By: Khursheed Alam Dawood Qasmi*

13th January 2019, was a shocking day for me and many others. Early in the morning, we received the heartbreaking news of the demise of well-versed scholar of Fiqh and Hadeeth after his prolonged illness which he had been fighting for about three years. As he was famous for his deep knowledge and understanding of Fiqh, he was also well-known for his academic quality of the science of Hadeeth. Due to his knowledge and sound opinion in the field of Fiqh specially, he was held in high esteem by several towering contemporary personalities. His opinions were valued and respected by the authentic scholar of Fiqh like Qazi Mujahidul Islam Qasmi (1936-2002). These words refer to the grieving death of my revered teacher Faqihe Millat Maulana Zubair Ahmad Qasmi, in a hospital in Madhubani district of his hometown, Chandarsainpur in Bihar.

Faqihe Millat’s Birth:

Faqihe Millat was born in a middle class family of a famous village known as Chndarsainpur of district Madhubani in Bihar province of India on 1st January 1936 to late Abdush Shakur. The father passed away when he was a child. This village is well-known in the area because of being the birthplace several pious and expert Islamic scholars.


Educational Journey:

Faqihe Millat began his basic education in a Maktab (nursery school) in his village. He completed reciting the Glorious Qura’an and reading basic Urdu books in the village from Maulana Ameerul Haq Miftahi (Rh.A). After the completion of the nursery level education, he left for Madrasa Basharatul Uloom which is situated in his neighbouring town Khirayan Pathra of Darbhanga district.

In Madrasa Basharatul Uloom, Khirayan Pathra, Faqihe Millat started from the primary level education of Persian language. Following the completion of the Persian language, he stared the basic of Aalim Course until he finished the first two parts of Hidayah, a celebrated book of jurisprudence of Hanafi school of thought and Jalalain, a famous book of Tafseer in that Madrasa. It must be noticed here that he learned from Persian language up to Jalalain from only one teacher, his uncle Maulana Saeed Ahmad Qasmi, an expert teacher of Darse Nizaami and student of Sheikhul Islam Maulana Sayyid Husain Ahmad Madani (1879-1957).

Following the primary and secondary level education at Madrasa Basharatul Uloom, he moved to Deoband to get admission in the great revolutionary seminary Darul Uloom Deoband to quench his thirst of knowledge of the sciences of Tafseer and Hadeeth. He got admission in 1377 AH and remained two years in Darul Uloom Deoband until he completed his Fazilat-Graduation in Islamic Studies in 1379 AH. In Darul Uloom, he learnt from the expert scholars of Tafseer and Hadeeth like Sheikh Allamah Fakhruddin (1307-1393 AH), Allamah Muhammad Ibrahim Baliawi (1886-1967), Sheikh Basheer Ahmad Khan (D. 1966), Qari Muhammad Tayyib Qasmi (1897-1983), Sheikh Zahoor Ahmad Doebandi (1900-1963), Sheikh Jalil Ahmad Kairanvi (D. 1968), Sheikh Fakhrul Hasan, Sheikh Sayyid Hasan, etc.

Teaching Journey:

After completing his graduation, in the same year 1379, Faqihe Millat was appointed as a teacher at Madrasa Basharatul Uloom, Khirayan Pathra. Following almost one and half year, he resigned from this Madrasa on 15th Rabiul Awwal 1380 and joined Madrasa Islamia, Mughla Khar in Nawadah District in Bihar. As the pupils in this Madrasa were of primary level, it was unsatisfactory and he had to resign just after few months and again he joined Madrasa Basharatul Uloom and taught till Jumadal Ukhra 1387 almost 6 years then he resigned.

In Ashraful Uloom as Head-Teacher:

In Shawwal 1387, Faqihe Millat was appointed in Jamia Ashraful Uloom, Kanahwan, Sitamarhi (Bihar) as head-teacher by its long serving pious and sincere rector, Maulana Qari Muhammad Tayyib. With his struggles and efforts, he took the educational standard to high level. In his headship, Jamia progressed by leaps and bounds from each angles. The progress was observed everywhere. One and all valued him and praised the standard of Jamia where he took it. After serving for 10 years tirelessly as head-teacher, he resigned in Dhul Hijjah 1397 AH.

In Jamia Rahmani:

In Muharram 1398 AH, Faqihe Millat was called by Sheikh Minnatullah Rahmani (1912-1991) to teach in Jamia Rahmani, Munger. He taught the books of Fiqh and Hadeeth in Jamia. Sheikh Rahmani had every confidence in his teaching ability and appreciated his teaching methodology. He enjoyed teaching in Jamia and served here about 9 years. Then due to some internal circumstances and situations, he resigned on 10th Shawwal 1406 AH unwillingly.

In Miftahul Uloom:

After Jamia Rahmania, he reached Jamia Miftahul Uloom, Maunath Bhanjan on 16th Shawwal 1406 AH where he was called to teach Bukhari Shareef. He requested the authority to let the Bukhari Shareef being taught by another teacher and he would teach it in the coming year. He taught here completely one year. Next year, he resigned from Miftahul Uloom on 5th Shawwal 1407 as the environment was not suiting him.

From Sabilus Salam to Jamia Rahmani:

Maulana Rizwanul Qasmi (1944-2004), the rector and Maulana Khalid Saifullah Rahmani, the head-teacher of Darul Uloom Sabilus Salam, Hyderabad requested him several times to arrive in Sabilus Salam as Sheikhul Hadeeth. He left for Hyderabad on 15th Shawwal 1407 AH. But Daurah Hadeeth had not then started, so he couldn’t manage to be there, but for few months and he came back and again he joined Jamia Rahmani, Munger on 17th Muharram 1408, following the directive of Sheikh Rahmani.

In Sabilus Salam as Sheikhul Hadeeth:

In the next academic year, in Shawwal 1408, as Daurah Hadeeth had started in Sabilus Salam, Hyderabad, the rector and head-teacher were insisting him to arrive again. So, he joined Sabilus Salam the second time on 21st Shawwal 1408 AH as Sheikhul Hadeeth. He taught in Sabilus Salam as Sheikhul Hadeeth 4 years. In this period, he was requested several times to join Jamia Ashraful Uloom, Kanahwan as head-teacher as the situation of Ashraful Uloom was deteriorating. He decided to join Jamia Ashraful Uloom, so he resigned from Sabilus Salam on 14th Sha’aban 1412 AH. In the next academic year, Shawwal 1412, he joined Jamia Ashraful Uloom with his own terms and conditions which were accepted by the governing body of Ashraful Uloom.

Rector of Ashraful Uloom:

After few years, Hazrat Maulana Anwarul Haq, the rector of Ashraful Uloom, passed away. Now, Faqihe Millat was made Rector. He served Jamia Ashraful Uloom for a long period of time. Almost three year back, he suffered from a heart illness. He underwent a heart operation on 7th October, 2016 in a hospital in Patna, the capital city of Bihar. After operation, he continued suffering from different illness. Actually, he didn’t recover after heart operation fully. Then he decided to remain at his home in Chandarsainpur, Madhubani, Bihar, but frequently he used to visit Ashraful Uloom for a week or so to know and observe the activities taking place and to guide the teachers and pupils wherever the guidance was required.

When he was sick, he got proper treatment in Madhubani, Patna and New Delhi, but due to the old age, he grew weaker as well as the health continued deteriorating. Last time again his family members took him to a Hospital in Madhubani where he breathed his last in the hospital at 07:30 am, on 13th January 2019. As his death news went viral on social media, the people started gathering in his home village, where his funeral prayer was to be offered. A delegation from Ashraful Uloom reached his village under the leadership of recently selected rector of Ashraful Uloom, Maulana Izharul Haq Mazahiri to attend his funeral. One another delegation came from Imarat Shariah to attend his funeral prayer. Similarly, from different Madaaris the Ulama and other people visited his village to participate in his funeral prayer. His funeral prayer was led by his elder son, Maulana Owais Qasmi on the same day following Asr Salaah. Before the funeral prayer, Maualan Izharul Haq Mazahiri delivered a brief speech. Thousands of people participated in his funeral prayer and they laid him in his ancestral graveyard to rest. May Allah forgive his all human shortcomings and grant him eternal peace in Jannah!

His Survivours:

Following the completion of his education, Faqihe Millat got married with the daughter of late Haji Muhammad Idris of Parsauni, Dist.: Madhubani. He is survived by his wife, two daughters and five sons. Maulana Hafiz Owais Anzar Qasmi is working in KSA. He was present at the time of his beloved father’s death. He led the funeral prayer. Hafiz Usaid Anzar is teaching in a certain Madrasa in his area. Muhammad Sajjad resides at home. Maulana Hafiz Zafar Siddiqi Qasmi is teaching in Delhi in Madrasa Talimul Qura’an. He had been a classmate of this writer. During the period of learning, he was a intelligent pupil. He is a remarkable calligrapher, though he didn’t choose it as his profession. His last born is Mr. Afzal Husain, who completed school following his basic Islamic education in a Madrasa. Currently he is in Saudi Arab. •••

* Head: Islamic Department, Moon Rays Trust School, Zambia, Africa
Email: qasmikhursheed@yahoo.co.in

By: Khursheed Alam Dawood Qasmi*
Email: qasmikhursheed@yahoo.co.in

A noted Islamic scholar, a remarkable Urdu columnist, a popular orator and a leading educationist, Sheikh Mohammad Asrarul Haque Qasmi passed away on 7th December 2018, at 03:30. At night he was in Tappu, a small town of Kishanganj where he addressed a gathering of the students and teachers in Darul Uloom Suffah, Tappu which is founded by him. Subsequently he went to rest at Kishanganj Circuit House and got up at around 03:00 hours in the night. When he was getting ready for Tahajjud, he felt chest pain and died of heart attack. He was 76. Because of his social, educational, religious and journalistic works and services, his death is a tremendous loss for the nation in general and for the minority community in particular. He will be recalled profoundly for his works, easily accessibility, soft-spoken and gentle approach.

Birth and Education

Sheikh Qasmi was born in Tarabari village of district Kishanganj in Bihar to late Mr. Munshi Umed Ali and Amna Khatoon on 15th Febriary 1942. Following the completion of his primary education, he got admission in the world renowned Institute of Islamic thoughts Darul Uloom, Deoband and graduated in Islamic Studies from Darul Uloom in 1964. He got married on 16th May 1965. His better-half passed away on 9th July 2012. He is survived by three sons: Mr. Suhail Asrar, Mr. Saood Asrar Nadvi Azhari and Mr. Fahad Asrar and two daughters.

Teaching Career

Following graduation in Islamic Studies from Darul Uloom, Deoband in 1964, Mr. Qasmi chose teaching as his career. Firstly he joined Madrasa Rahimia in Madhepura as a teacher. After resigning from Rahimia, in 1968 he joined Madrasa Badrul Islam of Begusarai district in Bihar. Although he was a teacher imparting religious education in the Madrasa; he didn’t confined himself within the four walls of Madrasa only. He involved himself in social and religious activities in the vicinity along with teaching. Whenever a social issue arose, he took it in his hand sincerely and wanted to resolve or to make sure that issue is in priority to be resolved by the concerned authority. In 1973, he resigned from Madrasa Bahrul Islam.

Jamiat Ulama-i-Hind

Due to Mr. Qasmi’s talent and social services on the ground, Jamiat Ulamai Hind (JUH) selected him in 1974 to render his services from Jamiat’s platform. The JUH being an old and respected organization in Indian society, he had chance to reach one and all on national level. He seized the opportunity and performed well the responsibilities assigned to him; until he became a valued and trusted member of the JUH. Later in 1980, he was elected as General Secretary of Jamiat Ulamai Hind. Under the umbrella of JUH, he played a conspicuous role in “Mulko Millat Bachao Movement”, “Protection of Aligarh Muslim University Movement” and “Protection of Muslim Personal Law Movement”.
Being in the JUH, he visited many villages, towns and cities of India to render his services throughout the country at the time of need on innumerable critical occasions fearlessly. As he served the community under the able leadership of his mentor Maulana Sayyid Asad Madani (1928-2006), ex-President of the JUH, for a long time being a member as well as the General Secretary of Jamiat, his works and services will be lauded for a long period. For his works and services, he was loved by the elders and members of Jamiat. In 1991, he separated his path from Jamiat.

All India Talimi-Wa-Milli Foundation

Later on, Sheikh Qasmi joined newly founded 'All India Milli Council' under the leadership of Qazi Muhahidul Islam Qasmi (1936-2002) ex-President of All India Muslim Personal Law Board. Working in the JUH and All India Milli Council, Qasmi had experienced that the main cause of Muslim community’s sufferings is lagging behind in the educational field. He, therefore, founded “All India Talimi Wa Milli Foundation” in 2000. The main objective of the Foundation was serving the nation working on the key issues of education and literacy. From the beginning, he started serving the people establishing religious and modern educational institutes. He set up dozens of educational institutes. He founded “Milli Girls School” especially for girls in Tappu, Tarabari Chowk, Kishanganj. About 500 girls are getting quality education in the school. This school is with hostel and all the modern facilities required. It is an exemplary and the first school of its kind in the area. It is playing a key role in imparting education amongst the girls.
Under All India Talimi Wa Milli Foundation, Mr. Qasmi also distributed relief materials among the victims of Tsunami and flood on several occasions. In last year flood of Bihar, when Kishanganj district and its vicinity were badly affected, he did his best in providing reliefs and personally meeting the victims to console them. It is clear crystal that setting up dozens of Madaaris and schools by Qasmi, under All India TalimiWaMilli Foundation, is great and prominent work which is unforgettable.

Columns and Write-ups

Sheikh Qasmi was a well-known Urdu columnist. As he was famous for his public talks and oratory, he was equipped with writing skills as well. When he was a learner at Darul Uloom, Deoband, he started writing articles and essays. His first and formal work which was published was “Muslim Personal Law Aur Hindustani Musalman” (Muslim Personal Law and Indian Muslims), as far as I know. He authored this book when he was educational in-charge at Madrasah Badrul Islam, Begusarai. When he was in Jamiat, along with performing other activities, he was the editor of its organ “Al-Jamiat” as well. He had been Chief Editor of “Milli Ittihad”of All India Milli Council for a long. He was so prominent Urdu columnist that his write-ups were being published almost in all Urdu newspapers and monthly magazines throughout India. Due to his significant view and thought, his articles sometimes found place even in some leading Arabic and English magazines after translation.

He compiled some books which are very useful and much relevant to the age. They include “Muslim Personal Law Aur Hindustani Musalman” “Mua’ashirah Aur Islam” “Islam Aur Musalmanon Ki Zimmedariyan”, “Sulagte Masa’ail”, “Hindustani Musalman: Masa’ail Aur Muzahmaten” and “Aurat Aur Muslim Mua’ashirah”. He wrote thousands of columns. If these are compiled, it will be in volumes. Especially if his religious and social columns are compiled, without doubt, it will serve the community a lot.

Public Talks and Speeches

Qasmi was one of the best public speakers. He was a brilliant and fluent orator. He was invited in several religious or social programmes as a speaker. The first time I listened to him in Daru lUloom, Deoband, when he was invited in a programme of “Sajjad Library” as a guest speaker in 2001. Currently, any big programme was not thought without his presence. His presence in a programme was the guarantee of the programme’s success. Because of his sincerity and pain for the community in his speeches, the people used to travel from a town to another one to listen to him. It was easy to invite him as he was very simple, humble and soft-spoken. Whenever he had time, he didn’t refuse to attend a programme either it was in a city or a remote village. He was seen attending programmes in the cities and villages alike. He had deep knowledge of the current affairs. Either he was speaking in the Parliament or a religious or social programmes, he used to speak with full understanding and confidence.

Political Career

Politics is also a way where one finds the required resources to serve the nation. He, therefore, contested Lok Sabha elections several times from Kishanganj constituency. But luck was not with him, so he lost with a small margin of votes. In 2009 Lok Sabha elections, he emerged as a strong candidate for Indian National Congress (INC). He got Lok Sabha ticket from the INC to contest and won the Kishanganj MP seat on its ticket. Currently he was a sitting MP as he retained the Kishanganj seat once again in 2014 defeating the BJP candidate, Dr. Dilip Kumar Jaiswal by a margin of 194,612 votes despite Prime Minister Mr. Modi’s wave was across the country.

As the MP, he made full effort to establish the branch of Aligarh Muslim University in Kishanganj. In the beginning, he had to struggle to acquire the required land for the branch. He was forced to give call to the public for agitation against the then Bihar state government of Nitish to get the land. The public listened to his call and participated in the agitation for seeking land for the branch. Even the public went on “MahaDharna” on 12th October 2010 in Kishanganj where lakhs of people gathered from different parts of Seemanchal under his leadership. Then Nitish government agreed to grant almost 224 acres land for the branch and the branch’s foundation stone was laid in the presence of the then Congress President, Mrs Gandhi, Nitish Kumar, CM of Bihar and other political and social leaders.

Humble and Selfless Servant

In his long life of social and educational works, Sheikh Qasmi had strong relation with many prominent people of different fields. But he never took the advantage of such relation by getting some favours or privileges for himself or for his near and dear ones. He himself held several prestigious posts; but he lived a very simple life. Either he was President of All India Talimi Wa Milli Foundarion, General Secretary of the JUH or Member of Indian Parliament, the people could not differentiate in his day-to-day life. He never liked a luxurious life. He remained always simple. His principle was “simple living and high thinking”.

It is suitable to mention here that Sheikh Qasmi took the oath of allegiance to Mufti Muzaffar Husain Mazahiri, ex-rector of Mazahir Uloom Waqf, Saharanpur, for his spiritual rectification. Mufti Sahib blessed him with Khilafa and authorized him to administer an oath of allegiance also. Following the death of Mufti Sahib, he joined Sheikhe Tariqat Sheikh Qamruz Zaman Allahabadi (Hafizahullah). Sheikh Allahabadi also granted him Khilafah. By these two of his mentors, he was trained in the way that he was hardly experienced showing pride and arrogance. In clear words, he was simple, humble, selfless and altruistic servant of the community.

The Tribute & Homage

Cutting a long story short, he worked sincerely in different fields as a social worker, an educationist, a religious guide, a columnist, an orator etc. His works and services were recognized. To pay tribute to his services and benefit from his wide experiences, many organisations and institutes selected him as its member. He was a member of Governing Body of prestigious Islamic University Darul Uloom, Deoband which is also his seat of learning. He was Court Member of Aligarh Muslim University. He was a valued member of All India Muslim Personal Law Board, Vice-President of All India Milli Council and founding President of All India Talimi Wa Milli Foundation. He has been twice Member of Indian Parliament from his home constituency, Kishanganj. He was patron of innumerable schools and Madrasas. He served the nation in general and the minority community in particular for more than half a century. May Allah reward him and grant him Jannah! It’s a short write-up to pay my tribute and homage and to present a glimpse of his life and services.

Funeral Prayer

Learning the Mr. Qasmi’s death news, Bihar Chief Minister, Mr. Nitish Kumar paid his homage through a press release. Lauding his contributions and giving due respect, Mr. Kumar also announced that Qasmi’s last rites would be performed with full state honours; which was refused politely by his family members to follow his will as he had wished to be buried with simplicity.

His funeral was led by Sheikh Anwarul Haque, rector of Darul Uloom, Bahadurganj in Milli Girls School, Talimabad, Tappu of district Kishanganj in Bihar. About two/three lakh people performed the funeral prayer. He was buried in his ancestral graveyard of his hometown. May the Almighty Allah forgive his human shortcomings and grant him eternal peace and the highest place in Jannatul Firdaus! My deepest condolence to the bereaved family! May Allah grant them patience and courage to bear this tremendous and irreplaceable loss! Ameen!

*Head: Islamic Department, Moon Rays Trust School, Zambia, Africa.

By:  Khursheed Alam Dawood Qasmi*
Email: qasmikhursheed@yahoo.co.in

Demise is such a naked truth that no one could deny it so far; be it a brave or a pure atheist. Death has held many towering personalities and low profile people down alike and will keep on doing the same to all living beings. When the fixed time of one’s life is over, he has to depart; willingly or unwillingly; he is busy reciting the Qura’an or performing Salaah in a Masjid. One will be defeated by the death either he is much beloved to Allah, liked by thousands of Allah's slaves or cursed in the sight of Allah. When the time of life is over, the angel of death finds its wanted man and he has to taste death; even if he is between two deep valleys of tall mountains, on the peak of Himalaya, living in a glass-built bungalow or is protected in a stone-built fort. The Almighty Allah mentions in His glorious Qura’an: “Every soul has to taste death.” (Aale-Imran, Verse: 185) The Exalted Allah further mentions in another place in His miraculous book: “Wherever you are, death will make its way to you, even if you are in fortified castles.” (Al-Nisaa, Verse: 78)

Following the order of the Supreme Lord, Haji Muhammad Abdul Wahhab Sahib left the mortal world for heavenly abode on Sunday, 18th November 2018. Haji Sahib was considered one amongst the most pious people. He spent more than two third of his life in the path of Allah worrying and struggling to guide His servants to the right path. Though he was not graduated formally from any Islamic institute, however worry, concern and pain in his heart -for the sake of the Ummah- were not less than what is found in the hearts of certified Islamic scholars. He spent his days and nights concerned about the well-being of the Ummah. The goal of his life was how to make people understand that whatever happens in the world happens with the will and command of Allah and nothing can take place without His will. The Almighty Allah had blessed him with height of popularity among the learned people and the masses equally. Allah had filled the hearts of His servants with love and affection for him. So he was loved and respected wholeheartedly by one and all.

Haji Sahib was a man of religious mind from the beginning of his life. He met Sheikh Ilyas Kandhlavi (1885-1944) -May Allah have mercy upon him!- in 1944. Then he devoted the rest of his life for the service of Dawah and Tabligh work started by Sheikh Kandhlvi in 1920. He worked almost six months in the company of Sheikh Kandhlavi. When Sheikh Kandhlavi passed away, he worked with his successors. He was so much influenced by this work of Tabligh that later he resigned from his job and dedicated full time to it.

After India’s partition, he migrated to Pakistan. Following the migration, he didn’t only work for Tabligh; rather it had become part and parcel of his life. In the beginning, he went to visit every province and villages of Pakistan; big or small for the purpose of Tableegh. He taught the common and illiterate people “Kalimah Tayyibah” and its meaning, the method of Wudhu, the significance and method of Salah. He also preached to them about the value of Ilm (Knowledge) and Zikr (remembering Allah), respect and honour for a Muslim and sincerity of intention. He also encouraged them to spare some time to go in the path of Allah to learn Deen, to practice and preach what they have learnt.

With the effort of Haji Sahib, headquarter of Tabligh was established in a remote, inaccessible and unknown place; Raiwind, situated 45 km far from Lahore. Before establishment of the Tablighi headquarter, Raiwind was a forested place. Basic facility of day-to-day life was unavailable there. It was difficult to find the eatable and drinkable things. The place, where Tabligh Headquarter is standing today, was earlier full of acacia as well as other different types of thorny trees. Now it is national headquarter of all Tabligh centers of Pakistan.

With the efforts of Haji Sahib the people, who were not well-versed in Islamic knowledge, understood the value of the noble work of Tabligh and started participating in its daily activities to learn and practice Deen. As a result of it, this noble work started almost in all mosques of Pakistan. Regional center of Tabligh came into existence in each city with his effort. Due to the hard-work and struggle of the people of Tabligh, uncountable men and women were guided to the right path of Deen.

Obviously it was the concern of Tablighi people which brought about a sea change in the lives of thousands of worldwide renowned personalities; like  famous cricketer Saeed Anwar and well-known rock star singer Junaid Jamshaid, and instilled in them the interest of practice of Deen and revived the powder to act upon Islamic rulings and teachings.

Haji Sahib led the movement of Tabligh as third Ameer (Chief) continuously for 25 years until he breathed his last. In Pakistan the first person to be selected as Ameer was Haji Muhammad Shafi (1903-1971). Following his death, Haji Babu Basheer Ahmad (1919-1992) had been selected as the 2nd Ameer. After his sad demise, Haji Abdul Wahhab had been selected as the third Ameer unanimously. The third Ameer of Tablighi movement in Markaz Nizamuddin in India, Sheikh Inamul Hasan (1918-1995) made an International Governing Body comprising of 10 members from different countries for Tabligh activities to keep on functioning smoothly, as the efforts of Tabligh had spread all over the world. Haji Sahib had been nominated as a prominent member of the governing body by Sheikh Ina’amul Hasan (RA). Not only he visited the small or big villages of Pakistan; but he also travelled dozens of countries in the world for the work of Tabligh.

This would be surprising for many people to know that Haji Sahib used to address the gathering in Raiwind Headquarter almost five hours every day in different times. It was his daily schedule to address the gathering following Fajr Salah, instruct the people who are going in Jama’ah and to guide those coming back from Jama’ah. With punctuality, he participated in daily Mashwarah. Later he had stopped addressing the gathering on his health ground only. However when he was physically fit, he used to perform all duties of Jama’at as usual without complaining of his old age, tiredness or exhaustion.

Currently we met a Jama’at (No. 764) from Bhawalpur. They also described as eye witness that for all his old age and weakness, when Haji Sahib used to be physically fit, he attended all Tabligh activities and discharged all responsibilities. He participated in Mashwarah, guided the Jama’at which was going and talked to the Jama’at which came back from a Tabligh journey. They further said that currently when they started their seven month-long journey on 28th August 2018, Haji Sahib guided and instructed them regarding their objectives of going out in the path of Allah as he was then physically fit. It should be noted here that this Jama’at is working in the “Northern Province” of Zambia, Africa under the leadership of Mr. Khalid. The members of this Jama’at comprise of Mr. Shareef, Mr. Basheer, Mr. Abdur Razzaq, Mr. Qasim, Mr. Ali, Mr. Sajid and Mr. Yasir (a pharmacist). As they are eager to learn and practice Islam in their daily lives, they are also worried about how to raise the degree of Muslims’ faith, how to reform them and how to guide them to practice Islam fully in their lives.

Haji Sahib was not only involved in Tabligh activities; but he also worked for different Islamic organizations whenever he got chance. He participated in the movement of “Khatme Nubuwwah”. Similarly he worked as a member of “Majlise Ahrare Islam”. Then he was made the president of a chapter of Majlise Ahrare Islam in Buriwala.

“The Muslim 500” is an annual publication which gives place in its book every year to 500 most influential Muslim leaders from across the world. It was first published in 2009. Socially, educationally, economically, politically and religiously 500 most influential Muslim leaders from all over the world are selected every year, ranked and mentioned in the book. In 2014, Haji Sahib was ranked number 10th in the book. This ranking has nothing to do in the sight of Allah; but it is a clear mark that his sacrifices and struggles to please Allah are recognized, rather than a mere appreciation in this world only.

When Haji Sahib was a student at Islamia College, Lahore, he took the oath of allegiance to Sheikh Ahmad Ali Lahori (1887-1962), a famous commentator of the Glorious Qura’an for the sake of his self rectification and spiritual development. Later on, he took the oath of allegiance to Sheikh Abdul Qadir Raipuri (1878-1962). He was authorized by Sheikh Raipuri to administer an oath of allegiance and was counted one among his distinguished disciples.

Haji Sahib was originally from “Karnal” district of “Haryana” state in India. He was born in 1923 in Delhi, the capital city of India. Following completion of his primary religious education, he joined “Islamia College”, Lahore, a famous city of Pakistan. Following graduation, he started his career in civil service as Tahsildar (executive magistrate).

He was not blessed with any child. His wife had passed away several years back. Due to his old age and a physical unfitness, he had been unwell from time to time in the recent past years. He could not attend the annual Ijtima of 2018 because of his poor health. He was seriously ill as he was suffering from the diseases of kidney, breathing etc. He also suffered from Dengue fever few days ago. At that time he was admitted in a private hospital and kept in great care of specialists. As his worldly time was over, he breathed his last on Sunday, 18th November 2018 early in the morning in the hospital after protracted illness. He died 96 years old. His funeral prayer was led by Sheikh Nazrur Rahman after Maghrib Salah in Ijtima hall of Raiwind. Approximately 1,200,000 people participated in his funeral prayer and he was laid to rest in the graveyard of Raiwind. Now he is no more among us; however his invaluable services will always be remembered by one and all. May Allah accept his good deeds and grant him Jannatul Firdaus! Aameen!•••

*Head: Islamic Department, Moon Rays Trust School, Zambia, Africa.

Muḥammadullah Khalīli Qāsmi

The Indian Subcontinent, which lies away from Arabia and where Islam spread much later by the non-Arabs conquerors, distinguishes itself for two major factors. First, for preserving the glory of Muslim rule and its splendid civilization that once dazzled the world from its cradles of Madinah, Damascus, Baghdad and al-Andalusia, as it coincided with Ottoman Caliphate which spread in the entire Arabia, Northern Africa and a good part of Eastern Europe. Second, for intellectual contributions to the Islamic literature and Muslim progressive thoughts which they made especially following the Fall of Baghdad and the devastation of Central Asia at the hands of the Mongols. And the harbinger of the second specialty of India was Quṭbuddīn Aḥmad ibn ‘Abd ar-Raḥīm al-Fārūqi al-Dehlawi (1703-1762), commonly known as Shāh Walīullāh Dehlawi, who was an outstanding Islamic scholar, muḥaddith, reformer, theologian, philosopher and historiographer.

Shāh Walīullāh Dehlawi was born at a juncture of history when on one hand the sun of Islamic dominion in India was steadily going to set and the centuries-old Eastern system was at the verge of total collapse, while on the other hand the Western countries rose from their long slumber dismantling the religious and traditional shackles, and powered by the scientific evolutions and machine revolution.

It is a great cause of pride for India that the son of Indian soil Shāh Walīullāh Dehlawi was the first personality of the Muslim World who comprehended the intellectual dangers and academic challenges that were harboured in the clouds of scientific revolutions. So, at one side, he addressed the internal issues of Muslim society and propounded the theory of ‘Fakku Kulli Nizām’ (reconstruction and revolutionization of old system) which aimed at striking a balance between different theological and religious thoughts (such as taking Shī’a and Sunni fractions close to each other[1] and reconciliation between different sects originating due to differences in Fiqh and Taṣawwuf [2]) and purifying Muslim belief and practices from alien adulterations along with introducing the teachings of the Qur’an on wider scale Quran in the society and starting a comprehensive Islamic course that gave due place to the Quran, Hadith and Fiqh. While at the other side, he sensed the most imminent danger from outside which the Muslims were to face i.e. the scientific revolution that was going to render the religious traditions and thoughts as rotten, outdated rather beastly, and to give ‘reason’ top priority in all matters. So he embarked on an ambitious project of fortification of Islamic beliefs and practices that later appeared in the form of a rarest of rare masterpiece ‘Ḥujjat al-Allāh al-Bālighah’ (Conclusive Arguments from Allah).

Syed ‘Abul Ḥasan Ali Nadwi introduces this great work in the following words:

“The  magnum  opus  of  Shāh Walīullāh,  Ḥujjat al-Allāh al-Bālighah,  is  a  comprehensive  and  cogent  work  presenting a synthesis  of  the  Islamic  creed, devotions,  transactions, morals, social  philosophy,  statecraft  and  spirituality.  All  these  have been  balanced  and  integrated  in such a perfect manner that they appear  to  be  jewels  of the  same necklace or  links of the same golden chain.  It also does not suffer from the usual weaknesses found in most of the old works, written apologetically or aggressively. This moderation and balance is the result of the Shah’s deep  and  wide  knowledge  of  Ḥadīth  and  his  bent  of mind fostered  by  the  study  of  the  Prophet’s  character as well as keeping  company with pious and virtuous  scholars.  Few works can compare the compendious yet clear and cohesive exposition attempted in Ḥujjat al-Allāh al-Bālighah, which laid the foundation of a new dialectical theology for the modern age of reason. It is thus a work which can satisfy any truehearted man endowed with common sense, provided, of course, he can appreciate and ponder over the profound investigations of the Shāh. So far as we are aware there is no other work in any language known to us, written  for  the  investigation  of the  truth of any religion on a rational  basis  or  if  it  has  been  written,  it  has  not  come to light.”[3]

Shāh Walīullāh Dehlawi not only extracted and explored the scientific and intellectual aspects of Sharī’ah issues, as this type of work was done by several scholars in the past, rather he laid down foundation stone of ‘Ilm Asrār al-Sharī‘ah (Rational Interpretation of Sharī‘ah), formulated its principles and introduced it as a branch of theology.

Ḥujjat al-Islām al-Imām Muḥammad Qāsim Nānotawi

The legacy of Shāh Walīullāh was transferred through his family and pupils until it transformed into a dynamic movement under the leadership of Ḥujjat al-Islām al-Imām Muḥammad Qāsim Nānotawi (1833-1880) at Deoband. Maulāna Nānotawi established Dārul Uloom and promoted the Walīullāhi mission. Though there are several groups in the Subcontinent that claim to have inherited the legacy of Shāh Walīullāh, but it is Deoband School of Thought which assimilated and accommodated nearly all aspects of Walīullāhi thoughts and transmitted it as per the mode and requirement of the time.

Shāh Walīullāh lived at time when scientific revolution was taking place in Europe and it was yet to reach the East, but Sheikh Nānotawi was born at the peak of scientific age when the world was roaring with scientific advancements and the atheistic rather anti-religious theories were dominating the intellectual world. The West rejected religion and considered it an obstacle in the way of development; since it was a fierce reaction to the Church which unleashed a series of unprecedented cruelty and barbarism against those who talked of the Science. The bloody tussle between the Church and the modernists divided Christianity into two major sects (Catholic and Orthodox) and as a result the religion was driven out from the society and politics. The West accorded all regard to ‘matter’ and kicked out ‘spirituality’ from social and political arena. All issues of human life were tested on the touchstone of ‘reason’ and those not fitting within its frame were rejected and labelled as conservatism and regress.

When the Science got introduced in the East it came with the same mentality of negating religion and weighing everything on of parameters of ‘reason’, even some great personalities fell prey to the Newton’s law of universal gravitation and started redefining even many of the established Islamic faiths and concepts which according to them were super-natural and metaphysical. So they in fact dared to deny beliefs about the likes of angels, waḥy, Jannat, Jahannam, mu’jizāt (miracles) etc.[4]

This was a strange situation which was described by Mirza Asadullāh Khān Ghālib (1797-1869), the legendary Urdu poet, in a verse:

ĪmāN mujhe roke hai, jo khīnche hai mujhe kufr
Ka’bah mere pīchce hai, Kalīsa mere āge

Translation:
The Faith restrains me, while disbelief pulls me hard
Behind me stands Ka’bah, and the Church is in front of me

A situation where the eastern religions and culture were caught between to either chose their past and remain subordinate or accept the new thoughts and lose their identity.

It was a highly alarming condition in the Muslim world as the Western Powers were fast galloping the Muslim lands and occupying their resources while the Muslims were losing power as well as courage in the face of the western political and intellectual onslaught. Out of inferiority complex, many Muslim intelligentsia and modern-educated individuals fell prey to the Western propaganda that now religion has become useless and irrelevant and only the Science has the remedy of all human problems. Such thoughts were fast spreading among the common people and they were beginning to get fed up of the religious traditions and tending to embrace atheism and materialism.

Had these thoughts had spread among the common people and got acceptance in the society, God forbid, the majority of Muslims would have lost their faith and turned infidels. But Allah Almighty, as per His promise of preserving the Religion, raised Muslim theologians who presented logical interpretations to Islamic terms and thoughts and restored the faith of Muslims in the original Islamic beliefs and teachings. The leader of the this movement was Ḥujjat al-Islām Maulāna Muḥammad Qāsim Nānotawi whose scholarly and precious theological contributions very successfully subdued the raging tides of atheism and naturalism. This is part of evolution and renovation process which Allah Almighty has bestowed Islam with, being a global and eternal religion for human being, it will need renovations in style and expression with the passage of time in order to suit the demands of time as well as to discard the rusts of time and space, so that it remains afresh and attracts the human intelligence as ever.

The most salient feature of Maulāna Nānotawi’s philosophical thoughts and theological contributions was that he elucidated them with living examples and promoted it to the contemporary scientific standards. He established the Islamic beliefs of tawḥīd, risālat, qiyāmat, jannat, jahannam etc as well as the Islamic teachings with irrefutable rational logics and conclusive arguments. His writings of on Islamic beliefs and teachings dispel the objections and doubts raised by the atheists, naturalists, Hindus and Christians alike.[5] 

The second most important feature is his moderate attitude towards different Schools of Thoughts among the Muslims. He wrote extensively on issues pertaining to Shī’aism, Taqlīd and many other issues that were disputed among Muslims, but he confined himself to academic discussions in sympathetic way and avoided adopting any harsh attitude. All his books dealing with disputed issued among Muslims very clearly indicate towards his moderate thinking and his respect even to opponents and adversaries. Rather he very openly advocated unity between Muslims and lamented at their dissents.[6]

Haḍrat Nānotawi, on the other hand, established Darul Uloom Deoband and started a madrasa movement which met unprecedented success in Islamic history and brought about one of the greatest Islamic revolutions especially in the Indian Subcontinent and generally in the world over. As per the Walīullāhi mission, these madrasas focused on teaching the Qur’ānic sciences and Hadith literature with utmost attention. Haḍrat Nānotawi himself taught select disciples and produced a matchless team of scholars like Shaikh al-Hind Maulāna Maḥmūd Ḥasan, Maulāna Aḥmad Ḥasan Amrohwi and several others.

Ḥakīm al-Islām Qāri Muḥammad Ṭayyib Qāsmi (1897-1983)

There are several scholars who inherited the theological and intellectual legacy of Haḍrat Nānotawi and dispensed it as per the demand of their time, but the most prominent among them are Ḥakīm al-Ummah Maulāna Ashraf ‘Ali Thānwi (1863-1943), Shaykh al-Islām ‘Allāmah Shabbīr Aḥmad Uthmāni (1887-1949) and Ḥakīm al-Islām Maulāna Qāri Muḥammad Ṭayyib who was also his grandson.

Ḥakīm al-Islām Maulāna Qāri Muḥammad Ṭayyib, the former rector of Darul Uloom Deoband, was gifted with unique and multidimensional qualities of scholarship. He was a spokesperson of the Deoband School and a great interpreter of Qāsmi thoughts. He travelled widely across continents and transmitted the message of Islam to the world in the appealing and rationale style of Haḍrat Nānotawi. The modern educated class particularly enjoyed his academic and philosophical style of discourses and lectures.

He wrote extensively and contributed more than two dozen books on various Islamic topics. He had special mastery in discoursing the rational aspects of the Sharī'ah and in making the subjects concise and comprehensive. All his books are characterised by the interpretation of Islamic beliefs and practices in a rational style along with references from the Quran and Ḥadīth.[7]

Khaṭīb al-Islām Maulāna Muḥammad Sālim Qāsmi (1926-2018)

Maulāna Muḥammad Sālim Qāsmi, the son of Ḥakīm al-Islām Maulāna Qāri Muḥammad Ṭayyib and great grandson of Ḥujjat al-Islām Maulāna Muḥammad Qāsim Nānotawi, not only had blood relations with his ancestors rather he inherited their intellectual legacy as well. He was a celebrated scholar of Islam, a great muḥaddith, theologian and proficient orator. He dedicated his entire life to the mission of his father and great-grandfather and was duly considered their interpreter and a spokesperson of Deoband School of Thought.

He inherited the characteristics of his noble ancestors that make up the overall identity of the Deoband School. He spent his life in teaching the Quran, Ḥadīth and Islamic theology. Theology was the subject of his special expertise and students flocked to his class in order to benefit from his lectures.  

He contributed in the establishment of Darul Uloom Waqf in 1982, headed it in turbulent circumstances and managed to make it popular educational destination that attracts students from across the country. In 1996, he embarked upon a unique educational project ‘Jamia Deeniyat Deoband’ which offered Islamic education to students of schools and colleges through correspondence. This great project has a potential to bring about a revolution in the Muslim community.

He was an outstanding orator who travelled extensively across the country and even outside to deliver high profile lectures on various Islamic topics. He was duly called Khaṭīb al-Islām (the orator of Islam). His lectures were lucid, coherent and logical. He used short sentences and limited his lecture to only necessary details explaining the main points and avoiding unnecessary and irrelevant aspects. He used to speak from such intellectual height that only educated class could have grasp of the essence of his speech.

Interpretation of Islam in Rational Style

Maulāna Muḥammad Sālim Qāsmi was bestowed great in-depth scholarship and versatility. He enjoyed broad study, wisdom and insight. His lectures, speeches and writings reflect a unique style of interpreting Islam in a rational style and in line with the thoughts of Shāh Walīullāh and Maulāna Muḥammad Qāsim Nānotawi. This is the reason that he was called an interpreter of their thoughts and mission.

Due to busy teaching life in his early career and owing to extensive travels for lectures in later parts of his life he got little time to leave any academic contribution except some papers which he presented in seminars and conferences. Similarly some of his select speeches were published in two volumes. These academic contributions are indicative of his expertise in Islamic theology, rationality and prudence.

Maulāna Muḥammad Sālim Qāsmi was conferred with ‘Shāh Walīullāh Award’ by the prestigious Muslim think-tank Islamic Objective Studies. Similarly, he was given ‘Maulāna Muḥammad Qāsim Nānotawi Award’ in Turkey for his unmatched contribution in the field of theology and Islamic philosophy.

I’tidāl and Moderation

The second most prominent aspect of his personality was that he stuck to i’tidāl (moderation) even in extreme situations. Not only in his personal life, rather in other social and religious issues too, he maintained equilibrium between two extremes and avoided stands that could harm the social and religious fabric of the Ummah. This was the reason that he was popular among all sections of Muslims and enjoyed their trust. He served as Vice-President of All India Personal Law Board, President of Majlis Mushāwarat and Head of Islamic Fiqh Academy.

Maulāna Qāsmi observed that the abundance of schools of thoughts is not a worrisome issue, since schools of thoughts are born in communities that have abundance of knowledge and mental capacity to think. The Judaism and Christianity have only few branches and derivations through their thousands years of history. But Islam has many schools of thoughts as it enjoys treasures of the Quran and Sunnah which are a treasure of knowledge. This is the reason that there were schools of thoughts from the very beginning till near past, and we shall witness this phenomenon occurring in future too. But the important thing is to verify these schools of thoughts which are of two kinds. Some of them are openly wrong and they will be opposed with true arguments and evidences. But there are many others which can either be true or false. If you think it wrong you have to produce your evidences and refute their arguments; if the other party is convinced then OK, otherwise your duty to convey the truth is fulfilled. This was mentioned in Hadith that a mujtahid shall get double rewards if he reaches the truth, and even if he commits mistake and does not reach the truth, then also he will get single reward. (Hadith) Therefore, such differences among the Ummah should not cause disputes and malice among one another. This is the reason that difference of opinion was termed as mercy for the Ummah as it opens the doors of options and scopes for them.[8]

The second key point that Maulāna Muḥammad Sālim Qāsmi (ra) presented is that Dīn (religion) is that which was revealed by Allah and which is free from the interference of human mind and which is free from differences; therefore only religion needs to be propagated and preached. The later things like Fiqhi madhāhib and schools of thoughts are products of human mind, so they will necessarily have differences of opinions and therefore they can be preferable but will not be preached and propagated like Religion. Only religion is madār-e-najāt (cause of deliverance in the hereafter), fiqhi schools and schools of thoughts are not madār-e-najāt. This is must to place each thing in its right position; otherwise there will be chaos and disturbance.[9]

It is painful that the Ummah does not differentiate between these things and falls prey to disunity and disputes. If this principle is held with firm resolution, the Ummah can overcome its most dangerous disease of disunity.

Conclusion

At a time when Sir Isaac Newton (1642–1726) was laying the foundations for classical mechanics, explaining the law of gravity and the laws of motion which was going to herald an era of scientific revolution, Shāh Walīullāh (1703-1762) was laying the foundations of interpreting Islam in a rational style. He fortified the fort of Islam with necessary academic arsenals even before Charles Darwin (1809–1882) came and dominated the world with his theory of evolution against a backdrop of disbelief and scepticism.

Maulāna Muḥammad Qāsim Nānotawi was born at a critical time when owing to the modern scientific theories atheism and materialism ruled over the academic world and Europe was roaring with scientific revolution while the East was conquered by European explorers and invaders. So he embarked upon the high task of elucidating and consolidating the Walīullāhi mission. Later this Walīullāhi and Qāsmi mission was forwarded and expanded by a group of Ulama, especially Ḥakīm al-Islām Qāri Muḥammad Ṭayyib Qāsmi (1897-1983). Then the most prominent scholar of the next generation, Maulāna Muḥammad Sālim Qāsmi upheld this movement and continued to foster it with his pen and tongue.

If we look back at series of events in the religious and spiritual world, the sun of Islam faced eclipses during these crucial times, but by virtue of the intellectual efforts it came out dazzling brighter. There is a strong affinity between these events and the movement of Ahmad al-Fārūqī al-Sirhindī (1564–1624) known as Mujaddid Alf Thāni by virtue of whose efforts the Dīn-e-Akbari, the deadliest fitnah of the millennium led by Mughal Emperor Jalāluddīn Muḥammad Akbar (1542-1605), was reverted and later the Mughal throne was inherited by pious rulers like Jahāngīr (reign 1605 – 1627), Shāhjahān (reign 1628 – 1658) and Aurangzeb Ālamgīr (reign 1658 – 1707). In the same way, the modern science first gave Islam a tough challenge and promoted atheisms and materialism with its fullest strength, but with the passage of time and due to its inherent nature of change it lost vigour and attraction and fell upside down. The theories of Newton and Darwin collapsed totally and new theories replaced them slowly. Now the modern science is not only going smoothly with Islam rather it is supporting Islamic beliefs and practices. Thanks to the insightful leadership of great Ulama who defended Islam in the best possible manner and safeguarded the Muslim faith. This is the reason that the Deoband School, which is the centre of Walīullāhi Movement, left its impact throughout the world and now it is one the strongest, rather the strongest movement of the Muslim World.

References:

[1] For Shia-Sunni issues, please refer to his book Izālat al-Khifa fi Khilāfat al-Khulafa.

[2] His two outstanding works Inṣāf fi Bayān Sabab al-Ikhtilāf and Al-‘Iqd al-Jīd fi Aḥkām al-Ijtihād wa al-Taqlīd deal with the issues of taqlīd and different branches of Fiqh in which he tried to bring two extremist groups closer. Similarly, in several books, especially Maktūb-e-Madani he reconciled between the two groups of Taṣawwuf who contended each other over the theories of waḥdat al-wujūd and waḥdat al-shuhūd, while in his book al-Tafhīmāt al-Ilāhiyah he discussed Taṣawwuf issues in great detail.

[3] Syed Abul Ḥasan Ali Nadwi, Saviours of Islamic Spirit, (Academy of Islamic Research & Publications, Lucknow) Vol. IV, PP 156-157

[4] For details see: Tafsīr al-Qurab by Sir Syed Aḥmad Khān; an analytical survey of Sir Syed‘s views can be seen in Taṣfiyat al-‘Aqāyid by Haḍrat Maulāna Muḥammad Qāsim Nānotawi; Ulūm al-Qurān by Mufti Muḥammad Taqi Uthmāni (Deoband, 2002) pp 372-388 and Afkār-e-‘Ālam by Asīr Adrawi (Darul Uloom Deoband, 2008) vol. 1 pp 294-298.

[5] Among the works of Haḍrat Nānotwai, Taqrīr Dilpadhīr, Ḥujjat al-Islām, Intiṣār al-Islām, Qibla Numa and Taḥdhīr al-Nās deal with subjects related to Islamic beliefs and teachings, while Barahīin Qāsmiya, Rūdād Melakhuda Shanāsi, Tuḥfa Laḥmiya etc refute the Christian and Hindu beliefs and practices.

[6] His books Hidāyat al-Shī’ah and Fuyūḍ-e-Qāismiya contain discourses on issues related to Shī’aism, Bid’āt, while Laṭāyif Qāsmi, Tauthīq al-Kalām, al-Ḥaq al-Ṣarīḥ deal with issues related to Ghair Muqallids and Taṣfiyat al-Aqāyid contains the answers of some beliefs of Sir Sayed Aḥmad Khān.

[7] Some of his most valuable contributions are: al-Tashabbuh fi al-Islām, Science awr Islām, Aṭyab al-Thamar fi Mas’alat al-Qaḍa wa al-Qadr, Falsafa-e-Namāz, Kalimāt-e-Ṭayyibāt, Maqāmāt-e-Muqaddasa , Dīn-o-Siyāsat, Islāmi Musāwāt, Khāt al-Nabiyyīn, Islām awr Masīḥi Aqwām, al-Ijtihād wa al-Taqliīd, Uṣūl-e-Da’wat-e-Islām, Fiṭri Ḥukūmat, Naẓriya-e-Do-Qur’ān per Aik Naẓar, Islām mein Akhlāq ka Niẓām, Ulamā-e-Deoband ka Dīni Rukh awr Maslaki Mizāj etc.

[8] Opening Address, 17th Fiqhi Seminar of Islamic Fiqh Academy India, Burhānpūr on 5 April 2008, p 26

[9] Ibid, pp 26-28

Dr. Mohammad Najeeb Qasmi Sambhali

Safar al-Muzaffar is the second month the Hijri (Lunar) calendar succeeding Muharram and preceding Rabi I. Muslims should perform their worships as usual like they do in any other months, because no specific type of prayer, whether obligatory or supererogatory, has been specifically prescribed in this month. It is just like other months. Accordingly, to believe that disasters and calamities befall in this month is erroneous. During the time of ignorance, people believed it to be an ill-fated month. They would not set out on a journey in this month. It is a matter of grief that the erroneous and unsound belief of the time of ignorance has been into the social media which is widely shared by our own brethren. Besides many merits of social media, it has numerous demerits as well. One such demerit is that a considerable number of people without reading or ascertaining the truthfulness of the messages forward them to others. These messages contain matters believed to have been said by Allah’s messenger (صلى الله عليه وسلم) which he actually never said in his life. This is despite the fact that severe warnings have been reported in ahadith for such act. Allah’s Messenger (PBUH) said: “Whoever tells lies about me deliberately, let him take his place in Hell.” (Bukhari). This saying of Allah’s Messenger (PBUH) has been narrated in various books of hadith. This means Allah’s Messenger (PBUH) has prohibited from this act many times. Therefore, one should never forward anything reported to have been said by Allah’s messenger (PBUH) without ascertaining its trustworthiness. Likewise, Allah’s Messenger (PBUH) said: “It is enough for a man to prove himself a liar when he goes on narrating whatever he hears.” (Muslim). In another Hadith, Allah’s messenger (PBUH) said: “Whoever narrates a Hadith from me and it is false, then he is one of the liars.” (Muslim)

Allah’s messenger ( صلى الله عليه وسلم) refuted such false belief before 1400 years. The most authentic book of hadith has narrated a saying of Allah’s messenger (PBUH) in these words: Translation of Meaning: “Nor is there any bad omen in the month of Safar”. In fact, the omen is in the deed of a human being that he disobeys the Creator of the universe, despite the fact that he needs the order of Allah, the almighty for his very existence. There will surely come a day when he will taste the death following which he shall have to give the account of each and every moment to Allah, the Almighty. Accordingly, whatever time spent in a way contrary to the commandments of Allah, the Almighty is, in fact, ominous, and not a specific month or day. Therefore, anybody doing good deeds in the month of Safar it will be the reason behind this Safar’s being the month of bliss and blessing. Likewise, the times and months in which he does bad deeds will be ominous for him. For example, some people perform prayer of Fajr at the time prescribed for it while some people remain sleeping without any justifiable reason skipping the prayer, then the same moment is a source of success and bliss for some while it is ominous for some others. This means there is no bad omen that lies in a specific moment or month, rather it depends upon our deeds. In a Qudsi hadith Allah, the Almighty says: “The offspring of Adam abuse the Dahr (Time), and I am the Dahr; in My Hands are the night and the day.”  (Bukhari) Some people influenced by the events of time, prompt to curse the time, while the time does nothing, but it is by the order and consent of Allah, the Almighty that the events of the time occur.

No single verse of the Holy Quran or a hadith of Allah’s messenger (PBUH) says there is bad omen in the month of Safar or disasters or misfortunes befall in this month. Therefore, the whole Muslim nation is unanimous that the month of Safar is similar to other months having no bad omen. A number of events in the Prophet’s biography in addition to marriages of a number of the Prophet’s companions as well as entry into the fold of Islam have been reported to have occurred in this month. We should also apply our mind and think how can a month or time be ominous? Rather the month of Safar has been named as “Safar Al-Muzaffar” means the month of success. Then how a month having the meaning of goodness and success can be ominous? Some people, thinking that Allah’s messenger (PBUH) fell sick in the first thirteen days of Safar, do not arrange a marriage party during this month. This is erroneous, for there is no such teaching in the Quran and hadith. In addition, research proves that Allah’s messenger (PBUH) did not fall sick in the starting days of Safar rather at the end of Safar and in the early days of the Month of Rabi I he had fallen sick and subsequently died on 12th of Rabi I.

Some ignorant people celebrate joyfully on the last Wednesday of Safar and distribute sweets. Such celebration has no place in the Islamic Shariah. This has got currency among the people erroneously believing Allah’s messenger (PBUH) was cured that day, which is totally wrong. On the contrary, some narrations mention the worsening health condition of Allah’s messenger (PBUH). Therefore, the last Wednesday cannot be a day of joyful celebration for the Muslims. This may be the case with the Jews and Christians and it may likely have been rumoured by them. Like the Muslims of the whole world, the stand of the Muslims of all schools of thought in the subcontinent is that there is no bad omen in the month of Safar. One can contract marriage etc in this month, and celebrating joyfully on the last Wednesday of Safar is not a religious act rather it is contrary to the teachings of Allah’s messenger (PBUH).

These days, the trend of forwarding messages on social media has become a trend which is becoming more prevalent at a very fast pace, seldom taking care to go through them or ascertain as to the contents of these message are sound or based on bundle of lies, prompting many of us to hasten to forward them to others. This is despite the fact that messages are not meant for forwarding rather they are sent for reading. We are not allowed to forward a message containing erroneous information, especially when it is related to religious information. This is because in this way we would have forwarded erroneous information to others. For example, sometimes we receive a message advising us to forward five names of Allah, the Almighty to any eleven Muslims in order to have our greatest problems resolved. Likewise, if such and such message is forwarded to such and such number of people we will be awarded paradise. Sometimes the message says that only that person will not forward this message who does not love Allah, the Almighty and His Messenger, etc. Such messages have no significance or relevance in Islam, rather these are in general based on falsehood and fabrication.

Nowadays, we use social media for the cause of education and learning. This is a blessing of Allah, the Almighty provided that we use it in a sound manner. However, some people seeing the colourful look of a message hasten to forward it to others without ascertaining its soundness. As such, if a message containing erroneous information is forwarded, and it gets currency among the people, all those facilitating it will earn a sin. Therefore, we should not forward any religious material without ascertaining its soundness, as mentioned above in the light of the ahadith of Allah’s Messenger (PBUH). Beware, whatever a person speaks or writes is being continuously written in his record of deeds, as Allah, the Almighty says: “Not a word does he (or she) utter, but there is a watcher by him ready (to record it). (Surah Qaf: 18)

The Islamic history is witness to the fact that Islam and Muslims have incurred heavy losses due to the dissemination of false news. For example, at the occasion of the battle of Uhud, the news of the martyrdom of Allah’s Messenger (PBUH) was rumoured, sending a wave of shock among the ranks of Muslims, leading to the repercussions detailed in history books. Likewise, at the occasion of the battle of Banu Mustaliq, the hypocrites made a slander against Ayesha (May Allah be pleased with her), that had an adverse effect even on Allah’s Messenger (PBUH). At the beginning, it was rumoured by the hypocrites which subsequently took a toll on some righteous persons among the Muslims due to their ignorance. At last Allah, the Almighty sent down a verse in the Holy Quran acquitting her of the accusation levelled on her. In this verse Allah, the Almighty dispraised those who spread the rumour trying to tarnish the respectful image of Ayesha (May Allah be pleased with her). Allah, the Almighty says: “Verily! those who brought forth the slander (against 'Aishah radhiallahu'anhu the wife of the Prophet SAW) are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. (Surah An-Noor: 11)

Likewise, some websites conduct referendum polls (opinion survey) on some topics relating to Islam. Some brothers get obsessed by their religious zeal and take part exerting a handsome amount of their abilities in it. In general, almost all such websites are used to propagate against Islam. We should not pay any attention to such websites. Allah, the Almighty says: “O you who believe! If a Fasiq (liar — evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done. (6). (Surah Al-Hujraat: 6). Likewise, Allah says: “Verily, those who like that audacious (leading to illegal sexual activities) should be propagated among those who believe, they will have a painful torment in this world and in the Hereafter. And Allah knows, and you know not. (19) (Surah Al-Noor: 19).

In brief: Besides using the social media for the purpose of personal, educational, social and commercial correspondence, we should use it excessively for the purpose of propagation and dissemination of the message of Islam and Prophetic sciences. This is because, at present, this is a media through which we can deliver our message to others easily, otherwise the electronic, as well as the print media, is in general in the hands of Anti-Muslim forces. If you receive a message containing religious information from a reliable source, you should go through it and forward it to others as much as you can so that the message of Islam and its sciences are spread at a large scale.  However, if you receive any message from an unreliable source, you should not forward it without ascertaining its soundness. No single hadith has been reported on the topic of bad omen in the month of Safar, nor has a reliable Islamic scholar accepted it. Therefore, do not forward such types of messages to others, rather delete them promptly.

(www.najeebqasmi.com

Rahimia Magazine (October,2016)
Author: Mr. Wasim Ejaz, Karachi
Translation: Mr.Faisal Zaheer, Karachi
The Waliullahi movement played a leading role in the freedom movement of the Indo-Pak subcontinent. It remained at the forefront of every effort even in extremely unfavorable circumstances. An important member of this movement is Maulana Mamlook Ali Nanotvi (RA). He was born in 1788 CE in Nanota, District Saharanpur. After obtaining initial education in his native village, he moved to Delhi and entered the tutelage of Maulana Rasheed ud Din Khan (RA), a student of Shah Abdul Aziz Dehlvi (RA). Later on, Maulana Mamlook Ali (RA) started teaching in Delhi.  
Maulana Mamlook Ali (RA) was appointed lecturer at Delhi College in 1825 CE. He rendered his educational services at the college for approximately 25 years. His students include the following notables along with many other acclaimed scholars who played a leading role for this nation and made innumerable sacrifices for our freedom:
 Maulana Muhammad Qasim Nanotvi (RA)
 Hazrat Maulana Rasheed Ahmad Gangohi (RA)
Maulana Muhammad Mazhar Nanotvi (RA) (Lecturer at Ajmer College and founder of Madrasa Mazahir ul Uloom Saharanpur)
 Maulana Muhammad Yaqub Nanotvi (RA)
Maulana Muhammad Ahsan Nanotvi (RA) (Lecturer at Banaras and Bareli colleges)
Maulana Zulfiqar Ali Deobandi (RA) (Deputy Inspector for Madaris)
 Shams ul Ulama Muhammad Hussain Azad
 Molvi Zaka Ullah (The renowned historian)
Being a member of Waliullahi movement, Maulana Mamlook Ali (RA) had strong connections with the populace. He was respected and revered by the masses as well as scholars.  For his services in the field of education, Maulana Mamlook Ali (RA) was awarded with “Khilat Seh Parchah” in 1845 CE.
In the aftermath of the Balakot movement, Shah Muhammad Ishaq Dehlvi (RA) relocated the headquarters of Waliullahi movement to Makkah. This was done in order to deal with unfavorable circumstances of the subcontinent and plan for the future. Since domain of Waliullahi movement was Indo-Pak subcontinent, it was imperative that: A system should be put in place to ensure communication with activists in India, and  Ideological and educational efforts in India should continue.
Another objective was establishment of a new organizational system through propagation of the objectives of Waliullahi movement.  Imam Shah Muhammad Ishaq Dehlvi (RA) employed the commendable scheme for attainment of this objective and formed a consultative board of Waliullahi leaders. The president of this board was Maulana Mamlook Ali (RA) while other members of this board included Maulana Qutub ud Din (RA) (successor of Shah Muhammad Ishaq Dehlvi (RA)), Maulana Muzaffar Hussain Kandehlvi (RA) (student of Shah Muhammad Ishaq Dehlvi (RA)) and Maulana Abdul Ghani Mujaddidi Dehlvi (RA).
Maulana Mamlook Ali (RA) was an employee of a government madrassa (Delhi College). Under his supervision, the Dehli based independence struggle could continue its course without any suspicion surveillance of British Intelligence. Maulana Mamlook Ali (RA) needed assistance from indigenous associates, and these were provided by Imam Shah Muhammad Ishaq Dehlvi (RA) by constituting a board where all the matters were resolved in a democratic manner. Throughout the struggle for independence of subcontinent, democratic norms and culture were the hallmark characteristic of Waliullahi movement. Another reason for this arrangement of consultation was the aftermath of the Balakot movement. People who were associated with this movement across India and especially in Delhi were facing numerous hardships inflicted by the British Government. In these circumstances, it was pertinent that a board comprising of capable individuals should work consultatively for solution of problems and for strengthening of communication channels among the trained associates.
It was the efforts of this board, under the leadership of Maulana Mamlook Ali (RA), which made possible the establishment of an educational institution at Deoband on the model of Delhi College. After Maulana Mamlook Ali (RA), Imam Shah Muhammad Ishaq Dehlvi (RA) sent Haji Imdad Ullah Muhajir Makki (RA) as his successor to India for furthering the efforts of Waliullahi movement. Maulana Mamlook Ali (RA) developed very close friendship with Haji Imdad Ullah Muhajir Makki (RA). It was the efforts for establishment of a team by these revered elders which – after the Balakot movement – trained and nurtured the future leaders who participated wholeheartedly in the War of Independence of 1857 CE. Essentially, the fundamental community had already been established under the leadership of Maulana Mamlook Ali (RA).  Later on, under the leadership of Haji Imdad Ullah Muhajir Makki (RA), this community advanced the freedom movement and even risked their lives for liberation of our beloved homeland. This leadership played a prominent role in the Battle of Shamli and became a role model for the future generations.
In addition to playing a leading role in the freedom movement, Maulana Mamlook Ali (RA) also authored and translated several books including Jame Tirmizi, Tehreer e Aqlidus (Writings of Euclid), Tareekh e Yamini and Arbi Khat (Arabic Script). In his autobiography “Tazkirah tur Rasheed”, Maulana Rasheed Ahmad Gangohi (RA) has paid tribute to Maulana Mamlook Ali (RA) in the following words: “after arriving at Delhi College in the service of Maulana Mamlook Ali (RA), we were thoroughly satisfied and completed numerous books in a very short period of time.  It was as if the teacher had made us fully capable of absorbing all the knowledge. At that time, there were many competent teachers in Delhi, but those who had total command over the meanings of the content and could make the student understand it were our teachers Maulana Mamlook Ali (RA) and Mufti Sadaruddin Azurdah (RA).” 
Maulana Mamlook Ali’s (RA) services will always be remembered as a significant milestone of the Waliullahi movement. His lead an exemplary life: he was an educator par excellence and was also a leading and prominent member of the freedom movement. He passed away on 7th October, 1851 CE after suffering from jaundice for 11 days.  He is buried adjacent to Hazrat Shaikh Abdul Aziz Shakkarbar (RA) in Shah Wali Ullah Dehlvi’s (RA) family graveyard. May Allah grant us the ability to follow in the footsteps of these Waliullahi role models and to struggle for the establishment of a just society. (Amen!)

We are not sure if Eidul Fitr is declared in Delhi for Friday, 15 June, following 29 days of Ramadhan, will it be for Mumbai too because then they will have observed only 28 days of Ramadhan and in the lunar calendar a complete month is either of 29 or 30 days only?

By M. Burhanuddin Qasmi*
 
From the early days of Islam, Hilal, Crescent in English, is very significant in all Muslims' social and religious functioning across the globe. The Islamic or Hijrah calendar, which began from the day when Prophet Mohammad (saws) first set for Hijrah (migration journey) with his friend Abu Bakr from Makkah to Madinah on 12/13 September 622 CE, is officially followed by most Muslim countries in the world. This is lunar calendar and revolves around the moon sighting in each month. Similarly all major Muslim festivals and worship like the beginning of the month of Ramadhan, Eidul Fitr, Hajj and Eidul Adha are actually based on moon sighting around the world.
 
The 57 OIC member states or Muslim countries, including 22 Arab nations, have developed some sorts of moon sighting mechanism. Among them are Saudi Arabia, Pakistan and Malaysia, which are equipped with advanced technological means and both astronomical and religious resources to deal with one of the very important issues of Muslims – the new moon or the crescent which impacts their day-to-day business as all as religious practices. Majority of independent gulf countries, though place their own means to see the Eid and Ramadhan crescent, they follow the announcement from Saudi Arabia only. 
 
One hardly finds any dispute among the citizens of a Muslim country with Ramadhan or Eid moon. All citizens of a country, at least, begin fasting with unity and celebrate Eids together without much botheration about moon sighting as how, where and who sighted the new moon. This is mainly because the moon sighting mechanism there is unified and controlled by the governments under the supervision of expert scholars. The case was the same in India too in the pre-British Muslim era with even a larger size and landscape of the country. 
The modern India with nearly 180 million Muslims living here, which is 11 percent of total 1.8 billion world Muslim population and roughly half of the total population of 22 Arab League countries put together, could not develop a system with all easy means of communication and advanced technology of twenty first century era by which one country one date, one day of Eid, same day of beginning of Ramadhan for all Muslims and a same day of national holiday can be assured for all Indians. The religion of Islam in India is as old as it has been in any Arab country. The shores of Malabar in the South and the coast of Konkan in the West found the light of Islam as early as during the life time of Prophet Mohammad (saws) in 624 CE and during the reign of second caliph Umar bin al-Khattab (634 – 644 CE) respectively.
 
This year in 2018 the Islamic month of Ramadhan began in two different dates in India and this can be the case with Eidul Fitr too. The metro city of Mumbai along with a few adjacent cities to it and some other places here and there began fasting on Friday, that was 18 May and rest of the country from South to North and from East to West began their Fast on Thursday, 17 May, 2018. The new moon for the month of Ramadhan was sighted in three Southern states of India – Tamil Nadu, Karnataka and Telangana on Wednesday, 16 May besides Kerala, which generally follows Saudi Arabia in matters of moon sighting, Arab countries and other neighboring Muslim countries. The Chennai, Bangalore and Hyderabad Hilal Committees, therefore, officially made announcements for the beginning of the month of Ramadhan from Thursday, 17 June, so was the announcements from Riyadh, Kabul and Islamabad.
 
The Indian Hilal Committees in rest of India like Imarat-e Shariah Bihar, Jharkhand and Orissa, Jamiat Ulama-e Hind and the Central Hilal Committees of Jama Masjid Delhi and Nakhoda Masjid, Kolkata after due consideration went with South Indian announcements thus declared Thursday, 17 May, the first day of Ramadhanul Mubarak for the year 1439 AH or 2018 CE. On the other hand, the Hilal Committees of Mumbai both from Deobandi and Barelvi schools rejected announcements from southern states and did not consider witnesses or proofs of moon sighting from that part of India positively thus they declared on 16 May that the moon of Ramadhan was not sighted this evening, therefore, the first day of Ramadhan would be on Friday, 18 May, 2018 only.
This, however, was again rejected by Ahle Hadith group in Mumbai which officially went with its main body in Delhi and declared 17 June, Friday, as the first day of Ramadhan. Members of Ahle Hadith School in Mumbai and a few individuals from Deoband School who did not find the decision of Central Hilal Committee of Jama Masjid Mumbai convincing went with rest of India and observed Fast from Thursday. Mumbai itself is a divided city as far as beginning of Ramadhan is concerned in this 2018, majority of Muslim Mumbaikers began fasting from 18 June, Friday, but a section of Muslims within the city did observe Roza from the previous day.
 
The pertaining question arises here is, why this is so? If Hilal Committees situated as far as in Guwahati, Kolkata, Patna, Lucknow and Delhi find it acceptable to go with Chennai, Bangalore and Hyderabad, then why the same Hilal Committees of Mumbai who are just a few hundred kms away from some of these South Indian cities find it unacceptable? If rest of India considers the Crescent in the sky over the Indian city of Chennai is same for whole of India then why some of the members of Mumbai Hilal Committees make it an issue and decide otherwise? Are these gentlemen religiously and scientifically capable enough to make such a bold overturn which impacts millions? They might have, of course, some arguments to put forth but the main issue is not done. There is a confusion among common Muslims, when will be Eid and whom to follow.    
 
Something is seriously wrong somewhere. Muslims of India need to fix it sooner than later and once for all. At one point of time both Mumbai and rest of India cannot be right or wrong in the same issue with different decisions. One party is right and the other one is obviously wrong, this is common sense.
 
This is uncalled for and against beautiful unity of Islam that two Muslims living as neighbors in the same city but one is fasting and the other is celebrating Eid! There is no complication in Islamic Fiqh (jurisprudence) in this issue. Muslim scholars have unanimously resolved the issue of moon sighting much earlier in India. The Hanafi school of Fiqh which is followed by majority Muslims in Indian sub-continent makes it clear that matla (astronomic boundary of moon) will be considered same for an entire country. Therefore, moon sighted in Karnataka or Chennai will be considered for all of India. The same is placed in the constitution of Central Hilal Committee of Jama Masjid Mumbai under article No 12, it reads: “(A) the difference in Mataly (plural of matla) is valid. (B) Our country India is a single matla.”
 
It is obviously clear that the problem is not with Islamic text, nor with Fiqh, it may be with the understanding or explanation of the text by certain individuals. Hence, this whole mess of Roza beginning in different dates within India and subsequently a possible Eid on different days in Delhi and Mumbai is a creation of various Hilal Committees which cropped up like unwanted plants in the rainy season on streets at all major district centers, big cities and the states of India. We have a Hilal Committee in Kishanganj of Bihar which makes announcement contrary to what the one in Patna has done from Bihar’s capital city. Similarly, Bhatkal of Karnataka and Malegaon of Maharashtra have their own Hilal Committees in addition to those in their capital cities. Pune which is just 150 kms from Mumbai has a different Hilal Committee which decided to begin with Ramadhan Fast from 17th June this year, with rest of India, and did not follow Mumbai.
 
The issue has been of lack of coordination and trust among various Hilal Committees in India. There seems to be a race of branding and marketing among some Muslims NGOs with this pure spiritual issue of moon sighting as whose letterhead would go first in public with a text message for media and social networking groups with news of the Crescent either sighted or not sighted, hereby the particular name of NGO avails popularity.     
 
Muslim Indians can permanently resolve this serious issue by adopting one of the following three options:

1. Form a Central Hilal Committee taking members from all major Muslim denominations with headquarter as Jama Masjid Delhi; and Jama Masjid Mumbai, Nakhoda Masjid Kolkata and Jama Masjid Chennai as regional headquarters. The final announcements should come from Delhi only and rest of India and Muslim institutions should voluntarily accept it. The headquarter and the regional headquarters be equipped with modern technological means like advanced telescopes and tools for smooth communication. This would be the best way and Muslims of India can do it.
2. India, Pakistan and Bangladesh are one nation (qaum) and were one country just 71 years ago. Following a national consensus on this particular issue among Muslim scholars and the Government of India Muslims of India may decide to adopt official announcement of either Pakistan or Bangladesh, the two neighboring Muslim majority countries, where moon sighting mechanism and the follow up announcements for Ramadhan and Eids are under the supervision of the elected governments. This one sounds un-Indian and Muslims of India would hardly give it a chance because they do not appreciate any of the two countries on anything religious or political.
3. If the first one is hard to adopt or Muslim NGOs do not come together to resolve it permanently by their own then the third option is obviously doable and quite Indian too. The Government in the Centre should take up the task and set up a standard mechanism under the purview of its Ministry of Minority Affairs and manage this issue of moon sighting for its Muslim citizens in India as it has been managing Hajj services for years with expert opinions from Muslims scholars. A government authorized body or individual will only make announcement from Delhi to begin the month of Ramadhan or celebrate Edis in India. This will gradually disband all uncalled for Hilal Committees which are mushrooming unabated in the length and breadth of this country.

The issue needs to be addressed by Muslims themselves first, before it takes an ugly shape. It doesn’t make sense that an employee is not sure if it will be Eid in Mumbai too if it is already declared in Delhi. It disturbs work everywhere – Government offices, private sectors and schools. Eid is a national holiday; it should be in the same day for all, in all places of India. We are not sure if Eidul Fitr is declared in Delhi for Friday, 15 June, following 29 days of Ramadhan, will it be for Mumbai too because then they will have observed only 28 days of Ramadhan and in the lunar calendar a complete month is either of 29 or 30 days only? If Delhi and rest of India observe 30 days of fasting and celebrate Eidul Fitr on Saturday, 16 June, then only there will be a way out without much chaos and confusion among common Muslims.  
 
Jamiat Ulama-e Hind, with pan India mass bases, and All India Muslim Personal Law Board, an umbrella body with members from all Muslim sects, may initiate the process if they wish to keep it free from government influence. Else now or then a Central Government will take the call to settle the boiling issue without much opposition from common Muslims.
 
------------------------------------------------------------------------
*M. Burhanuddin Qasmi
Editor, English monthly Eastern Crescent, Mumbai
Director, Markazul Ma'arif Education and Research Centree
Patliputra Nagar, Oshiwara, Jogeshwari (W), Mumbai - 102
www.markazulmaarif.org

I shared this post from Sumayya B Willaimson's timeline...

Please read and forward it to all Muslims Who ask for gender equality. 

Question posed By Sister Sarah was: 

*On March 18, 2005 Amina Wadud led the first female-led Jumu`ah Prayer. On that day, women took a huge step towards being more like men. But, did we come closer to actualizing our God-given liberation?*

Answered by 
Consultant
Yasmin Mogahed

Answer:

Salam Sarah,
Thank you for your inspiring question!
Well, answering your question, I can say that I don’t think so.

What we so often forget is that God has honored women by giving them value in relation to God—not in relation to men. But as Western feminism erases God from the scene, there is no standard left but men.

As a result, the Western feminist is forced to find her value in relation to a man. And in so doing, she has accepted a faulty assumption. She has accepted that man is the standard, and thus a woman can never be a full human being until she becomes just like a man—the standard.

When a man cut his hair short, she wanted to cut her hair short. When a man joined the army, she wanted to join the army, and so on. She wanted these things for no other reason than because the “standard” had it.

What she didn’t recognize was that God dignifies both men and women in their distinctiveness, not their sameness. And on March 18, Muslim women made the very same mistake.

For 1,400 years, there has been a consensus of scholars that men are to lead prayer. As a Muslim woman, why does this matter? The one who leads prayer is not spiritually superior in any way.

Something is not better just because a man does it. And leading Prayer is not better just because it is leading.

Had it been the role of women or had it been more divine, why wouldn’t the Prophet have asked Lady `A’ishah or Lady Khadijah, or Lady Fatimah—the greatest women of all time—to lead?

These women were promised heaven and yet they never led prayer.

But now, for the first time in 1,400 years, we look at a man leading prayer and we think, “that’s not fair.” We think so, although God has given no special privilege to the one who leads. The imam is no higher in the eyes of God than the one who prays behind him.
On the other hand, only a woman can be a mother. And the Creator has given special privilege to a mother. The Prophet taught us that heaven lies at the feet of mothers. But no matter what a man does, he can never be a mother. So why is that not unfair?
When asked who is most deserving of our kind treatment? The Prophet replied “your mother” three times before saying “your father” only once. Isn’t that sexist? No matter what a man does, he will never be able to have the status of a mother.

And yet even when God honors us with something uniquely feminine, we are too busy trying to find our worth in reference to men, to value it or even notice it. We too have accepted men as the standard; so anything uniquely feminine is, by definition, “inferior”.
Being sensitive is an insult, becoming a mother is a degradation. In the battle between stoic rationality (considered masculine) and selfless compassion (considered feminine), rationality reigns supreme.

As soon as we accept that everything a man has and does is better, all that follows is just a knee jerk reaction: if men have it, we want it too. If men pray in the front rows, we assume this is better, so we want to pray in the front rows too.

If men lead prayer, we assume the imam is closer to God, so we want to lead prayer too.
Somewhere along the line, we’ve accepted the notion that having a position of worldly leadership is some indication of one’s position with God.

A Muslim woman does not need to degrade herself in this way. She has God as a standard. She has God to give her value; she doesn’t need a man here.

In fact, in our crusade to follow men, we, as women, never even stopped to examine the possibility that what we have is better for us. In some cases, we even gave up what was higher only to be like men.

Fifty years ago, we saw men leaving the home to work in factories. We were mothers. And yet, we saw men doing it, so we wanted to do it too. Somehow, we considered it women’s liberation to abandon the raising of another human being in order to work on a machine.
We accepted that working in a factory was superior to raising the foundation of society—just because a man did it.

Then after working, we were expected to be superhuman—the perfect mother, the perfect wife, the perfect homemaker, and have the perfect career. And while there is nothing wrong, by definition, with a woman having a career, we soon came to realize what we had sacrificed by blindly mimicking men.

We watched as our children became strangers, and soon recognized the privilege we’d given up.

And so only now—given the choice—women in the West are choosing to stay home to raise their children. According to the United States Department of Agriculture, only 31 percent of mothers with babies, and 18 percent of mothers with two or more children, are working full time.

And of those working mothers, a survey conducted by Parenting Magazine in 2000, found that 93 percent of them say they would rather be home with their kids, but are compelled to work due to “financial obligations.”

These “obligations” are imposed on women by the gender sameness of the modern West and removed from women by the gender distinctiveness of Islam.

It took women in the West almost a century of experimentation to realize a privilege given to Muslim women 1,400 years ago. Given my privilege as a woman, I only degrade myself by trying to be something I’m not, and in all honesty, don’t want to be—a man.

As women, we will never reach true liberation until we stop trying to mimic men and value the beauty in our own God given distinctiveness.

If given a choice between stoic justice and compassion, I choose compassion. And if given a choice between worldly leadership and heaven at my feet, I choose heaven.
I hope my words answer your question. In case you have any comment or you need more about the topic, please don’t hesitate to contact us again.

Thank you and please keep in touch.
Salam.

_Muhammadullah Khalili Qasmi

This is the tragedy of our time that our youths are bent on accepting every glitter of the modern era as fashion and symbol of progress. There are many things that, at first sight, seem odd, strange and indecent, but with the gust of advertisements, media coverage and competitions of commercial institutions it is made in to a popular fact. In recent years, a new phenomenon has spread among the youths - males and females alike – to celebrate Valentine’s Day, a holiday dedicated to lovers. This celebration was rarely known by any Indian youth some decades ago, though it might have been celebrated in western world.

St Valentine’s Day is celebrated on 14th February by sending greeting cards or gifts to express love to one’s beloved. The cards are generally designed with hearts to symbolize love. Now, the craze of celebrating St Valentine’s Day is increasing year by year in Asian countries, especially developing nations like India. As the Valentine’s Day approaches nearer florists pile up love cards, gifts and bounties of flowers, the general stores sell Valentine chocolates, cakes and other gifts. The barbers cut hearts into men's head hair, restaurants promote Valentine's Day dinners. Newspapers publish romantic and flirting messages. The satellite channels are not lagging behind even an inch; they present special features and organize love-letter competitions. Internet dating services enjoy a rise in surfing and telecommunication companies record high surge in outgoing and incoming calls.

This phenomenon is spreading many unholy things and in our society as well the mind of younger generation. Of course, love is a natural feeling and valuable asset of human life, but not the love that spoils their life and involves many other wrong aspects.

Baseless Historical Background

There is a lot of debate and disagreement among scholars about the origin of Valentine’s Day. However, this is certain that this is celebrated in the memory of some Valentine. Also, this is another historical fact that there have been more than one Valentines who were martyred in early centuries of Christianity.

But, as far as the matter of its origin is concerned it goes back to ancient Rome before the Romans embraced Christianity. In ancient Rome, there was celebrated a holiday on February 14th in the honour of Juno Fructifier, Queen of the Roman gods and goddesses. The other day on February 15, they celebrated the feast of Lupercalis which was originally a festival of shepherds, and was primarily for the purpose to secure fertility for the fields, the flocks, and the shepherds themselves. There were many myths associated with this festival and many dirty rituals were performed.

When Christianity spread in Rome, the celebration of the pagan festivals persisted among them. The Christian Romans continued to celebrate these festivals, until came Pope Gelasius I who abolished Lupercalis and declared in 496 that the feast of St. Valentine would be on February 14. Thus, the ancient Roman Lupercalis festival was replaced by a new Valentine’s Day.

Who was this Valentine; there is no specific information about him. There was more than one person in Rome with similar name who existed during the early years of the church, two or three of whom were martyred. It was said that there were two of them, or that there was only one, who died in Rome as the result of the persecution of the Gothic leader Claudius.

But, why was he killed, this question also remains deprived of a clear-cut answer. It is also said that Saint Valentine advocated love and peace, therefore he was martyred. It is also said that the Roman emperor Claudius II sentenced St Valentine to be executed because of his opposition of government order that prohibited soldiers to marry. It is also perceived that Valentine fell in love with the jailer's daughter. The emperor offered him to pardon and make him one of his closest confidantes if he forsook Christianity, which Valentine refused and preferred martyrdom. He was executed on 14 February 270 CE, on the eve of February 15, the festival of Lupercalis.

Thus, the pagan Roman festival of Lupercalis was transformed into Valentine’s Day and was called the Feast of Lovers, and Saint Valentine was considered to be the patron saint of lovers.

Irrelevance of Valentine’s Day

However, whatever the reality may be, but one thing seems clear that none of the narrations appears to have much to do with love or romance that we see is observed on Valentine’s Day. If the Christians celebrate this day in the memory of their martyr, then it is something that looks sound, but what the Muslims and other people of faith have to do with this? Not only it is nonsense for Muslims and others, but also for Christians as well, because today’s Valentine’s Day has no relation to the sacrifice for truth that was offered by St Valentine, as they claim.

And, if it is historically true that Valentine was killed in punishment of having love affairs with a girl, then the entire story takes a U turn and instead of being ‘a cause of pride’ becomes ‘a matter of shame’. Being a saint he commits such kind of act. And, more shameful is the act of those who celebrate this day in his remembrance.

The Valentine’s Day celebration is entirely based on groundless historical myths. How surprising it is that if an unmeaning and baseless ritual is celebrated by other people of faith it is taunted as ‘mythology’ and ‘orthodoxy’, but if it is practiced by the western world it becomes a symbol of progress and intellectualism!

In the society we live, every thing is based on commercial foundations. Why only education, even the human parts and human dignity is a saleable commodity. The culture of celebrating ‘Days’ is actually the invention of the Capitalism, which primarily aims at devouring the common man’s wealth and amassing it up. The commercial companies give push to ‘Celebrations’ and ‘Days’ in order to boost their products. They do not miss even a single opportunity to take out money from the pockets of people. Schemes are announced, concessions are declared and the public is seduced to achieve it in order to be in pace with the world and to be called progressive, whether they are not able to afford it.

The Muslims’ history is full of such personalities who bravely sacrificed their lives in order to guard their mission and religion. But, Islam is a natural and simple religion, it did not like to burden the people with the loads of continual festivals and celebrations as it slows down their march to spirituality and affect the common man financially.

We Indians, especially Muslims, instead of imitating the West should be proud of our own culture and social order where the foundation of love, affection and relationship is far deeper and stronger than in the West. Why to fall in inferiority complex, be proud of your own invaluable asset that is quite perfect and matchless!

Published in Milli Gazette (Delhi) and Eastern Crescent (Mumbai).

Darul Uloom Deoband

There are repeated requests from within India and outside that Darul Uloom Deoband should express its view regarding the Ruju (revocation) of Maulana Muhammad Saad from his comments about the Prophet Musa (peace be upon him).

It is hereby clarified that as far the Ruju of Maulana Muhammad Saad from this particular issue is concerned it is somehow satisfactory, but the ideological divergence of Maulana Muhammad Saad to which Darul Uloom Deoband has pointed out in its Stand cannot be ignored at all; this is because even after so-called Ruju he continues to make several other statements wherein he adopts the same innovative style, baseless conclusions and unwarranted application of Islamic resources (nusus) to his peculiar ideology of Dawah. This is the reason that not only we (the servants of Darul Uloom Deoband) rather the other Ulama-e-Haq are very much worried due to the overall ideological approach of Maulana Muhammad Saad.

It is our assertion that the least diversion from the path of Akabir (pious predecessors) is immensely harmful. Therefore, following the footstep of the predecessors, Maulana Muhammad Saad should be cautious enough in his statements and should stop the personal deductions (ijtihadat) from the Quran and Hadith; since his innovative deductions and interpretations denote as if he is bent to formulate a new group which will be different from the way of Ahl al-Sunnah wa al-Jama’at and Akabir. May Allah keep us firm and steadfast on the track of our pious predecessors, Amen!

Those who turn to us in this regard are once again reminded that Darul Uloom Deoband has distanced itself from the internal dispute of Tablighi Jamat and it has declared its impartiality clearly from the beginning. However, whenever people approach Darul Uloom for its views about wrong ideologies and thoughts, Darul Uloom always strives to guide the Ummah considering it its religious duty.

Signatures
(Maulana Mufti) Abul Qasim Nomani
(Maulana Mufti) Sayeed Ahmad Palanpuri
(Maulana Syed) Arshad Madani

Date 13/05/1439 AH / 31/01/2018
Ref: 213

Source: http://www.darululoom-deoband.com/urdu/news/index.php?lang=en&id=59