential that the message and mission of Islam and our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is spread employing and adopting the beautiful and practical prophetic ways. The prophetic ways are by far the most effective ways to convince and influence fellow human beings.

Note: Please note my use of ‘humans’ or ‘fellow human beings’ throughout my piece and in general in my writings. I want to drill this message to my readers of looking at people as humans and not as numbers or other superficial dimensions.

Targeted Audience
The primary target audience are each and every believer of Allah Ta’ala and follower of our most beloved Prophet, the Best of all Creation and the Most Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him).

Every Muslim/Muslimah has two primary dimensions. One is they are humans and the second is they are believers in the Deen of Islam.

It is important to factor this human dimension as that affects the way we behave and interact. Human beings by nature are social animals. Hence, they need and like to interact with fellow human beings at many levels. They need to interact as part of their daily life and also to discharge their additional Deeni obligations. Hence, what better way to interact with fellow human beings than the best way there is possible. That is the way (Tareeq / طريق) of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) i.e. Tareeq Muhammady (طريق محمّدى).

These seven cues from the Greatest Connector, Prophet Muhammad (peace, blessings and salutations be upon him) are a set of practices that will help the practitioner connect with their fellow human beings to discharge their human or Deeni obligations.

Every believer needs to employ and apply the seven cues from the Greatest Connector, Prophet Muhammad (peace, blessings and salutations be upon him) into their ordinary and daily interactions with their fellow human beings too (regardless of their faith, etc).

Start employing these set of seven prophetic cues with focus to connect at the human level with your spouse (wife/husband) and your children. You can then extend it to the extended family and relatives and then continue to widen the circle of application with neighbours, colleagues and every human being you meet and encounter. Every human being you come into contact deserves this sincere respect and connection at the human level.

You can and should apply these seven prophetic cues at work and in your professional life too. This trait is about building and developing the character of Ihsan (صفت احسان) in you at every level. The character of Ihsan (صفت احسان) is to execute each and every routine act, devotional act or interaction in the best manner possible. The details and application of Ihsan (صفت احسان) will vary from act to act. This character of Ihsan (صفت احسان) needs to permeate in all your actions and interactions whether directly related to worship or indirectly like interactions with fellow human beings.

The believing men (Muslim / مسلم) and believing women (Muslimah / مسلمة) have additional obligations too. This is their dimension on top of the primary dimension of being human. Based on this second dimension each and every believer by default is an ambassador of Islam and a representative of Islam in relation to fellow human beings (whether they are close relatives or strangers).

Every action of ours draws them closer to us and Islam or distances them from us and Islam. Hence, due to this additional dimension and responsibility we need to be extra careful that we employ and apply the seven prophetic cues when we are interacting with everyone and more so when we are interacting with non-Muslims.

Out of this universal group (Muslim Ummah) I also want to direct this piece to a special sub-category of believers. This special sub-category includes those who are scholars and those involved in any form of Tableegh and Dawah work to Muslims or non-Muslims via any line and effort of Deen. The line and effort of Deen could be by being an Imam of the Masjid; conducting Islamic seminars; engaging in the Jam’at and Tableegh work; engaged in Dawah work with non-Muslims; engaged in welfare, humanitarian and charitable work; etc.

It is highly essential for this special sub-category and set of believers to embody this beautiful prophetic trait for them to be effective in their line of effort, message and mission. This is a foundational trait that without it the rapport and connection cannot be built and definitely not sustained with those they are trying to influence, help and support and draw closer to the Deen.

Practical Piece
There are two main features I include when I am writing any piece whether it is a short reflection or any reflective piece or article.

The first feature is I try to connect and build connection with the mind and spiritual heart of the targeted readers.

What I mean by connecting to the mind and spiritual heart of the targeted readers is to communicate in the language and in the style and manner that can stimulate their minds and spiritual hearts and at the same time establish mental pegs and mental holders in their minds and spiritual hearts where they can add more examples on the concept I discuss as they grow their knowledge and as they grow spirituality. I try to light the spark, light the flame, create the thirst for more and plant the seeds so the readers can nurture and grow them.

The second feature is that the vast majority (if not all) and all of my reflective pieces are action oriented. They are geared towards practice and consist of actionable items.

What that means is I am trying to share some practical pointers that are simple and can be easily adopted to one’s daily life with a teaspoon of sincerity and firm conviction.

Note: This piece has cues that are primarily for use during face to face contact but they can also be employed during telephone contact and communication. For example, calls to parents, calls to relatives, calls for Dawah purposes, etc. The human being at the other end of the line can also feel whether or not the adequate attention is being given to them during the conversation.

Definition of ‘Connecting at the Human Level
Human beings are social animals and we like to connect. However, the connection we establish with fellow human beings needs to be primarily at the basic and core human level. It should be pure and free from superficial layers and ulterior motives. It should not be based on  worldly considerations and motives.

As believers the motivation to connect with fellow human beings needs to be based on showing respect to the human being we are connecting with; to fulfil and discharge our human obligations towards them and to draw people closer to Islam or into the fold of Islam.

The way I am defining ‘Connecting at the Human Level’ is to connect from the spiritual heart that is filled with respect for the human being you are connecting with purely based on humanity and compassion. This respect and compassion will manifest in your physical demeanour and interactions. The human being will feel the respect (or lack thereof). The primary goal of the interaction is to either discharge your worldly need or Deeni obligations.

The outcome of this deep humane manner of connecting will inevitably establish and build deep connections and as a result increase your influence over the other person. Influence is not the primary or end motivation. The primary and end motivation is pure. That is to get them to engage in actions that are beneficial for them in this life and in the Hereafter.

It is worth highlighting that connecting at the human level is very different from communicating with humans. Hence, out of the seven prophetic cues only one of the cues #6 - Appropriate & Compassionate Language - is related to communication. The other six cues are all non-verbal. There is a 6-1 ratio between non-verbal and verbal communication.

Prophet Muhammad (peace, blessings and salutations be upon him) - The Greatest Connector

This title is based on reality. This is not a believer trying to big up the prophet they believe in purely out of love for him.

If you asses this ability and skill of Prophet Muhammad (peace, blessings and salutations be upon him) with the definition I have given then it should be clear as day this accolade is based on reality. No other human being in the history of mankind has had this incredible level of influence that Prophet Muhammad (peace, blessings and salutations be upon him) has had on humanity and mankind. This incredible level of influence was not limited or only visible over his great Companions (رضوان الله عليهم اجمعين) who sacrificed everything for him or the believers who came after and love him and are influenced by him in every facet and sphere of life but it is evident on all of humanity.

The influence of Prophet Muhammad (peace, blessings and salutations be upon him) had on his great Companions (رضوان الله عليهم اجمعين) and how that manifested is evident. In a short span they were successful in destroying the two oppressive super powers of the time and ruling a third of the world when if you rewind back a couple of decades the Muslims were even without a home town and lacked any visible power. They were homeless in their home town and defenceless.

میں اکیلا ہی چلا تھا جانبِ منزل مگر
لوگ ساتھ آتے گئے اور کارواں بنتا گیا

This level of incredible influence is also acknowledged by non-Muslim historians and writers. It is popularly known about Prophet Muhammad (peace, blessings and salutations be upon him) being ranked as #1 by Michael H. Hart in his best seller ‘The 100: A Ranking of the Most Influential Persons in History’.  

جادو وہ جو سر چڑھ کر بولے

There are other great connectors but by far the greatest connector by an incredible wide margin is without doubt Prophet Muhammad (peace, blessings and salutations be upon him).

Influence can be acquired through a range of means as the wide variety of people listed and ranked in the book  ‘The 100’ indicates. However, the most meaningful and deep influence is the influence that is established and acquired by connecting with a fellow human being at the human level where there are no ulterior motives or based on superficial reasons.

This piece discusses the core and specific components to this fine art of connecting at this pure human level inspired from the life of the greatest connector, Prophet Muhammad (peace, blessings and salutations be upon him).

Allah Ta’ala dropped into my heart that by ranking our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) as the #1 influential person in history there is is an implicit admission by Michael H. Hart (author of the book) that Islam is also the #1 Deen too. The Prophet of Islam, Prophet Muhammad (peace, blessings and salutations be upon him) and the Deen of Islam are two sides of the same coin. They are ‘one’ and they cannot be separated i.e. there is Talazum (تلازُم) between them.

Every teaching of this beautiful Deen of Islam is #1. The teaching is shown to us practically by our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). This practical example is the best way and the #1 way to carry out any action in question.

One key thing to note is the primary inspiration of interacting with fellow human beings at this pure and humane level was the need to connect human beings to their loving and bountiful Creator. The thought of Allah Ta’ala was central and underpinned in every action and interaction.

7 Connecting Cues from The Greatest Connector

These seven prophetic connecting cues (connectors) are the components that will help you develop and master the fine art of connecting at the human level. This will pay dividends in the long term towards your message and mission.

The message and mission is to further spread, strengthen and raise the positive profile of all aspects of Islam. Also, to display humanity in all your interactions at every level of your daily life.

The non-believers you have interacted using these seven prophetic cues might not all accept Islam but they (most) will definitely come to your support and defend Islam and Muslims in your absence and in their circle of influence. That is a great victory too.

The seven connecting cues derived from the conduct and interactions  (Seerat) of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) are:

1) Sincere Respect at the Core Human Level
2) Desire to Benefit (Give not Want)
3) Attention via the Body & Modest Eye Contact
4) Sincere Smile
5) Focused & Compassionate Listening  
6) Appropriate & Compassionate Language
7) Care, Compassion and Supplications in Absence

I would like to mention one narration that beautifully sums up the outcome the prophetic fine art of connecting at the human level had on his Companions (رضوان الله عليهم اجمعين). Each companion (Allah be pleased with them all) felt they were the most closest to Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) due to this deep connection at the human level. This is a highly noble feature and is a scarce commodity nowadays.

Hazrat Amr ibn Al’Aas (Allah be pleased with him) reported: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) gave attention, spoke and showed love to the worst person of a nation. So that, the person may feel he is being given special attention. He used to give attention and spoke to me also in a manner that I began to feel that I was the best among the community. (Therefore one day I plucked up the courage and) I asked: 'O Messenger of Allah! Am I better or is Abubakr better?' He replied: 'Abubakr'. I then asked: 'Am I better, or 'Umar?' He replied. ‘Umar'. I asked: 'Am I better or 'Usman?' He replied: 'Usman'. When I asked him these questions, the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) told me the truth. (He did not tell me I was better to keep me happy. Afterwards I felt ashamed of myself on this deed). I felt I should not have asked such a question.

The above narration clearly states the level of deep and humane connection our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would have with fellow human beings and companions. It also clearly shows the need to be truthful at all times.

Details on the ‘7 Connecting Cues’ from The Greatest Connector

I will briefly discuss these 7 cues to give you a flavour. Hence, it is easier to understand and then apply and employ. You can always add more examples mentally (to these seven mental pegs) as you progress in your practice and as your knowledge and insights increase in this area of deep human connection.

1) Sincere Respect at the Core Human Level

It is important to sincerely respect every human being and in particular those you are interacting with at the core human level from the depths of your hearts.

What this means is you value and respect them as a human being - full stop. The value and respect you are assigning them is not based on any worldly status or superficial criteria (e.g. beauty and attractiveness, wealth, influence, fame and popularity, positions, what they can do for you, etc). The minute you assign the value and respect of the human being you are interacting with based on these superficial things then that is the moment when your interaction and message loses the sweetness, value, essence, effect and spirit.

When this authentic and genuine respect at the very basic and core level is missing you cannot connect and you will not be able to sustain the connection even if you fake it and succceed initially.

Allah Ta’ala has granted respect and honour to mankind at its core as we learn from the Holy Quran.

وَلَقَدۡ كَرَّمۡنَا بَنِىٓ ءَادَمَ

And We have certainly honoured (and dignified) the Children of Adam. (Verse 70, Al-Isra (17), Part 15)

It was highly evident in each and every interaction of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) the level of sincere, genuine, authentic and honest respect he had for every human being at this core human level. This applied to Muslims and non-Muslims, male and female, young and old and friend and foe. This is not something he just practiced by himself but also encouraged others to emulate.

I just want to refer your mind to the Hadeeth and quote the Hadeeth that emphasises respecting human beings regardless of the living or dead and regardless of faith but purely due to the human dimension.

Hazrat Qays ibn Sa‘d and Hazrat Sahl ibn Hunayf (Allah be pleased with them both) narrates: “A funeral procession passed by the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him), so he stood up. We said, “It is the funeral procession of a Jew.” He, the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “Is it not a soul?”” (Bukhari, Muslim)

The human dimension is worthy of respect and dignity regardless of anything else as is evident from the above narration.

2) Desire to Benefit (Give not Want)

The chances and odds are greatly increased in your favour to connect and sustain the connection if you are connecting with someone when you are not seeking anything from them and on top of that the benefit is primarily theirs. The human being you are trying to connect with is more likely to listen, consider your message and connect and stay connected with you in this case.

If there is an ulterior motive or the intention is tainted and polluted (or turns that way) then the chances of you connecting or sustaining the connection with that human being becomes slim and will fade away.

It was the absolute slogan of all the Prophets and Messengers of Allah Ta’ala (عليهم السلام) including the leader of all prophets, our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) that the primary reason to connect with fellow human beings  was not to gain anything (material) from them whatsoever.

The reality was all the Prophets and Messengers of Allah Ta’ala (عليهم السلام) were all trying to make and create a blissful life for their fellow human beings in this world and to open the door of eternal salvation (Hereafter). There was no worldly benefit for any of the Prophets and Messengers of Allah Ta’ala (عليهم السلام) including the leader of all prophets, our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). The sole beneficiary was the human being that was addressed.

قُلۡ مَاۤ اَسۡـئَـلُكُمۡ عَلَيۡهِ مِنۡ اَجۡرٍ وَّمَاۤ اَنَا مِنَ الۡمُتَكَلِّفِيۡنَ‏

Say, [O Muḥammad], “I do not ask you for it [i.e., the Qur’ān] any payment (recompense), and I am not of the pretentious (pretend and fabricate things which do not exist)” (Verse 86, Sa’d (38), Part 23)

3) Attention via the Body & Modest Eye Contact

Connection with the human being you are interacting with cannot be established and achieved when the outward respect is not seen and given. Hence, it is important to display the physical and outward  attention that shows you are extending towards them in the form of complete and adequate respect, dignity and attention.

The Da’ee (caller towards Islam) will not be able to connect with the human being they are trying to reach and convey the message if the Da’ee is pre-occupied mentally or physically with other things and not extending the total attention towards the human being they are addressing. The message demands it is shared with complete focus. It was the habit of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) to immerse himself totally in the address.

What we learn from the prophetic behaviour of connecting is that our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would fully turn his body towards the person he was communicating with to show they mattered. This impact and effect of this visible display of giving full attention would be noticed and felt by the person. The deep connection it would create needs no mention. The mention of this act by the Companions (Allah be pleased with them all) clearly indicate it was well received and noticed by the companions.

Imam Tirmizi (RA) mentions in his masterpiece collection of ‘Shama’il Muhammadiyyah’ the long narration of Hazrat Ali (Allah be pleased with him) where he mentions that when the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) addressed a person he would turn his whole body towards that person. He did not only turn his face towards the person he addressed, as this is considered impolite, and sometimes, it can even denote pride. The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) faced the person he was speaking to with his chest and body.

Also, it is narrated and recorded that during the handshake our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would not remove his blessed hand from the other person until the other person removed it. This also displays the respect given to the other person and the humility of the one enacting this.

In regards to eye contact what we learn from the prophetic behaviour of connecting is that our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would have modest eye contact with the person. It was there but not overpowering and neither was it non-existent.

Hazrat Abdullah ibn Umar (Allah be pleased with them both) reported that the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) did not fix his eyesight for long on anyone due to his exceeding modesty.

I’d like to relate an incident to highlight what not to do. During my extended travels across the width and breadth of India I visited one place and arranged to meet the famous scholar residing there. I was given a time when I could meet the next day. I subsequently arrived at the right time. After the initial greetings of Salam at the door the scholar sat down and immediately started to read the daily newspaper for the day and kept his head in the newspaper. I was surprised as I had arranged to meet and was given a time and the scholar had his head stuck in the newspaper. I tried to engage the scholar to talk and ask but he would answer and talk that way. I sat a few minutes then left. I was not impressed with this interaction and is contrary to any courtesy and prophetic teachings (whoever he is).

Give attention, not tension.

I noticed countless times during the after Asar public majlis of my respected and mushfique teacher Sheikh-ul-Hadeeth & Sadr-ul-Mudarriseen of Ummul Madaris (أم المدارس) and Azhar-ul-Hind (ازهر الهند) Darul Uloom Deoband Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA) when any visitors would come to meet our ustaz he would ask the students to make space for them as the room would be full and then would converse with them to ask their well being and why they were coming, etc before continuing with the majlis. This is in line with the prophetic ways.

4) Sincere Smile
Smile radiates a person’s face. A smile is infectious. A smile has an impact on the other person. A smile draws the other person closer and provides space to engage, converse and eventually connect in a meaningful way.

What we learn from the prophetic behaviour of connecting is that the lips of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) was always decorated with a sincere, authentic and genuine smile.

The sincere, authentic and genuine  smile has the power to attract and draw people closer to you. It is a magnetic force. It forces the other person to come closer to you. It forces them to smile and relax. A sincere, authentic and genuine  smile is a key arrow in the arsenal of establishing and building a genuine connection. This way the person will be more receptive to your interaction and message of Deen and you will have more ability to influence the person for their good.

On the contrary when a person has a constant frown or a grumpy face then that cannot lead to or result in establishing and building a genuine connection. It is highly important that those believers engaged in the effort of Deen are not displaying this kind of grumpy and unfriendly attitude.

There are a number of well-known and popular Ahadeeth describing the Prophetic nature of the permanent smiles. I am just quoting two popular Hadeeths.

Aldo, the modesty of the eyes that showed in the blessed and sacred face of the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) was in fact an extension of the sincere smile alongside the immense and natural modesty he possessed.

Hazrat Abdullah ibn Al-Harith (Allah be pleased with him) reported: “I have never seen anyone who smiles more than the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him).” (At-Tirmizi)

Hazrat Jarir ibn Abdullah (Allah be pleased with him) reported: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) never refused me permission to see him since I embraced Islam and never looked at me except with a smile (on his face).” (Muslim)

5) Focused & Compassionate Listening
Focused and deep listening is a very powerful component of connecting with a fellow human. Focused and deep listening demonstrates the person being listened to matters. It displays respect and care for them. Focused and deep listening encourages the person to open up and speak freely as they are being heard. Human beings like to be heard. Focused and deep listening fills that human need of them. There needs to be quality in the listening through the focus and deep listening.

Focused and deep listening is an incredibly powerful method to connect with human beings at the core human level.

What we learn from the life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is that he used to listen a lot. He used to listen, listen, listen. He used to listen to people so much that the hypocrites (Munafiqeen / منافقين) used to say in a mocking way ‘he is all ears’.  The fools didn’t realise the power of deep listening to people; what impact it was having on the people being listened to and the influence it was creating and increasing of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) over them.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَقُولُواْ رَٰعِنَا وَقُولُواْ ٱنظُرْنَا

O you who believe! Do not say (while addressing the Prophet): ‘Ra'ina’ (Lend ear to us - a word used also for showing disrespect for the person addressed), but say (an equivocal phrase) ‘Unzurna’ (we beg your attention). (Verse 104, Al-Baqarah (2), Part 1)

6) Appropriate & Compassionate Language

When we interact with a fellow human being we have to use the medium of language to communicate; to convey and to express our thoughts and message. There are other non-verbal methods humans employ to communicate but language is the most clear form. Hence, human beings are defined by Classical Greek philosophers as that animal that can intelligently speak and communicate (Hewan Natiq / حيوان ناطق).

However, the challenge is to communicate effectively and to employ the best and most appropriate language and the best choice of words for the given moment. This is where many fall and fail. For ordinary humans (like us) this skill can be learnt through focus and practice.

Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) was no ordinary human. Hence, he was blessed with this ability to communicate and speak in the most effective; most impactful; most appropriate language using the best choice of words.

What we also learn that most beloved Prophet Muhammad (peace, blessings and salutations be upon him) used to talk less and only talk when the situation demanded. And when he spoke it was full of wisdom. The choice of words and the manner it was rendered was perfect for the occasion and moment. What this prophetic trait tells us is it is not the quantity of our words we speak but the quality and depths in our words that matter when we do open our mouth. Some people talk a lot but the outcome is zero. It adds no or very little and insignificant value.

The language employed for every occasion by this greatest man is incredible. Those who have studied the collection of prophetic sayings (Ahadeeth / احاديث) can confidently attest to this greatness.

Ten features that come to mind in the prophetic language that embed the characteristics of being appropriate and full of compassion are:

1. The language was totally full of honesty and truth. It did not have any untruth in it.

2. The language did not contain any exaggeration. This was highly disliked, discouraged and regarded tantamount to lying as we know from the prophetic teachings.

3. The language was always full of meaning and wisdom. It never consisted of nonsensical or meaningless talk. The language and conversation was always complete. It did not contain half sentences or remained incomplete.  

4. The language and tone was full of love and compassion. It was the language of love. It was the language of compassion. It did not contain hate or insults. The words would nourish the hearts and minds of the listeners and would remove any pain, grief or suffering they might be experiencing (in their bodies, minds or soul) at the time.

5. The language was very clear and audible from start to end; lucid; concise and perfect for the occasion and moment. Also, the pace was not quick or too slow. And the words and sentences were repeated twice or thrice where it was required.

6. The language (choice of words); manner and tone it was rendered in; style of delivery and level of the message it was pitched at was appropriate and perfect for the occasion and to the right level of the human it was addressed to. At times of happiness the language and tone displayed happiness; at times of anger the language and tone displayed anger; when the situation demanded the message be concise then it was kept short and to the point; when the situation demanded it be detailed then it was prolonged and expanded in a meaningful way; etc. The style was authentic too.

7. The language took into consideration of the intellectual (understanding) and other capacities and capabilities (background) of the human that was being addressed.

8. The situation and context of the addressees was considered before any address. So the most effective and poignant time was chosen. So they were in a receptive mode for the teaching.

9. The language was embedded and infused with examples the person/audience could relate with and that would get the concept and message across effectively.

10. The language was free from any swear, obscene and indecent words. It was also free from any harsh and hateful tones.

These are some high level features of the prophetic language in regards to its use with fellow human beings.

I have mentioned this point above but reiterating here to emphasise the point that connecting at the human level is very different from communicating with humans. Hence, out of the seven cues only one of the cues #6 - Appropriate & Compassionate Language - this cue - is related to communication. The other six cues are all non-verbal. There is a 6-1 ratio between non-verbal and verbal communication.

Also, it is worth mentioning a good number of years ago I presented a seminar titled along the lines of “Prophet Muhammad (peace, blessings and salutations be upon him) - The Greatest Orator”. In the seminar I presented why our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is the greatest orator based on proofs we have. This is a true title too.

The incredible thing is this oratory greatness is just one of numerous greatnesses of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) embodied all the greatness of all the prophets and messengers (عليهم السلام).

Inclusion of a Seerat topic in some form which also entailed discussing one specific dimension of greatness of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) was a key feature of the seminars I was organising. Hence, it is beyond doubt what Hafiz Shirazi (RA) concluded after the initial attempts at the praises by saying:

لا يمكن الثناء كما كان حقّه
La Yumkin Ath-Thana’u Kama Kana Haqquhu

It is not possible to praise you in the manner you truly deserve. (For that reason the only thing I can say to you in a nutshell is)

بعد از خدا بزرگ توئ قصہ مختصر
Ba’d Az Khuda Buzurg Tu’ee Qissah Mukhtasar

After Allah Ta’ala you most certainly are the greatest (in all aspects of greatness). That is the short of it.

7) Care, Compassion and Supplications in Absence

Inhabiting care and compassion is an integral part of connecting at the human level. The care and compassion should be a static and an integral feature in the presence and absence of the person. However, care and compassion is more powerful when it is also displayed in the absence of the person. Normal people have a disconnect in what they say or display between these two states (presence and absence).

This care and compassion in the absence of a person also sends a very powerful message and effect on those who witness this sincere and compassionate behaviour.

Supplications in their absence and when they don’t even know is one key form of care and compassion for them. When they learn of this care and compassion their hearts will melt.

The care and compassion the blessed heart of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) had for the Companions (Allah be pleased with them all), other humans at the time and for his followers to come after him in their presence or absence is unique, unparalleled and unmatched by any human being.

There are numerous examples of how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) displayed his care and compassion in regards to his Companions (Allah be pleased with them all) by asking about them in front of them and in their absence.

I will share just two examples of care in their absence.

1. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) noticed not seeing the lady or the man (different narrations) who would clean the Masjid Nabawi and asked of their well being. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) was told the person had passed away. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) asked why he was not informed so he could have prayed the Janazah Salah. The companions said they  didn’t want to disturb their beloved as the death occurred at night. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) then went to his/her grave and prayed for their forgiveness.

2. The care and compassion of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) towards the companions in question is obvious from this Hadeeth (below).

Hazrat Mu’awiyah ibn Qurrah narrates from his father, Hazrat  Qurrah ibn Iyas  (Allah be pleased with him) that a Sahabi would bring along his son and visit the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him). the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) asked him if he loves his son. He replied yes. Thereafter this Sahabi did not visit the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) for some time. Upon enquiry, the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) was informed that his son had passed away. the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) asked him, ‘Don’t you love [the fact that] that you will find him waiting for you at the doors of Jannah’. Another Sahabi then asked, ‘O the Messenger of Allah Ta’ala! Is this reward specifically for him or for all of us’? The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) replie: ‘Rather this reward is for all of you’. (Sahih Ibn Hibban)

Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) connected and established the strong connections with those followers of his that would come after him. This shows the believers to come and the Ummah in general were never far from his blessed mind and spiritual heart. The believers to come and the Ummah were always present in his blessed mind and heart.

I will share just four examples.

1. Remembering and Expressing Desire to Meet Ummati

Hazrat Anas ibn Malik (Allah be pleased with him) reported: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “I wish I could meet my brothers.' The Prophet’s companions (رضي الله عنهم) said: “Are we not your brothers?” The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “You are my companions, but my brothers are those who have faith in me although they never saw me.”. (Musnad Aḥmad)

2. Supplication for Generation of Followers (Ummati) to Come

Once Sayyida Aishah (Allah be pleased with her) requested that the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) make du’a for her. the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) suplicated: “O Allah! forgive all Aishah’s sins; the past and future and what was done in secrecy or in public.”

Hazrat  Aishah (Allah be pleased with her) became extremely happy. The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “This is my du’a for my Ummah in every salah.” (Musnad Bazzar)

3. Animal Sacrifice (Qurbani) on Behalf of Ummati

Hazrat Abu Talhah (Allah be pleased with him) reported: “The Prophet (saw) sacrificed for the one who could not sacrifice from his Ummah, one who bore witness to the Oneness of Allah and [his] Prophethood.” (Tabarani, Ahmad)

4. Praises of Followers (Ummati) to Come
Praising someone is a good way to connect and even more powerful when it is done in the absence of the person concerned. The sincerity is  evident then and more so when they cannot benefit you whatsoever.

I would like to share two examples of praises for the followers who would be coming. One is mentioned by name and the other is just attributed to a certain nation.

1. Praise for Hazrat Uwais Qarni (RA)

Hazrat Usair ibn Jabir (RA) reported that a delegation from Kufa came to Hazrat Umar (Allah be pleased with him) and there was a person amongst them who jeered at Hazrat Uwais Qarni (RA). Thereupon Hazrat Umar (Allah be pleased with him) said: “Is there anyone amongst you from the tribe of Qarn?” That person came forward and Hazrat Umar (Allah be pleased with him) said: “Verily the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) has said: “There would come to you a person from Yemen who would be called Uwais and he would leave none in Yemen (behind him) except his mother, and he would have the whiteness (due to leprosy) and he supplicated to Allah Ta’ala and it was cured except for the size of a dinar or dirham. He who amongst you meets him should ask him to supplicate for forgiveness (from Allah) for you.”” (Muslim)

The thought occurred to me that Hazrat Uwais Qarni (RA) showed great and immense love in absence as he could not attend in person to meet his most beloved Prophet Muhammad (peace, blessings and salutations be upon him) due to the need to take care of his mother. So our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) showed even greater kindness and love in return through these praises and directing his great companions to show utmost respect of Hazrat Uwais (RA) and ask him to supplicate for forgiveness for them. سبحان الله

2. Praise for a Believer from Faris (فارس)

Hazrat Abu Hurairah (Allah be pleased with him) reported: “While we were sitting with the the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) Surat Al-Jumu'a was revealed to him, and when the Verse, "And He (Allah) has sent him (Muhammad) also to other (Muslims)....." (62:3) was recited by the the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him), I said, "Who are they, O Messenger of Allah Ta’ala (peace, blessings and salutations be upon him)?” The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) did not reply till I repeated my question thrice. At that time, Hazrat Salman Al-Farsi (Allah be pleased with him) was with us. So the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) put his hand on Hazrat Salman (Allah be pleased with him), saying: “Even if Faith were at (the place of) Ath-Thuraiya (Pleiades, the highest star), then some man or men from these people (i.e. Salman's nation) would attain it.” (Bukhari)

Faris (فارس) is interpreted to mean non-Arab or of Persian origin.

This prophetic glad tiding some scholars say fits perfectly on Imam Aa’zam Imam Abu Hanifah (RA) who was non-Arab and also had Persian ancestry.

A believer who has not witnessed the Prophet Muhammad (peace, blessings and salutations be upon him) cannot but be in awe, feel connected, feel attached, touched, inspired and be influenced by this greatest connector due to these incredible care and compassion in their absence.

All these seven prophetic cues as a whole and by design from this fine art of connecting at the human level in this manner exudes sincerity, authenticity, friendliness, care, compassion, positivity, non-judgement, openness and well wishing for the other person.

It is worth highlighting that in the formulation of these seven prophetic cues to connect I have tried to cover all the three components of the ‘body, mind and soul’ framework. To be an effective connector then all these three components of the human being needs to be touched and stimulated.

Numbers 3,4,5,6 (Attention via the Body & Modest Eye Contact; Sincere Smile; Focused & Compassionate Listening and Appropriate & Compassionate Language) are related to the body whilst numbers 1,2,7 (Sincere Respect at the Core Human Level; Desire to Benefit (Give not Want) and Care, Compassion and Supplications in Absence) are related to both the mind and the soul (spiritual heart). Hence, there is a holistic approach to this formulation and method.

Another way to look at the seven prophetic cues to connect is to categorise them based on the presence or absence of the person you are trying to connect with at the human level.

Numbers 3,4,5,6 (Attention via the Body & Modest Eye Contact; Sincere Smile; Focused & Compassionate Listening and Appropriate & Compassionate Language) are related to the presence aspect as you undertake these in their presence whilst numbers 1,2,7 (Sincere Respect at the Core Human Level; Desire to Benefit (Give not Want) and Care, Compassion and Supplications in Absence) are related to absence as they are primarily done in their absence and they are more important in absence even though these aspects will exist in their presence.

A third way to look at the above seven prophetic cues is from a five senses (outer) and soul (inner) perspective.

Numbers 3,4,5,6 (Attention via the Body & Modest Eye Contact; Sincere Smile; Focused & Compassionate Listening and Appropriate & Compassionate Language) are related to the five senses of the human being whilst numbers 1,2,7 (Sincere Respect at the Core Human Level; Desire to Benefit (Give not Want) and Care, Compassion and Supplications in Absence) are related to soul (inner) aspect of the human being.

It should be clear that I have tried to include and give importance to the five senses and physical aspects (outer) alongside maintaining the inner and spiritual dimension. It is key to have the right balance between the outer and the inner.

Way Forward
To conclude this piece I am suggesting a five step method to make it easy to recall, practice and internalise the sevens prophetic cues to connect at the human level. The five steps are:

1. Firm and Sincere Intention
Make a firm intention to want to sincerely connect at the human level with those you come into contact with on a daily or regular basis or for Deeni purposes using these seven prophetic cues derived from the life of the Greatest Connector, Prophet Muhammad (peace, blessings and salutations be upon him).

2. Focus, Focus, Focus
Create the intense awareness of these seven prophetic cues in the mind and spiritual heart. So they are easily available and accessible to you when you need to apply them.

3. Practice
Start practicing these seven prophetic cues into your daily life. Practice the seven prophetic cues in both your face to face and telephone connections.

4. Repeat, Repeat, Repeat.
Apply the seven prophetic cues. Constantly and continuously practice and repeat these seven prophetic  cues until you master them in all situations and connections.

5. Beseech Allah Ta’ala (Dua)
Pray, beg and ask with earnest and fervently from Allah Ta’ala that He blesses you with this prophetic trait so you can further the mission of Islam, mission of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to internalise these seven prophetic cues in all our interactions with our fellow human beings.

O Allah Ta’ala! Grant us all the true love of the Best of all creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) that manifests through actions and observing of the Prophetic teachings and practices.

آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

Muhammad Noman Daji
course.correspondence@gmail.com
(After Fajar, Friday 20th November 2020 – 5th Rabi-ul-Aakhir 1442 A.H)

P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).

Muhammad Noman Daji
course.correspondence@gmail.com
(After Fajar, Tuesday 10th November 2020 – 24th Rabi-ul-Awwal 1442 A.H)

I was enjoying my daily stroll when I came near a set of trees lined up on the walkway. I had passed a few of the trees when a particular tree caught my eye and attention. This tree was very vibrant, full of colour and abundant with leaves. It had stuck out as the tree before it had lost most of its leaves and the leaves on the other trees were still mostly green.

I paused at this tree to have a good look at this incredible spectacle and a reminder of the greatness of my Creator. I noticed that this single tree had leaves that were of different colour and a range of shades. It was a beautiful sight and the mix of vibrant colours was a feast for the eyes. I stopped for a little while longer and admired the natural splendour and the vibrant beauty and looked closer at the various colours. It is autumn so the leaves have naturally started to change colour creating this vibrant infusion of colours.

The natural colour of the leaves of this tree is green. Hence, some leaves were still completely green. However, other leaves had changed its colour. Some leaves had changed to red; some to darkish purple; some to yellow and some to brown or yellowish brown.  At the same time there were leaves which had a mix and infusion of colours. Some leaves had a mix of red, yellow and green whereas some leaves had a mix of purple and green and some other leaves had a mix of red, yellow and brown.

This tree and the line of similar trees were on the walkway at St Katherine Docks. The walkway is called Sun Walk and is located at the East Basin of the Docks. These line of trees (approximately ten) were planted here at this scenic and tranquil location by choice. It was known to those who designed the scenic landscape around the Docks and had suggested this type of tree (and the various other plants, flowers, etc) the changes that will occur in the leaves. These trees were planted as they are beautiful and would enhance and enrich the look of the Docks.

St Katherine Docks is Central London’s Marina. It consists of three basins (West Basin, Central Basin, East Basin). It has a range of classic and modern boats, barges and yachts of varying sizes and shapes moored at these three basins. The royal barge (Gloriana) is also regularly moored here. During the British occupation of India the ships laden with goods (loot) used to dock here as it was a functional dock then. One area of the Docks is called Commodity Quay which is located at the West Basin. The basin closest to the Tower Bridge and the Tower of London.

St Katherine Docks is a stone throw away from the iconic and one of the main defining landmarks of London i.e. Tower Bridge. It is north of the River Thames. It is worth visiting this Central but tranquil part of Central London.

I have a habit and I like to enjoy the natural scene and marvel at the beautiful creation of my Powerful Creator. I like to take particular  interest and reflect at the immense power (Qudrat / قدرة) and beauty embedded in the natural creation and the subtle lessons and reminders they give. All the creation sing and display the power and beauty of the Powerful  Creator. We human beings just need to slow down, pause, listen, look and open our eyes and see the natural beauty around us and within us. Besides human beings (and Jinn) all the creation are constantly in praise and awe at the Powerful Creator.

The thought that crossed my mind instantly when I looked closely at the leaves and saw the vibrant range of colours staring at me on this single tree and the beauty it was displaying was the beauty and richness that lies and is embedded in the range of races we have based on the colour of skin. This rich diversity in the colour of skin is a beautiful thing. It not only displays the power of Allah Ta’ala but it also enhances the human experience and life on Earth.

The Human Family also stem from one tree. The roots of every human being are our father Hazrat Adam (عليه السلام) and our mother Hazrat Hawwa (عليها السلام). All the human beings of any colour are the leaves of this single tree. Just as the tree I have discussed above is beautiful and pleasing to the eyes due to the range of colours and the vibrancy it has the human family with all the diversity in the colour of the skin is beautiful and an enriching factor.

It was interesting to see and notice the individual leaves on this particular tree were of the shape of a human hand. Each leaf consisted of 5 parts like the five fingers in the human hand. This makeup of the individual leaf coincides beautifully with the categorisation of mankind into five coloured races. They are: Aethiopian or Black, Caucasian or White, Mongolian or Yellow,  American or Red and Malayan or Brown subgroups. All the fingers of a single hand are complimentary and are there to enhance and add strength to the power of the hand. Cutting of a finger or subjugating one or two or more fingers will only weaken the hand. It is also very interesting that the colours on the leaves on the tree are very similar to the five colours of the different colours of skin amongst humans.

I have passed these set and line up of trees numerous times but it was only this time this inspiration came glaringly to me as the right set of conditions were present. It is autumn and naturally the leaves change colour; the vibrancy existing in the colours at this particular time and then my mind and spiritual heart being open to receive this inspiration.
 
Similar to the colour of the skin is the case of the different languages that humans speak. They are all beautiful and enrich the human experience on top of the greatness of the Creator they display.

Allah Ta’ala by design created human beings with different colour of skin and differing languages. He knew exactly why He created this diversity. The goal was so human beings cherish this variety and appreciate its richness.

However, it also becomes a test for people if they want to abuse and create superficial barriers and setup arbitrary blocks based on the colour of skin or the language.

To use these differences to create divisions or to subjugate any race due to the colour of their skin or language or anything else (like religion) stems and is rooted in ignorance and enmity. It is also restricting the potential of human beings as a whole and is a recipe for oppression, discord and transgression in the world.

Discrimination on the basis of skin colour and various others forms of discrimination is an unfortunate reality and a cancer in our world that is on the rise the world over.

The truth is the issue and disease is not in the colour of the skin or the different language but in the mind and in the eyes who have tainted their intellect and sight. It is unfortunate that those who promote and incite hatred and divisions on these basis cannot see the beauty and the richness in this diversity and vibrancy.

Islam does not tolerate this discrimination and has condemned it in the strongest language possible. The condemnation is an integral part of the ethos of Islam and is enshrined in its holy book - The Quran - and the Prophetic sayings.
 
In the historic and farewell sermon by the Prophet of Islam, our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) made it clear and decided this issue of race and colour once and for all for all of humanity till the Day of Judgement by stating the below historic statement.

“Certainly your Sustainer (Rabb / ربّ) is one. Your parents are one (all mankind are from Adam and Eve). An Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a Red person has no superiority over a Black person nor a Black person has any superiority over a Red person except through piety of the heart and righteousness of actions.” (Tabrani)

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to appreciate and respect these differences and to understand the beauty and richness it embeds.

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to fight for fairness and justice for all so oppression is eliminated from this planet.

O Allah Ta’ala! Protect us all from looking down at anyone or thinking anyone is inferior due to these superficial differences of the colour of skin or language.

آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

Note: This reflection is part of the Series of Short Reflections I have written on a number of important and relevant concepts.

P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).

By: Mufti Muhammad Noman Daji, Batley, UK - course.correspondence@gmail.com

Thursday 29th October 2020 – 12th Rabi-ul-Awwal 1442 A.H

Context & Motivation
The context of this piece is the recent heinous acts of blasphemy and insults executed, directed and openly hurled by Emmanuel Macron -  the current French President -towards the Prophet of Islam, our most beloved Prophet, the Best of all Creation and the Most Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him).

The motivation and hope is to make a humble attempt to describe and depict the extremely high and lofty status of the Best of all Creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him).

And at the same time to contrast and depict the level of the insulter and also to depict and bring to the forefront the reality and nature of insults (توہینِ رسالت) that gets hurled towards the Prophet of Islam, our most beloved Prophet, the Best of all Creation and the Most Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him).

I would like to discuss my humble thoughts around the context and motivation (mentioned above) under these five headings.

1) Lofty Status & Reverence of the Prophet of Islam (peace, blessings and salutations be upon him)

2) Reality of Insults (توہینِ رسالت)

3) The Role of Love in every Believer for the Prophet of Islam (peace, blessings and salutations be upon him)

4) Protecting and Defending the Honour of the Prophet of Islam (peace, blessings and salutations be upon him)

5) Countering Insults & Way Forward


The details for each of the headings are presented.

1) Lofty Status & Reverence of the Prophet of Islam (peace, blessings and salutations be upon him)

I have quoted a beautiful Verse of the Holy Quran (in the title) that is in praise of the lofty status of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

It is the 4th Verse of Surat Ash-Sharh (#94 - الشرح) in the 30th Para (or known as الم نشرح too).

وَرَفَعْنَا لَكَ ذِكْرَكَ

“and We raised high your name.”

I would like you to imagine and visualise the extremely lofty status of the Best of all Creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) I am attempting to describe and depict here.

I am doing this by describing the scale (in terms of the height and vastness) that exists from planet earth to space and beyond. By understanding and appreciating this vast scale of the universe you can gain an appreciation and a visual to the extremely lofty status of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). The heights and the vastness of the greatness of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is incredible and awe stricken at the same time.

The individual human being (regardless of how big he/she think they might be based on their inflated ego) is insignificant and a speck on the face of the planet Earth in the grand scheme of things. The human being is not viewable. This is how insignificant the human being is from the vast skies the further you go up. A truly humbling thought.

The same state is about planet Earth in comparison to the other planets and the sun from our solar system. The Earth is a speck (insignificant) in comparison to the others the higher you go up due to their large sizes. The solar system is also a speck when compared to the other stars that are part of the Milky Way galaxy. One star from our Milky Way galaxy is so big that millions of planet earth can fit into that one star. And there are billions of stars in the galaxy.

And if you go further there are billions of other galaxies besides our Milky Way galaxy in the universe that form part of the universe. Our Milky Way galaxy is like a speck compared to the rest of the universe. There is still talk about being multi-universe. The point is whatever human beings know about the universe the scale of the universe is mind boggling and huge.

You are looking at millions of light years between these celestial objects. The huge scale is mind boggling and difficult to imagine.

The level and lofty status of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is far far beyond this too. This is just to give the readers an appreciation and an image of the lofty status.

As you can see from this depiction the level and the status of the Best of all Creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) is not something the human mind can even comprehend. It is way beyond and very high above. Another human being cannot even reach it never mind try to harm or bring this level down.

In contrast the status of the person who attempts and engages in insults towards the Best of all Creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) was already a speck on the planet earth and insignificant but the moment they engage in insults they immediately fall to the depths of the seven earths and much below on the outset of the abhorrent and heinous act they are engaging in. This is where the level and status of the insulter is (أسفل سافلين).

From this deep hole how can he/she insult or try to reduce the extremely lofty status of someone they cannot even reach or get anywhere close. The difference and the space between this insulter and the scum of the seven earths and the greatest human being whose status and rank is residing far far beyond in space is not measurable. They are at either extremes.

The truth is we cannot describe the lofty status of the Best of all Creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) through any form of praises. Hence, we have to suffice and show our humility by saying as Hafiz Shirazi (RA) concluded after the initial attempts at the praises by saying:

لا يمكن الثناء كما كان حقّه
La Yumkin Ath-Thana’u Kama Kana Haqquhu

It is not possible to praise you in the manner you truly deserve. (For that reason the only thing I can say to you in a nutshell is)

بعد از خدا بزرگ توئ قصہ مختصر
Ba’d Az Khuda Buzurg Tu’ee Qissah Mukhtasar

After Allah Ta’ala you most certainly are the greatest. That is the short of it.

I have not mentioned the countless praises and reverence that happens day and night and in every corner of the world of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) alongside the name of Allah Ta’ala through the calling of Azan, Iqamat and the countless millions of Salawat that descend and gets presented to the sacred and blessed Prophet Muhammad (peace, blessings and salutations be upon him). And besides this how he (peace, blessings and salutations be upon him) resided and lives in the heart of every believer and how his teachings influence their every aspect and facet of their lives from birth till death. Anyone else revered  like this?

2) Reality of Insults (توہینِ رسالت)

I want to give two examples of what happens when anyone engages in insults at the Holy Prophet Muhammad (peace, blessings and salutations be upon him).

The first example is it is like someone has buckets full of their own manure and they are trying to throw it but due to the lofty status and the force of the spiritual wind that protects the greatest mans is such is that the manure comes back at the insulter  and they themselves get drowned in this manure and faeces.

I am not making this up. The single word of backbiting is enough to poison the ocean as we learn from the prophetic sayings. Insults and slander at the most pure and blessed human being (peace, blessings and salutations be upon him) is crossing several red lines. Only a person who had this filth in the heart will go at length to do this.

For the second example I would like to quote the popular Arabic saying. It is aptly befitting and relevant here.

ما ضَرّ الشّمسَ نُباحُ الكِلابِ

“The barking and howling of the dogs at the rising sun does not diminish in any form or take away from the beauty of the sun”.

The sun in this case is the Holy Prophet Muhammad (peace, blessings and salutations be upon him) whose beauty, reverence, respect, honour and lofty status will continue to rise forever and the dog is Macron. The dog can bark at its peril.

I want to conclude this heading by stating the reality of all actions any human being carries out. The truth is that any good or bad deeds we enact ultimately is for our own good or harmful to us. The good we do perform does not benefit Allah Ta’ala or His Holy Prophet Muhammad (peace, blessings and salutations be upon him) and the bad deeds and sins we carry out does not harm Allah Ta’ala or His Holy Prophet Muhammad (peace, blessings and salutations be upon him). One of the worst sins and bad deeds anyone can do is to hurl insults and try to dishonour the Holy Prophet Muhammad (peace, blessings and salutations be upon him). In this situation too the spiritual filth it generates is only harmful and detrimental to the insulter. This particular spiritual filth is so abhorrent that it is much worse than the smell of manure or human or animal faeces. In this case the insulter is drowning in this filth but they don’t even realise it.

I am referring to the poignant verse below in the Holy Quran.

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا

“If you do good, you do good for yourselves; and if you do evil, [you do it] to them [i.e. yourselves].” (Verse 7, Al-Isra (17), Part 15)

The Verse is clear on who the beneficiary and who the victim is of the actions each human being carries out.

This Verse is one that is very close to my heart and has benefitted me greatly since the time I started to understand the Qur’anic Arabic. I found the message in this Verse extremely powerful and have kept it close to my heart since then (some decades) to utilise as a reminder for my actions and also actions of others. I would like to discuss the practical application of this Verse at some point separately. Allah Ta’ala make it easy. Aameen!

I would like to conclude this heading by supporting and echoing the statement by President Erdogan (حفظه الله ورعاه) in regards to Macron. President Erdogan (حفظه الله ورعاه) rightly said and was spot on in his assessment of Macron when the Turkish President said Macron needed a mental checkup. What else can be said of the actions of someone - a head of a state - who does not think through on their actions that will offend and hurt deeply approximately a fifth of the residents of this planet; scores of Muslims countries he has to interact with and have business deals worth billions of Euros and will potentially harm and damage the economy of his country with the consequences of boycott due to his foolish and arrogant act; etc.

And I would like to add that Macron is insignificant on the world stage and so is France. And also France has no significance in Europe as Germany run the show. Hence, trying these cheap stunts is not going to get you any glory. It is only going to lead you to total destruction.

3) The Role of Love in every Believer for the Prophet of Islam (peace, blessings and salutations be upon him)

For any believer it is an integral and key part of their belief and creed that the Holy Prophet Muhammad (peace, blessings and salutations be upon him) is more beloved and dear to them than any other human being regardless of their blood relation or closeness and to go further even more beloved and dearer than their own life. This is an absolute. There is no compromise in this. Hence, the insults are deep hurting to every believer.

I have also mentioned the reality of insults hurled at the our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) and also the reality of the insulter above.

However, despite knowing the reality of insults (that they cannot deface the greatest human being) the immense and deep love that is raging in the hearts of the believers cannot accept a tiny bit of insult directed and hurled at their most beloved Prophet Muhammad (peace, blessings and salutations be upon him). Hence, the believers will react and defend the honour and reverence of their most beloved Prophet Muhammad (peace, blessings and salutations be upon him) will full force and vigour.

*4) Protecting and Defending the Honour of the Prophet of Islam
(peace, blessings and salutations be upon him)*

It is natural that every believer (male and female, young and old, white and black, layman and scholar) will feel immense pain in their hearts and their blood will boil of anger when they hear about any insults hurled towards their most beloved Prophet Muhammad (peace, blessings and salutations be upon him). The pain is compounded many fold (a non-believer cannot fathom the gravity and intensity) when the insult is carried out by a head of state and is done very publicly using the machinery of the government  without any regard of any decency and courtesy to the greatest human being and his followers and lovers in their billions.

Hence, every believer needs to and will want to protect and defend their most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

The question is not about if they should or should not defend the honour of their most beloved Prophet Muhammad (peace, blessings and salutations be upon him). The question is to ascertain and determine the best and most effective course of action. This will be determined by the nature of the insults and more-so about who is the one insulting and how public that is being done. One insult is too many and is not acceptable.
 
There are two main strategies that can be utilised in my view. This is when the insult is not based on ignorance but it is based on clear enmity and hatred towards our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

When the insult is borne out of ignorance and is not at a government level then should be an attempt to educate these ignorant people about  the truth and the reality of the lofty status and noble characters of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

The two main strategies are:

1) Full Blown Attack
2) Ignore

I will briefly discuss them.

1) Full Blown Attack
When the insult comes from a head of state (like the case of Macron) using the machinery of government  then that insult cannot be tolerated and should not be tolerated. It has to be given a meaningful response where it hurts and also in the language they understand.

The insulter and the country should be punished so it serves as a lesson for other countries not to cross this red line.

Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) had also cursed the Persian king (Kisra / كسرىٰ) when he had insulted the letter of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) by tearing it up and saying derogatory things.

2) Ignore
When the insult comes from an individual or a non-government agency then the situation needs to be assessed before taking action publicly and making the insult public. Usually in these cases ignorance and to avoid giving them further fuel to erupt the fire they want to stoke seems a better course of action.

Imam Muslim (RA) in his Muqaddimah Muslim (مقدّمة مسلم) discusses similar scenarios and suggests sometimes it is better to ignore and let it die and wither away than giving any attention. By ignoring these scums they will die out. This is my application of it to this type of insults.

It is the duty of every believer to protect and defend the honour of their most beloved Prophet Muhammad (peace, blessings and salutations be upon him) in some form.

Any insults targeted at our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is a test (Al-Bala / البلاء) for each and every Muslim. As I have mentioned in my article on the COVID-19 pandemic that the pandemic is a double edge sword. It can be a test and draw a believer closer to Allah Ta’ala and become a silver lining or it can become a source of punishment if the believer does nit draw close to Allah Ta’ala. Similar is the case of insults as to how the believers react. Does it draw the believer closer to our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) in terms of increase in the love and also the practice of the Sunnah or not.

Allah Ta’ala is Al-Haleem so does not react instantly at these abhorrent and heinous acts directed towards His beloved Prophet but He is totally aware (Al-Khabeer) and sooner or later will punish the insulters based on His infinite wisdom.

5) Countering Insults & Way Forward

I have suggested some ways to counter the insults. Some are immediate and urgent steps related to the one insulting and some steps are internal and related to the believers.

Immediate and Urgent Steps

Some of these immediate and urgent steps are directed at Muslims living and residing in Europe and some are general for Muslims living and residing in Muslim or non-Muslim countries. As the Muslim Ummah we are connected and joined through our Iman and belief in Allah Ta’ala and His greatest Messenger and beloved Prophet Muhammad (peace, blessings and salutations be upon him). Hence, collectively - Muslim rulers, scholars and lay people - we all have a responsibility to speak out and take appropriate action (to the best of our abilities) whenever any of our sacred personalities are insulted or any red lines are crossed.

1) Every Muslim country at the minimum should summon the French ambassador residing in their country and let them know in no uncertain terms the hurt of Macrons (their presidents) actions. Even better is to send their French ambassador back and recall their own ambassadors.

It should be noted that President Erdogan (حفظه الله ورعاه) had played a leading role as a head of a state to denounce Macron. It galvanised other heads of Muslim states too. Allah Ta’ala protect President Erdogan. Aameen!

2) Muslim countries should voice their concerns at the UN and seek action.

3) The international Muslim bodies like OIC (Organisation of Islamic Ccopetation) and other new block that are emerging, etc should jointly release a strong statement and threaten with severe repercussions if there is no apology by Macron and if insults at our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) is not outlawed. Freedom of speech should cannot be used to insult sacred personalities and hurt billions of people.

4) Every Muslim living in Europe should write to their MP and their respective government officials to register their hurt at the actions of the French President so they can voice their concerns to the French embassy too also mention in parliament.

5) Boycott of French goods in any form

6) Muslim bodies in each of the European counties should liaise with each other to file a lawsuit against this insult by Macron. It is illegal based on recent European law to use freedom of speech to insult our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). Hence, this needs to be pursued vigorously collectively by the European Muslim bodies and organisations. And this can extend and include the freedom to wear whatever Islamic garb anyone chooses anywhere they like.

7) Those working in interfaith should ask their Christian and Jewish etc colleagues to issue their disapproval of this heinous act by Macron.

8) Every believer needs to increase in their Salawaat and building connection to our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

9) Every believer needs to engage in conveying  and describing the characters of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) to the world in whatever capacity available to you,

10) In Pakistan and other Muslim countries the effort needs to continue with vigour to criminalise insults and disrespect of the blessed and sacred Companions of our Holy Prophet (رضوان الله عليهم اجمعين).

Long Term Steps

1) At individual and collective level the Muslim Ummah needs to introspect and soul search as to how the enemies of Islam have the strength to openly insult 1.5 billion Muslims. What are we missing and what do we need to address to fill this gap. So such incidents never materialise.

2) Every believer needs to introspect and soul search on the strength of their connection with our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). This includes the level of obedience we display in practice to the commands of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him); assessing the practice and following of the Sunnah; level of knowledge of the life and mission of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him); etc.

3) Educating the general non-Muslims and parliamentarians systematically (all year round) the life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) and the hurt that is caused by the insults to each and every Muslim in the world.

4) Getting a law passed in each country (Europe and beyond) that makes it illegal to insult our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) and making it out of the bounds of freedom of speech.

5) During selection of MPs and also at the time of election to only vote for those who are Islam and Muslim friendly.  

کی محمداﷺ سے وفا تو نے تو ہم تیرے ہیں
 یہ جہاں چیز ہے کیا لوح و قلم تیرے ہیں
This systematic approach also needs to be taken with any of the other sacred symbols (Sha’air / شعائر) of Islam like the Holy Quran, the Masajid (مساجد), Companions (رضوان الله عليهم اجمعين), Islamic Identity items like Islamic clothing (Hijab, Topi, etc), beard, etc when they are insulted and disrespected anywhere in the world.

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to appreciate the lofty rank and status of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to protect and defend the honour and respect of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him).

O Allah Ta’ala! Grant us all the true love of the Best of all creation and the Beloved and Final Prophet of Allah Ta’ala, Prophet Muhammad (peace, blessings and salutations be upon him) that manifests through actions and observing of the Prophetic teachings and practices.

آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

Muhammad Noman Daji
course.correspondence@gmail.com
(After Fajar, Monday 2nd November 2020 – 16th Rabi-ul-Awwal 1442 A.H)

P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).

by: Maulana Tauqeer Ahmad Qasmi Kandhalvi

The ongoing protests by Muslims across the globe against the republication of the blasphemous cartoons is a clear message that disrespect to the Prophet Muhammad (peace be upon him) is intolerable. The sinister campaign, with the French president on its front, has been a total failure as it has urged many to find out the truth about the Prophet.

If we have a close look on the past, we will come to know that the prophet Muhammad has been targeted from the very beginning.
 
Lets see few reports of attacking on the prophet Muhammad. 
 
On Sept. 30, 2005 Jyllands-Posten, a right-of-center Danish newspaper published 12 cartoons of the Prophet Muhammad — one of the cartoons depicted Muhammad wearing a turban shaped as a bomb with a burning fuse.
 
Danish Papers Reprint Muhammad Cartoon
The Jyllands-Posten newspaper on Feb. 13, 2008 reprinted a caricature of the Prophet Muhammad which two years earlier sparked mass outcry among Muslims around the world.

The history paper for PG students on 30th April 200, a question on the life of the Prophet Muhammad used very insulting language. The question said the Prophet began his life as a trader and ended as a raider.
 
Producer Van Gogh made a movie in which Qura’anic verses were printed on the body of a naked lady.
 
Robert Spenser wrote a book "Mohammad, Founder of the world’s most intolerant religion." There is a chapter into this book named Meet the real Mohammad. In this chapter he mentions that whatever situation (kaifiyete Vahi} the prophet told before revealing the revelation, it was just a drama. Then he tried to prove the prophet as the    most intolerant human being ever set foot on the earth. 
 
In  the satanic verses Salman Rushdie writes, “To early Muslim biographies of Muhammad, Muhammad was tricked into revealing these verses as part of the Qur'an by Satan and he later retracted them, saying the angel Jibreel”
                                                                                           
Most likely the reasons behind that are as follows:

(1) The people, who are attacking the prophet, they are afraid of rising Islam in a large number and so speedily. That’s why they want to show an awful picture of the prophet to stop the people entering Islam. For, they know very well that Islam’s foundation lies on the prophet and his teachings. So, if they emerged successful to weaken the foundation of Islam, they on wards can easily damage the whole building of it.
 
(2) They want to present Muslims before the world as a violent and aggressor nation. For, they are well aware of the Muslims sentiments towards their prophet and they understand well that a Muslim can never bear the insult of his prophet. So, when they target the prophet, Muslims become emotional and, as a result, they take some improper actions against it as a reaction and likewise they get their goal.
 
(3) They want to gain some cheap publicity by hitting the Prophet’s dignity. Because in the modern age, this is the shortest way to be popular for the publicity hunger people.
 
(4) They have been trying to keep the Muslims away from the teachings of Islam for the early age of it. They tested the faith of Muslims in many ways but never succeeded. Whenever they do any new experience of this kind and they need to see its influence on Muslims, they do such kind of act.   This is the criterion for them to check their success against Islam and Muslims. 
                               
We don’t require saying anything on these reasons because they have been prompted by jealousy, hatred and prejudice.
 
But there might be another reason that they don’t have sufficient knowledge of the prominence of the prophet. That is why they are committing such kind of immoral acts.
 
If this is the reason, it is considerable and requires us to enlighten the greatness of the prophet to them. So, here are some Non-Muslim scholars views about the prophet Muhammad that bear witness the immensity of the prophet Muhammad.
 
The non-Muslim verdict on Prophet Muhammad (pbuh)

K.S Ramakrishna Rao, an Indian Professor of Philosophy in his booklet, ("Muhammad, The Prophet of Islam") calls him the:
"Perfect model for human life."
 
Prof. Ramakrishna Rao explains his point by saying:
"The personality of Muhammad (pbuh), it is most difficult to get into the whole truth of it. Only a glimpse of it can I catch. What a dramatic succession of picturesque scenes! There is Muhammad (pbuh), the Prophet. There is Muhammad (pbuh), the Warrior, Muhammad (pbuh), the Businessman;
 
"Muhammad (pbuh), the Statesman; Muhammad (pbuh), the Orator; Muhammad (pbuh), the Reformer; Muhammad (pbuh), the Protector of Slaves; Muhammad (pbuh), the Emancipator of Women; Muhammad (pbuh), the Judge; Muhammad (pbuh), the Saint. All in all these magnificent roles, in all these departments of human activities, he is like a hero."
 
Michael Hart in "The 100, A Ranking of the Most Influential Persons in the History," New York, 1978. p. 33
"My choice of Muhammad (pbuh) to lead the list of world's most influential persons may surprise some readers and may be questioned by others, but he was the only man in the history who was supremely successful on both the secular and religious level.
 
"It is probable that the relative influence of Islam has been larger than the combined influence of Jesus Christ and St. Paul on Christianity. It is this unparalleled combination of the secular and religious influence which I feel entitles Muhammad (pbuh) to be considered to be the most influential single figure in human history."
 
M.K Gandhi, statement published in "Young India," 1924
I wanted to know the best of the life of one who holds today an undisputed sway over the hearts of millions of mankind..........I became more than ever convinced that it was not the sword that won a place for Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his mission.
 
"These and not the sword carried everything before them and surmounted every obstacle. When I closed the second volume (of the Prophet's biography), I was sorry there was no more for me to read of that great life."
 
THOMAS CALYLE in his HEROES AND HEROWORSHIP, was simply amazed as to:
"How one man single-handedly, could weld warring tribes and wandering Bedouins into a most powerful and civilized nation in less than two decades."
 
Sir Bernard Shaw said about him:
He was by far the most remarkable man that ever set foot on this earth. He preached a religion, founded a state, built a nation, laid down a moral code, initiated numerous social and political reforms, established a powerful and dynamic society to practice and represent his teachings and completely revolutionized the worlds of human thought and behavior for all times to come.
 
Alfonso de Lamar tine, the renowned historian speaking on his greatness wonders:
"Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, restorer of rational dogmas, of a cult without images, the founder of twenty terrestrial empires and of one spiritual empire, that is MUHAMMAD. As regards all the standards by which Human Greatness may be measured, we may well ask, IS THERE ANY MAN GREATER THAN HE?"
(Alfonso de Lamar tine, HISTOIRE DE LA TURQUIE, Paris, 1854, Vol.II, pp 276-277)
 
Lane Poole
He was the most faithful protector, the Sweetest and most agreeable in conversation. Those who saw him were suddenly filled with reverence, those who came near him loved him; they who described him would say, "I have never seen his like either before or after." He was of great taciturnity, but when he spoke it was with emphasis and deliberation, and no one could forget what he said ...

In 'Speeches and Table Talk of the Prophet Muhammad'

Professor Jules Masserman:
"People like Pasteur and Salk are leaders in the first sense. People like Gandhi and Confucius, on one hand, and Alexander, Caesar and Hitler on the other, are leaders in the second and perhaps the third sense. Jesus and Buddha belong in the third category alone. Perhaps the greatest leader of all times was Mohammed, who combined all three functions.”
 
Diwan Chand Sharma says:
"Muhammad was the soul of kindness, and his influence was felt and never forgotten by those around him."
(D.C. Sharma, The Prophets of the East, Calcutta 1935, page 122)
 
John William Draper, M.D., L.L.D.:
"Four years after the death of Justinian, A.D. 569, was born at Mecca, in Arabia the man who, of all men exercised the greatest influence upon the human race . . . Mohammed . . ."
(A History of the Intellectual Development of Europe, London 1875, Vol. 1, pp. 329-330)
 
In the words of PROF. HURGRONJE:
"The league of nations founded by the prophet of Islam put the principle of international unity and human brotherhood on such universal foundations as to show candle to other nations." He continues: "The fact is that no nation of the world can show a parallel to what Islam has done towards the realization of the idea of the League of Nations."
 
Annie Besant:
"It is impossible for anyone who studies the life and character of the great prophet of Arabia, who knows how he taught and how he lived, to feel anything but reverence for that mighty Prophet, one of the great messengers of the Supreme. And although in what I put to you I shall say many things which may be familiar to many, yet I myself feel whenever I re-read them, a new way of admiration, a new of reverence for that mighty Arabian teacher."
(The Life and Teachings of Muhammad, Madras 1932, page 4)
 
Encyclopedia Britannica:
"Muhammad is the most successful of all Prophets and religious personalities."
 
Rev. R. Bosworth-Smith in "Mohammed and Mohammedanism 1946:"
"By a fortune absolutely unique in history, Mohammed is a threefold founder of a nation, of an empire, and of a religion."
 
"Head of the State as well as the Church, he was Caesar and Pope in one; but, he was Pope without the Pope's pretensions, and Caesar without the legions of Caesar, without a standing army, without a bodyguard, without a police force, without a fixed revenue.
 
"If ever a man had the right to say that he ruled by a right divine, it was Muhammad, for he had all the powers without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life."
 
I confine here with these few opinions of one of the greatest intellectual people in the world.  Otherwise almost all prominent thinkers and philosophers, who have studied the prophet’s life thoroughly, have saluted the distinction of the prophet Muhammad.
 
*The writer is renowned scholar working at Darul Uloom, Deoband. He can be reached at tauqeerqasmi@gmail.com. The article is for information only and in no way an endorsement of the French teacher’s killing or any sort of violence.

By M. Burhanuddin Qasmi*

A sane human cannot oppose everything and anything all the times, nor he or she can support something all the times. No one is saying everything in France is wrong or everything in USA, UK, India or in any Muslim majority country is just right and fine. We are humans and humans may err. All people are not bad and all cannot be equally good too.

Muslims don't like the Prophet's and the Qur'an's disrespect, it's a matter of faith of 2 billion people from around the world. It's a big deal, Muslims love their Prophet (saws), their Book and their believe in monotheism is very very dear to them. They love these things more than even their own souls and their parents. Being a non-Muslim, one may not be able to figure out, how precious and how adoring these things are to every practicing Muslim - male and female, from all corners of the world.

France doesn't understand it and doesn't respect these things by it's social and cultural openness or whatever reason - fair enough. Unfortunately, a notorious newspaper carried abusive cartoons of the Prophet (saws), a few years ago, there was bloodshed in France. Whole world was upset, Muslim world too condemned that attack. Later on, this much sense must prevail in every educated and wise society that it is a serious thing for our Co-citizens in France as well as Muslims from all over the world- one agrees or disagrees- it may create trouble and even may cost human lives. Thus, better avoid playing with guns and live bullets or burning fire, which may cause harm to us and others. Human lives are not joke and not a thing to amuse with and showcase your "art". An art cannot and must not create trouble, if it does, then it is not art but a political tool in disguise. Yet a member of the French far-right group did this notorious provocation in a planned manner, because he announced to do that and he was suggested to avoid it.

However, he did what he wanted, the first wrong. A young man - a teenager, went extremely violent following this incitement and killed that man, which was a crime and nobody justified it, that was the second wrong. Police shot-dead that boy on the spot without arrest and trails, against the standard norm of a free, democratic and secular system. OK, be gone by gone, a crime was punished, let's move on, but that was the third wrong, to be noted.

We know Mr Macron is upset because recently when he went to receive Ms Sophie Petronin, the four-year long captive in Mali and a very high profile lady, at the airport. Petronin was released voluntarily by her kidnappers on request of Christian religious leaders and Church because she was a missionary, doing humanitarian work there in Mali and is 70-year-old.

Nevertheless, Macron invited media cameras and went to take her from the aircraft itself to showcase that he has done it and is a strong "Christian" leader. Everything was being recorded and some channels were even live on-air.

This author was also following that developing story. It was supposed to be a big political achievement for Macron and his party, who actually could not perform up to his voters expectations, to gain some points from communal front and boast in front of his opponents as Obama did a few years ago. But to everyone's surprise and Macron's utter disappointment, Ms Petronin came out from the aircraft while her head was covered as Muslim women do. She waved everyone present down there from within the craft, came down and met Macron just at the aircraft stairs, stopped for a while, looked at his face and said in French, '... I have converted to Islam, I am no longer the previous Sophie Petronin but I am Maryam Petronin now. I did not make this announcement before, so that people should not misunderstand that I might be forced to Islam. I wanted to announce this only when I am free by my own will...and my captives have treated me well...'

This unexpected announcement was something extraordinary for whole of the world and for the extreme rightists in the West, a bitter pill to sallow. For Mr Macron, it might have been a painful shocker and most unfortunate experience, to say the least.

Well, there from, media cameras gradually went off, the breaking, the exclusive and the big news story was played down, blacked out and all marketing plans of Macron was ultimately devasted. He was never expecting in his wildest dream that was going to happen with Petronin's spicy story. He went to gain, he lost, as per his planning.

He might took that in his heart and within days announced that he is going to ban Muslim women's headscarf in France, reason - "democracy", "freedom" and "values" of the West. He said, he is going to change Islamic narratives because it is in "crises".

We know Mr. Macron, you are in pain, things are hard for you to digest - but we can't help. This was an accident for you and things went wrong. But you can't punish your whole Muslim population and abuse whole Islamic world because you are angry for no mistake of 70-year-old Ms Maryam Petronin. Her conversion was her choice and that's the freedom her French Constitution provides.

Following this recent uncalled for series of wrongs in France, any head of the state would generally try to keep cool and bring situation under control. Macron, on the contrary, fueled it further, threw his poisons out in public. He put those highly objectionable cartoons with big screens over public buildings and locked masjids in Paris. Made a fresh series of inflammatory and extremely objectionable statements about Islam, Muslims and their Prophet (saws).

Muslims cannot endorse all these wrongs and remain silent over gross injustice and fanaticism of one person. Macron can't fool people in the name of "freedom" and keep spitting his poison to make this world a hell for all to live.

Enough is enough. Every human life is valuable, every human deserves a free, peaceful and respectable life. Every culture, race, colour, language and religion is respectable to its respective people. Nobody should interfere in other's domain. Live and let live. Give respect, take respect. There is no way out other than this and we all need to understand it.
------------------------
[This long write up was primarily addressed to Ms Elena Baliotti, London, UK in reply of her comments over one of my earlier Facebook posts.]

*Editor English monthly 'Eastern Crescent' Mumbai and Director of Markazul Maarif Education and Research Centre, Mumbai

*Manzar Imam

Jamia Millia Islamia (JMI), the prestigious Central University that we see in India today, was founded on 29 October 1920 at Aligarh with the spirit of nationalism. It was also founded on the lines of a New Education Policy (NEP) under the broader objective of Azad Talim or independent education aimed at achieving certain clearly stated goals, one of which was to prepare the new generation for a future India that would be free from the shackles of British colonialism and its influence and, shape its destiny by its own hands.

It is this ‘quest for self-directed education’ that makes Jamia Millia Islamia (JMI) different from Aligarh Muslim University (AMU) and other educational institutions. The builders and founders of Jamia were freedom fighters and visionaries who had witnessed nationalist uprisings. Shaikhul Hind Maulana Mahmud Hasan is one of them.

Be it any institution or movement, some persons play instrumental role. Jamia’s distinction lies in being a load-stone both as a movement and, later, as an institution. There is a history to it. In his book Nuqoosh-e-Jamia, Ghulam Haider has divided the important figures associated with JMI in its early days in three categories:
(a) Buzurgan-e-Jamia or Elders of Jamia, (b) Hayati Arakin or Life Members, and (c) Karkunan-e-Jamia or the committed Workers/Volunteers of Jamia.

Shaikhul Hind Maulana Mahmud Hasan figures among the highly respected elders of Jamia.

A teacher par excellence and a great theologian Shaikhul Hind Maulana Maulana Mahmud Hasan (1851-1920) occupies a unique position among the founders of Jamia Millia Islamia. He was a great freedom fighter whose movement, called The Silk Letter Movement or ‘Tahreek-e-Reshmi Rumal’, if succeeded, could have got India independence much before it got it in 1947. However, its disclosure led to his arrest in Makkah and imprisonment in Malta from 1917 to 1920.

Maulana Mahmud Hasan holds the rare distinction of being one of those first few lucky students who had joined Darul Uloom Deoband, the historic seminary set up in 1867 by Maulana Muhammad Qasim Nanautwi (1832-1880) and others.

Among other objectives, Darul Uloom was also established against the backdrop of struggle for freedom from the oppressive British rule. Mentioning about the historic contribution of Shaikhul Hind in the country’s freedom struggle Syed Ubaidur Rahman writes:

“At the end of 19th century and early 20th century, the foundation of India’s freedom struggle was laid by him and his distinguished students.”

The 1920’s is an important decade in the pre-Independence Indian history. From Mahatma Gandhi’s call for non-cooperation to Khilafat agitation, to the foundation of Jamia Millia Islamia, each is an epoch-making event and, the impressions of Maulana Mahmud Hasan can be seen and felt all over. It was due to his nationalist endeavours that he was conferred the title of “Shaikhul Hind”, meaning Leader of India, by the Khilafat leaders notably by Maulana Abul Kalam Azad (1888-1958).

Mahmud Hasan was born in 1851 at Bareilly in Uttar Pradesh. He studied in the first batch of students that attended Darul Uloom Deoband. After graduating from Darul Uloom in 1874, he served as its teacher, then as principal and Shaikhul Hadith for three decades. His father Maulana Zulfiqar Ali was a reputed scholar of Arabic and one of the members of the Advisory Council of Darul Uloom. Not only this, “Maulana Zulfiqar Ali Deobandi” was among those, write Mohammad Shakaib Qasmi and Mohammad Naushad Qasmi, who “participated in the foundation of Darul Uloom.”

The story of establishment of Jamia Millia Islamia is long whose details are skipped here. In short, following few meetings between some prominent Muslims, Friday, October 29 was declared the day for Jamia’s inauguration and Maulana Mahmud Hasan was asked to come to Aligarh and chair the meeting. He did come. However, due to failing health as a result of unbearable and indescribable mental, physical and psychological torture during his three-year-long imprisonment he, leaned against the wall with the support of a pillow and, could not actively participate in its proceedings. His address, read out by one of his prominent disciples Allama Shabbir Ahmad Usmani, announced:

“The foundation of an independent university which has nothing to do with government [read British] subsidy and interference and whose organization is based on Islamic principles and national aspirations.”

According to Nayab Hasan, the speech at Aligarh at the foundation of Jamia Millia Islamia is among the top two best historical and revolutionary speeches of Shaikhul Hind. For Hasan, as for many others, the whole life of Shaikhul Hind revolved around two central points: to prevent and control the crises that gripped Muslims across the world and to seek a way out for them from the depressing defeat and decline. Therefore, he formed “Thamratut Tarbiyat”, “Jam’iatul Ansar” and "Nazaratul Ma’arif Al-Qur’ania” to train Deoband graduates and, stepped up his anti-colonialist campaign.

Having shifted its base from Aligarh to Delhi’s Karol Bagh in July, 1925, Jamia faced many upheavals including especially a grim financial crisis because the spark of the Non-Cooperation Movement had extinguished and financial assistance by the Khilafat Committee had dried up and it was even being considered to close Jamia. In Mushirul Hasan edited Knowledge, Power & Politics: Educational Institutions in India (Delhi, Roli Books, 1998), Mohammad Talib notes it while quoting from another source that:

"In its infancy, Jamia’s definite resources were its ‘unlimited dreams, fervent determination and enthusiastic nationalism."

It was in those days that some committed members and students made the greatest sacrifices to keep Jamia alive. Their sacrifices have earned huge dividends as JMI at its centenary sits atop the Central University rankings in the country.

What remains true for Jamia till today is the nationalist spirit that was the message and guiding principle of Maulana Mahmud Hasan who, just a month later, following the foundation of Jamia, passed away on 30th November, 1920 in Delhi. How deeply his absence was felt can be understood by these anguished words of Hakim Ajmal Khan, who in his speech as the first Chancellor of Jamia Millia Islamia at its first annual convocation thus stated:

“We are among those unfortunate people whose every moment of joy comes along with some or the other grief. How desperately our eyes in this gathering are searching for Shaikhul Hind but failing to find him.”

Although a lot remains to be achieved, the model of education and the spirit that Shaikhul Hind provided for Jamia, and the sacrifices he made for the nation are enough to guide and inspire generations to uphold Indian nationalism and serve the higher moral and humanitarian objectives. At the centenary year of Jamia Millia Islamia we take pride in and pray to Almighty to shower His blessings on this great son of India!

[Sources: Jamia Millia Islamia Tahreek, Tareekh, Riwayat, Vol. 1, (29 October, 2003, 1st edition, Zakir Husain Institute of Islamic Studies, Jamia Millia Islamia), compiled by Shamim Hanafi, Shahabuddin Ansari and Shamsul Haq Usmani, Nuqoosh-e-Jamia (Jamia ki Kahani Jamia Walon ki Zabani i.e. the Story of Jamia from Jamiites) by Ghulam Haider (2012, Maktaba Jamia Limited in collaboration with National Council for Promotion of Urdu Langue, New Delhi), Aks-o-Naqsh by Nayab Hasan (2017, Markazi Publications, New Delhi).

*Manzar Imam, is a Ph.D. scholar at the MMAJ Academy of International Studies, Jamia Millia Islamia

Courtesy: ummid.com

By M. Burhanuddin Qasmi*

Freedom of speech or freedom of expression is the phrase popular in the Western part of our planet in the recent weeks. People are dancing, singing and shouting; on streets, market places and at newsrooms, social media for a single thing – they call freedom of speech or freedom of art. They say it is their 'democratic value', some even claim it is their 'lifeline'. It is good for all and it is absolute, they say.

On the contrary, there are some others who are dying because of the same phrase. We see wars, bloodsheds, burnings, lootings and all that is classified as crime or uncivilized linked with this very phrase freedom of speech. If it is good for all then how can it cause violence and disorder among us? Or is it essentially an evil that some sick people are dragging us to hell in guise of freedom? What exactly this freedom of speech is!

Ironically some in the East too started suffering from a kind of untreatable intellectual disorder. They say freedom of speech is absolute. You can speak anything against anybody at anytime, anywhere and in anyway; wow - can you?

Does it mean one can abuse others, can insult, can lie, be it an individual, a society or an entity; be it a government, a god-man or God- and what not, one is 'absolutely' free to speak! Does it mean one can propagate against his own country, his faith and even disrespect his parents who have nourished him with care and abuse his Lord who has created him from a drop of water! May be yes for some, because their freedom of speech is 'absolute' – means unlimited, unchecked, thus, 'divine', isn't it?

They lecture for freedom of speech but forget about freedom of life, freedom of individual choice- what to eat, what to wear and how to dress! They may lynch an innocent human just for eating a particular form of meat, kill a poor passenger onboard for merely not singing their religious slogan and even tore apart women bodies for simply wearing headscarf which they don't like. If you object when they burn the Qur'an, your divine scripture, if you pain when they abuse you and your Prophet (saws) who is dearer to you than your own soul, then they term you nothing less than a terrorist. Amazing ideals of their freedom, tolerance and democratic values, aren't they!

However, our freedom of speech is restricted and all we can speak or do is within certain limits. We are just humans, not God who can do anything and everything, nor animals which do not enjoy the faculty of wisdom. We do not find a place in the civilized world to do and say anything or everything being 'absolutely free' other than in a jungle.

What we understand from freedom of speech is a political right to communicate one's opinions and ideas using one's physical means to anyone who is willing to receive them. Every government and every society in the world restricts freedom of speech to a certain degree. You cannot force into one's house and begin doing filth for your amusement. It is not freedom, instead plain madness and a crime.

Common limitations on speech relate to libel, slander, obscenity, pornography, sedition, hate speech, incitement, abuse, fighting words, classified information, copyright violation, trade secrets, non-disclosure agreements, right to privacy, right to be forgotten, public security, public order, and public nuisance and so on. All these are restricted in all sane societies in some or the others ways.

The term "offense principle" was specially added to expand the range of free speech limitations to prohibit forms of expression where they are considered offensive to society, special interest groups or individuals. For example, freedom of speech is limited in many jurisdictions to widely differing degrees by religious legal systems, religious offense or incitement to ethnic or racial hatred laws.

However, freedom itself is not absolute anywhere in the world, let alone freedom of speech, not even in the USA where laws against anti-Semitism are enforced. Not in Islamophobic France where a burqa-clad Muslim woman is considered to be a 'real' threat to its 'secular democratic' pyramid. It is not in Switzerland either where an RCC structure – a minaret of a masjid is considered to be cruise-missile against its 'democratic values'. And more so it is not in the 'symbol of freedom of speech' (sick) Charlie Hebdo magazine - the Wester media, too which fired its own cartoonist- Sine in 2009 just because he had mocked former President Sarkozy's son converting to Judaism for money through his caricature. It was an "art" - a caricature only against the son of a politician which brought heaven down, yet such cynical minds proclaim to be "free"!

We also know that the right to freedom of expression is recognized as a human right under article 19 of the Universal Declaration of Human Rights and recognized in international human rights law under the International Covenant on Civil and Political Rights (ICCPR). Article 19 of the ICCPR states, "Everyone shall have the right to hold opinions without interference" and "everyone shall have the right to freedom of expression..."

Article 19 goes on to say that the exercise of these rights carries "special duties and responsibilities" and may "therefore be subject to certain restrictions" when necessary "for respect of the rights or reputation of others" or "for the protection of national security or of public order, or of public health or morals".

This is our freedom of speech and is not absolute. It carries certain responsibilities and is not evil or vice.

Killing even a criminal without standard legal proceeding, let alone a common human, is an unjustifiable crime. Each wise and sane person would and should condemn such an act but to ncite 1.9 billion Muslims and insult Prophet Muhammad (saws) is also insanity and criminal provocation; if a state fails to stop it, is a failed or biased state, to say the least.

[*M. Burhanuddin Qasmi is Editor of Eastern Crescent and Director of Markazul Ma'arif Education and Research Centre, Mumbai, India]

By Manzar Imam*

New Delhi: Since Wednesday 2 September, 2020 when Amin Usmani Nadwi, founding member and secretary of Islamic Fiqh Academy (IFA), India, breathed his last, obituary messages have been pouring in from across India and abroad and, both online and offline condolence meetings are being organized to pay tribute to him acknowledging his profound services to research, academics, intellectual discourses and thought leadership. One such online meeting was organized by Institute of Religious and Social Thought, New Delhi on Saturday 5 September in which eminent ulama and scholars from India and abroad participated and expressed their deep sorrow over the passing away of what they termed “a silent servant of Islam” whose contribution to the revival and renewal of Islamic fiqh are vast and varied.

I can never forget the impression he has left on my mind in promoting the Islamic thought, said Prof Ebrahim Moosa, Professor of Islamic Studies at the University of Notre Dame, Indian, USA who has been running the famous Madrasa Discourses program of Contending Modernities Initiative of the University of Notre Dame to promote scientific and theological literary among young scholars. Shaikh Usmani would always inquire about its progress and would be present whenever requested. What kept him thinking was his “constant thought about finding solution to new challenges to Islamic theology in the light of new knowledge”, he said.

Prof Mohsin Usmani, former Dean, School of Arabic Studies, EFL University, Hyderabad, presented a detailed introduction of Amin Usmani’s family which “had come to Bihar from Panipat and was religiously entrenched in the sufi tradition”. His father Shah Isa Usmani Firdausi was a learned man who had written a book Islami Aqida and an article on Prophet Muhammad and Law of War which was published in 1981. Prof Usmani, brother-in-law of late Amin Usmani, said, “the Usmani family led a khanqahi life in which prominent sufis like Shah Zainul Abideen Usmani and Tayyib Usmani are well-known figures.”
Prof Akhtarul Wasey, President of Maulana Azad University, Jodhpur said that since beginning, Amin Usmani became an integral part of IFA. He put in his efforts to face new challenges and always thought about how to improve the system of madrasas. It should be noted that Amin Usmani remained secretary, administrative affairs of IFA since its establishment in 1998 till his demise.

Joining from Kuwait renowned Arabic scholar and author Maulana Badrul Hasan Qasmi said that apparently “Amin Usmani was reticent but he was a man of a brilliant brain” which was a sea of various plans and projects. His mental ability was “unusual”. Despite the fact the many issues and problems in different countries are of a different nature and have a different perspective, he had a good grasp of them which set him apart from other scholars.

During my association with IFA spanning over a decade “I never saw that he was unaware of anything or anyone around”, said Prof Fahim Akhtar Nadwi, Head of the Department of Islamic Studies, Maulana Azad National Urdu University, Hyderabad. He would equally participate in the normal routine work, would sit and eat with others. He would be “the first person to come to the office and the last one to leave it.” He was aware not only of the national issues but had a deep knowledge of global changes and challenges. He crafted people’s talents intellectually and even helped them at very individual levels. He was “a revivalist” in his thinking.

Maulana Muhammad Muzzammil-ul-Haq Al-Husaini, working president of Old Boys’ Association of Darul Uloom Deoband said that Usmani’s academic standing, revolutionary ideas, administrative skills and passion for work were his forte.

Earlier Dr Waris Mazhari, Assistant Professor at Jamia Hamdard, also the organizer of the programme, mentioned his ideational connection with Maulana Usmani stating that he used to think about sensitive issues, focus on them and put people to work on them. He was “unique in his understanding and selection of themes” for writing, research and other academic engagements.

An offline condolence meeting was held earlier on the day at the IFA headquarters, Delhi which was presided over by Dr Zafarul-Islam Khan, ex Chairman of Delhi Minorities Commission. Dr Khan said that Amin Usmani’s demise was a loss not just of IFA, people of Delhi or Indian Muslims but of the global Muslim community. “Whenever he spoke he spoke to the point” and, whenever he wrote or sent an email, they were always about issues and challenges that Muslims faced across the globe, he said. He was a leader and that is how true leaders are. Dr Khan said this after listening to the views of participants who were almost unanimous in their opinion that Amin Usmani avoided taking a centre stage and rather encouraged others to come forward and do some academic and intellectual work. Dr Abdul Qadir Khan, Maulana Raziul Islam Nadwi, Advocate Firoz Khan, senior journalist AU Asif, Maulana Abul Ala Subhani, journalist Abdul Bari Masoud, Dr Fazzur Rahman Siddiqui, Safi Akhtar, Maulana Firoz Akhtar and others paid glowing tributes to late Amin Usmani and remembered his valuable services. Mufti Ahmad Nadir Qasmi of IFA moderated the programme.

Besides being sectary of IFA, Amin Usmani was also an active member of the Shariah Council of Jamaat-e-Islami Hind, member of All India Muslim Personal Law Board, Institute of Objective Studies, New Delhi and other bodies.

It should be noted that Amin Usmani did not author any book but it was during his tenure at IFA since its inception that many profound and seminal works related to contemporary Islamic theological challenges were completed by individual writers as well as group of scholars. Under his administrative capacity and guidance IFA translated and published Mausu’ah Al-Fiqhihyah (A multi-volume encyclopedia of Islamic jurisprudence) in 45 volumes in Urdu. “Other than the famous annual Fiqhi seminars, most other national and local seminars, symposia and conferences of IFA were planned and executed by him”, informs Mufti Imtiyaz Ahmad of IFA. In 1982 Amin Usmani translated Zainab Al-Ghazali’s Ayyamum Min Hayati (Days from my life) from Arabic to Urdu. The Urdu title Zindan Ke Shab-o-Roz was published by Hindustan Publications, New Delhi. It was also published and widely distributed by International Islamic Federation of Student Organizations, Kuwait.

(*Manzar Imam is a senior journalist based in New Delhi)

By: Maulana Shahid Moyeen Qasmi

I feel it my solemn duty to offer a few sentences in tribute and homage to my loved teacher and the teacher of thousands of Islamic scholars. I mean hadhrat Mufti Sa’id sb, Palanpuri (r.h) – the former head teacher of Darul Uloom Deoband, India. Millions of Muslims are grief-stricken due to his demise. He was a multi-dimensional personality and specialist of many areas of knowledge. A single  individual, but a walking library of Islamic knowledge.  He, in himself, was a complete and comprehensive syllabus. Along with the expertise in Islamic education, he also new different languages.  He was endowed with boundless intellect and bestowed with formidable confidence and single-minded dedication to his multiple academic domains. He managed his time with extraordinary strictness. In this regard he was immune to the vicissitudes of life. He did experience sad moments, rough and tough times in several points of his life, but he stood like a rock against all adversities. Nothing could blunt his enthusiasm or dent his confidence.

His friendliness

In spite of being a great personality, he was quite affectionate and kind. His fatherly demeanor in gatherings would encourage scholars to ask him questions on any academic point, his personal life and achievements, to which he would respond in a mellow way.

He would not mind interruption or counter question. Therefore, scholars would not only gain knowledge from him but would also learn from him the art of overcoming the adversities of life. Hadhrat’s daily majlis (gathering) after Asr, at his residence in Deoband always used to be full of students, teachers and guests from across the world, though the residence was far from Darul Uloom. And this was the true of every majlis wherever he was.

On one Firiday, I and Mualana Rashid sb Qasmi Palanpuri (Goregaon, Mumbai) attended his Majlis at his house in Deoband. He was clipping his nails by himself – like the habit of many Islamic scholars to carry on small work while meeting the common people to save their precious time. Maulana Rashid sb sought his permission to clip the nails, but hahdrat mufti sb(r.h) didn’t allow. I saw him with my own eyes clipping his nails while his fingers were shaking when pressing the nail-cutter against the nails of feet. Perhaps, it was the end of 2016 and he was almost 75- year old.    

Maulana Rashid sb submitted saying, it is convenient to clip the nails directly after shower when they are soft. Hadhrat said twice, “Yes, you are right. But there is one more point. Tell that too.” It showed that, hadhrat Mufti sb(r.h) had his own reason , but even then he didn’t discourage.

When the majalis was getting over, Maualan Rashid sb extended a packet of sweet through someone else. Hadhrat accepted that and said, “Surely, none other than Maulavi Rashid brought it. He should not have done that”.    

There was another occasion of Fiqhi seminar of Jami’at-e- Ulam-e- Hind in 2016 in Chennai, India. We attended his Majlis after Isha, in the room where he was put up. As was usual with his majalis, the room was full of people. Scholars were sitting till the edge of the door.

In that majlis, significantly, hadhrat Mufti Zaid sb Mazahiri, Nadwi asked him questions about his personal attainments. Zaid sb said, “You’re the one upon whom Allah swt has showered many bounties. You have a huge amount of knowledge, many children, popularity, acceptance and wealth”. So hadhrat Mufti sb replied in vivid detail. “In the beginning, we had a little bit financial constraint. So I would dispense with tea and beetle leaves in the last week of the month to maintain the family. After the compilation of Hidayatul Qur’an (his commentary on the glorious Qur’an), blessings started in livelihood.”.

Answering the question on how to make the family content with the financial constraints due to the paltry salaries and poor facilities in madaaris, he illuminated saying: “A person should give what he has to his wife and say to her:  “This is what we have to maintain our family. Take it and run the family. When she knows the veritable condition with absolute certitude, and believes that now it is up to her how to adjust, she will be content and cooperative.”.

He further elaborated: “If we are sincere, serious and wise, Allah paves the way. Prosperity is paved with adversities. The entire family is moulded. I exhorted my wife to learn the glorious Qur’an by heart. She commenced, but latter she found it onerous to do on account of domestic chores. I said: You may have someone to assist you or may leave the chores, but you should not let this magnificent attainment evade you. And alhamdulillah , she became a hafizah and many other female children could also follow in her footsteps by her help.”

Uniqueness to lighten weighty matters

Especially in a lengthy and highly academic seminar, he would speak in his unique style. He would dispel the fatigue cased by the length and the subject matter into sheer joy by examples and anecdotes, though the discourse would remain purely academic and intellectual. There would have never been any cheap joke or rumour but the presentation itself used to make the listeners feel fresh and elevated.                         

Beyond pretension

On the occasion of the fiqhi seminar in Chennai, Mualana Husain sb Madrasi, Qasmi (a Shaikhul Hadeeth of a Madrasa in Madras), invited him to breakfast. His house was situated at a distance from the Madras Hajj House where the seminar was hosted. Despite that, hadhrat (r.h) accepted the invitation and honoured his house by his blessed arrival. His advent at the house of Maulana Husain sb, was so simple and friendly that I am unable to portray its sublime and awesome picture in my words. While having breakfast, he behaved in an informal manner as if he was in his own home. He ate, fed and taught many relevant things.  

Following the breakfast, he came in the personal library of Husain sb. Husain sb said, “Hadhrat! All the books belong to you. Please take whatever you like.". Hadhrat (r.h) replied: “I would have taken some, but nowadays I don’t study any book, I study only the glorious Qur’an and write the commentaries. I have fully read every book of my library! Whatever book I ever took, I studied that. But now, only the glorious Qur’an.”

He further said, “Some people fancy buying good books and aspire to have their own library and they do have, but they don’t study any book.”

Inspiration & Appreciation  

Hadhrat (r.h )asked Maulana Husain sb about the books he was teaching. Mualana told, I teach Bukhari Shareef. Hadhrat (r.h ) encouraged him saying: “Bukhari is a book which can be taught by anyone (like you)”. And he affirmed it with a euphoric and benevolent smile.    

Likewise, he repeatedly said to the seminar participant Muftiyan- specialists in Islamic jurisprudence, “I participate in this seminar only to meet you, the selected scholars from across the country”. This when he himself was one of the leading lights of the seminar!

His words of appreciation on the books of several scholars reflect his academic generosity and manifest the trait of inspiring the new generation. His overwhelming sentences on the books of Mufti Ishtiyaque sb, teacher of Darul Uloom Deoband, Mufti Zaid sb Mazahiri ,Nadwi teacher of Darul Uloom Nadwatul Ulama and Mufti Shoaibullah Khan sb, Bangalore, are glimpses of that generous spirit.

Maulana Ejazul Haq sb Qasmi Saharanpuri informed me that he presented my humble effort of a book “Arabi Me Ma’haarat Ke Tareeqe” (written in Urdu) to hadrat Mufti sb(r.h). He reported that when he presented the book to hadhrat mufti sb in his majlis of after Asr, hadhrat himself read one paragraph from it which discusses the ways of reading any Arabic text and the techniques to learn therefrom the usage, vocabulary and phrases. Thereafter hadhrat (r.a.) said to the present students , “Read this!   What is written in this book is the main principle.”  

Such open hearted recognition from such a learned personage is something which I will always treasure.

During the same night in Madrass, when hadhrat Mufti Zaid sb and others were asking him questions, I, Mualana Rashid sb Palanpuri and other scholars were massaging his blessed heels and feet. He was not allowing us make any effort in that, just permitting a light touch. During these blessed moments, like his other pupils, I too had to report on my activities in detail. Though it was late night, he listened with all attention and stirred me to do more saying: “ This work is the need of hour. Carry on this endeavour!”. I specially mentioned one speech of mine in more detail, he listened to it fully. One of the scholars, who was present in the majlis suggested some addition to that speech, however, hadhrat Mufti sb said: “What Maulawi Shahid spoke was only advisable and relevant to the topic”.        

Source on the ancestors life stories

He was very close to his loved teachers and ancestor scholars and had intimate knowledge on their day-to-day practices, profiles and attitudes. He talked about many great scholars on that day, many of whose names I unfortunately forgot. However, one name that I recollect is that of hadhrat Mualana Umar sb Palanpuri (r.h). Hadhrat Mufti sb(r.h) spoke about him in a particular context: “ Mualana Umar sb Palanpuri(r.h) was something different. He was very sincere. He would come to meet the teachers of Darul Uloom Deoband, present gifts to them and seek their blessings.”      

Respect for all while retaining his individuality

In some issues, he differed from rest of the scholars, but he respected all and exhorted his pupils and adherents to follow the view of majority. He always represented Darul Uloom’s Darul Ifta publically and advocated its views. His speeches in Masjid-e- Umar Mominnagar, Jogeshwari, Mumbai and other places witness that. He would say, “We ourselves designated these scholars as the Muftis of our Darul Ifta, now how can we oppose their verdicts?”.      

His role in keeping Shari’ah pure & safe

He always stood opposed to innovation or addition to “Shar’iah”. In this regard, he didn’t consider anyone’s relation, popularity and status. He would occasionally speak on this during the class. He would not hesitate to pull up anyone, if he found him straying from the right direction on any issue.   

He was among the most discussed Personalities

Hadhrat Mufti sb(r.h) was among the most discussed personalities of the contemporary era. About 23 years ago, I was a student of Madrasa Arabia Baitul Uloom Saraimeer Azamgarh U.P, India. The former students of the madrasah used to come from Darul Uloom Deoband and would discuss with the teachers: “ Hadhrat Mufti Sa’id sb spoke so and so on so and so issue”. Thereupon the teacher would reply, “ Yes, Mufti sb deserves to speak so”.

Right now, I recollect the name of Mualuan Iltifat sb, Nandawa from the same area. He would come in vacations and discuss with my beloved teacher hadhrat Mufti Jamal sb (d.b).

My teacher hadhrat Maulana Abdurrasheed sb Sultanpuri, Mazahiri (d.b) would mention hadhrat Mufti sb (r.h), in the class with great respect. He would say with pride, “ I met hadhrat Mufti Sa’id Ahamad sb Palanpuri in so and so programme and discussed with him so and so issue and he replied so and so”.

As I recall now, my beloved teacher hadhrat Mufti Jamal sb Azmi (d.b) said, “If hadhrat Mufti Sa’id sb teaches anyone fully, it will be enough for him. I mean he would not have to go anywhere to learn any further!".       

Power of realizing the “munkar” (evil)

In the above mentioned journey of Chennai, he graced a Qur’an completion ceremony of a madrasah and delivered a sermon on the magnificence of memorizing the glorious Qur’an. During his sermon he asserted, “A hafiz student can excel in any subject, but sometimes a hafiz child deviates and does nothing further on account of his self-delusion that he has become supreme and he will reign supreme and some people also misguide him by their unnecessary praise”.

While departing from the Madrasah, he saw some small children wearing “Lungi”.  On the spot, he strictly asked the rector not to allow Lungi for any child. He especially stressed on bed time exhorting, “All should sleep in ‘Pa’ijam’ only”.

His Humbleness

 Hadhrat Mufti sb (r.h) was very humble. His high rank in knowledge and post of the head teacher and Shaikhul Hadeeth of the world famous seminary, Darul Uloom Deoband,  did not impede him in getting his high share from morality and humbleness. Once I was sitting in his majlis after Asr, in Deoband. Mufti Ishitiyaque sb the teacher of Darul Uloom Deoband came.   Hadhrat Mufti sb (r.h) said to him, “Come on! Come on!”. He sat pretty close to him. Hadhrat Mufti sb (r.h) asked him, “Where were you yesterday?”. Maulana replied, “I was in a programme”.  Hadhrat further asked, “On which topic did you address?”. I forgot his answer.

In the same majlis hadhrat(r.h) was informed that hadhrat Maulana Noor Alam Khalil Al-Amini sb (d.b)  -senior professor of Arabic literature at Darul Uloom Deoband and the Editor of its Arabic Magazine “Al-Da’i”- is grief-stricken as his father -in- law had passed away. Hadhrat Mualana  Noor Alam (d.b) himself was recently discharged from hospital and his wife was fasting that day. Hadhrat (r.h)  just waited for Maghrib. Having performed Maghrib he directly walked to visit hadhrat Mualana Noor Alam sb(d.b) to offer his condolences, although their residences were far from each other. Hadhrat Mufti sb climbed the long flight stairs to reach the house of hadhrat Mualana Amini sb to console him.  

 The memories and experiences associated with Hadhrat Mufti Sa’id sb Palanpuri (r.a.) will be cherished forever. I pay my heartfelt condolences to his entire family and to all those who are in mourning.  May Allah swt shower His bounties on hadhrat Mufti sb, grant humanity his better substitute and inspire us to follow his footsteps.

--
Shahid Moyeen Qasmi

Dr. Md. Ibrahim Qasmi*

Driven by his apathy towards religious realities and its teachings and intoxicated  with delusions of false power, grandeur and so- called 'scientific advances', the modern man is heading towards his total doom. According to the Qur'anic description, the near- total majority of mankind now " stands on the brink of Fire". His excessive love for,  and fascination with,  a purely materialistic fashion of living, has  turned man grossly indifferent to his great Creator, the Sustainer and the Only Lord, Who, under His wise scheme of Creation, created mankind as the only creature held morally responsible for all of its actions.  Beyond the narrower realms of the present life he is  hardly prepared to think of a life after--death where he inescapably shall have to be called to account for all of his deeds he happens to commit  during his worldly sojourn , and every man' s 'book of deeds' shall be examined by his Creator Himself. Worse still, the Muslim community,  too -- negligent of its specific position of being the  Only Divine  Witness unto the entire  Mankid of  Allah' s Chosen Religion, Islam, and of its abiding responsibility of  inviting the humanity at large to the messsge of the  Qur'an, the Final Divine Word and Warning  to mankind  through employing all peaceful means ---  has unfortunately lost its moal  'immunity'  against the epidemic of stark, Godless materialism spread the worldover. An all- pervasive apathetic attitude towards their Islamic  and specific ideological commitments has long been  tightening its grip over Muslims with a much faster pace. Undeniably,there are many individual as well as somewhat collective efforts  that aim at preaching the message of Islam to non-Muslim world ,and restructuring  the worldwide Muslim society along the lines of the Islamic teachings. While all such constructive efforts deserve due appreciation and acknowledgement on our part , needs persist as ever before to do more on this incomparably important  front with special thrust on the Qur'anic approach to  Da' wah illa - Allah. As things stand today, we have to redouble our efforts of inviting the people to Islam and disseminate the purely  monotheistic Qur'nic teachings on a much wider scale so as to salvage the humanity from its total destruction which inescapably  being  the fate of every human being dying without faith in Islam and Qur' an. Also, this way we  can avert the displeasure of Allah, earn His pleasure  and deliver  our community from His wrath.

Qur'an : the only Source of Divine Guidance

It is an undeniable fact that the source of all evils existing in the Muslim community worldwide  is its growing indifference to the Holy Book of Allah ; and the  worldwide spectacular plight of this community is indubitably  the outcome of its unjustifiable  negligence  towards preaching the message of Qur' an to the world at large.
 
It is the Qur'an alone which offers an elaborate  guidance to the real success, and it is again  the Qur'an  which is still fully capable of doing  miracles as it did in the past.It continues to be full of vigor and vitality as ever before.By preaching the Qur'anic message of truth with wisdom and prudence and calling the world to  have faith in the Unseen Realities and the eternal verities as it has propounded, we may expect much better results both here and in the Akhirah.

Wherefrom to start working?

To the best of our thinking, as it has also been put above, the Qur'an holds the pivotal import in our life.First of all,we have to renew our commitment towards Islam  by reaffirming  our faith in it..For this purpose the Muslim masses are required to reignite their hearts with an overwhelmingly pure love of the Qur'an and refreshing our commitments towards the Qur'an.In order to acieve  this end we have to be re-educated and reintroduced with the unalloyed message of the Qur'an and its core teachings. For this purpose we  need to go through the Holy Book of Allah and undertake the study of its contents with a wakeful mind.This being the reason  why we have embarked upon preparing some  powerful Dawah- centric literature in English and Urdu languages so as to widely circulate it among Muslims and non- Muslims alike.

Outlines of the Works in Progress

There exists a vast exegetical literature on the Qur'an in continental and globally- spoken languages,like Arabic,Urdu, English, etc.Notwithstanding the fact that each tafseeri work, in  its own right, carries its specific value and  therefore merits due appreciation as such,  it could hardly be denied that only  fewer of them tend to suit purpose of  Dawah and inviting the people to Islam. With the Dawah consideration in mind,it was a long overdue task to  single out at least one outstanding tafseeri work in order to  prepare its  abridged version and circulate it on a wider scale at least in the Urdu and English languages.
 
Talkhees-e-Tadabbur-e- Qur'an (Urdu)

Keeping in view its outstanding features  and comparatively greater value in  imparting a proper understanding of, and insights into,  the Qur'an, the associated studies and the purpose of Dawah, we have carefully marked out Tadabbur-e-Qur'an,a multi-volume and a highly authoritative Qur'anic exegetical  work in the Urdu language  by the  late Maulana Amin Ahsan Islahi of Pakistan,  for the purpose of abridgement. A carefully abridged version of this comprehensive exegetical work is expected to serve the purpose of Dawah illa- Allah,   facilitate a proper understanding of the Holy Qur'an and open a window into gripping its message in an enhanced way.

English Translation of the Abridged Version

With a view to further the cause of preaching the Qur'anic message to the educated Muslims and reaching out to the English speaking world with the message of Truth on a still wider scale,the English translation of Tadabbur-e-Qur'an's abridged version deems necessary, hopefully a useful tool for the purpose of Dawah and inviting the non- Muslim world to Islam and its teachings.The work on the English translation,therefore,has been initiated and is concurrently going on with diligence.

A Compendious Qur'anic Encyclopedia

In order to facilitate a deeper and more systematic understanding of the Holy Qur'an for those wishing to have a direct access to the  contents of the Holy Scripture of Islamic faith, the need to prepare such an encylopaedic work has long been felt.Most of the existing works of this kind are not very much useful for either their insufficiency to quench the thirst of the seekers ,or due to their unauthentic contents serving no substantial. This work is expected to give special care to those Qur'anic terms as denote the primary concepts of  Islamic faith and practices and clear the misapprehensions built around due to a number of reasons.

Revisiting the Basic Commands and Directives of Islamic Shari'a Pertaining to the Societal Structure

Due to a blind traditionalism that unfortunately gained foothold into  Muslims for reasons lying deep in the history of intellectual development of the Muslim Ummah in the course of the last few centuries, a sizable number of the commands of the Islamic Shari'a pertaining to the societal and the familial structure in Islam has of late become a target of scathing criticism on the part of the non-Muslim world.The proposition of triple divorce, for instance,  has particularly been an issue of an unfavorable heated public debate, particularly in India and the subcontinent.The reckless practice of the single-time triple divorce in Muslim society and the insistence of the Ulama, particularly in the subcontinent on the fuller legal effects of it despite branding such a parctice impermissible and an  innovation has long been proving a great  hurdle in furthering the cause of Dawah, especially with reference to women. The stagnation of the Muslim intellectual stream and unjustifiable rigidity exhibited by Muslim Ulama in recent years  has worsened the situation beyond repair.
 
We are fortunate enough that on the academic front we are almost  self- reliant to get these books prepared.The work on the  two first works is in full swim.

The Question of Finance

Like all other Dawah programs,this purely Dawah- oriented great academic program, too, will naturally need material means to go ahead.

In order to carry out this great and exhaustive Dawah-oriented academic program no large sums of money are needed.As estimated, it is a matter of a sum ranging from $ 125000 to 150000. People bestowed by Allah Taala with material means and  solicitude to Islam and aspire for its ideological supremacy are asked to come forward with generous contributions. We have dedicated ourselves to build the  academic front of this Dawah program, you are requested to lend generous material  support to let the work progress and bring the expected results. Will one heed this appeal?
 
Appellant
 
*Md. Ibrahim
MA PhD
Vill. Naglasahu, Meerut , UP , India, 250406
 
For further queries , contact may be made via the following numbers and e-mail
8881190866/7668764985
faridibrahim479@gmail.com

Prepared by: Mufti Ismail Y Syed*

During Covid19 and mostly likely after that, using traditional library and their sources for Islamic sources for both primary and secondary, may not be the mainstream anymore as it once was. Virtual facility and remote based online searching and researching would become essential. 

While it is tempting to go straight to generic search eg Google search for any Islamic terms, Islamic & Arabic studies students are strongly advised to refrain from using Google search (other than Google Scholar), as past experience has shown students are often thrown into irrelevant or second third grade sites including social media and blogging sites –– with materials often copied over/plagiarised from elsewhere as well as ridden with errors –– therefore students must only used the traditional online library sites that can link up with all traceable or verifiable online versions of the original books/sources eg pdfs/scanned hardcopies/ebooks, electronic sources or may use one of the suggested sites I have compiled below. Students MUST NOT use generic search engine like Google, MSN, Yahoo under any circumstances, not at least until they reach advance/graduate level/reaching level 6/final year of honours degree/final year Alimiyya studies. Period. 

Advisory note:
There are many sites and links to research websites and applications for primary Islamic sources incl utilising metadata. It can take time to getting used to, and no site is perfect; some has features which others don’t. It’s a matter of trial and error. By using the sites/applications below, one would get the gist of it and over a period of time would intuitively build up additional sense of where to locate the sources or which site or application to look up for relevant Islamic Arabic sources and information. Also usages of various sites depends on one’s taste, approach and user friendliness which varies from person to person.

As for secondary/English/orientalist sources, please continue using the normal library and research facilities which is used for any arts and humanities subjects incl Google Scholar, Discover in addition to your university / college library resources available remotely. 

Suggested sites and applications for primacy Islamic Arabic sources

One of the most popular (and probably most comprehensive) search facility - Al Shamela: 
https://shamela.ws
NB A word of warning, site or destination could be prone to errors hence verification with scanned online PDFs and hardcopy is always advisable.

This is a fantastic addition to the online resources I came across recently than the older website
https://al-maktaba.org/search

A cloned version for Al-Shamela which may be more user friendly:
http://islamport.com
To download books one may use:
http://islamport.com/index2.html

Another great one (Application only but may have browser search facility):
Elkirtasse (may not be available on Apple):
http://elkirtasse.sourceforge.net/index.php/home/apps-about/49-elkirtasse-info
or:
http://elkirtasse.sourceforge.net

Islamic Encyclopaedia portal - Gawami’ al-Kalim (Application):
https://islamhouse.com/en/apps/393431/

Traditional online search - virtual library manual search:

Waqfeya
For traditional manual search virtually using online PDFs library, Waqfeya is traditional one popular among Arab and South Asian scholars who prefer to use the tradition method to search as if they are in the library going through hard copy: 
http://www.waqfeya.com
NB No search facility is available hence one needs to be well informed / have good idea to look up. 

The Internet Archive, a digital library of internet sites as well as scanned paper books and hardcopies. Great place –– though manual searching and basic subject knowledge is required to locate the sources. OCR/word search facilities not always available, especially with Arabic, Persian, Urdu and Ottoman Turkish sources. 
https://archive.org/index.php

For Islamic history/tarikh, art and culture, Farabi digital library –– great place to digital online sources –– I liked it. You would have to register first for free access:
https://e-library.ircica.org/

For Hadiths:
This has a few more features like checking up rawis and what Tahqiq there is, but not as broad as the above ones
https://dorar.net/hadith

This is nice one:
https://sunnah.one/

Another site, recent site that worked on the major (not all) hadith collections, has search facility:
مشروع السنة: الشبكة العالمية لدراسة الحديث «إحسان»:
http://www.ihsanetwork.org/

This is an Urdu based one which searches through PDF
http://www.elmedeen.com/

Another one (helpful for tafsir and hadith):
http://quran.com/

One of the most comprehensive Quran/Tafsir search facility, Al-Tafsir:
https://www.altafsir.com/

Another site for Quran Tafsir (user friendly, I liked it):
https://tafsir.app/

Another decent one, worth trying:
http://almeshkat.net/

KSU Saudi Arabia Quran Tafsir project (not the best one and sources should be verified/compared with scanned hardcopies/PDFs):
https://quran.ksu.edu.sa/

https://k-tb.com/

Excellent resource to look up/search Islamic sources incl to locate digitised versions incl manuscripts:
http://hazine.info/online-archives-digitized-collections-and-resources/
and for manuscripts:
http://hazine.info/open-access-digitized-islamic-manuscripts-2/

Hath Trust digital library –– an excellent repository of over 50 digital library collections from various locations  
https://www.hathitrust.org/

Another great one for simple or selective sources (I liked it):
NYU online Arabic search:
http://dlib.nyu.edu/aco/

Another site for Islamic sources search incl hadith and tafsir:
https://www.noor-book.com/

Qatar National Library with widely available digitised sources:
https://www.qdl.qa/en/search/site/?f
or
https://www.qdl.qa/en

For Indian subcontinent darse nizami and Deobandi kitabs:
https://islamicbookscity.com/
and 
https://besturdubooks.net/

Scanned digitised Arabic, Persian, Urdu and Ottoman Turkish books - project by Indian government, they scanned thousands of books from different libraries. So rare stuff from Ml Azad library in Kashmir, and Jamia Millia library etc is available. If you narrow search results to Urdu/Arabic/Farsi there are thousands of gems here:
https://archive.org/details/digitallibraryindia

Mostafa books online search:
https://www.al-mostafa.com/


Very interesting info: Al-Kitab project by AGU, has information on further available/efficient sites to search using metadata:
https://kitab-corpus-metadata.azurewebsites.net/
To read up more, look at
http://kitab-project.org/
or
https://iti-corpus.github.io/

Online Catalogues (some with access to direct online material)
Fihrist (UK universities consortium for Arabic Islamic sources –– Catalogue only):
https://www.fihrist.org.uk/

World Catalogue where books and sources can be search to locate across various libraries around the world, often some having links to online versions:
https://www.worldcat.org

For Islamic and Arabic manuscripts

Online portal for digitised manuscripts:
https://guides.lib.umich.edu/islamicmsstudies/onlinecollections

Islamic Manuscripts:
https://www.islamicmanuscript.org/extresources/manuscriptcatalogues.aspx

Manuscripts of the Muslim World, OPENN - open repository by University of Pennsylvania, USA. Fantastic for those who want to dig in and check the manuscripts:
http://openn.library.upenn.edu/html/muslimworld_contents.html
For details, read:
https://hyperallergic.com/556697/manuscripts-of-the-muslim-world/

Digital Assets Repository (DAR) project of Bibliotheca Alexandrina or Alexandria library. Great access to thousands of digitised sources with advance search facilities. Most copyright free materials are available online with others giving limited access:
http://dar.bibalex.org/webpages/dar.jsf
NB Usually used/alongside other search sites, comes handy when other sites fail. 

An old information (2013, needs updating) on online collection but worth looking into:
Another materials available here Digital Collection in Early Printed Materials (Arabic), presented in Moscow conference, document can be accessed here:
http://dar.bibalex.org/webpages/dar.jsf

Graeco-Arabic (Arabic-Greek) sources (classical Arabic and Greek sources)
A portal/corpus on Arabic and hundreds of Greek sources that has been translated into Arabic between 8th-10th centuries. 
https://www.graeco-arabic-studies.org/home.html

Persian/Farsi primary sources
Asnad, an online project by Philipps Universitaat Marburg Germany for Persian sources and Central Asian / Indian subcontinent sources (useful when doing research or trying to access original old prints/manuscripts, particularly for Hanafi Fiqh, fatawa/Aqida/ilm kalam and philosophy Islamic metaphysic students):
http://www.asnad.org/en/

Another good site (not the best) for Urdu sauces:
http://www.al-mawrid.org/

Apps:
تطبيق جامع الكتب التسعة - ادق واشمل تطبيق اسلامي خاص بعلم الحديث النبوي يشتمل على الكتب التسعة المشهورة لدى علماء السنة النبوية:
https://islamhouse.com/ar/apps/2828278/


End note for teachers/lecturers/graduate teaching assistants

A note from a colleague Sh Haroon Rashid Anis:
I compare, Then usually prepare a word document and teach off that
First thing I do before I start looking for sharh is read/compare the chapter from at least 3 good nuskhahs
And note all differences. 
I feel just reading the text without any sharh at all gives an 'organic' opinion of the author's work, then I can refer to the commentaries to see what they have said.

_______
Credit and acknowledgements: 
I would like to thank everyone who provided various tips and suggestions in preparing the resource list, including but not exclusive to, 
Imam Muhiuddin of Enfield, London
Shaykh Haroon Rashid Anis
Br Abdullah Biqai 
Some colleagues at Arabic and South Asian studies departments at various institutions who gave some tips and suggestions and prefer to remain anonymous. 
I haven’t taken all suggestions / and or inputed my own preferences where it was deemed to be more appropriate or suitable for Arabic and Alimiyya students for their study and research. I have also committed painting and art websites (that may contain art or image from historical times of primary sources which was more of an art type as opposed to substance study). 

Lastly I would welcome any suggestions or updates/corrections. Please tweet/tweet message me or alternatively email at:
mufti.ismail.syed@gmail.com
Twitter: @IsmailYSyed

By: Maulana Khursheed Alam Dawood Qasmi,
Zambia, Africa
Email: qasmikhursheed@yahoo.co.in

In the blessed month of Ramadhan, a renowned exemplary teacher of Hadeeth and towering scholar of Islamic jurisprudence, Mufti Saeed Ahmad Palanpuri (May Allah have mercy on him and grant him Jannah!) passed away. From the time we started learning from him, we realised and understood his great personality and the value and significance of his teaching. As the scholars from the world expressed their pain and grief over his sad demise, it added more importance and worth to our hearts than ever before. He spent his noble and beautiful life in studying, teaching, lecturing, addressing the gathering of masses and authoring and compiling precious books on several topics of Islamic sciences. He rendered his services within the country and abroad like European and African countries, the USA and Canada etc. Keeping his works in mind, it can be admitted that such personalities are born after a long time.

The Teaching Services:

There are numerous prominent aspects of Mufti Sahib’s services to be covered. He was an able teacher, favourite lecturer, orator, acclaimed author, famous publisher and a businessman too. I am blessed and honoured to say that the Almighty Allah gave me a golden chance to learn two books of Hadeeth: SunanTirmidhi and SharhuMaa’ni Al-Aathar from him. So, for me, he was a great, respected and exemplary teacher and mentor. In this piece of writing, therefore, I would like to highlight his teaching services and characteristics of teaching briefly, In Shaa Allah. He was an ideal teacher with his unique style and typical teaching methodology. One and all appreciated and acknowledged his this quality. The student always desired to emulate him in his teaching methodology, if they were to get a chance for teaching in order to get their students satisfied with their lessons.

Mufti Sahib (Rahimahullah) began his teaching while he was a learner. When he was a student of Iftaa Course at DarulUloom Deoband, in 1382 AH, he started teaching “Hifz Al-Quran Al-Kareem” to his younger brother, Mufti Muhammad Ameen Palanpuri (Hafizahullah). Mufti Ameen Sahib writes: “He (Mufti Saeed Ahmad) took me to Deoband in 1382 AH along with him. He got this humble person (Mufti Ameen) enrolled in the Hifz class of Qari Kamil Sahib Doebandi. I could not benefit from Qari Sahib. Then he took the full responsibility of teaching me Hifz of the Holy Quran. He made me Haafiz within one and a half year.” (Al-Khair Al-Kathir, P: 48)

Teaching Service in Darul Uloom Ashrafiyah, Rander:

Following the completion of Iftaa Course, Mufti Sahib remained as an Assistant Mufti for some period of time at Darul Uloom Deoband. Later, at the recommendation of Allamah Muhammad Ibrahim Baliavi (RA), he was appointed as a teacher in Darul Uloom Ashrafiyah, Rander, Surat, Gujarat in 1384 AH. Over the time of almost nine years, he served in Ashrafiyah as a teacher from Dul-Qa’adah 1384 AH till Shaban 1393 AH. During this period, he taught several books of higher level like: Sunan Tirmidhi, Sunan Abi-Dawood, Tahawi, Muwattein, Sunan Nasa’aee, Sunan Ibn-Majah, Mishkat, Jalalein, Al-Fauz Al-Kabeer, Translation of the Qura’an, Hidayah, Sharh Aqaaid, Husaami etc. (Al-Khair Al-Kathir, P.: 50)

Appointment at DarulUloom Deoband:

Very few people are blessed with such instructive and teaching capability as that of Mufti Sahib. Not only his students, but also his teachers bear witness to   this fact. In 1393 AH, when there was a vacancy for teacher in Darul Uloom Deoband, his teacher Sheikh Hashim Bukhari (Rahimahullah), then the teacher of Darul Uloom Deoband, asked him to apply for the said post and he did so. In the month of Shaban of the same year, his application was accepted in the meeting of the governing body of Darul Uloom Deoband and he was informed about his appointment at Darul Uloom Deoband. Then in Shawwal in 1393 AH, he joined Darul Uloom Deoband as a respected teacher. Since then the journey started in 1393 AH in Darul Uloom Deoband, continued till he breathed his last on 19 May 2020.

He served in Darul Uloom Deoband nearly 48 years. The management also appreciated and acknowledged his teaching ability and expertise of the books assigned to him and the academic council continued promoting him. The books that he taught are Sullamul Uloom, Mullah Hasan, Hadyah Saeediyyah, Mebzi, Hidayah, Husami, Musallam Al-Thubut, Al-Fauz Al-Kabeer, Talkhis Al-Itqaan, Sharh Aqaaid, Siraji, Rashidiyah, Musaamrah, Hujjatullahi Al-Balighah, Diwan Al-Mutanabbi, Diwaan Al-Hamasah, Saba’ah Muallaqah, Jalalein, Tafseer Baidhavi, Tafseer Mazhari, Tafseer Madaarik, Nukhbah Al-Fikr, Muqaddamah Ibn Salaah, Mishkaat, Tahawi, Muwatta Imam Malik, Muwatta Imam Muhammad, Sunan Ibn Majah, Sunan Nasa’aee, Sunan Tirmidhi, Sunan Abi-Dawood, Sahih Muslim and Sahih Bukhari. Presently he held the posts of Sheikhul Hadeeth and Head-Teacher.

Some Characteristics of Mufti Sahib in Teaching:

Mufti Sahib was a distinguished figure due to his matchless teaching methodology. There were many characteristics and distinctive features in his teaching which are not altogether found generally in a teacher. Here, I am going to mention few of them as I came across while learning from him:
He was very much punctual of attendance. He used to come to the class on time. His lesson planning was so well that he would teach it within the period and leave the class as the bell rang.
He used to avoid going on a long journey during academic year so that it would not disturb the syllabus to complete during the assigned time.

His lecture carried on at the same pace, be it in the beginning of the year or at its end until he completed the syllabus.

The students were bound to follow his rules and regulations set in the class. The students were not allowed to enter the class, after he has had arrived in the classroom.

Apart from the lesson, he used to spend few minutes every day to make the students memorise some Ahaadith and Asmaaul Husna. He used to advise the students to do the same with their students so that it will become a continuous charity.

In the beginning of the year, he used to deliver some introductory lectures on the science of Hadeeth. During these lectures, he used to cover the topics like: Hadeeth, Tadween Hadeeth, Wahi, Kinds of Wahi, Hujjiatul Hadeeth, Ijmaa, Qayaas, Taqleed etc. These lectures were keys to the treasure of knowledge. Now, it is preserved and recorded in the first volume of “Tohfatul Al-Maee”, Al-Hamdulliah.

He worked hard in studying the books and did not think to waste his precious time at all. He was a favourite and perfect teacher. He knew the psychology of the students and taught them according to their level of understanding. It was, therefore, easy for the students to grasp the lessons easily to their best satisfaction.

He was blessed with such teaching talent that whenever a difficult and complicated topic was raised, he used to cite some examples that even the slow learners used to understand and comprehend his lesson effortlessly.

Due to his teaching methodology, he was a beloved celebrated teacher among the students. They loved him from the bottom of their hearts. They attended his lessons happily with punctuality.

He delivered his lecture with such velocity that the students were easily able to note down his lectures on papers. That is the reason thousands of his students noted down his lectures on Tirmidhi and well preserved it.

Whenever he explains the difference of opinions among the different schools of thought in Fiqh, he avoided giving preference to the opinion of a certain Imam; instead his focus remained on highlighting the basis and reason of the difference, so that the students can understand the reason behind the view of each Imam about the contentious issue.

Every student was not permitted to read the text of Hadeeth in Sunan Tirmidhi class. Whoever wished to do so, he had to pass the test. The criteria of passing the test were reading Ibaarah with proper pause understanding the punctuation, with clear voice, with average speed and without making a grammatical mistake in the Arabic text.

At the end of the year, he divided the graduating students into several categories like: those who would go for further studies, those who will start teaching, those who will do business and those who will go in Tablighi Jama’ah. He used to advise them accordingly.

Mufti Sahib was expert in several sciences of Islamic studies. He was an exemplary teacher as well as a renowned Mufti in the world. He issued hundreds of Fataawa which are documented in the register. He was a good manager too. As a director, he ran “Majlise Tahaffuze Khatme Nabuwwat” at Darul Uloom Deoband. The Majlis played a key role in creating awareness among the masses about our beloved prophet and messenger Muhammad (SAWS) being the last and final prophet and messenger of Allah as the Majlish also made them aware of the false prophet-hood of Mirza Ghulam Ahmad Qadiyani. He was a well-known orator and preacher. For this purpose, he was invited from across the world and he would travel within the country and abroad. Specially, in the long holiday of Ramadahn, he used to visit England, USA, Canada and several African countries. The people eagerly gathered in crowd to listen to his speeches. Little bit, I have tried to highlight his prominent service as a teacher in this piece of writing only.

Mufti Sahib was about 80 years old. He used to fall sick frequently for last several years and got recovery. This year too, he fell sick in the month of Rajab. In the last lesson of Bukhari, he became seriously ill. He reached Mumbai. The treatment started. He recovered as well and was able to deliver speeches after Tarawih Salaah regularly. Later on, he fell sick again and was admitted in Sanjeevani Hospital in Malad (East) where he breathed his last in the morning on 25th Ramadhan 1441 AH =19th May 2020. The news of his death was announced by his son. His relatives and the students scattered all over the world were saddened following the news of the demise spread. The social media was abuzz with news of making Duaa, reading the Qura’an and passing the condolences via letters and video and audio clips. On the same day, he was buried in Oshiwara Muslim Qabristan of Jogeshwari (West) in Mumbai. The Janazah Salah was led by his son, Maulana Ahmad Saeed Sahib. May the Almighty accept his services! May Allah grant him Jannatul Firdause! Aameen!

Mufti Muhammad Noman Daji*

Few days after the passing of my Mushfique Ustaz Sheikh-ul-Hadeeth Darul Uloom Deoband Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA) the Imam of Masjid-e-Quba Moulana Abdus Salam Lajpuri Sahib contacted me. Moulana is the Imam of the very Masjid in north London that Hazrat-ul-Ustaz spent several Ramadhan and had a long connection that spanned a few decades.

The respected Imām Sahib wanted to inquire if I remembered the response (جواب) of Hazrat-ul-Ustaz to the question (سؤال) I had asked (during the 2016 Ramadhan visit of Hazrat-ul-Ustaz at their masjid) in regards to a Verse in Surat Al-Fatiha. On the call I could not recollect and I said to the Moulana to let me try to recollect after the call as I was confident it will come to me. Anyway after the call I did what I had to (where my confidence was stemming from) and turned to Allah Ta’ala if He could remind me and lo and behold through the mercy and grace of Allah Ta’ala the response came to me within 15-20 mins. And I then shared the response with the Imām Sahib which he responded that it was exactly the same words (ہو بہو) Hazrat-ul-Ustaz had used. الحمد لله حمداً كثيراً

The Imām Sahib had kindly reminded me the happiness and joy Hazrat-ul-Ustaz had expressed from the face and words at my question and the words of praise that were said. Hazrat-ul-Ustaz had said no one had asked him this question and no one will either. Also, what he was about to say (quoting Hazrat Allahmah Anwar Shah Kashmiri (RA)) he had read a long time ago and never had the opportunity to share it. This was the first time, he had just recalled it now and he was happy to share and pass on this piece of valuable knowledge and insight.

I am grateful to the Imām Sahib for reminding me of this incident (question and answer with my respected and learned Ustaz) as it was not on the forefront of my mind. Also, the Imām Sahib has kindly shared the incident via the Masjid addresses and speech too in the Urdu language.

However, I would like to share the question in English in my words too (with some introduction to put context to the question for the benefit of the wider audience) and then the response so it is preserved and the scholarly fraternity and students of knowledge can benefit from this valuable rule of Fasahat (فصاحت) and Balaghat (بلاغت) and keep it in mind when studying the beautiful Quran.

Fasahat in easy terms usually relates to the beauty of the words and Balaghat relates to the depths of the meanings. These two are a key component in the overall I’ajaz (اعجاز) of the Holy Quran i.e. in its ability to defeat (مُعجِز) anyone to produce anything remotely similar (مُعجِز) to the text of the Holy Quran. It is a complex and an in depth topic which requires at minimum a good level of knowledge and understanding of the various Arabic sciences and subjects. Hence, every word in the Holy Quran is in the right place and is perfect to convey the message in that context.

The Holy Quran consists of 114 Surat (Chapters). Surat Al-Fatiha is the first Surat, the opener of the Holy Quran, hence, the name Al-Fatiha. It is unique and it’s significance is clear from the fact that it is an integral part of every Rakat of Salah. No Salah is complete or valid without its recitation. So it is recited (verbally or heard or read in the mind) a minimum of 20 times in the 20 rakats of Fara’iz and Wajibaat (فرائض و واجبات) and 12 times in 12 Sunnah Muakkadah rakats during the day. It should also be noted that Salah is the best and complete form of worship (Ibadat / عِبادة).

Surat Al-Fatiha consists of seven (7) Verses (Aayats / آيات) and each one holds immense treasures and beauties. However, the question was related to the 5th Verse of Surat Al-Fatiha (or the 6th Verse according to those scholars who regard Tasmiyah (تسمية) i.e. بسم الله الرحمٰن الرحيم a part of every Surat and by default Surat Al-Fatiha too). The Verse is:

اهدنا الصراط المستقيم

Translation: (O Allah, Rabb Al-Aalameen, Ar-Rahman, Ar-Raheem, Maliki Yawm-ud-Deen) Take us on the straight path.

The question was that in the Holy Quran to convey the meaning of path, etc words like Sabeel (سبيل) and Tareeq (طريق) are also used so why is the word الصراط (As-Sirat) used in this significant Surat and in this significant Verse which is in essence the crux of Surat Al-Fatiha. Supplication and supplication of guidance is the core (مغز) of worship.

Hazrat-ul-Ustaz didn’t actually reply to the specific question (after the expressing of happiness and joy) but actually went further by providing me with a rule that can be employed in the entire Holy Quran. Hazrat-ul-Ustaz quoted Allahmah Anwar Shah Kashmiri (RA) by saying that “Hazrat Shah Sahib has said to understand the Fasahat (فصاحت) and Balaghat (بلاغت) of a Word in the Holy Quran try replacing it with a similar word in its place and then see if the same level of Fasahat (فصاحت) and Balaghat (بلاغت) is produced”. (اگر اس لفظ کی جگہ وہ دوسرا لفظ رکھ دیا جاۓ تو اس سے اسی درجہ کی فصاحت اور بلاغت ادا ہوتی ہے یا نہی).

It wont and it will give you the reason why it was used. So in this case try placing the other two words that have the meaning of path in them and see and analyse the difference.

Also, additionally to the above reflection as part of my personal reflections (Tafakkur / تفكّر and Tadabbur / تدبَر) on the beauties of the Holy Quran and to gain further insights I have studied during my recitations the usage of those two words (Sabeel (سبيل) and Tareeq (طريق)) too throughout the Holy Quran.

When I was in my Daurat-ul-Hadeeth (دورة الحديث) year at Darul Uloom Deoband I studied فيض البارى - the dictates (امالى) and commentary of Allahmah Anwar Shah Kashmiri (RA)) on Saheeh Bukhari. If I recall correctly it is in there somewhere that Hazrat Shah Sahib mentions that “in the past history 4 people (great scholars - از راقم) have reached the heights and pinnacle of this subject of Balaghat (بلاغت) and he was one of them”. I have no doubt on this observation of Hazrat Shah Sahib.

I asked this same question some years later to a Mufassir of the Holy Quran from India who has written a Tafseer and the response I was given was that he had not thought on this Verse from this perspective. The point is the question was not something many would dwell on or their minds would wander towards.

I have hinted to some hacks as part of my article titled “Power of Surat Ar-Rahman to Instil Gratitude through Repetition“. Those hacks can go a long way in developing insight into the Fasahat (فصاحت) and Balaghat (بلاغت) of the Holy Quran with less effort for anyone who has decent knowledge on the various pre-requisite sciences to the study of the Holy Quran. Those hacks are good starting points. I suggest reading the article and applying the hacks.

O Allah Ta’ala! Continue to keep us with steadfastness on the straight path till we meet You.

O Allah Ta’ala! Continue to shower us with the blessings of your intense and immense mercies, guidance, knowledge and recognition of You.

O Allah Ta’ala! Grant us all the deep understanding of the Holy Quran and open our hearts and minds to the knowledge (Uloom / علوم) and insights (Ma’aarif / معارف) in the Holy Quran related to both its words (Alfaaz /ألفاظ) and meanings (Ma’aani / معانى). Aameen Ya Rahman, Ya Raheem, Ya Kareem!

*course.correspondence@gmail.com
(After Fajar Friday 29th May 2020 –  6th Shawwal Al-Mukarrram 1441 A.H)

By: Mufti Muhammad Noman Daji, Batley, UK
course.correspondence@gmail.com

6. Enjoining Good and Forbidding Evil (الامر بالمعروف والنهي عن المنكر)
Hazrat-Ul-Ustaz was always fearless in speaking out on issues regarding the boundaries of Deen (Hudood / حدود); regarding practices that fell foul to Bidah and contravened the Sunnah or were on the perimeters of Bidah and spoke out publicly without fear of loss of ‘respect’ or loss of any material gains.
 
Hazrat-Ul-Ustaz spoke up against anything that he thought was contrary to the teachings of the Deen or overstepping the boundaries whether it was committed by Madaris management; scholars; lay people; people engaged in any form of Deeni work; etc. The motivation was always that they amend their ways so the right practices are followed and they do not distort the teachings of Deen or introduce Bidah. Hazrat-Ul-Ustaz was far sighted in many things.
 
The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all scholars in general is to speak the truth (Haq) wherever it is needed and against any movement, group, organisation or anyone without fearing any reprisals. Speak up in the right manner where the boundaries of Shariah are violated and where Bidah is taking place or there is real potential of acts becoming bidah in our communities by the lay people, by scholars or anyone from the followers of our Maslak too due to ignorance.
 
To effectively engage in this duty  learn the required knowledge on the boundaries and etiquettes of الامر بالمعروف والنهي عن المنكر so it can be effectively carried out.
 
7. Steadfastness on the Maslak of Ulama Deoband (مسلك علماء ديوبند پر تثبّت)
Hazrat-Ul-Ustaz always emphasised the need and importance to sticking with steadfastness to the Maslak of Ulama Deoband and would not accept any compromise on this. Hazrat-Ul Ustaz pointed out the safety and protection of our Deen was in that.
 
Hazrat-Ul-Ustaz would point out publicly to what he was observing in the scholars and lay people who are moving away from the Maslak of Ulama Deoband. Hazrat-Ul-Ustaz could see the dangers of how that could potentially totally leave the Deen open to the following of whims and desires based on ignorance of the Deen. It will give them a ticket to follow whatever ‘Islamic scholar’ or person from any school of thought or orientation that suited their desires. This is something we are observing too and is rapidly growing. Allah protect us all! Aameen.
 
Another great title of Hazrat-Ul-Ustaz and is well deserving is that of Ameen Uloom Qasmi (امين علوم قاسمى) - the custodian of the knowledge of Hazrat Nānowtwī (RA) - the founder of Darul Uloom Deoband. This is something the high calibre scholars of the Qasmi family (خانوادہ قاسمی) like Hazrat Moulana Salim Qasmi sb (RA) used to acknowledge and mention.
 
The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all those scholars and Muslims who subscribe to the Ahlus-Sunnah in the manner explained by the great scholars of Darul Uloom Deoband is to stick to the teachings of these great scholars and the guidelines they have given us in all the areas of Deen at all cost whether you understand or not (due to it being a lack in your intellectual capacity or due to your lack into the insights of the beautiful Deen. Do not let inferiority complex get the better of you due to the various niceties or worldly benefits that can be gained by subscribing to new ways or ways of other groups that are springing up or school of thoughts, etc who misconstrue the Deen or by individuals influenced by them whether they claim they are associated with the Maslak of Darul Uloom Deoband.
 
There is an alarming rate of unhealthy influence from the above dubious groups and people occurring in young scholars or scholars who lack connection to the great scholars of Darul Uloom Deoband.
 
This indicates many thing. It is based on ignorance of Deen, ignorance of the teachings of the great scholars of Darul Uloom Deoband, lack of connection to them and realising the great and vast knowledge they had coupled with the highest level of integrity and Taqwa, is based on inferiority complex and also based on following the whims and desires.
 
To remain firm on the Maslak of Ulama Deoband has safety of your Deen and the Deen of your children and the whole world. Otherwise, you will regret it but it might be just too late.
 
You can remain firm on the Maslak of Ulama Deoband and strengthen your connection with them by engaging in the following practices:
 
- Study the Maslak of Ulama Deoband and what that means.
- Study the biographies of the great scholars of Ulama Deoband like Hazrat Nānowtwī, Hazrat Gangohi, Sheikh-ul-Hind, Hazrat Moulana Yaqoob Nānowtwī, Hazrat Thanvi, Allamah Anwar Shah Kashmiri, Hazrat Madanī (Allah Ta’ala send abundant mercies on their graves and elevate their status). Aameen!
- Study the numerous and invaluable books written on Tafseer; commentaries on Hadeeth; Fiqh and Fatawa; Tazkiyah; Aqeedah and all the Islamic sciences. You will appreciate the depth more when you can compare them with books and works of other reputable scholars. These new deviants are of no comparison. Some are just that as there is no scope to justify any disrespect to any one Companion (Sahabi / صحابى) of the Holy Prophet Muhammad (peace, blessings and salutations be upon him) - Allah be pleased with them all.
- Stay connected with the current senior scholars of the Maslak of Ulama Deoband locally and from the sub-continent. Both are very important.
- Avoid falling into this illusion and deluding yourself that you know and understand the Deen better than these host of great scholars of Darul Uloom Deoband. Each one is of such calibre that you can only dream of if you studied their life and works and saw how incredibly smart, intellectual giants; aware of the world and the current needs and understanding of human psychology and needs they possessed.
 
There is no blind following blind in this as is the case that is happening to people from our maslak due to their own ignorance who are opting to follow others from different inclinations. That is a typical case of blind following blind.
 
I pray Allah Ta’ala grant us all the taufeeq to internalise and characterise these seven great traits into our lives and that we continue to pass it over to our future generations of scholars and followers. Aameen!
 
Conclude
Hazrat-Ul-Ustaz died as he lived i.e. in the study and teaching of Islamic knowledge and by serving and propagating the Deen of Islam.
 
Hazrat-Ul-Ustaz is survived by his Deendar children who are Hafiz, Alim and Muftis. Masha Allah! I pray Allah Ta’ala grant them all beautiful patience and the taufeeq to continue the legacy of their great father.
 
Hazrat-Ul-Ustaz also leaves behind students in their tens of thousands or hundreds of thousands.
 
Hazrat-Ul-Ustaz also leaves behind a collection of valuable books and works that the Muslim Ummah can benefit for a long time to come.
 
I would request the readers to at least recite Surat Ikhlas three times and grant the reward to Hazrat-Ul-Ustaz (RA). This is the least we can do and also to do this whenever you can.
 
Also, another great way to benefit Hazrat-Ul-Ustaz (RA) is by practicing and internalising these great seven traits and passing them over to your students.
 
Supplication
O Allah Ta’ala! Reward Hazrat-Ul-Ustaz (RA) on our behalf for all the selfless services he has provided to the Deen his entire life.
 
O Allah Ta’ala! Grant the students, our Darul Uloom Deoband and the Muslim Ummah a better replacement (ni’m-al-badl).
 
O Allah Ta’ala! Accept all the tireless efforts of Hazrat-Ul-Ustaz (RA) for Your Deen over his entire lifetime. And continue his Faiz till the Day of Judgement.
 
O Allah Ta’ala! Forgive the shortcomings of Hazrat-Ul-Ustaz  (RA) and have mercy on him.
 
O Allah Ta’ala! Make the resting place of Hazrat-Ul-Ustaz (RA) a garden of
Paradise and shower him with your eternal and intense mercies.
 
O Allah Ta’ala! Be please with Hazrat-Ul-Ustaz RA) and make all the stages of the Hereafter easy for him.
 
O Allah Ta’ala! Grant the family of Hazrat-Ul-Ustaz, students, those connected with him and the entire Muslim Ummah (RA) with patience and strength at this difficult time.
 
O Allah Ta’ala! Protect Darul Uloom Deoband and the Muslim Ummah at large from all types of Fitnah.
 
آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم

***End***

By: Mufti Muhammad Noman Daji, Batley, UK
course.correspondence@gmail.com

3. Expertise in Teaching (ملکہ تدریس)
The expertise Hazrat-ul-Ustaz (RA) showed in his unique teaching style is something widely recognised and appreciated by both students and peers. The style to deliver lessons and explain difficult concepts in an easy and logical manner was the norm and habit (i.e. Ifham & Tafheem / إفهام و تفهيم). Hazrat-ul-Ustaz (RA) was in a league of his own.
 
Hazrat-ul-Ustaz (RA) remained an extremely successful ustaz (کامیاب مدرس) and on top of his game throughout his teaching career. Very very few could match or come close to this. It is a sign of a great ustaz (کامیاب مدرس) that even the not so smart students or those who are lacking the aptitude would understand difficult concepts due to the easy way it was explained. Hazrat-ul-Ustaz (RA) was the epitome of this. And another sign of a successful and great ustaz (or a great sheikh) is that you not only benefit from them in the subject they are teaching you but you get to learn about and create depths in other subjects and sciences too as part of their expert teaching and guidance style. I studied Jāmī Tirmiz by Hazrat-ul-Ustaz (RA) but the benefits I gained was far reaching and covered many sciences and arts. To me I personally feel I have studied many sciences and arts (علوم و فنون) by Hazrat-ul-Ustaz (RA) due to the immense expertise of Hazrat-ul-Ustaz (RA).
 
To understand knowledge or difficult concepts is one thing and then to be able to express that in an easy and logical manner others can grasp and understand is a totally different skill and demands a lot of mental aptitude and a certain way of thinking and specific skills set.
 
It was a frequent plea of Hazrat-ul-Ustaz (RA) to the students and ustaz of all Madaris associated and linked with Darul Uloom Deoband that they pay attention and develop this skill of Ifham & Tafheem  (إفهام و تفهيم) so they can do justice to themselves, their students and can effectively pass on the knowledge to the future generations of scholars and torch bearers of Islam and Muslims. Teaching is a big responsibility and it demands certain skills and all teachers need to develop these skills so they can effectively discharge their teaching duties.
 
The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all those teaching at the Darul Ulooms or already graduated is to that they develop this skills of Ifham & Tafheem  (إفهام و تفهيم) and work towards achieving this and doing whatever it takes so it can be achieved. For example, investing in  learning this skill by getting the required training from those who are masters of this skill.
 
# It should be noted that the take away and lesson mentioned in the first trait is a pre-requisite to developing this skill i.e. having the aptitude and capacity (استعداد) and depth of knowledge in all the sciences and arts and the ability to dissect and analyse the text.
 
# The ustaz needs to study prior to coming to the class to teach i.e. should have done the Muta’lah / مطالعة) and should have prepared adequately for the class. Hazrat-ul-Ustaz (RA) used to say that just turning up to the class is not sufficient and just teaching in a Darul Uloom will not increase knowledge. For knowledge to increase the ustaz needs to read. The students will notice when the ustaz has turned up to teach and not studied adequately prior to teaching.
 
# The ustaz needs to focus on solving the textbook (Hall Kitab / حلِّ كتاب). Just giving a speech (ہوائ تقریر) that had no grounds is not sufficient. Also, it is important on the ustaz to provide relevant contextual and introductory knowledge on the subject to the students.
 
# The ustaz need to make sure that even the weakest (کمزور) student is able to grasp and understand the lesson and the difficult concepts. The smart (ذہین، فطين و لبيب) students with good aptitude (استعداد) and who come prepared (i.e. have done Muta’lah / مطالعة) after a time understand the lesson before the class starts and sometimes even better that the teachers. Hence, the focus should be at the weak students.
 
# Students should be developing insights as a result of your (ustaz) lesson. It should not be that even the smart and keen students do not get anything from the class. That would be an injustice and travesty.
 
# The ustaz should be open and frank if they do not know an answer to a question the student has asked. There is no need to give vague answers to deflect the questions and pretend you know. Hazrat-ul-Ustaz (RA) was very frank in this area. If he didn’t know an answer to a question then he would plainly say he didn’t know. If after some thought he reached to an answer or found the answer then he himself would mention that the question you asked the answer to that is this. This only instills more confidence in the knowledge you impart to the students that they know you are confident on that and it also develops the habit in the students to say they don’t know if they don’t have an answer as that’s what they observed from their ustaz. This is a sign of a good ustaz and it displays integrity, maturity and humility. The reality is only Allah Ta’ala is Al-Aleem (العليم) and knows absolute everything. So face up to this reality.
 
# The management of Darul Ulooms should facilitate the right kind of training for new ustaz or those lacking in the required skills to teach or lack the required expertise in the subject.
 
4. Style and Expertise in Authoring Books (ملکہ تصنیف)
I have been used to reading the books and works of Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) since my early teens. In it every sentence is a pearl, a gem and a nugget of wisdom. You read a sentence and you come out of it a bit wiser. Your mind has developed and your understanding increased a notch further. The books of Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) - over a thousand - are pure wisdom. They are not just to have a number next to the name that he has authored x number of books. They serve a purpose and add value and enhance the rich Islamic literature collection. The point is that in the art of authoring books it has to add value and serve a purpose. It should just not regurgitate information from one book and source to your book without adding value or providing a new and fresh insight and perspective to a matter, etc.
 
I have observed and seen this trait in the books and works of Hazrat-Ul Ustaz. Any topic Hazrat-Ul-Ustaz has decided to pen and write it has added value and has shown and led by example to other prospective writers how to write and how to add value as he has done justice to the topics he wrote on. I think something Hazrat-Ul-Ustaz learnt from Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) as he was highly inspired by, admired and had love for him. It was evident. 
 
Hazrat-Ul-Ustaz has many books and works and they cover all the Uloom Aaliyah with Ayn and many of the Uloom Aaliyah with Alif. Each one is adding value and unique in its approach and serves a purpose that was not there before its existence.
 
I don’t intent to discuss them individually here as that’s beyond the scope of this piece as as my focus is to draw collective lessons from them so current and future writers and authors can learn from the lessons of this trait of Hazrat-Ul-Ustaz.
 
Hazrat-Ul-Ustaz wrote on complex topics, some topics no one had written on and did justice to it. The commentary of the master piece of Hazrat Shah Waliullah (RA) - Hujjatullah Al-Baaligah - titled Rahmatullah Al-Wasiah is one example. It is a masterpiece of its own. One great title of Hazrat-Ul-Ustaz was ‘Sharih Uloom Waliullahi’ (شارح علوم ولى اللهی) - a well deserved and unique title.
 
At the end of this section on books I want to mention آسان بیان القرآن which is a work of a student of Hazrat-Ul-Ustaz to simplify and make بيان القرآن more accessible. Hazrat-Ul-Ustaz was reviewing and editing (نظرِ ثانى) this with great passion and really desired to complete it and Alhamdulilah it was completed. Due to the review and editing by a scholar of Hazrat-Ul-Ustaz calibre in the required Uloom to fully grasp بيان القرآن it has added tremendous weight to this valued and well needed piece of work. Anyone with interest in Tafseer appreciates and values the masterpiece Tafseer بيان القرآن by Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA). This revision and Tasheel (تسهيل) has made it accessible to more scholars and more people.
 
The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all those scholars interested in embarking on writing, authoring and publishing books and works is to only engage in this if you are adding real value. And it is worth engaging in writing and is required and will always be required but the key is to acquire the required knowledge and expertise in the subject and then write in a manner that is adding value and fulfilling the needs of your targeted audience and of the current times. Don’t engage in writing books to fulfil your interest (Shawq / شوق) or you can say you are an author or people will say you authored a book. These are naive and immature reasons and not worth writing for. The aim is to address a gap, fill a need and add value to the already rich Islamic literature.
 
I suggest maybe using a gradual approach by starting off by translating some useful small works of our great scholars that is easy to translate and require translating into the needed language like English or Urdu and then progress to bigger and then to more complex translation works. Once you are confident, you have the required skills and you can add value through your own writings then start with short pieces in the subject you are most familiar with but also keeping in mind that you are addressing a gap, a need or adding some form of value and not just to add one more book to the market.
 
5. Propagating the Deen (Tableegh / تبليغ)
Hazrat-Ul-Ustaz has travelled extensively in India, Bangladesh, Pakistan and to many countries of the world for the sole purpose to propagate the Deen. Hazrat-Ul-Ustaz had a close connection to the UK since the 80s.
 
Despite the sickness and ill health in the latter years Hazrat-Ul-Ustaz has been spending his entire Ramadhan and holidays away from his family for the past 40 plus years to propagate the beautiful Deen. This demands great passion and is motivated by great worry and concern about the Muslim Ummah.
 
One of the topics Hazrat-ul-Ustaz (RA) was passionate about was the Aqeedah of Khatme Nubuwwat (The finality of the Holy Prophet Muhammad (peace, blessings and salutations be upon him). It so happened that Allah Ta’ala made him talk about this on his departing and final speech before his meet with his Merciful Creator.
 
The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular, all scholars in general and all the believers that to engage and to engage sincerely in propagating the Deen of Islam to Muslims and non-Muslims is a duty on everyone. It will and can take different forms and will be carried out at different levels based on the authority you have due to your level of Islamic knowledge, etc. However, the base duty of propagating the Deen of Islam to Muslims and non-Muslims is a duty on everyone and all should carry it out.
 
To effectively carry this duty out  learn the required knowledge on the etiquettes of Dawah so it can be discharged in the correct and prophetic manner. This is a poignant advice Hazrat-ul-Ustaz (RA) used to emphasise and give to those engaging in the propagating of the Deen.
 
Scholars can also engage in this duty  by delivering Tafseer Dars, Hadeeth Dars, Seerat Dars, etc in their localities and in the neighbouring ones at the very least.
 
Also, some form of Dawah work needs to be propagated and engaged with the non-Muslims too.

to be continued......

By: Mufti Muhammad Noman Daji, Batley, UK
course.correspondence@gmail.com

I believe the below seven distinguishing and pivotal traits provide a good summary and overview of the life of Hazrat-ul-Ustaz Sheikh-ul-Hadeeth & Sadr-ul-Mudarriseen of Darul Uloom Deoband Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA).

I seem to have a close relationship with the number seven as it’s the number that has come up a few times  as part of my recent articles like the ‘7 Characters’, the ‘7 Pearls of Reflection on the Holy Quran’, etc and now with the traits of Hazrat-ul-Ustaz. The number seven is a good medium number.

These seven powerful traits embed many lessons in particular for the scholarly fraternity and students of Islamic knowledge which I will try to shed light on. The seven powerful traits are:

1. Depth of Knowledge (تعمق فى العلم)
2. Introspection (فكرِ باطن)
3. Expertise in Teaching (ملکہ تدریس)
4. Style and Expertise in Authoring Books (ملکہ تصنیف)
5. Propagating the Deen (Tableegh / تبليغ)
6. Enjoining Good and Forbidding Evil (الامر بالمعروف والنهي عن المنكر)
7. Steadfastness on the Maslak of Ulama Deoband (مسلك علماء ديوبند پر تثبّت)

I will briefly discuss on all these with a view to deriving lessons from them. There are many other facets to Hazrat-ul-Ustaz (RA) that could be written on and hope others will be writing on them but leaving them out to focus on these important traits.

1. Depth of Knowledge (تعمق فى العلم)

Hazrat-ul-Ustaz (RA) was an expert in all the Islamic sciences both Uloom (sciences) and Funoon (arts) -
 (علوم و فنون) - that are taught in the Darul Ulooms. In my title to this piece on Hazrat-ul-Ustaz (RA) I have only stated four big titles for him. They are:
1) Mufassir (مفسّر)
2) Muhaddith (محدّث)
3) Faqeeh (فقيه)
4) Mutakallim (متكلِّم)

They denote the expertise in the four key Uloom (sciences) which are known as Uloom Aaliyah with Ayn (علوم عالية / the higher sciences) as they are the destination for studying and mastering all the sciences and arts before them. The first two titles are referring to the knowledge and expertise on the primary sources of Islam i.e. Al-Quran and As-Sunnah. The third title - Faqeeh (فقيه) - is referring to the knowledge related to the practical life (Far’a / فرع) of a believer i.e. Fiqh which in this context covers both Fiqh Zahir and Fiqh Batin. And the fourth title - Mutakallim (متكلِّم) - is referring to knowledge related to the beliefs (Aqeedah / Asl / اصل) of a believer i.e. the foundation.
 
The expertise in all these four key sciences is evident to all the students, readers of the books and works of Hazrat-ul-Ustaz (RA) and scholars that know him.

Hazrat-ul-Ustaz (RA) was also an expert in all the related subjects to the above 4 sciences (i.e. all the Usools - Usool Hadeeth, Usool Tafseer, etc and the related subjects) and also all the arts (Funoon / فنون) like Mantiq, Falsafah, Nahw, Sarf, Balaghat, etc. These are termed as Uloom Aaliyah with Alif (علوم آلية) i.e. they are tools for the Uloom Aaliyah with Ayn. Without a good grasp on علوم آلية the student of knowledge and the scholar cannot get the deep insights into the actual texts (عبارة النص) of the the Holy Quran and  Sunnah. The sad reality is there is a lot of weaknesses in the students of knowledge in these areas nowadays. I believe and based on the mindset I learnt of Hazrat-ul-Ustaz (RA) that was the motivation to write the Tafseer based on the Ibarat-un-Nass  (عبارة النص) of the Holy Quran. Acquiring knowledge (in this case the term is Maloomaat / معلومات) of the Holy Quran or the Sunnah from secondary sources is very different than from gaining it directly from the text. Yes, the direct knowledge needs to be backed up by the interpretations and commentaries done by the great scholars of the past. Hence, I believe Hazrat-ul-Ustaz (RA) kept the Tafseers of Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) and Allamah Shabbir Aḥmad Usmani in His study for this purpose.

Hazrat-ul-Ustaz (RA) had developed depths in all these sciences and arts and had expert command on them. As they say in Urdu Hazrat-ul-Ustaz (RA) had علم میں گیرائ i.e. depths and deep understanding in these subjects and not just superficial and high level knowledge.

The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all those studying at the Darul Ulooms or already graduated is to develop or work towards developing expertise and depth in all these sciences and arts.

# The expertise will develop post graduation but during the study period at the Darul Uloom develop the aptitude and Isti’dad (استعداد) that you have the ability to study any book on the subject taught at Darul Uloom whether you have studied it or not.

# Then post graduation continue your engagement with the sciences and develop expertise.

# Do not remain shallow or just focus on some subjects whilst neglecting others.

# It is important to gain a good command on all these to truly appreciate and benefit from the primary Islamic sources - Holy Quran and the Sunnah. This involves total immersion in the study and acquiring of knowledge as was the habit of Hazrat-ul-Ustaz (RA).

# One key way and sign of depth of knowledge is to develop the essential skill that you can dissect and pull apart (i.e. Hall-e-Ibarat / حلِّ عبارت) the text  of the taught textbooks (متون و كتب درسية) properly. This is vital to understanding the texts and the depths of the texts of the Holy Quran and the Sunnah. This is something many graduates and scholars overlook or dismiss its importance due to their own lack of understanding and immaturity. Maybe it is inferiority complex.

2. Introspection (فكرِ باطن)

I noticed throughout my contact with Hazrat-ul-Ustaz (RA) he continuously remained in introspection and engaged in developing himself from all angles including the inner (Batin / باطن) and remained firm on the outward practices of Islam. Hazrat-ul-Ustaz (RA) had connection with various Mashaikh and was given Ijāzah and Khilafat from Hazrat Mufti Muzaffar (RA) who was the khalifah of Hazrat Moulana Asadullah (RA). Both these great scholars were the Nazim (rector and principle) of Mazahir-Ul-Uloom in Saharanpur. Hazrat-ul-Ustaz (RA) would visit Hazrat Mufti Muzaffar (RA) when I was a student at the Darul Uloom and I was aware of this. This area of Hazrat-ul-Ustaz (RA) was not something he would mention much but it existed and was there fully. All scholars have different personalities and some don’t share this aspect of them. The key is that it is present and the expression is up to the individual.  وللناس فيما يعشقون مذاهب

I noticed throughout my contact Hazrat-ul-Ustaz (RA) didn’t take interest in what his peers at the Darul Uloom or contemporaries (معاصرين) were doing or not doing. His focus was centred on what he had to do and how best he can achieve that for the benefit of the Ummah. Hazrat-ul-Ustaz (RA) lived a bit farther away from the Darul Uloom so could avoid  unnecessary distractions and focus on the task at hand. Teaching and being successful at the best seat of learning and the Ummul Madaris (أم المدارس) Darul Uloom Deoband can bring with it trials and tribulations from within and outside and to remain humble and in the manner Hazrat-ul-Ustaz (RA) remained is testament to his great inner character.

Also, time keeping, attending lessons on time and utilising time effectively was something Hazrat-ul-Ustaz (RA) did extremely well.

Hazrat-ul-Ustaz (RA) was full of humility and simplicity which was my first observation and remained till the end.
The Taqwa and  Zuhd (abstinence) of Hazrat-ul-Ustaz (RA) was exemplary too. Hazrat-ul-Ustaz (RA) returned all the salary back to the Darul Uloom where he had taught for nearly half a century and stopped taking salary as his income from his books and published works was sufficient. Hazrat-ul-Ustaz (RA) then started to spend on his daily needs from the income he gained in particular from his Tafseer work - Hidayat-ul-Quran (هداية القرآن).
During my last visit to Darul Uloom Deoband and attending the after Asar majalis the feeling (رنگ) in the presence of Hazrat-ul-Ustaz (RA) was very different. I felt the ruhaniyyat (spiritual connection) of Hazrat-ul-Ustaz (RA) was orbiting (عروج پر تھا). It felt like seeing a space rocket in the sky orbiting high into space.

The take and lesson from this trait for all the students of Hazrat-ul-Ustaz (RA) in particular and all those studying at the Darul Ulooms or already graduated is that no matter what heights in the outward knowledge a person reaches they still need to develop this introspection and worry to rectify the inner and conform and synchronise their knowledge with their practice and their inner. This is best achieved through sincere connection and practice on the teachings of a reputable and expert Sheikh in the field of Tazkiyah.

• Also, to immerse yourself solely in the study and imparting of knowledge whilst staying away from meaningless pursuits.
  
• Focus on what you can do to help the Muslim Ummah without utilising your energies on your peers or contemporaries or trying to bring them or anyone down.
  
• Practice and firm adherence to Islamic practices is more important for scholars. Hence, scholars should lead by example in all fields and areas of Islamic practice.
  
• Maintain and uphold your high status through your noble and exemplary behaviours.
  

By:
Mufti Muhammad Noman Daji, Batley, UK
course.correspondence@gmail.com

The news of the passing away of my Mushfique Ustaz Sheikh-ul-Hadeeth & Sadr-ul-Mudarriseen of Ummul Madaris (أم المدارس) and Azhar-ul-Hind (ازهر الهند) Darul Uloom Deoband Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA) on the morning of the 25th of Ramadhan 1441 (19th May 2020) based on the Indian Ramadhan date - struck me with grief and immense sadness. It is a personal loss due to the close student-ustaz relationship and the level of benefit I had acquired from the vast expertise of my Mushfique Ustaz in all the Islamic sciences.
 
إنَّا لله وإنا إليه راجعون
 إن العين تدمع والقلب يحزن، ولا نقول إلا ما يرضی ربنا،
 وإنا بفراقك يا أستاذنا الشفيق لمحزونون
 
Verily we belong to Allah, and verily to Him do we return. Indeed, to Allah belongs what He took, and to Him belongs what He gave, and everything with Him has an appointed time. Hence, we observe patience and hope for reward.
 
The eyes are crying and the heart is full of grief. However, we do not say anything but that pleases our Rabb.
 
O Our Mushfique Ustaz we are certainly grieving at your departure.
 
You were the jewel of the crown (i.e. Darul Uloom Deoband). You were the heart of the Darul Uloom fraternity.
 
You have left us to meet your Rabb but you will not be forgotten.
 
Incidentally, the day of the passing of our Mushfique Ustaz Hazrat Mufti Saeed sb ra coincides to be a day after (albeit after a number of years) the passing of his beloved Ustaz Hazrat Allamah Ebrahim Balyawi (RA) which was on the 24th of Ramadhan 1387 AH who he used to mention a lot with love, affection, reverence and who he  greatly admired. I believe Hazrat-ul-Ustaz was his true successor in all aspects. Hazrat-ul-Ustaz displayed literally most if not all of the traits that are described and written about Hazrat Allamah Ebrahim Balyawi (RA), who was also an esteemed student of Sheikh-ul-Hind (RA). The similarities between the teacher and student are amazingly striking. The depth of knowledge in similar sciences - both Uloom and Funoon; mastery in the teaching style; teaching similar books at the Darul Uloom; deep insight into the knowledge of Qasim-ul-Uloom Wal-Khairaat Hazrat Nānowtwī (RA); etc.
 
I would like to share some of my beautiful memories of my Mushfique Ustaz and then share the seven distinguishing and pivotal traits in my view (and those who know Hazrat-Ul-Ustaz closely will attest) with the hope that the readers can take lessons from the life of this great scholar who was without doubt an asset of the Muslim Ummah. The loss is felt by all and in particular the scholarly fraternity. The reason I believe we write and read about such great scholars, true believers and friends of Allah Ta’ala is so that we take a leaf out of their lives and act on it and also gain lessons and strength from their experiences and achievements. This is the reason one of the key topics and themes in the Holy Quran is on Stories (قِصص). It would be a great injustice if the beautiful and inspiring aspects (Mahasin / محاسن) of Hazrat-Ul-Ustaz were not shared with the world so they can also follow and learn from his life that is full of inspiration and devotion to the Deen of Islam and to the service of Muslims the world over.
 
Targeted Audience
The seven distinguishing and pivotal traits of Sheikh-ul-Hadeeth & Sadr-ul-Mudarriseen Darul Uloom Deoband Hazrat Aqdas Mufti Saeed Aḥmad Palanpuri (RA) will be of benefit to the following categories of people:
 
- Direct students of Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA)
- Students in Darul Ulooms all over the world
- Scholars currently teaching in a Darul Uloom anywhere
- Scholars regardless of their occupation
- Those involved in the work of Deen (in any form) whether scholars or not
- Those who attribute themselves to the Ahlus-Sunnah based on the understanding shared by the Akabir Ulama of Darul Uloom Deoband.
 
Personal Memories
My first meet with Hazrat Aqdas Moulana Mufti Saeed Aḥmad Palanpuri (RA) was in the late 80s in Tayyibah Masjid in Bolton when I was barely in my teens. Hazrat Hafiz Patel (RA) - the Ameer of Tableegh in the UK and Europe out of Shafqat and kindness took me along to Bolton with him to meet Hazrat (RA). For someone whose vessel of the heart was overflowing with the love and admiration of the great scholars of Darul Uloom Deoband (أكابر علماء  ديوبند) - and still is - and also harbouring the desire to study at this great, unique and inspirational seat of learning this was a great opportunity to meet a scholar from there. I still clearly and vividly remember the meet. We met Hazrat Mufti sb in his room he was staying in at the Masjid and I saw when we entered the room he was in the middle of making his pan (betal leaf). I observed the simplicity in Hazrat Mufti sb during the meet and the absence of Takalluf (تكلّف / pretending and acting). I liked that and have always admired that in the scholars who possess this great Sunnah.
 
After this first meet until the time Allah Ta’ala granted me the taufeeq and the opportunity to go and study at Darul Uloom Deoband I listened to any bayans of Hazrat Mufti sb when I had the opportunity. Then in 1996 I studied Tirmizi Sharif by Hazrat Mufti sb at Darul Uloom Deoband. The Dars was full of in depth knowledge on the Ahadeeth and the subject at hand focusing on Dirayat-Ul-Hadeeth and solving the text. The Dars was full of unique features which I will hint on later.
 
From the time I reached my childhood dream seat of learning
Darul Uloom Deoband (affectionately just known as Darul Uloom as it is the Ummul Madaris and the others are Madaris and it’s children) I made a habit to attend the Majlis of Hazrat Mufti sb which used to take place after Asar at his home. They were insightful and a joy.
 
During my Takhassus years at Darul Uloom a couple of days a week I used to sit with Hazrat Mufti sb After Fajar where Hazrat-Ul-Ustaz would read an English newspaper and I would listen, correct if required and answer any questions on the structure, composition or words. Hazrat Mufti sb was trying to gain familiarity and understanding of the English language. On completion we would have breakfast together and after that I would head back to the Darul Uloom. This was a beautiful time.
 
At the time I had started writing an explanatory note (Sharah / شرح) on Mirqat (مرقاة فى فن المنطق) - still pending for completion - that focused on solving the text (حلِّ عبارات) properly without skipping the hard bits or leaving sections vague. After I had written my take and commentary on a few pages from the text book I showed it to Hazrat Mufti sb so he can provide me with unadulterated and frank feedback (as was his personality) and whether I was doing it right and whether it was worth continuing. Hazrat Mufti sb read my commentary very carefully (as was his nature) and then responded to me “continue writing” (لکھتے رہو). After some time a scholar from the UK came to Deoband and visited Hazrat Mufti sb. Hazrat Mufti sb pointed at me and said to the scholar “یہ منطقی بن گیا ہے” (his become a Mantiqi). I thought that was a really nice compliment from an expert in the field and subject of Mantiq to say that to me.
 
After the completion of my studies from Darul Uloom till now I would make an effort and meet Hazrat Mufti sb during his visits to the UK. Then in 2019 I spent a month in Darul Uloom Deoband and attended the Bukhari Sharif Dars of Hazrat Mufti sb and attended the after Asar majalis. It was a very beneficial experience and investment in time.

By: Faiyaz Ahmad Nadwi*

He was one of the intellectual and genius personalities of twenty century of Indian subcontinent, prominent product of Darul Uloom Deoband India and its ex professor of Arabic Language& Literature , Tafseer& Hadis, head of education department and acting vice chancellor, compiler of modern Arabic dictionary in India ,well known writer& orator of Urdu and Arabic ,successful teacher of Arabic language& literature, Hadees and Tafser and as well as vary good administrator and having a extensive knowledge and information of Madrasa education System but he has famed as Arabic linguistic scholar and teacher because he introduced the modern techniques, tools and skills of Arabic teachings in non Arabic spoken students and he was a symbol of earliest Muslims in life style, god fearing, knowledge and practice in his daily life .

He was born in his hometown town"Kiranah" and received primary education in Deoband Madrasa then traveled to «Hyderabad» in 1946 and learnt the Arabic language from Sheikh Mamun Damascus, and again enrolled in Darul Uloom in1948 and completed his graduation course in Islamic shariah and Arabic literature in 1952.

After the graduation he first worked as secretary to Maulana Habib Rahman Ludyanvi founder of Majlis Ahrar in 1956 and he visited to Saudi Arabia along with Haj delegation as a member speaker of deligation under the chairmanship of Maulana Ludhyanvi what was contained on nine prominent Islamic scholars of India and performed the Haj and Umra and visited the holy places and represented a delegation while staying in Makkah and Medina and also directly interacted with Arab scholars and shared the bilateral information of Muslim and Arab world .

After performing the Haj and Umra, he left the secretarial job and returned back to his educational land Deoband and adopted the scholarly life and here he founded the cultural form "Darol Fikr " in 1957 and its aims and objectives were to introduce and promote the education of modern Arabic along with English among Madrasas students and to provide them an opportunity for learning an Arabic and English and to create Arabic spoken environment among the students of Deoband.

Hence under the above aims and goals he released the Urdu monthly magazine" Al Qasim" and motivated the graduates of Madrasas for learning a Arabic and English and modern journalism and also introduced the aims and goals of Darul Uloom Deoband and highlighted its teachings and religious services, scholars and theologians, lifestyle, religious, understanding system of Qoran,Hadis and Fiq and during this period he has compiled and published his famous modern Arabic into Urdu and Urdu into Arabic dictionary in 1958 what has played vital role in understanding a new terms and term logy of Arabic journalism and scientific words and it boomed among the Arabic learners of Indian subcontinent and first time his personality emerged as a linguistic scholar among the circle of Arabic teachers and students and this dictionary became need of Arabic teachers and students while studying and understanding the word meanings of Arabic journalism and scientific words and rapidly famed in Indian subcontinent .

Advisory committee of Darul Uloom Deoband offered him for teaching and appointed as a professor of Arabic language& literature and Qoran&Hadis in 1963 and after joining the teaching services, he felt the need to release Arabic magazine and lunched Arabic quarterly magazine "Dauatul Haque" in 1965 by DarulUloom then he established the "Arabic Literary Club for students "in 1964 so that students exercise and express their habitual actions in Arabic interacted each other while speaking and he compiled and published his famous Arabic reader " Al Qiratul Waziha" during this period and it famed among the Arabic learners and students.

In 1977 he has visited to Saudi Arabia, Bahrain and the UAE and observed closely system of education and interacted the prominent personalities, educationists, thinkers and social activists and also propagated the message of Darul Uloom Deoband and put upon them the current religious, educational and economic condition and status of Indian Muslim and launched an Arabic monthly magazine "Al Kifah " from Darul Uloom Deoband and it continued to publish till 15 yrs and .


After visiting to gulf states, he put his education formula and system upon the advisory committee and requested it to adopt and introduce in curriculum and syllabus and he tried to combine the syllabus of India and gulf in Deoband so he is only one man who combined modern and traditional system of Madrasa education through his motivated the mind of extensive experience and knowledge what he was gained while visiting, meeting and interacting.

He played goden role on occasion of century convocation of Darul in 1980 and he was the chief this committee what formed by Darul Uloom / Deoband and in 1981 stroked by the students and he provided them a temporary shelter and food and arranged the classes in terrible and horrible situation till that condition became the normal and in 1983 appointed head of education department and this year visited many countries of the world including Europe and Africa and popularized the message of Darul Uloom and in 1985 he became acting VC and this year he released the Urdu monthly magazine " Aena Darul Uloom " and this is publishing still now and all contents and articles of magazine are informative and comprehensive and it also presents the ideology, outlook and view of Darul Ullom Deoban and interprets.

in 1987 he resigned from the post of Acting V.C Darul Uloom due to some personal reasons and conditions and in 1988 established a cultural institution "Darulmoallafin and in 1988 he chosen the present of Jamiat Ulema Milli of India and in 1990 Shura Council of Darul Uloom conveyed him to the pension.
Same year, he visited on the invitation of the Ministry of Hajj and Endowment to Saudi Arabia and performed Haj and Umra and in 1992 he attended the World Conference of Islamic for the release of Kuwaiti prisoners of war. In the period of between 1993 and 1994 he involved and spent major time to compile his huge Arabic dictionary" Alqamos Alwahid" what published after his death.

After short illness he died in Delhi on 15 April 1995 and buried in Deoband Graveyard and survived behind him family members and large number of his pupils what reached to thousands and Darul Uloom Deoband is his performing place for what he spent his gold age of his life and left dept effect on the students of DaruUloom and put it up line of development and improvement and Al Qamosul Zadeed is a property of his entire life and Darul Uloom is the performing place of his educational activities and services and his life story is uncoupled without mentioning of Darul Uloom Deoband because he reached it on the pick of development and improvement and famed its name among Arabic people and he proved during the his services that Darul Uloom Deoband is a great movement of Muslim renaissance in world what is playing a key role in spreading the message of Islam and teachings of Islam.

*Ex Prof in Arabic-Al Ameen Institute of Management Studies Bangalore.

Courtesy: https://hamariweb.com/articles/52382

By: Muhammadullah Khalili Qasmi

First of all, I would like to greet our respected Principal, our respected teachers, and my fellow classmates with a very good morning. I’m delighted to have the privilege to share some words regarding Republic day of our glorious nation. I would like to take this opportunity to greet all of you a very Happy Republic Day.

Dear audience!

It is an auspicious day of our life that we celebrate 26 January. The Constitution of India came into force on this day in 1950.

Republic Day is our national festival day. We celebrate this day as an Indian and feel proud to be a citizen of India. The Constitution is the living spirit of our democracy. The Constitution is the backbone of the country. The Constitution gives all India equal rights and privileges. The Constitution guarantees freedom to all Indians. The Constitution promotes equality and justice to all individuals, irrespective of their caste, colour and creed.

At this occasion, I would like to read out the Preamble to the Constitution. The preamble very clearly outlines the great Idea of India that binds us together. It reads:

WE, THE PEOPLE OF INDIA,
Having solemnly resolved to constitute India into a
SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC
And to secure to all its citizens
JUSTICE, social, economic and political;
LIBERTY of thought, expression, belief, faith and worship;
EQUALITY of status and of opportunity; and to promote among them all
FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;

Our beloved country achieved independence from British on 15 August 1947 following the long freedom movement. We must not forget architects of this freedom and the builders our nations. They held aloft the torch of freedom and lighted up the darkness that once surrounded us. We must not the countless unknown volunteers and soldiers of freedom who, without praise or reward, have served India even unto death.

The best complements we can pay to these freedom fighters is to protect our Constitution. The best homage we can pay to them is to safeguard the true spirit of the democracy. The best memorial is to them to protect the idea of India that they dreamed of. An India that embraces its arms to each and every citizen of the country. An India that wants to all its children flourishing and prospering. An India that is full of justice, equality and fraternity.

At the end, I repeat the words of Jawaharlal Nehru which he spoke on the eve of India's Independence, he said:

“We are citizens of a great country, and we have to live up to that high standard. All of us, to whatever religion we may belong, are equally the children of India with equal rights, privileges and obligations. We cannot encourage communalism or narrow-mindedness, for no nation can be great whose people are narrow in thought or in action. …… And to India, our much-loved motherland, the ancient, the eternal and the ever-new, we pay our reverent homage and we bind ourselves afresh to her service. Jai Hind.”
 

Hadhrat Maulana Ashraf Ali Thanvi

(An Extract from A GIFT TO THE HUSBAND AND WIFE )
 
Friends! since Allah Ta'ala Himself has instituted the rights of women, who has the authority to change them? If the husband fails to fulfil their rights, he will be guilty of trampling the rights of fellow humans. Men should ponder over the most exquisite manner of how Allah Ta'ala intercedes on behalf of the women. Allah Ta'ala says: "And treat them (the women) with kindness, if you take a dislike to them, it may be that you dislike a certain thing and (whereas) Allah Ta'ala brings about through it a great deal of good."
 
Obviously, many factors can contribute to disliking them. However, the main factor which brings about a dislike towards them is their offensive character. And this is really disturbing and obnoxious to a man. However, it is as though Allah Ta'ala promises you, the men, that He will ensure that their offensive character etc. will be a great deal of goodness for you. Allah Ta'ala is all-wise; He has the capability of doing everything. For instance, Allah Ta'ala may bring forth from this woman some
children who will assist you on the day of judgement.
 
Examine very closely the verses I have recited on this topic and judge for yourself the clarity with which Allah Ta'ala institutes the women's rights. (At-Tableegh Kisaaun-Nisaa volume 7 page 120 & 126)
 
Summary of a wife's rights
 
The following is a list of a wife's rights over her husband:
(1) To confront with exceptional character and to treat her with kindness.
 
(2) To endure patiently, albeit with moderation, all her excesses and harassment.
 
(3) To be moderate in one's ghairat. In other words don't become suspicious of her nor remain totally ignorant. (Ghairat is an arabic word which refers to a spfrit of possessiveness or sense of honour particularly when the wife speaks to or is involved with strange men. This attribute, although scorned upon by the western world, is quite acceptable in Islam.)
 
(4) To be moderate in spending upon her; avoid being niggardly nor permit her to be extravagant.
 
(5) To learn and teach her the Masaail (propositions) of Haidh (and other masaail exclusively related to women) and to emphasise the institution of Salaah and other tenets of Deen and to prevent her from Bid'aat (innovations) and religious prohibitions.
 
(6) To maintain equality between the wives.
 
(7) In keeping with her needs, to have sexual intercourse with her.
 
(8) To refrain from coitus interruptus without her permission.
 
(9) To provide her with her house sufficient enough to attend to her needs.
 
( 1 0) To allow her to meet her close relatives such as her parents, father's brothers, father's sisters, her own brothers and sisters etc.
 
(11) To abstain from disclosing her intimate and personal habits, such as her sexual preferences etc.
 
(12) To refrain from beating her excessively. (This in no way implies thai he must beat her. Although he is permitted to beat her, the best is to abstain from lifting the hand upon this weak creation of Allah Ta'ala.)
 
(13) To desist from divorcing her unnecessarily. Both spouses have numerous rights upon one another. I have written down whatever has come to mind. I have extracted these from lhyaaul-Uloom etc. (Imdaadul-Fataawaa volume 2 page 185 question 278)
 
Why the wife's maintenance is Wajib
 
The Fuqahaa (jurists) are explicit over the fact that maintenance is also awarded in lieu of confinement or restraint. In other words, a person who is confined to the services etc. of another person and due to this confinement he is unable to earn a living for himself, the person confining him is compelled to attend to his upkeep and expenses. This can be likened lo the meals provided to the witnesses. The witnesses arc confined to the task of testifying on beha'f of the defendant or plaintiff. Hence, they will be provided wih meals during those limes. The rulers of today have retained this Islamic law until this present day. In short, the maintenance awarded to the wife is in lieu of the restraint placed upon her. (Islaahe-lnqilaab page 191)
 
When docs maintenance became obligatory?
 
The only condition for the obligation of maintenance is the surrender of the wife before her husband. In other words, she wholly submits herself to her husband without any shortcoming on her part. However, on valid grounds if she refuses to do so, for example, the husband has not as yet paid the agreed cash mahr, she will still be eligible to claim maintenance because the shortcoming is on the side of the husband, not the wife. Nonetheless, if she defiantly leaves the husband's home, she will
not be eligible to claim until she returns. Some women flee to their parent's home following a row or contention with their husbands. Whilst there, they claim maintenance. Remember, maintenance is not Wajib (obligatory) upon the husband whilst she defiantly remains at her parent's home. (Islaahe-Inqilaab page 1 82)
 
Minor or senior - the wife's maintenance is obligatory
 
If the wife is so young (physically immature) that she is unable to endure intercourse but she is big enough to stay with her husband, amuse him and carry out some odd jobs for him, he is compelled to financially maintain her if she submits herself to him.
 
However, if she has not as yet reached such an age - as prevalent amongst certain nations where the children are married off at a very young age - her maintenance is not compulsory upon her husband whilst she is still a child. A minor girl who is not physically fit for intercourse and she is presently only fit to offer her husband congenial company and a bit of odd jobs, her husband is not compelled to keep her in his own house. He is at liberty; he may keep her whereupon he is compelled to maintain
her or else he may not keep her whereupon he is not compelled to pay her maintenance.
 
Amongst some nations, a minor boy is married off to a senior woman. The boy is presently not fit for anything but since the woman has submitted herself and the shortcoming is on the part of the boy, maintenance will be compulsory upon the boy. In this case, if the boy owns property or cash, the maintenance will be paid from his own wealth. (Durre-Mukhtaar - Islaahe-Inqilaab page 182)
 
Maintenance is Waajib regardless of the wife's affluence or poverty
 
Some people are of the opinion that the wife's maintenance will only be Waajib if she is poor and if she is wealthy, she is not eligible to receive maintenance. This is totally erroneous on their part. Maintenance is compulsory irrespective of her condition of affluence or poverty. The only condition for the compulsion of maintenance is that there is no shortcoming on her part in respect of submitting herself over to her husband. (Islaahe-Inqilaabpage 182)
 
Separate accommodation also falls within the purview of maintenance
 
One of the constituents of maintenance is separate accommodation. There is a general misconception amongst many people, even amongst religious people, that it is not compulsory to provide separate accommodation for the wife. She is dumped amongst the husband's relatives or parents. The Shariah decrees that if she is willingly prepared to stay with her in-laws it is fine. However, if she wishes to stay alone, the husband is compelled to provide separate accommodation.
 
"Willingly" in the above context refers to total pleasure and satisfaction of the heart. If the husband, on some indication or the other, perceives that she wishes to remain separately but she does not express herself verbally, then too he is not permitted to keep her with other members of his family. Nowadays, even if the wife is willing to stay with the husband's relatives and the relatives are dissatisfied with the couple living separately, then too circumstances and prevailing conditions require that it is best for them to live separately. This will put a plug on numerous problems and complications. The relatives might feel offended for a few days, but they will be satisfied with this arrangement after a few days once they witness its benefits.
 
However, if he is unable to provide a complete house for her, he may, within a big house, provide just one room sufficient for her needs. In this room she should be able to keep her personal possessions under lock and key and feel free to sit, converse and sit with her husband in total privacy. Such a provision is sufficient to fulfil the Waajib obligation.
 
The stove (kitchen) in particular should most definitely be separate as the fires of dissension rage from this very stove (kitchen). Some people consider it their great fortune to Keep their wives subjected to their mothers. To achieve this end, she is subjected to various forms of cruelty and hardship. Remember well! A woman is not compelled to serve her mother-in-law. If you are noble, serve her yourself or employ a servant to serve her. (Islaahe-Inqilaab volume 2 page 188)
 
Maintenance according to the affluence and poverty of the husband and where possible, provision of a maid is also waajib
 
According to your financial capacity, just as you spend upon yourself, permit her to spend upon herself as well. This is the injunction of Shariah.
 
Some people, in spite of affluent circumstances, tend to be niggardly in the expenses of their wives. They provide so little maintenance that it may only suffice if she prepares the food with her own hands. The scant maintenance provides no scope whatsoever to employ a maid. In fact, if the husband can afford it, he is compelled to provide the expenses of a domestic servant as well.
 
In destitution, the wife is compelled to do all the housework herself
 
Some women display erratic behaviour in that they demand a domestic servant in spite of the husband's poverty. The husband is not compelled to provide a servant if he cannot afford it. If the wife is able to prepare the food etc. she should prepare her own meals as well as the meals of her husband. (Dune-Mukhtaar - Islaahe-lnqilaab page 183)
 
If the wife is incapable of doing household work
 
II, on the other hand, she is unable to perform household work - either due to some illness or because she hails from a very affluent family - neither is the husband compelled to provide a maid nor is the wife compelled to prepare the meals. In fact the husband wi-ll be ordered to provide cooked meals either from the shops (restaurants etc.) or wherever else, (Ibid)
 
Extra expenses for fruit, paan etc, is not binding upon the husband
 
Some women tend to squander their husband's wealth mercilessly. They consider it compulsory upon the husband to provide the money for their useless expenses and luxuries such as paan and betel-nut etc. Some women have a habit of tea or coffee and they not only consume themselves but provide these luxuries, from the husband's wealth, to their friends as well. They consider such provisions to be binding upon the husband whereas the Fuqahaa (jurists) have explicitly mentioned that the piovision of coffee, tobacco, seasonal fruit etc. is not necessary upon the husband. If she has the habit of coffee, tobacco etc. and quitting the habit will, be detrimental to her, then too she should not demand the money for these habits from her husband.
 
Whatever expenses the husband gladly assumes and takes the responsibility to provide wholeheartedly, it is his favour unto you. Nonetheless, the honour of the husband demands that if he
is financially favoured by Allah Ta'ala, he should not be reluctant to provide certain comforts for his wife. However, it does not befit the wife to harass her husband in return of his favours upon her.
 
The exigency of polite behaviour
 
According to the financial status bestowed upon you by Allah Ta'ala, spend upon her just as you spend upon yourself. Shariah decrees that as far as possible, make her comfortable and keep her gratified. Don't impose any difficulty whatsoever upon her. When giving her money (as maintenance, or household expenses etc.) be very lenient and liberal with her. Endeavour to please and console her and exercise tolerance upon her tormenting excesses. Muslims should always endeavour to treat their wives according to the Sunnah of Rasulullah Sallallahu Alayhi Wasallam. (At-Tableegh volume 7 page 140)
 
Provision of extra clothing for Eid, weddings etc. is not compulsory upon the husband
 
Another deficiency very common amongst women is that they will have heaps of clothing in their trunks (or cupboards) but (his wouldn't deter them from requesting their husbands to get more clothes made for them. Remember that as long as you have (old) clothing provided by your husband, he is not compelled to get a new set of clothing made for you. Similarly, making new clothing for Eidul Fitr, Eidul Adha and weddings etc. is not the responsibility of the husband. However, if he does provide for you, it is a great favour of him upon you. (Islaahe-Inqilaab volume 2 page 185)
 
Zakaat, Sadaqatul-fitr, Qurbaani etc- on behalf of the wife is not compulsory upon the husband
 
The husband is not compelled to pay Zakaat on his wife's jewellery or to pay her Sadqatul-Fitr, make Qurbaani etc. on her behalf. However, in view of such occasions, it is most appropriate for the husband to give his wife, according to his financial capability, a little more than the necessary expenses.
This extra amount will enable the wives to pay their Waajibaat (compulsory dues). However, he is not compelled to do this. If he does not provide extra money, she should sell part of her jewellery to meet these compulsory expenses. Without her husband's consent, she is not permitted to spend any part of his wealth in fulfilment of her monetary dues. Women are very apathetic towards this. In fact they don't even doubt its prohibition in the least bit. (Islaahe-Inqilaab page 1 86)
 
Prohibition regarding the disbursement of charity from the husband's wealth without his consent
 
According to the Hadith, Rasulullah Sallallahu Alayhi Wasallam says, it is not permissible for the wife to give anything without the consent of the husband. According to another Hadith, in her husband's home, a woman should nol give away anything (in charily) without his consent. Rasulullah Sallallahu Alayhi Wasallam was then asked: "She is not even permitted to give food to anyone?" He replied: "Food is (he most superior form of wealth." (Jam'ul-Fawaaid)
 
In another Hadith, whilst encouraging the women to give in charity, Rasulullah Sallallahu Alayhi Wasallam employed the words; "from their own jewellery." He did not say "from the jewellery of their husbands." In other words, the encouragement of charity applied to the women's own wealth and not the wealth of the husband. (At-Tableegh volume 7 page 39)
 
From the above we deduce that even on occasions of religious disbursements, like giving from the husband's wealth to a beggar, donations to a madrasah etc. or to financially serve an aalim, lecture, orphan, widow etc. is not permissible without the husband's consent. In fact such charities are not even accepted in the court of Allah Ta'ala. According to the Hadith, Allah Ta'ala is pure and He only accepts pure (charities etc.) [Islaahe-lnqilaab volume 2 page 185)
 
Purchasing from the husband's wealth without his consent is prohibited
 
Similarly, some women have a penchant for unnecessary and . frivolous things. The moment they take a liking to something, they purchase the item and continue to amass a whole heap of unnecessary possessions. However, what is quite surprising is that those items are never put to any use nor are they cared for, ending up in those items being "wasted away and ruined. She will be taken to task on the day of Qiyaamah for squandering her husband's wealth in this manner. Similarly, she is not permitted to make clothing for the occasions of Eidul Fitr, Eidul Adha, weddings etc. from his wealth without his consent. (Islaahe-lnqilaab volume 2 page 185)

Hadhrat Maulana Ashraf Ali Thanvi

Alim: One who has attained a considerable amount of Islamic knowledge. He could also be referred to as an Islamic scholar.

Barakah: Literally means "blessings". It refers to the experiencing of abundance in things, which are apparently insignificant or little, both in value and amount.

Bid’ah: Literally means "innovation". In Islam it refers to introducing new things into religion which have no basis in the Quran or Sunnah, and in addition to this, to regard these new things as acts of ‘ibadah. A bid'ah is a major sin in Islam.

Dua ul-maghfirah: Supplicating to Allah Ta'ala and asking Him for His forgiveness.

I’la: Annulment of a marriage after the husband's sworn testimony to have refrained from sexual intercourse with his wife for a period of at least four months. For further details, refer to the chapter on ‘i la’.

Fard: Literally means "compulsory". In Islam it refers to those acts and things which are compulsory on a Muslim. Abandoning or abstaining from a fard act is a major sin. Rejecting a fard act amounts to kufr.

Fatwa: A formal legal opinion or verdict in Islamic law.

Ghayr mahram: Refers to all those persons with whom marriage is permissible. Based on this, it is incumbent to observe purdah with all ghayr mahrams.

Ghibah: Slander or backbiting.

Hayd: Monthly periods or menstruation experienced by a woman.

Hajj: Literally means "pilgrimage". In Islam it refers to the annual pilgrimage to Makkah.

Halal: That which is lawful or permissible in Islam.

Haram: That which is unlawful or prohibited in Islam.

Hur: Refers to the large-eyed women of jannah, promised to the believers.

Ibadah: Literally means "worship". In Islam it refers to all those acts of worship which one renders to Allah Ta'ala.

Iddah: A period of waiting during which a woman may not remarry after being widowed or divorced. For further details, refer to the chapter on iddah.

Ihram: Two pieces of unstitched cloth donned by the person performing hajj or umrah.

Jahannam: Hell.

Jama’ah:  A group, party, community.

Jannah:  Paradise.

Kafir: Literally means "a disbeliever". In Islam it refers to one who rejects Allah and does not believe in Muhammad sallallahu ‘alayhi wa sallam as the final messenger of Allah.

Kaffarah: Literally means "penance, atonement, expiation". In Islamic law it refers to redemption from the omission of certain religious duties by a material donation or a ritual act. For further details, refer to the chapter on kaffarah.

Khula: Divorce at the instance of the wife who must pay compensation. For further details, refer to the chapter on khula.

Kuffar: Plural of kafir.

Li'an: Sworn allegation of adultery committed by either husband or wife. For further details, refer to the chapter on li'an.

Madrasah: Literally means "a school". Also used to refer to a religious school.

Maghrib: Literally means "evening or sunset". Also refers to the time of sunset and the salat that is offered thereafter.

Mahr: Dower or bridal money.

Mahram: Refers to the person with whom marriage is not permissible and with whom strict purdah is not incumbent.

Mahrul mithl: The dower or bridal money that is equal to or similar than that which was given to a girl's paternal grandmothers. For further details, refer to the chapter on mahrul mithl.

Masa'il: Plural of mas'ala.

Mas'ala: Literally means "an issue, problem or question". In Islamic jurisprudence, it refers to a rule or regulation.

Mustahab: Literally means "preferable or desirable". Refers to that act which was carried out by Rasulullah sallallahu alayhi wa sallam or the Sahabah occasionally. Carrying out these actions entails reward and leaving them out does not entail punishment.

Nafl: Optional.

Nadhr: A vow or solemn pledge.

Nifas: Refers to the flowing of blood after child-birth.

Nikah: Marriage.

Perdah: An Urdu word meaning "seclusion". It is an equivalent of the Arabic word "hijab". Refers to the seclusion of women from strangers. There are different stages of purdah, the highest of which is that the woman should not come out of her home except for a valid Islamic reason.

Qada: Literally means "carrying out or fulfilling". In Islamic jurisprudence it refers to fulfilling or completing those duties that one may have missed out due to some reason or the other.

Qadiani: A heretical sect which regards Mirza Ghulam Ahmad Qadiani as a prophet of Allah. Qadianis are regarded as disbelievers.

Qiblah: The direction in which one faces when offering salat.

Qurbani: Literally means "sacrifice". In Islam it refers to the sacrificing of animals solely for the pleasure of Allah Ta'ala on the day of idul-Ad'ha and the two days following it.

Rahmah: Mercy.

Ramadan: The ninth month of the Islamic calendar which is regarded as the most sacred month.

Salam: Literally means "peace".

Shari‘ah: The Islamic Law.

Shaytan: Satan or the devil.

Shi’ah: A heretical sect found primarily in Iran.

Sunnat-e-Mu’akkadah: Refers to those actions which  Rasulullah sallallahu ‘alayhi wa sallam carried out continuously. It is a sin to leave out such a sunnah without any valid excuse.

Sunni: Refers to those who belong to the Ahlus Sunnah wal Jama'ah. This term is generally used as an opposite to Sh i ‘ah.

Surmah: Antimony. A black powdery substance that is applied to the eyes. It is sunnah to apply surmah.

Talaq: Divorce.

Talaq-e-kinayah: A divorce that is issued in vague terms without clearly uttering the words of talaq.

Talaq-e-sarih: A divorce that is issued in clear terms without leaving any vagueness or doubt.
Talaqul ba'in: A divorce, which causes the annulment of the marriage. If a person wishes to retain his wife to whom he had issued a talaqul ba'in, he will have to remarry her, i.e. their nikah will have to be re-performed.

Talaqul mughallazah: A divorce which not only causes the annulment of the marriage, but if the couple wish to remarry, the woman will have to marry another person first, when he divorces her or passes away, only then can she remarry her first husband.

Talaqur raj'ai : A revocable divorce.
For further details with regard to all the above forms of talaq, refer to the relevant chapters.

Ulama: Plural of alim.

Ummah: Literally means "community or nation". Here it refers to the Muslim community and nation.

Wajib: Literally means "obligatory". In Islamic jurisprudence it refers to that act which has not been established by an absolute proof. Leaving out a wajib without any valid reason makes one a fasiq and entails punishment.

Wali: In the context of marriage or divorce, it refers to the legal guardian of a minor.

Walimah: Refers to the feast that is organized after a marriage. It usually takes place after the bride and bride groom have spent a night together.

Zihar: Likening one's wife to one's mother. It is a form of divorce. For further details, refer to the chapter on zihar.

Hadhrat Maulana Ashraf Ali Thanvi

Rights of Husband

Allah TaAla has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibadah and displeasing him or keeping him unhappy is a major sin.

1. 1. Rasulullah sallallahu alayhi wa sallam said:  "The woman who offers her five times salat, fasts in the month of Ramadan, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.
2. 2. Rasulullah sallallahu alayhi wa sallam said:  "The woman who passes away in such a state that her husband is pleased with her will enter jannah."
3. 3. Rasulullah sallallahu alayhi wa sallam said:  "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."
4. 4. Rasulullah sallallahu alayhi wa sallam said:  "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.
5. 5. Rasulullah sallallahu alayhi wa sallam said:  "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."
6. 6. Rasulullah sallallahu alayhi wa sallam said:  "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says:  "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."
7. 7. Rasulullah sallallahu alayhi wa sallam said:  "There are three types of people whose salat is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."
8. 8. A person asked:  "Who is the best woman?" Rasulullah sallallahu alayhi wa sallam replied:  "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."

One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salat in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.
 
The Rights of Parents

1. 1. You should not cause them any harm even if they commit any excesses.
2. 2. Respect and honour them in your speech and dealings with them.
3. 3. Obey them in permissible acts.
4. 4. If they are in need of money, assist them even if they are kafirs.
5. 5. The following rights are due to parents after their death:
6. (a) Continue making duas of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.
7. (b) Meet their friends and relatives in a friendly way and also assist them wherever possible.
8. (c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.
9. (d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.
10. 6. According to the Shariah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.
11. 7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain Ahadith. (Rasulullah sallallahu alayhi wa sallam said:  "The maternal aunt has the status of one’s mother." - Tirmidhi)

The wet-nurse
Meet her with respect. If she is in need of money and you are able to help her, then help her.
The Step-mother
Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.
The elder brother
In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.
Relatives
If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.
The In-laws
In the Quran, Allah Ta'ala has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.

The Rights of Muslims

1. Overlook the faults of a Muslim.
2. When he cries, have mercy on him.
3. Conceal his shortcomings.
4. Accept his excuses.
5. Remove his difficulties.
6. Always be good to him.
7. Gaining his love is an accomplishment.
8. Fulfil his promises.
9. When he falls ill, visit him.
10. When he passes away, make dua for him.
11. Accept his invitation.
12. Accept his gifts.
13. When he shows kindness to you, show kindness to him in return.
14. Be grateful for his favours upon you.
15. Help and assist him at the time of need.
16. Safeguard his family and children.
17. Assist him in his work.
18. Listen to his advice.
19. Accept his intercession.
20. Do not make him feel despondent over his ambitions.
21. When he sneezes and says "Alhamdulillah", say "Yarhamukallah" in reply.
22. If you find a lost item of his, return it to him.
23. Reply to his greeting.
24. When you converse with him, speak with humility and in a good manner.
25. Be kind and friendly to him.
26. When he takes an oath with regard to you, confident that you will fulfil it, then you must fulfil it. (For example, Zayd takes an oath that Amr never goes to the bazaar and he is confident that Amr will fulfil this oath of his, then Amr must ensure that he does not act contrary to it.)
27. If anyone oppresses him, go to his assistance. If he oppresses someone, prevent him.
28. Be friendly to him and do not antagonize him.
29. Do not disgrace him.
30. Whatever you like for yourself, like for him as well.
31. When you meet him, make salam to him. If a man shakes the hand of a man, and a woman shakes the hand of a woman, it will be even better.
32. If a quarrel takes place between the two of you, do not cut-off speaking to him for more than three days.
33. Do not have evil thoughts of him.
34. Do not be jealous of him nor should you hate him.
35. Direct him towards good deeds and stop him from evil deeds.
36. Have mercy on the young and respect the elderly.
37. If there is a conflict between two Muslims, try and reconcile them.
38. Do not speak ill of him.
39. Do not cause him any loss; neither in his wealth nor in his honour.
40. If he is sitting, do not make him get up and take his place.

Rights of the Neighbour

1. Deal with him in a nice and friendly manner.
2. Protect the honour of his wife and children.
3. Occasionally you should send gifts to his house. Especially if he is poor. In such a case you should definitely send some food to him.
4. Do not cause him any harm. Do not quarrel with him over trivial matters.

Rights of the Traveling Companion

1. Just as a person has a neighbour at home, he also has a neighbour when travelling. That is, a travelling companion with whom you embark on a journey or coincidentally joins you during the course of the journey. The rights of such a person are similar to those of a neighbour.
2. His rights can be summed up as follows:  give preference to his comfort over your own comfort. Some people display a lot of selfishness with regard to other travellers when travelling by train or other modes of public transportation. This is a very evil habit.

Rights of the Weak and Old
Those people who are in need, such as orphans, widows, the weak, the poor, the sick, the cripple, travellers, beggars, etc. have additional rights. They are:

1. 1. You should help them financially.
2. 2. You should undertake their tasks with your own hands and legs.
3. 3. You should console and comfort them.
4. 4. You should not refuse to fulfill their needs and wants.

Rights of Human beings

1. Do not cause financial or physical harm to innocent people.
2. Do not argue with anyone without any valid Shar'i reason.
3. If you find someone in problem, in poverty, or sick, help him, feed him, treat his sickness.
4. When meting out punishment, do not transgress the limits in the different methods of punishment that have been laid down in the ShariAh.

Rights of Animals

1. Do not encage an animal which you will not be taking any benefit from. Removing nestlings from their nests, causing harm to their parents, etc. is a sign of extreme mercilessness.
2. An animal that is suitable for consumption should not be killed merely for amusement.
3. You should make proper arrangements with regard to food, drink, providing rest, and taking care for the animal that you utilise for your work. Do not impose any work on it that is beyond its capacity, nor should you beat it more than necessary.
4. The animal that is to be slaughtered or killed on account of it being harmful should be slaughtered or killed quickly. Do not cause it any agitation. Do not take its life after having starved it.

Additional points
If there is any shortcoming in fulfilling the rights of a person, fulfil that which can be fulfilled or else, ask for forgiveness. For example, you are still owing someone some money or you cheated someone, etc. (In such a case you should try and pay the debt, but if you cannot do so, then seek forgiveness from the person). As for the right which can only be forgiven, seek forgiveness for it, e.g. you spoke ill of a person or beat him (In such a case, it is obvious that you cannot pay him anything. Instead, you will have to seek his forgiveness).
If, due to some reason, you cannot fulfil their rights nor can you seek their forgiveness, then you should continue making dua for these people. It is possible that on the day of judgement Allah Ta'ala will try and influence them to forgive you. However, later if you are in a position to fulfil their rights or seek their forgiveness, then do not hesitate in doing so.
As for the rights that are due to you and there is a hope of their being fulfilled, then be lenient when asking for them. As for those where there is no hope of their being fulfilled or, they are such that they cannot be fulfilled, such as ghibah, then although there is the hope of your receiving rewards in return for them on the day of judgement, however, more reward has been mentioned with regard to forgiving them in this world. It will be much better if you forgive them completely or absolve them completely. This is especially when the person earnestly seeks forgiveness from you.

Hadhrat Maulana Ashraf Ali Thanvi

1. 1. Once a nikah is performed, it will be valid irrespective of whether mention of any mahr was made or not. Despite it being valid, one will have to give the mahr. In fact, if a person makes the condition that he will not give any mahr and that he is marrying the woman without any mahr, he will still have to give the mahr.
2. 2. The minimum mahr is 10 dirhams and there is no limit to the maximum amount of mahr. The woman can stipulate as much as she wishes. However, it is not good to stipulate a very high figure. If a person gives an amount less than 10 dirhams or its equivalent, he will have to give the balance as well because mahr cannot be an amount less than the minimum. If the husband divorces his wife (in this case) even before she can come and live with him, he will have to give half of the minimum.
3. 3. A person stipulated R20, R100, R1000, or any other amount according to his financial position. The woman thereafter came and lived with him. He also had sexual intercourse with this wife of his. Alternately, he did not have intercourse with her, but he and his wife were able to meet in privacy where no one or nothing stopped them or prevented them from engaging in sexual intercourse. In both these cases, it will be wajib on the person to fulfil the full amount of the stipulated mahr. If none of the above transpired between them, and one of them passed away, it will still be wajib to fulfil the entire mahr. Furthermore, if none of the above transpired between them, and the man divorced her, it will be wajib on him to fulfil half the stipulated mahr.
4. In short, if the husband and wife meet in privacy, as mentioned above or one of them passes away, the entire mahr becomes wajib. And if the husband divorces her prior to them being in privacy and seclusion, it will be wajib to fulfil half the stipulated mahr.
5. 4. If one of them was ill, keeping a fast of Ramadan, in the ihram of hajj, the woman was in her hayd or there was someone who was peeping at them or intruding on their privacy, and they met in private or seclusion in any of the above situations, then this privacy or seclusion of their's is not considered. If they meet each other in any of the above situations or circumstances, the total amount of mahr will not become wajib. If the husband divorces her, it will be her right to receive half the total mahr. However, if the fast was not a fast of Ramadan, instead it was a qada, nadhr, or nafl fast, and this was being kept by one of them, then in such a case if they happened to meet in privacy and seclusion, the wife will have the right of receiving the full amount of the mahr. It will be wajib on the husband to fulfil the full amount.
6. 5. The husband is impotent, however, both of them met in privacy and seclusion. The wife will still receive the full mahr. Similarly, if the husband is a hermaphrodite and they meet in privacy and seclusion and thereafter he divorces her, she will receive the full mahr.
7. 6. The husband and wife met in privacy and seclusion but the wife is so young that she is incapable of sexual intercourse. Alternately, the husband is so young that he is incapable of sexual intercourse. If they meet in privacy and seclusion in such a case, the full mahr will not be wajib.
8. 7. If no mention whatsoever of the mahr was made at the time of the nikah, or the nikah was performed on the condition that the woman will not receive any mahr, and thereafter one of them passed away or they met in privacy - that is regarded as a valid privacy in the Shar i ‘ah - even then the mahr will have to be fulfilled. However, in such a case, the mahrul mithl will have to be paid.
9. In the above case, if the husband divorced his wife prior to being in seclusion with her, she will have no right to receive any mahr. Instead, she will only receive a set of clothing. It is wajib on the man to give this to the woman. He will be sinning if he does not do so.
10. 8. When giving this set of clothing, only four items are wajib on the man: a dress, a scarf, a pant, and a sheet, which can cover her body from head to toe. Apart from these items, it is not wajib to give any other clothing.
11. 9. The clothing that the man gives should be according to his financial position. If the man is poor, he should give cotton clothing. If he is of a middle class, he should give silk that is of an inferior quality. If he is very rich, he should give silk clothing that is of a very high quality. However, it should be borne in mind that in all these circumstances the clothing that is given should not be more than half the mahrul mithl in value. At the same time, it should not be less than five dirhams in value.
12. In other words, it is not wajib on the man to give clothing which is very expensive and which exceeds half the mahrul mithl in value. However, it is permissible for him to give clothing that is more than the stipulated amount provided that he gives it happily and out of his own will.
13. 10. At the time of the nikah no mahr was stipulated. However, after the nikah, the husband and wife agreed upon a specific amount as mahr. In such a case, mahrul mithl will not have to be given. Instead, the amount that they had agreed upon will have to be given. But if the husband divorced his wife prior to their meeting in privacy and seclusion, she will not have any right of receiving any mahr. Instead, she will only receive the clothing that had been mentioned previously.
14. 11. A person stipulated R100, R1000 or any other amount according to his financial position. Thereafter the husband decided to give more than the original amount that was stipulated. This he did voluntarily and out of his own good will. For example, the stipulated mahr was R100, but he decided to give R150. Whatever additional amount he decides to give will now become wajib upon him. If he does not give it, he will be sinning. But if he divorces her prior to meeting in privacy and seclusion, he will have to give half of the original amount that was stipulated. The additional amount that he had decided to give will not be calculated.
15. Similarly, if the wife happily and willingly reduces the amount of mahr, it will be considered to be reduced. If she absolves him from paying the entire amount, it will be absolved. Now she has no right to claim it.
16. 12. If the husband pressurized her into reducing the mahr or instilled some fear into her so that she reduces the mahr, then by her reducing or forgiving her husband, it will not be considered to be forgiven. It will still be wajib upon him to fulfil the mahr.
17. 13. No cash, gold or silver was stipulated for the mahr. Instead, a small village, a farm or some land was stipulated. This is permissible. The farm, land, etc. that was stipulated will have to be given.
18. 14. A horse, elephant or any other animal was stipulated as mahr. However, a specific horse or a specific elephant was not stipulated. This is also permissible. In such a case an average horse which is not too cheap nor too expensive will have to be given. Alternatively, it's value in cash could be given. However, if an animal was stipulated without specifying the type of animal, this will not be valid. Mahrul mithl will have to be given.
19. 15. A couple got married in an unlawful way and the husband and wife were therefore made to separate. For example, they got married in secret without the presence of two witnesses. Alternately, two witnesses were present but they were deaf and were therefore unable to hear the words that make a nikah valid. Alternatively, a man had divorced his wife or he had passed away. Prior to completing her iddah, the woman married another man. Or some other form of unlawful marriage had taken place and the husband and wife were therefore made to separate. However, in all these cases, the man did not have any sexual intercourse with this woman. In such a case, she will not receive any mahr. In fact, even if they met in privacy and seclusion, she will still not be eligible to receive any mahr. But if sexual intercourse had taken place, she will receive mahrul mithl. However, if at the time of nikah some mahr had been stipulated and this mahr is less than the mahrul mithl, then she will receive the mahr that had been stipulated at the time of the nikah and not the mahrul mithl.
20. 16. A person had sexual intercourse with a woman after mistaking her for his wife. He will have to give her mahrul mithl as well, and this intercourse with her will not be regarded as adultery (zina) nor will there be any sin. In fact, if the woman falls pregnant, the lineage of the child will be in order. It will not be tainted and it is not permissible to label the child as being illegitimate. The moment the man realizes that this is not his wife, he should immediately separate himself from her and it will not be permissible for him to continue with the intercourse. It is also wajib on this woman to observe the iddah. It is not permissible for her to stay with her husband or to engage in sexual intercourse with him. The rules related to iddah will be mentioned in a later chapter - Insha’ Allah.
21. 17. If in a certain place or country, the norm is that the entire mahr must be given on the first night, then the woman has the right to demand the mahr on the first night. If she does not ask for it on the first night, she can ask for it whenever she wishes and it will be wajib on the husband to give it to her. He cannot delay in fulfilling the mahr.
22. 18. The practice in India is that the paying and receiving of mahr is undertaken after divorce or after death. When the woman is divorced, it is only then that she claims her mahr. Alternatively, when the husband dies and leaves behind some wealth, she takes her mahr from this left over wealth of his. If the woman dies, her inheritors claim the mahr. As long as the husband and wife are living together, no one pays the mahr nor does she ask for it. In such a situation, the woman cannot demand the mahr before divorce. However, it is wajib on the man to give an amount that is normally given in that place on the first night. But if all these practices are not found in any place, these rules will not apply.
23. 19. If the husband does not give the amount of mahr that is normally given beforehand, the wife has the right to refuse him to engage in sexual intercourse with her until he pays that amount. If they engaged in intercourse once, she still has the right of refusing him the next time or the following time if he does not pay the mahr. If he wishes to take her to another city or country, she has the right of not going unless her mahr is paid. Similarly, if the mahr is not paid and the woman wishes to travel to another city or country, or wishes to go to her parents home, and there is a mahram who can take her, then the husband does not have the right to stop her. But once he pays the mahr, she does not have the right to do any of these things without her husband's permission. It is not permissible for her to go anywhere without his consent. As for the husband, he can take her wherever he wishes. It is not permissible for her to refuse him.
24. 20. The husband gave some item (or cash, gold, silver, etc.) to his wife with the intention that it is mahr. Whatever he gives will be regarded as part of the mahr. It is not necessary for him to inform his wife at the time of giving it to her that he is giving her mahr.
25. 21. The man gave an item to his wife. She claims that the item was given as a gift and not as mahr while the man claims that he gave it as mahr. In this case, the husband's claim will be considered. However, if the item was such that it is consumed as food or drink, it will not be considered to be mahr and the husband's claim will not be considered.

Mahrul Mithl

1. 1. Family mahr or mahrul mithl is determined in the following way: look at any woman in the girl's father's family who is similar or equal to this girl. That is, if the girl is young, the woman must also be young at the time of marriage. If the woman is beautiful, this girl must also be beautiful. If the woman's marriage had taken place when she was a virgin, this girl's marriage must also take place while she is a virgin. The wealth that this girl possesses at the time of her nikah, that woman also had possessed the same at the time of her nikah. The place or locality from which this girl is, that woman must also be from the same place. If this girl is religious-minded, intelligent, well-mannered and educated, that woman must also be the same. In short, this girl whose nikah is being performed now, must also possess the qualities that that woman possessed at the time of her nikah,. If they share the same qualities, then the mahr that was stipulated for that woman will be the mahrul mithl for this girl.
2. 2. Women of the girl's father's family refer to the girl's sisters, paternal aunts, cousins (children of paternal uncles), etc. In other words, girls or women who are connected to her paternal grandmother. When determining the mahrul mithl, the mahr of the mother is not considered. However, if her mother is also of the same family as that of her father's, e.g. if her father marries his cousin (paternal uncle's daughter), then the mother's mahr will also be regarded as mahrul mithl.

The Marriages of the Kuffar

1. 1. The different forms of marriage in the different religions are recognized in the Shar i ‘ah. If both, husband and wife, accept Islam, there is no need to repeat their nikah. The nikah that they had performed as kuffar will still be valid.
2. 2. If the husband or the wife accepts Islam and the other partner does not accept, their nikah will be annulled. It will not be permissible for them to live as husband and wife.
3. 3. If the wife accepts Islam and not the husband, then as long as the wife does not complete three hayd periods, it will not be permissible for her to marry another person.

Equality among Wives

1. 1. If a person has more than one wife it is wajib upon him to treat each one equally. Whatever he gives to one wife, the other wife also has the right to claim something equal to that in value. This rule of equality applies to all types of wives, i.e. whether both were virgins at the time of marriage, both were previously married or one was a virgin at the time of marriage while the other had been previously married. If he spends one night with one wife, he will have to spend one night with the other wife as well. If he spends two or three nights with one wife, he will have to do the same with the other wife as well. Whatever wealth, jewellery, clothes, etc. he gives to one wife, the other wife also has the right to claim something equal to that in value.
2. 2. If a person marries a second woman, the rights of this new wife and the rights of the old wife are the same. There is no difference in rights between the two.
3. 3. Equality is based on spending the night and it is not necessary to spend an equal time with them during the day. If a person spends more time with one wife during the day and less time with the other, there is no harm in this. However, it is wajib to spend an equal time with them at night. If a person goes to one wife immediately after maghrib, and the following day he goes to the other wife after isha, he will be sinning. However, if a person's occupation is such that he works at night and remains at home during the day; for him, the basis of equality will be the day. For example, a night watchman or guard will have to base his equality with his wives according to the day and not the night.
4. 4. There is no equality in engaging in sexual intercourse in the sense that if a person engages in sexual intercourse with one wife, it is not necessary for him to engage in sexual intercourse with the other wife as well.
5. 5. The man has to maintain equality in allocating nights to his wives irrespective of whether he is ill or not.
6. 6. There is no sin in loving one wife more than the other because these matters are connected to the heart and one does not have any control over one's heart.
7. 7. Equality is not wajib when embarking on a journey. The husband can take whichever wife he wishes. However, it is preferable to cast a lot and to take the wife in whose favour the lot was drawn. In this way there will be no unhappiness or disgruntlement.