Islam does not permit, under any circumstances, the massacre of innocent citizens, terroristic explosions and suicide bombings. The continuous carnage and slaughtering of people, suicide bombings against innocent and peaceful communities, explosions at mosques, shrines, educational institutions and businesses; the destruction of government institutions, buildings, trade centers; attacks on defense training centers, embassies, transports systems and other institutions of civil society; all these acts are grave violations of human rights and constitute kufr, disbelief, under Islamic law. The founder and patron in chief of Minhaj-ul-Quran International, and Chairman of Pakistan Awami Tehreek, Shaykh-ul-Islam, Dr Muhammad Tahir-ul-Qadri issued his detailed edict (fatwa) today, consisting of 600 pages, while addressing a press video conference from Canada.

Describing the background of his edict he said a terrible wave of terrorism has been maligning Pakistan in particular, and Muslim and non-Muslim nations in general, for the last many years. There is no doubt that, while Muslims as a collective entity condemn, resist and fight terrorism, and do not accept even its remotest possible link with Islam, unfortunately there are some people who remain quiet on the issue, silence taken as a tacit approval of such atrocities.  Indeed there are others, who, instead of opposing and condemning terrorism openly, confuse the issue, merely concentrating upon the politics that cause these atrocities. Dr. Qadri appealed to all Muslim scholars, intellectuals, and opinion-makers not to concentrate on who these people are, who is behind them and why they are committing these acts. Whatever justifications they may give for their actions, they act against the teachings of Islam. They are in clear contravention of what Islam stands for. Their each action is premised on bringing harm to Islam and to the whole of humankind. Their existence is an open danger against the integrity of Pakistan and world peace. The entire nation should dissociate itself from these elements, and condemn them in the strongest possible terms, unequivocally and with one voice. The Pakistani nation is in a state of war. It is the need of the time for Pakistan to form unity among its ranks at every level. The entire nation should stand behind their armed forces busy fighting a war for the protection of the lives of the innocent citizens, and securing national defense by eradicating terrorism.

Those who commit these atrocities claim they are doing so for the preservation of Islam and Muslims.  They claim their heinous acts constitute ‘jihad’, and thus, those who join in their misguided cause will enter paradise.  They justify the killing of innocent civilians by misinterpreting Islam and brainwashing susceptible and often vulnerable individuals.  Dr. Qadri argued it is thus imperative to make Islam’s stance on terrorism precisely evident in the light of the Quran and Sunnah so that the Muslims as well as non-Muslims of the world do not suffer from any misunderstanding and ambiguity.

He explained at length, in the light of the Quranic verses, Prophetic traditions, and expositions by eminent Islamic authorities of faith and jurisprudence that perpetrating terrorism against innocent citizens, massacres of humankind, suicide bombings, the destruction of national assets and property is absolutely against Islam; it amounts to an ‘act of kufr’. Islam does not permit such acts under any excuse, reason or pretext.

Moreover, Islamic teachings do not allow any group of people to take up arms, and wage war against the state and challenge its written authority. This is sheer mischief-mongering and civil war. Islamic law regards it rebellion and insurgency. He clarified that even if Muslims, living within a state, are being persecuted at the hands of foreign non-Muslim powers, and the Muslim government remains silent over such persecution, even then no individual or group of individuals is allowed to take the law into their own hands.  Instead, one should use democratic means of protest and peaceful ways of resolution should be adopted.

Citing various Quranic verses, Prophetic traditions, sayings of the Companions, and renowned jurists and scholars of Hadith, Dr. Qadri made it clear that even in a state of war, and during warfare, Islam strictly prohibits the killing of peaceful citizens, women, children, the sick and the old.  Moreover, during a battle, it is unlawful in Islam to destroy trees, crops, buildings and places of worship of any faith.

Dr. Qadri said the first ever ‘war against terror’ in Islamic history occurred during the Caliphate of Sayyidina Ali (r.a). The Khawarij and Harooria were a rebellious group of people and the first militant terrorists.  They rejected Sayyidina Ali’s (r.a) policy of dialogue, arbitration and peaceful means of dispute resolution.  They were in favor of resolution through armed conflict.  They used Islamic slogans of Jihad and rebelled against the state, and justified human killings according to their extremist theology.  The Khawarij committed acts of terrorism whilst citing Divine law in their defense, arguing they were acting for the dominance of Islam.  However, the Holy Prophet (saw) had already identified the Khawarij in more than fifty Prophetic traditions. He (saw) stated they were outside the ambit of Islam, had no legitimate authority to declare jihad, and instead, were the worst of humankind. Sayyidina Ali (r.a), with his army, himself fought against them in order to stop their atrocities, and eradicated the Kharijite terrorism.

Dr Qadri’s detailed religious edict consists of 200 pages, and clarifies his point of view in the light of dozens of verses from the Holy Quran, Prophetic traditions, countless commentaries of Muslim jurists, etc. This religious edict is in the process of publication, and will be available in the form of a book in Arabic, Urdu and English, later this week.

Addressing the conference, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri said that Islam was a religion of peace and harmony. Conservatism, terrorism and fundamentalism had nothing to do with Islam. Today’s Mashaykh Conference condemned these negative attitudes at every level in the strongest possible words. He said that the Sufis changed the destiny of millions of people through their character and by popularizing the notions of love, peace and security. They made different societies the hub of peace through their endeavours. He said Mashaykah and Pirs were playing their central role in promoting the peaceful attitudes in society.

He said that there was need to do more because the country was caught in the fire of worst kind of terrorism and conspiracies were being hatched to defame Islam and Pakistan. Dr Muhammad Tahir-ul-Qadri said that this big gathering of Mashaykh indicated the fact that the spiritual centres in the country wanted peace and security. Minhaj-ul-Quran International would formulate such a system of spiritual training with the consultation and guidance of Mashaykh that would be instrumental in fostering spiritual values in society and would help establish durable peace in Pakistan.

He said that it has been decided to formulate a one-year course for spiritual training which would contain such ingredients as lectures of the Holy Quran, Hadith, moral, spiritual and scholarly aspects of Islam. This would have positive and deep impact on the society. It has also been decided that real spiritualism would be promoted by doing away with excesses and evil customs. The Pirs and religious scholars would play their role in spearheading these efforts.

Dr Muhammad Tahir-ul-Qadri said that it was also agreed that spiritual training of women was as important as that of men. He said the Conference also agreed that spiritual values would have to be revived in society to correct the moral disorder and chaos and Pirs and Mashaykh would play their role in the promotion of these values. He said that only spiritual Households could steer clear the ship of society, which was caught in the unchartered waters of materialism and today’s Mashaykh Conference was witness to the fact that spiritual personalities were aware of their responsibilities. He said that Mashaykh Conference also agreed that society needed to be equipped with modern, contemporary education in addition to religious one so that religious scholars could be able to respond to challenges facing Islam successfully.

Text of joint Communiqué adopted at All-Pakistan Mashaykh Conference

The participants showed their complete consensus over the following points in the joint communiqué:

1. The Conference condemned terrorism and extremism in all its forms and manifestations taking place anywhere in the world including Pakistan and it was resolved that Sufis & Mashaykh would play their role in promoting Islam’s message of love, peace and brotherhood throughout the world.
2. The participants vowed to work out a reformation strategy for all chains of spiritualism and for restoration of ‘Khankahi’ system.
3. It was decided to establish Mysticism Research Centre aimed at responding to the objections raised against the Sufis and promoting the mystic teachings in the light of teachings of past mystics and spiritualists. 

1.  
   1. The conference also decided to establish religious centres in all the Mazars and ‘Khankahs’ and the institutions which are run by MQI would make arrangements for special meetings of Sahibzadgans and respected Pirs.
   2. The conference vowed to take practical steps in order to do away with negative traditions, customs and excesses in the convents. A supervisory committee comprising effective and influential Mashaykh would also be established in this regard.
   3. A Contact Group comprising religious scholars and spiritualists would be established to oversee the implementation of the above-mentioned aims and objectives.
   4. The conference also decided to bring into mainstream those centres of Ahl-e-Sunnat, which were working for promotion of education and imparting of training individually.
   5. It was also resolved to formulate such a comprehensive syllabus for revival of ‘khankahi’ system as makes it easier for the general people to follow the teachings of Sufis.
   6. It was also decided to hold workshops for imparting training and education to the people associated with Shrines, Darbars and other religious places.
   7. The participants decided to establish good, standardized libraries in order to meet the need of references and research.
   8. It was also decided to establish groups of Dhakkir & Durood keeping in view the system of training of different spiritual chains.
   9. The conference decided to promote Dawa work based on reformatory and preaching ways of Sufis in shrines and Darbars. Special arrangements for education and spiritual training of women would be made and priority attention would be given to the problems of people.

Play this lecture here – http://www.islamtune.com/play-video-825.html and http://www.islamtune.com/play-video-821.html

Farghana Institute (Manchester chapter) hosted historic and prestigious conference in a grand hall of a local hotel in Manchester on August 31, 2008. In addition to Khateeb Jam-e-Mosque Damascus Fazeelat as-Shaykh Muhammad Saeed as-Sagharji, President Supreme Council MQI Sahibzada Hassan Mohi ud Din Qadri, as-Shaykh Sakhroof, As-Shaykh Abdur Rahman al-Hamami, Member European Parliament Sajjad Kareem, Counselors Muhammad Afzal Khan, M. Abid, Muhammad Naeem and other distinguished personalities, participated in the conference. Thousands of people especially youth came to attend the programme from across UK including Birmingham, Bradford, Halifax, Nelson and Scotland.

The proceedings of this historic conference got under way with the recitation of the Holy Quran by Hammad Mustafa al-Madani, the grandson of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri. The principal of Farghana Institute and young scholar, Allama Muhammad Ramzan Qadri, conducted the proceedings of the programme.

Addressing the audience of the programme, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri said that fifteen centuries have gone by with the result that vast changes have taken place in economic, social, political and sociological domains, also incorporating individual and family needs. The demands of the contemporary age have engulfed every walk of life. In these circumstances, the question arising in the minds of young people is that why are the teachings of the Holy Prophet (saw) the source of security, stability and direction? He said it is the perfect obedience of the Prophet of Islam (saw) that provides the only way to achieve success and can steer the Umma from its present state of decline.

Throwing light on the reservations and misgivings about Islam and Shariah, Shaykh-ul-Islam said the youth and modernist society are caught in the web of these reservations. These reservations owe itself to the misinterpretation and misconstruction of Islamic teachings in the Western society. This face of Islam has been presented by a group of people called Taliban. The reality is that these people are themselves unaware of real Islamic teachings.

He said the teachings and ideal conduct of the Last Prophet (saw) are the source of inspiration for the Muslims. He said that accepting the Prophetic guidance as final guidance is the preliminary condition of being a Muslim. It warrants a thorough study of the Holy Prophet’s (saw) life, his universal teachings, sayings and the circumstances in which he was raised as a Prophet.

He said the pre-Islamic Arab society was known for extremism, injustice, tribal arrogance, social and moral evils. It was a time when humanity used to be degraded and dishonoured. He said that the mention of Roman civilization can be found at that time along with Greek, Persian and Hindi civilizations but these societies were unaware of the meanings of human values, culture and morality. In these circumstances, the Holy Prophet (saw) was sent with Divine message and he introduced those principles of civilization, morality and tolerance whose source was the Holy Qur’an and Sunna, The touchstone of its authenticity was his own ideal conduct.

Shaykh-ul-Islam said that the Holy Prophet (saw) said while delivering his address to people after conquest of Makkah: none of you can enter paradise as long as he does not embrace faith and no one can be believer as long as he does not become paragon of good, virtue, peace for one another.

He said the so-called champions of modern-day world have come to know the meanings of extremism today but 15 centuries ago, while founding new civilization, the Holy Prophet (saw) eliminated terrorism, extremism and sectarianism by urging his companions to behave nicely with their neighbours with benevolence. The Companions were so led to feel by his insistence on this command as if the Holy Prophet (saw) eradicated the difference between Muslim and non-Muslim as a human being and neighbour.

Mentioning the rights of the downtrodden and less privileged sections of society, Shaykh-ul-Islam said that the Holy Prophet (saw) emphasized on his followers to worship their Lord, feed those of the needy whom they knew and also those whom they did not know.

He said that the Holy Prophet (saw) gave a special instruction to establish a charity for the poor, talk to them tenderly and not hurt their feelings. He said the instructions about prayer, Zakat and fasting came later on but teachings about individual and familial brotherhood and ideal code of conduct were put into practice first.

Shaykh-ul-Islam said that the Holy Prophet (saw) gave the first constitution of the world 15 centuries ago. Islam introduced the concept of federal, provincial and local governments at a time when word coming from the mouth of King was a law unto itself and its violation or disobedience invited punishment and even death at times. Islam presented the consultative system and endowed on women their legal and human rights, whereas the fact remains that the so-called torch-bearers gave women the right to vote in 1920s for the first time in history.

He said 15 centuries ago, the Muslim women were appointed on the positions of judge and sent to other countries as diplomats during the days of rightly guided Caliphs. He said the sister of Sultan Saluhuddin Ayubi was the governor of Halab. Whatever the champions of human rights may say today, they cannot present even a semblance of similar human values and rights, which the Holy Prophet (saw) presented while addressing his followers when he said that the protection of the Muslims and non-Muslims in man and material without discrimination, guarantee of freedoms of traditions and culture and their religious rights would be legal and constitutional responsibility of the Islamic state. Islam is a religion of peace and love and its message also denotes the same. No one can be allowed to pass religious edict at personal and sectarian levels in the name of Jihad and Caliphate. Labeling Muslims to be terrorists is nothing but injustice, pure and simple.

Urging all participants especially the youth to carve out their position in their societies and live amicably and peacefully along with other communities, Shaykh-ul-Islam said that Islam does not preach isolation.

Referring to the reconstructive work of Shaykh-ul-Islam, Sheikh Ahmad Dervaish of Egypt said that Shaykh-ul-Islam does full justice to a topic to which he commits his pen. He urged the youth and people living in UK and Europe to join his caravan practically. He also requested all religious scholars to spread the reconstructive and research work of Shaykh-ul-Islam throughout the world. He also appreciated the services of the Principal of Farghana Institute.

Great religious scholar and Hadith-narrator, Shaykh as-Saad Muhammad Saeed as-Sagharji, said in his speech that the meanings of the Holy Quran and Hadith of the Holy Prophet (saw) are revealed upon the heart of Shaykh-ul-Islam like en enlightening light of Allah. That is why his research-based and scholarly speeches compel everyone to ponder and act. He said the passion to learn Hadith and love of Shaykh-ul-Islam attract him to attend such conferences each year. He said he considers his knowledge to be just a particle in comparison to knowledge of Shaykh-ul-Islam. Shaykh Asad Muhammad Saeed said he is a ray of hope in this age of mischief and disorder.

Counselor Afzal Khan said in his talk that it was a matter of fortune for people of Manchester that Shaykh-ul-Islam came here whom we hold in high esteem from the core of our hearts.

Play this video here : http://www.islamtune.com/play-video-670.html

COVENTRY, England – By Luke Baker

Like any rousing Islamic preacher, Muhammed Tahir ul-Qadri’s voice rises to a shout and his index finger jabs as he hammers home a point.

But rather than angry calls for jihad (holy war) or a vitriolic denunciation of the West and its aggressions against Islam, Qadri’s message, equally forcefully delivered, is about moderation, peace, inclusion and understanding.

Addressing a packed auditorium from a raised platform, his words beamed on to large screen behind him, more than 1,000 young followers hang on his every word, even as his lecture moves into its fourth uninterrupted hour.

“Islam is not a religion of seclusion, it is not a religion of detachment,” he thunders from the dais, occasionally pausing to wipe the sweat from his brow or adjust his spectacles.

“Any killer of a non-Muslim citizen, he will go to hell. Those who are committing terroristic acts from Pakistan and Afghanistan and claiming it is jihad — they do not know what jihad is. It is forbidden. There will not be janna (paradise) for them,” he hollers, to shouts of approval from his listeners.

Qadri, 58, who was born in Pakistan but now lives in Canada, is a renowned scholar of Sufism, a long tradition within Islam that focuses on spirituality, emphasizing peace and moderation.

The author of more than 400 books on Islamic scholarship and law, Qadri travels the world delivering sermons to Sufis, while his organization, called Minhaj ul-Quran, has spread to 80 countries, from Greece to Fiji, since its founding in 1981.

In Britain, he is the main draw at a three-day retreat for young Muslims called “Al Hidayah” (Guidance), which over the past five years has grown into the biggest spiritual camp of its kind, with more than 1,200 attendees from a dozen countries.

Qadri believes camps like his, which attract teenagers — girls and boys wearing traditional dress who sit separately in the auditorium — as well as their parents and children as young as six, can play a part in combating extremism within Islam.

For Britain, that has been particularly important since 2003, when the country joined the invasion of Iraq, and 2005, when four young British Muslims carried out suicide bombings on the London transport network, killing 52 people.

“I feel it is my duty to save the younger generation from radicalization,” Qadri said quietly over lunch on Sunday, shortly after finishing the second of several lectures and question-and-answer sessions, which concluded on Monday.

“We need to prepare them mentally and academically, intellectually and spiritually, against extremist tendencies and radical and terrorist attitudes. We need to provide them with an awakening of the true picture of Islam,” he said.

TACKLING EXTREMISM

Around the world, and particularly in the United States, there has been a steady increase in adherence to Sufism in the past decade. Governments keen to tackle the spread of more radical branches of Islam in their countries have worked with Sufi scholars and tried to emphasize their teachings.

In Britain, home to around 1.7 million Muslims, the bulk from Pakistan, the government at first worked to promote Sufism, supporting the creation in 2006 of the Sufi Muslim Council, a group that took a strong stand against Islamist extremism.

But since then, it has moved away from explicit support, saying that working via the Sufi community — whose exact number in Britain is not known — is just one element of a wider approach to countering Islamic radicalism.

“It’s part of a broader engagement. We don’t want to isolate any one group over another,” a government spokeswoman said.

Supporters of Qadri, though, are adamant about the benefits of his teachings, with students coming from as far as Denmark and Canada to hear him speak during the three-day retreat. Women in particular like his emphasis on female equality within Islam, an element not always touched on by other Islamic scholars.

“What he says is mind-opening, it makes you feel good as a woman,” said Sofia Saeed, 27, a legal assistant who traveled from Manchester to attend the retreat with a friend.

“There’s no discrimination here. It makes you feel like a stronger believer, a stronger person,” she said, comfortably mixing designer sunglasses with her full hijab head covering.

Qadri, a former minister in Pakistan and close associate of Benazir Bhutto, the assassinated former prime minister, does not believe his teachings can change radical minds overnight, but he is a believer that intellect can ultimately defeat extremism.

“If the terrorists are 10 people and the peaceful are 1,000, then they are more powerful than us with their arms, even if we are 5,000,” he said. “But the point is that we have to make the 5,000 more powerful not with arms, but by the communication of the right message of Islam.”

Copyright 2009 Reuters.

The proceedings of the ceremony got underway with the recitation from the Holy Qur`an by Qari Allah Baksh Naqshbandi followed by recital of Na`t by Muhammad Afzal Nawshahi. Farhat Hussain Shah of Directorate of Training conducted the proceedings of the ceremony. Chairman of Mir Khalil-ur-Rahman Memorial Society and renowned journalist, Wasif Nagi, felicitated Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri for undertaking the translation of the Holy Qur`an. He said the Memorial Society felt privileged to organize such a sacred ceremony.

Addressing at the occasion, Secretary-General of Minhaj-ul-Quran International, Dr Raheeq Ahmad Abbasi, said that MQI had become the leading organization of the Muslim world in its 25-year-long journey. The scholarly contributions of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri would continue to guide the Umma for hundreds of coming years. Irfan-ul-Qur`an is a unique and valuable addition to the history of translations of the Holy Qur`an.

Mufti Muhammad Iqbal Kharal, the Khatib of Hazrat Mian Mir Mosque, said that Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri had a distinguished status among the contemporary intellectuals and scholars. Dr Muhammad Tahir-ul-Qadri had tried to spread the gnosis of the Holy Qur`an in the world by undertaking the translation of the Holy Qur`an. He said Shaykh-ul-Islam was such personality who was uniting Umma on a single platform as well as spreading the Quranic teachings in the modern way.

Dr Jamil-ur-Rahman Chishti of the Chishtia Abad, Kamoki, which is a famous seat of spiritualism, said that Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri’s translation of the Holy Qur`an enlightens the readers with the real spirit of the Holy Book. The unique and lucid style of translation distinguishes Irfan-ul-Qur`an from the existing body of translations.

Central Amir of Jamat Ahl Hadith, Pakistan, Allama Zubair Ahmad Zaheer said that Dr Muhammad Tahir-ul-Qadri did full justice to the demands of translation and rendered the translation beautifully by rising above sectarian affiliations. He congratulated Dr Muhammad Tahir-ul-Qadri for doing translation of the Holy Qur`an for the entire Muslim Umma and all sects.

Renowned scholar Dr Tahir Hameed Tanoli said that if the translations of the Holy Qur`an done in the subcontinent were the tree, Irfan-ul-Qur`an, the translation of the Holy Quran by Dr Muhammad Tahir-ul-Qadri was its fruit. This translation had the unique quality of an exegesis in terms of its meaningfulness. Shaykh-ul-Islam’s translation of the Holy Book was a great scholarly feat of the contemporary age from which the Umma would continue to derive benefit for centuries. Dr Muhammad Tahir-ul-Qadri has made the reverence for the Holy Prophet (saw) the pivot and no where does the translation go away from this.

Khawaja Muin-ud-Din Koraija of Kot Mitthan said that Irfan-ul-Qur`an would continue to be read till the Day of Judgment. Irfan-ul-Qur`an not only removes the doubts and reservations of the modern mind but also offers remedy for the scourge of sectarianism. Our society is engulfed in terrorism. The Islamic message of peace was the dire need of the hour and Dr Muhammad Tahir-ul-Qadri is known as an ambassador of peace in the entire world. He also declared to hold the inauguration ceremony of Irfan-ul-Qur`an in the annual spiritual celebrations of Kot Mitthan.

Provincial Minister for Religious Affairs of the Punjab, Sa`id-ul-Hasan Gilani, said that there was a need to revive the passion for reading the Holy Qur`an. Irfan-ul-Qur`an is the unique translation, which would surely ignite the fire of getting connected with the Holy Qur`an, and the readers would further be led to develop the understanding of the Holy Qur`an.

Principal of Pakistan Law College, Dr Hamayun Ihsan, said in his talk that undertaking the translation of the Holy Qur`an was the most difficult job of the world. Dr Muhammad Tahir-ul-Qadri deserved felicitation that he did a great favour to the Umma by doing simple, lucid and modern translation of the Holy Qur`an, which is also compatible with the contemporary demands. Dr Ihsan said that if the translations of the quality books were undertaken, it would go a long way in guiding people through a maze of problems. The Umma could regain its lost glory by reading Irfan-ul-Qur`an, for such is its scholarly depth.

Shaykh-ul-Hadith Muhammad Mi`raj-ul-Islam said that there were a few translation of the Holy Qur`an, which did not contain the element of reverence and respect. Irfan-ul-Qur`an is such a valuable treasure as removes all doubts and enhances respect for the holy personages.

Sayyid Ali Ghazanfar Kararwi said that people undertook translations of the Holy Qur`an in accordance with their personal belief system but the Divine and Prophetic demands were kept in view in Irfan-ul-Qur`an. Dr Muhammad Tahir-ul-Qadri stands for unity among sects and Umma. His translation, Irfan-ul-Qur`an, would certainly extinguish raging fires of sectarianism.

Provincial Tourism and Culture Minister of the Punjab, Mian Muhammad Aslam Iqbal, said that Irfan-ul-Qur`an would revive the relationship with the Holy Qur`an which was otherwise getting disconnected. He said that the scholarly contributions of Dr Muhammad Tahir-ul-Qadri were a matter of immense pride for the nation especially Irfan-ul-Qur`an, which had the potential of providing remedy for the spiritual ills. Dr Muhammad Tahir-ul-Qadri’s efforts were of historical nature so far as conveying of the Qur`anic light to people was concerned.

Shaykh-ul-Hadith of Jamea Nizamia, Lahore Maulana Abdut Tawab Siddique said in his speech that there was dire need of reviving our relationship with the holy Quran. This endeavour of Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri really deserves appreciation. His Quranic translation “Irfan-ul-Quran” is a became of light for all Muslims.

Arab scholars, ash-Shaykh Dr al-Farfur, ash-Shaykh Dr Sayyid Mahmud Abu al-Huda al-Husaini and ash-Shaykh As`ad Muhammad Sa`id as-Sagharji also addressed at the ceremony at the occasion. They said that they could not fully benefit from Irfan-ul-Qur`an because of their ignorance of the Urdu language, which they branded as great deprivation.

Concluding the ceremony, Shaykh-ul-Islam Dr Muhammad Tahir-ul-Qadri said that great scholars undertook translations of the Holy Qur`an but he only made humble effort to translate it in a way as is compatible with the contemporary demands so that doubts and questions facing the youth could satisfactorily be addressed. He prayed to Allah Almighty to grant his efforts.

http://www.irfan-ul-quran.com

• This book of about one thousand pages contains eleven hundred ahadith.
• Simple Urdu translation along with proper references has also been done for those familiar with the Urdu language.
• This collection of hadith derived from vast treasure of the Prophetic traditions is equally useful for people of every category.
• About three hundred authentic books on hadith have been consulted.
• This book prepares the ground for correction of religious beliefs, inspires readers to act piously and provides practical guidance in practical life.

Here are some more details:

The writer has set up 16 chapters of the book including an abridged version of his chains of authorities (Mukhtasar al-Jawahir al-Bahira fi al-Asanid at-Tahira) and a firm word on the science of hadith and branches of doctrine which is termed as al-Khutba as-Sadida fi Usul al-Hadith wa Furu al-Aqida.

The first chapter is on the subject of Iman, Islam and Ihsan (belief, faith, Islam and excellence) and dilates upon such topic as belief, reality of faith, signs and attributes of a Muslim, rights of a Muslim over other Muslim, benevolence, signs and attributes of benefactor and signs of infidelity and dissention.

The second chapter deals with al-Khawarij, blasphemers of the Holy Prophet (saw) and apostates.

The third chapter throws light in detail on such subjects as worships, excellence of prayer, fasts during the holy month of Ramadan, optional fasts & optional prayers, excellence of Itikaf, alms-due (zakat) and charity and Hajj, etc.

The fourth chapter describes the manner in which the Holy Prophet (blessings and peace be upon him) offered his prayers in addition to description of leading the prayer and not saying tasmiya (bism Allah) in a loud voice, of not undertaking raf yadain (raising hands) in prayer other than after the utterance of the first takbeer and of not reciting when ones’ prayer is led by the Imam etc.

The fifth chapter is about salat tarawih (Ramadan night vigil prayer) and the number of its cycles (rakat).

The sixth chapter deals with making prayer after the obligatory prayers, the excellence of prayer (dua), the raising of hands for dua (supplication).

The seventh chapter throws light on the subjects of sincerity, purgation of heart, indifference to the worldly pursuits, truth, weeping out of fear of Allah, being resigned in life, repentance and praising the Glory of God.

The eighth chapter describes the importance and excellence of productive knowledge, pious deeds, scholars, remembrance of Allah, sending blessings and salutations on the Holy Prophet (blessings and peace be upon him) and reciting nat (nashid, hymn) etc.

The ninth chapter is a statement on the greatness and excellence of the Holy Prophet (blessings and peace be upon him), his knowledge and gnosis, the Prophet’s intercession during the Day of Judgment, extreme love for the Holy Prophet (blessings and peace be upon him), and his reverence and respect.

The tenth chapter dilates upon the attributes of the Holy Prophet (blessings and peace be upon him), attributes and excellence of the Prophet’s family, of the holy Companions, the coming of Imam Mahdi and spiritual excellence of the saints and Friend of Allah.

The eleventh chapter is dedicated to the subject of miracles by the Holy Prophet (blessings and peace be upon him) as well as those by the saints and Friends of Allah.

The twelfth chapter describes the privileged and distinguished status of the Umma of the Holy Prophet (blessings and peace be upon him), excellence of this Umma in the last age, Umma’s never being together while in error and misguidance and the raising of reformers and revivalists in the Umma.

The thirteenth chapter is on the topic of holding the Sunna of the Holy Prophet (blessings and peace be upon him) firmly, and keeping oneself away from evil innovation etc.

The fourteenth chapter is a detailed statement on excellence of morality and good manners. It throws light on such topics as providing help to people in need & difficulty, meting out good treatment towards parents and elderly people, rights and obligations family and children including comprehensive statement on rights.

The fifteenth chapter is dedicated to the description of respects, regards and other good manners of eating, talking, dressing, and sitting in the company of people.

The last and final chapter throws light on uni-link and bi-link traditions reported by Imam al-Azam Abu Hanifa (ra) and tri-link traditions reported by Imam Bukhari.

Following Allah’s commandment, the above mentioned chapters have been crowned with the praise and glorification of the Holy Prophet (blessings and peace be upon him). This book provides happiness for the Prophet’s lovers and those who send durood and salutation on the Holy Prophet (blessings and peace be upon him), on the one hand and is a comprehensive collection of Prophetic traditions on the other.

As this book is all-comprehensive in terms of description of sayings, actions and other matters of the Holy Prophet (blessings and peace be upon him), in the same way its name, assigned to the book by the author, is also comprehensive of all hadith of the Prophet (blessings and peace be upon him).

Triumphant indeed is he who purifies himself (of afflictions of self and sins’ pollution) .[1]

Corresponding to this allegory of Super Electro Magnetic System, Auliâ through self-strife, and self-control get rid of all lusts and low impulses like anger, jealousy, vanity, revenge etc.’ which impede our way to Allah  . They cool their ‘self’ down and look like an embodiment of this Qur’anic verse:

They control anger, tolerate others faults and follies (working for their betterment) and Allah love those who strive to make up others’ deficiencies.[2]

As the Super Electro Magnet gets charged through cessation of resistance and works wonders in the physical world Allah’s Friends likewise, get purified from wrong impulses and worldly urges and absorb the bounties of Allah   and His Messenger (A). So charged with spiritual energy, they perform wonders in the worldly life. Through this metamorphosis, their hearts work like conducting magnets. The Electro Magnet is passed through a particular process to make Super Conducting Magnet, which is then processed through Nuclear Magnetic Resonant. When a patient is placed before it, all his internal organs invisible to naked eye become discernable. The scanner with magnetic capability distinctly perceives all that is hidden and concealed inside the physical body. The ‘Auliya Allah’ through purification process acquire a vision which penetrates like a scanner and discern, through their internal (magnetic) awareness, things which are hidden may be thousand miles distant, and know the unseen. They can perceive that which the naked eye cannot see. They can look into and ahead of time.

[1]           Qur’an (al-A‘ala) 87:14.

[2].             Qur’an (Al Imran) 3:134.

Well-grounded and groomed in the purifying and illumining, holy and divine companionship of the Spiritual Sovereign of the Universe, the close associates and comrades of our dearest Prophet (A) were the Spiritual Super Conducting Magnets refined through process of ‘Tazkia’. The Holy Messenger (A) himself spiritually charged them. Without physical means, they could spiritually scan and monitor even the combats against the unbelievers and issue commands to their war commanders engaged in far-off battlefields. In a war against the adversaries of Islam, the commander of the Muslim army Saria bin Jabal had deployed his troops against the adversaries. In the event of war, the enemy changed its strategy and encircled the Muslim troops, catching them unaware. The Second Caliph of the Muslims, Hadrat Umar Farooq (RTA) was, at that moment, delivering his Juma’a address in Madînah. Owing to his spiritual concentration, he scanned the battlefield, saw the positions of both the warring armies and addressed the commander of his forces:

 O Saria, take cover of the hill.’

After issuing this command, he continued his address. He was neither equipped with any radar nor had he any direct TV Channel to monitor such a distant activity. Delivering his address in ‘Nabvi Mosque’ in Madînah, he issued instructions to his army commander engaged in the strategy of war. This was his Spiritual Magnetic Force and his inner vision that watched everything. The commander Hadrat Saria-bin-Jabal received the message of the Caliph, implemented his orders, took shelter of the hill as advised and in consequence thereof won the war. The enemy was defeated and the Muslim forces gained victory.

            This episode needs to be studied in the perspective of ESP we have already discussed in the preceding chapters. How Hadrat Suleman (D) and the little ant interacted serves an analogy to the underlying spiritual reality that engenders such events.

The Auliya Allah inculcate in themselves the spiritual magnetic force. They achieve it through strenuous worship aimed at winning Allah’s pleasure. They employ methods including philanthropic and Allah fearing deeds. They implement the Holy Prophet’s instructions, follow his foot- steps and strictly comply with shariah, his code of conduct. Conforming to spiritual commands, and obeying Allah’s commandments, they purify their inner self through enveloping themselves in love and obedience of the beloved Muhammad (A) and thus receive favours from the Holy Messenger (A) and his worthy Companions.

The materialistic progress of the scientific age has almost turned the world into global village. The computer has reduced the distance and the Internet facility has reduced the world to a rye grain. A common man can observe the whole world like a rye grain placed on his palm through scientific devices. It is the scientific advancement that has elevated our vision to this level. Nonetheless, the servants of the Holy Messenger (A) have obtained this capability through their spiritual vehemence and well-being. They have infinite capability to bring the forces of nature into their control and service. Hadrat Ghawth-e-A‘zam Sheikh Abdul Qadar Jilani (AR) pronounced: 

I discern all countries of Allah like seeing a rye grain on my palm.

(ii) Abu Nu‘aym, Dalail–un-nubuwwah (p. 507);

(iii) ‘Ali al-Hindi Kanz-ul-‘ummal (12:571,572,573#35788-91).

Thorough and effective comprehension of the Holy Quran attaches special significance to semantic inter-relationship of the Qur’anic verses. While studying the chapter of ‘Al-Kahf’ we should investigate the semantic relations of the verse under study.

With the episode of Ashab-e-Kahf, (the companions of Kahf) this study will bring to fore the message contained in the verse and the episode. They were Auliya Allah from the former Ummah who, under security threat of the cruel ruler and the adversaries of Islam, migrated from their abodes for safety and hid themselves in a cave for shelter. They prayed to Allah:

O’ our Lord, bestow on us your special kindness and provide us with (means of) guidance in our affair.[1]

Allah Almighty accepted their imploration and gave them the happy tiding that He would provide them with His kindness. What was that special kindness conferred on the companions of Kahf needs to be comprehended. An in-depth study of the context of the Holy Qur’an will reveal that the Companions of Kahf reposed in the cave for 309 years. Independent of their physical needs and provisions of life, in a grave like circumstances, they were kept from decomposition and degeneration, which should have inflicted their physical bodies due to atmospheric changes over long 309 years. It was a special shower of Allah’s kindness that the sun changed its course to keep their bodies intact, safe and secure from climatic effects and temperature variations. The 309 Lunar years equal 300 Solar years. They remained there fresh and retrievable for three centuries. For the companions of Kahf, however, such a long span of time took flight in hours. The Holy Qur’an describes:

And you behold, when the sun rises it moves away from their cave on their right and when it sets it shifts away from them on their left and they are lying in the spacious hollow (in the cave).[2]

This is a special sign of Allah that for His Friends, he changed the rules of rising and setting of the Sun, which change was incorporated in the overall system of the universe for long 309 years. He amended a fixed and predetermined heavenly system for 300 rotations of the Earth round the Sun with the sole purpose to keep His Friends safe from any possible damage. He changed the course of nature for His Friends This was the ‘decision’ of the All-Powerful, All-Knowing.

After describing the whole episode, Allah Almighty exhorted, “Those who seek My nearness, must persist with the companionship of my Friends.”

The Holy Quran further specifies:

He whom Allah guides is on the right path but whom He makes stray you will find them friendless with no help or guide.[3]

Allah the most benevolent, the most merciful, lulled the Companions of Kahf to an undisturbed and profound sleep and exalted them to a heavenly status; then he thoroughly engaged and involved them in an ecstatic state of visioning ‘the ultimate reality’. The time got wings to fly and centuries passed like moments. The Doomsday lasting for 50,000 yours would not be more than an Asar Prayer time (late afternoon prayer time) for His Friends. For Allah’s adversaries, however, this would stretch as long as 50 millennia of indescribable agony and pain. The inference is that the time reduces in the heavenly experience of visioning reality; the measure of time changes: centuries pass as moments.

On that day, Allah will direct his angels to arrange for a glimpse of Allah’s sight for those who pursued and sought Him all along their worldly and earthly term of life. Instead of luxuriating in their comfortable and overstuffed beds and couches, they kneeled and bowed their heads down in front of Allah at night ‘for half of night or less or a little more’ to seek His favour, consent and delight. On the day of judgement all veils will be removed and ‘His Friends’ will be positioned on enlightened mounds. For them the day will not be longer than their ‘Asar Prayer’ i.e. a few hours, while for others it will span 50,000 years.

[2].             Qur’an (al-Kahf) 18:17.

[3].             Qur’an (al-Kahf) 18:17.

The Holy Quran confirms that “Ashab-e-Kahf” spent three centuries like a few hours. When they inquired after waking up as to how long they had slept, one of them retorted, “a day or a little more”. The time they had actually spent according to the Holy Quran was three centuries, hence undeniable. Nonetheless, their clothes had not worn and the physical well being was intact, as if they had a nap, which restored their strength and vitality.

Then, one of them was assigned to take coins they possessed and go to bazaar to make some purchases. When he paid the coins the shopkeeper felt bewildered and gazed at his customer in astonishment as to wherefrom he had brought centuries-old coins. He refused to accept the payment in the out-dated and antiquated coins. The customer, one of the Ashab-e-Kahf, said, “We took these coins with us a day before.” The shopkeeper replied, “how is it possible? I don’t understand wherefrom have you brought these centuries-old coins.” On that the customer looked curiously at every thing around and felt puzzled to find them changed altogether. Such ‘Auliya Allah blessed with vision’ stay in caves for centuries but their physical conditions remain unchanged, natural and normal. Similarly, such people with vision, in-transit, spend thousands of years in graves and this period passes like a few hours. It is not a contrived parable. The Holy Qur’an has revealed it. Auliya Allah even after their physical transfer from this world, live with an intuition of Allah. What to talk of the Holy Messenger (A) who came to distribute the boon of life among the lifeless! And this holy distribution is continuously on even today!