Questions on Jurisprudence (Masa'il Fiqhiyya)

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Questions on Jurisprudence (Masa'il Fiqhiyya) Author:
Translator: Dr. Liyakatali Takim
Publisher: Hydery Canada Ltd
Category: Jurisprudence Science

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Questions on Jurisprudence (Masa'il Fiqhiyya)

Questions on Jurisprudence (Masa'il Fiqhiyya)

Author:
Publisher: Hydery Canada Ltd
English

www.alhassanain.org/english

Questions on Jurisprudence

(Masa'il Fiqhiyya)

Author (s): al-Imam 'Abd al-Husayn Sharaf al-Din al-Musawi

Translated by Dr. Liyakatali Takim

Published by Hydery Canada Ltd

First Published 1996

www.alhassanain.org/english

Name of Book: Questions on Jurisprudence (Masa'il Fiqhiyya)

Author (s): al-Imam 'Abd al-Husayn Sharaf al-Din al-Musawi

Translated by Dr. Liyakatali Takim

Published by Hydery Canada Ltd, 76 Howden Road, Scarborough, Ontario, Canada M1R 3E4

ISBN 0 9698194 2 0

First Published 1996

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

TABLE OF CONTENTS

Translator's Introduction 7

About the Author 8

CHAPTER ONE: COMBINING THE TWO PRAYERS 9

CHAPTER TWO: IS THE BASMALA A QUR'ANIC VERSE? IS IT TO BE RECITED IN THE PRAYER? 16

The argument of our opponents on the issue 20

Recitation [of the fatiha] in the Prayer 22

Takbirat al-Ihram 27

CHAPTER THREE: THE TAQSIR OF THE TRAVELLER AND HIS IFTAR; THE LEGISLATION OF THE TAQSIR 29

The legislation of iftar (breaking of the fast) 30

The ruling of shortening the prayer (qasr) 30

Our proofs 30

The argument of Shafi'i and those who do not impose the qasr 32

The ruling on breaking the fast (Iftar) 33

The amount of travelling which necessitates the shortening of the prayer and breaking of the fast 35

CHAPTER FOUR: THE MARRIAGE OF MUT'A 37

1- The Essence of this Marriage 37

2: The consensus of the community on its legislation 38

3: Proof from the book on its legislation 38

4: Its legislation according to the text of the sunna 39

5: Those who claim the abrogation and their proofs and a discussion on it 39

6: Those who Deny It 42

7: The view of the Imamis on mut'a 44

CHAPTER FIVE: THE WIPING OR WASHING OF THE FEET IN THE WUDU: 45

The proof of the Imamis 45

A view on the traditions of washing the feet 47

The view on their argument here based on Istihsan 49

Notice 50

To the two anklebones 51

The wiping on the slippers and socks 51

The mash on the turban (`imama) 55

Is there a limit to the wiping on the head? 56

CHAPTER SIX: THE WIPING OF THE EARS AND THE SIX DIFFERENT DERIVATIVES 58

2: Is it sufficient to wash the head instead of wiping it? 58

3: The sequence (tartib) in wudu 58

4: Muwalat (continuance of acts) 59

5. Intention 60

The ablution with nabidh 62

Translator's Introduction

I was first introduced to the Masa'il Fiqhiyya when I was a student in Qumm, Iran. Sayyid 'Ali Asgher Milani, the grandson of the late Ayatullah Milani, gave me a copy of the book and urged me to translate it so as "...to let the world know the truth of the Twelver Shi'i practices."

When I read the book, I was impressed by the author's erudite and academic approach. Although he was dealing with very delicate and sensitive issues regarding Muslim liturgies, he approached them in a non-polemical, non-rhetorical and non-provocative manner. I was also impressed by his copious citations of his sources, in virtually every issue he dealt with.

I decided to translate this book as it deals with questions on ritual issues which Muslims frequently ask about. I believe that both Muslim and non-Muslim scholars of Islam will benefit immensely from the translation of this work especially as many of them are not aware of the genesis of the Twelver Shi'i practices.

Translating a text on Islamic jurisprudence is fraught with difficulties. I have remained as faithful as possible to the original Arabic version. However, where necessary, I have used square brackets to insert words in a sentence so as to facilitate a more meaningful translation in English. The normal brackets have been used to translate or explain Arabic terms.

The translation of this work would not have been possible without the help extended to me by many people. I am indebted to Sayyid Fadhil Milani, Sayyid Muhammad Hussein Jalali and Dr. Mahmud Ayoub for their help in dealing with some difficult parts of the text.

Shaheen Lakhani helped type parts of the text. Hasanain Kara was instrumental in designing the cover of the book. Taha Jaffer and Tehsin Takim both made invaluable contributions towards the final text.

Finally, I am also indebted to my wife, Fatima, and our two children for their sacrifices so that I could devote time to the translation. Needless to say, I am entirely responsible for any errors that may have occurred in this work.

Liyakatali Takim

Toronto, Canada.

May 1996

Dhu'l Hijja 1416

About the Author

Sayyid 'Abd al-Husayn Sharaf al-Din was born in Kadhimiyya, Iraq, in the year 1290 A.H./1872 A.D. He left Lebanon to pursue his studies in Iraq at the age of 17.

Sayyid Sharaf al-Din attained the level of ijtihad (independent reasoning in legal issues) at the age of 32 in the year 1322 A.H., returning to his home in Jabal 'Amil after having been away for fifteen years. He based himself in the city of Sur and became known to his people in a short period of time. Later, the highest ranking religious authority in Lebanon, Sayyid 'Ali al-Amin, authorized him to issue fatawa (juridical rulings).

In addition to his engagement in social work in Sur and Jabal 'Amil, Sayyid Sharaf al-Din continued his efforts writing and publishing. He also struggled for the unity of the Muslims. In the year 1327 A.H. he published al-Fusul al-Muhimah fi Ta'lif al-Ummah, a book which emphasized the necessity to unite the Muslims. In this text, he addressed the disputes and differences between the Shi'is and the Sunnis.

In 1331 A.H., he had the opportunity to implement his views on Muslim unity. He visited Egypt and met Shaykh Salim al-Bishri, the head of al-Azhar. The outcome of their discussions and long correspondence was the book al-Muraja'at, which is highly recognized and circulated in the Muslim world, having been translated into twenty languages. Al-Muraja'at is one of the best known books in Islamic studies due to its objective approach, depth, concise language and the strength of its arguments.

One of the steps he took to unite the Muslim umma was choosing the 12th of Rabi' al-Awal to celebrate the birthday of the Prophet Muhammad rather than 17th of Rabi' al-Awal. He deliberately chose this date because it was the one recognized by the Sunni Muslims, and he wished to bring all the Muslims, Shi'is and Sunnis, closer to each other. After observing this event in his mosque, Sayyid Sharaf al-Din would go the Sunnis to celebrate the occasion with them.

Sayyid Sharaf al-Din died in the year 1377 A.H or 1957 A.D.

CHAPTER ONE: COMBINING THE TWO PRAYERS

There is no difference - between all the Islamic schools of thought amongst the ahl al-qibla - in allowing the combination of the two obligatory prayers, al-zuhr and al-`asr, at `Arafa at the time of the noon (al-zuhr) prayer.Technically, this is [called] jam' al-taqdim (the preceding combination). Similarly, there is no difference between them in allowing the combination of the two obligatory [prayers] - al-maghrib and al-`isha' - at al-Muzdalifa at the time of the `isha' [prayers]. Technically, this is called jam' al-ta'khir (the delayed combination). There is no difference [amongst the scholars] in preferring these two combinations. Indeed, they are amongst the prophetic practices. However, they (the scholars) have differed as to the permissibility of combining the prayers in other instances.

The point of disagreement here is the permissibility of combining two obligatory prayers by performing them together at the time stipulated for one of them either by bringing it forward (taqdiman) as at `Arafa or by delaying it (ta'khiran) like the combination in al-Muzdalifa.

The Imams from the family of Muhammad (S.A.W.) have declared that this is permissible at all times although it is better to separate them. Their followers (Shi`as) have followed them in this [ruling] at all times and places. Most of the time, they combine al-zuhr and al-`asr and [also] al-maghrib and al-`isha', whether they are travelling or at home, whether they have an excuse [to combine] or without an excuse. Jam' al-taqdim and jam' al-ta'khir are equally valid for them [at all times].

As for the Hanafis, they have prohibited the combination [of prayers] absolutely except when combining at `Arafa and al-Muzdalifa. [This is] despite the presence of numerous clear sahih (authentic traditions) which allow the combination, especially when travelling. However, despite the clear [traditions] they interpreted them to refer to an unintentional combination (al-jam' al-suri). The invalidity of this [view] will become clear to you soon, God willing.

As for the Shafi`is, Malikis and Hanbalis, they have allowed it (the combination) when travelling although there are differences between them. Otherwise, they are not allowed to combine except for [genuine] excuses, for example, when there is rain, soil, sickness and fear. There are also differences between them on the conditions which constitute travelling which can be [termed] legal.

Our proofs which we rely on between us and our God, the Almighty, on this and on other issues are the authentic [traditions] from our Imams, peacebe upon them. We shall argue with the masses (jumhur) by referring to their authentic traditions since they clearly point to what we claim.For us, sufficient proofs are [provided by] what the two Shaykhs have reported in the Sahihs. We present to you what Muslim has narrated in his Sahih in the chapter on the combination of prayers when at home. He says:

"Yahya b. Yahya reported: `I read from Malik from b. Abu al-Zubayr fromSa` id b. Jubayr from Ibn `Abbas [who] said: `The Prophet of God (S.A.W.) prayed the zuhr and `asr prayers together and [he also offered] the maghrib and `isha' prayers together even though there was neither any fear nor was he travelling.'"

Muslim said: "And Abu Bakr b. Abi Shayba narrated to us that Sufyan b. `Uyayna reported from `Amr b. Dinar from Abu Sha`sha' Jabir b. Zayd from Ibn `Abbas who said: `I prayed with the Prophet (P) the eight [cycles] (of prayer) together and the seven [cycles] together.' `Amr b. Dinar said: `I said: `O Abu Sha`sha' I think he delayed the zuhr and hastened [to pray] the `asr and he delayed the maghrib and hastened [to pray] the `isha'.' He (Abu Sha`sha') said: `I think so too.'" I (the author) say: "They only follow [their] conjectures, and the conjecture does not lead to the truth."

Muslim said: "Abu al-Rabi`i al-Zahrani said that Hammad b. Zayd reported from `Amr b. Dinar from Jabir b. Zayd from Ibn `Abbas: `Indeed the Prophet of God (P) prayed in Medina the seven and eight cycles, the zuhr and `asr and the maghrib and the `isha' [together].'"

He (Muslim) said: "And Abu al-Rabi`i al-Zahrani told me that Hammad narrated to us from al-Zubayr b. al-Kharit from `Abd Allah b. Shaqiq who said: `One day Ibn `Abbas delivered a sermon to us after the `asr [prayer] until the sun had set and the stars had begun to appear. The people started to say: `The prayer! The prayer!. ' He said: `A man from the Banu Tamim, who was not smiling or inclined [in stature], came to him (Ibn `Abbas) and said: `The prayer!the prayer!.' Ibn `Abbas said: `Do you teach me the sunna O one who has no mother?' Then he said: `I saw the Prophet of God (P) combine the zuhr and `asr and the maghrib and `isha'.' `Abd Allah b. Shaqiq said: `Something about that bothered me, so I came to Abu Hurayra and I asked him about it and he verified his statement.'"

Muslim said: "And Ibn Abi 'Umar told us that Waqi' reported that `Imran b. Hudayr reported from `Abd Allah b. Shaqiq al-`Uqayli that a man said to Ibn `Abbas: `The prayer!', then he kept quiet. Then he said: `The prayer!' then he kept quiet. Then he said: `The prayer!' and he kept quiet. Ibn `Abbas said: `You have no mother! Do you teach us about the prayer, we used to combine the two prayers in the time of the Prophet of God (P)'".

I (the author) say: Al-Nasai narrated from `Amr b. Harm from Abu Sha`sha' that Ibn `Abbas prayed the zuhr and `asr in Basra without any interval between them. He did that as he was busy, he reported it from the Prophet (P).

Muslim said that Ahmad b. Yunus and `Awn b. Salaam both told us from Zuhayr. Ibn Yunus said that Zuhayr narrated that Abu al-Zubayr reported fromSa` id b. Jubayr from Ibn `Abbas who said: "The Prophet of God (P) prayed the zuhr and `asr together in Medina when there was neither fear nor [was he] travelling." Abu al-Zubayr said: "I askedSa` id: `Why did he do that?' He replied: `I asked Ibn `Abbas just as you have asked me. He said: `He did not wish to impose any difficulty on anyone in his community.'"

Muslim said: "And Abu Bakr b. Abu Shayba and Abu Karib reported to us, they said: `Abu Mu'awiya, Abu Karib and Abu Sa`id al-Ashaj said (and the words are of Abu Karib) that they (Abu Karib and Abu Sa'id) said that Waqi' and Abu Mu`awiya said, both of them [reporting] from al-A`mash from Habib b. Abu Thabit from Sa'id b. Jubayr from Ibn `Abbas who said: `The Prophet of God (P) combined the zuhr and `asr and the maghrib and `isha' [prayers] in Medina even though there was neither fear nor rain.'"

He (Muslim) said: "In the tradition of Waqi`i he said: `I asked Ibn `Abbas: `Why did he do that'? He said: `So that he should not [impose a] burden on his community.'" And, [according to] the hadith of Abu Mu`awiya, Ibn `Abbas was asked: "What didhe intend by that?" He said: "He did not wish to impose difficulty on his community."

Muslim said: "Yahya b. Habib al-Harithi said that Khalid b. al-Hirth said that Qurra b. Khalid said that Abu al-Zubayr told us that Sa`id b. Jubayr reported that Ibn `Abbas said: `Indeed the Prophet of God (S.A.W.) combined the prayers when on a journey he was undertaking in the battle of Tabuk, he combined the zuhr and `asr and the maghrib and `isha.'"Sa` id said: `I asked Ibn `Abbas: `What made him do that?' He replied: `He did not wish to burden his umma.'"

Muslim said: "Yahya b. Habib said that Khalid b. al-Hirth told us that Qurra b. Khalid narrated that Abu al-Zubayr said that `Amir b. Wa'ila Abu al-Tufayl reported that Mu`adh b. Jabal said: `In the battle of Tabuk, the Prophet of God (P) combined the zuhr and `asr and the maghrib and `isha' [prayers].' He said: `I asked: `What made him do that?' He (Mu'adh) said: `He did not wish to burden his community.'"

I (the author) say: These authentic traditions are clear as to the reason for the legislation of combining [the prayers] - all [indicate] to give respite to the community, so as not to burden it with separating [the prayers], [thereby] having mercy on the diligent ones who [comprise] most of the people. The last two traditions - the hadith of Mu`adh and the one before it - are not restricted to the specific situation - I mean travelling - since the reason for combining [the prayer] in them (the two traditions) is general. It is not the journey per se, nor for sickness, rain, soil and fear per se.Rather , it is a general [ruling] which can be applied in any specific case. So it is not restricted to it, rather, it is applicable to all occasions. Due to that you see that Imam Muslim did not mention the [last] two traditions in the chapter on "combining [the prayer] when travelling," since they are not restricted to it. Rather, he cited the traditions in the chapter on the "combination [of prayer] when at home" so that they can be a proof for the permissibility of combining [the prayers] at all times.This is [based upon] his understanding, knowledge and justice.

His (Muslim's) sahih hadiths on this issue and those which you have heard and not heard are all according to the conditions stipulated by al-Bukhari. The transmitters in their isnads have all been used by al-Bukhari in his Sahih, so I wonder what prevented him (al-Bukhari) from mentioning all of them (the traditions) in his Sahih? What led him to reduce them to a negligible portion? Why did he not append a chapter in his book on the combination [of prayer] when at home or when travelling? Given the abundant sahih hadiths - according to the conditions stipulated by him - which are available on the combination [of prayers] and given that, on the whole, most of the Imams do accept it (the combination), why did he select those traditions on combining which have the least [impact] in pointing to it (the combination of prayer)? Why did he insert them in a chapter which could alter its (intended) meaning? I consider al-Bukhari above and exclude him from being like those who alter words from their intended meanings, or like those who hide the truth even though they may know it.

I present to you what he has selected on this topic and has inserted at an improper place. He says in the chapter on the delaying of the zuhr prayer until the [time of] `asr in the book of the timings of prayers in his Sahih: "Abu Nu`man narrated to us that Hammad b. Zayd told him from `Amr b. Dinar who reported from Jabir b. Zayd on the authority of Ibn `Abbas who said: `The Prophet (P) prayed in Medina the seven and eight [cycles] of the zuhr and `asr and the maghrib and `isha.' Ayyub said: `Perhaps it was a rainy night.' He said: `Maybe.'" I (the author) say: they only follow conjectures.

He (al-Bukhari) also reported in the chapter on the time of themaghrib from Adam: He said: "Shu`ba told us: ``Amr b. Dinar reported: `I heard Jabir b. Zayd reporting from Ibn `Abbas who said: `The Prophet (P) prayed the seven [cycles] together and the eight [cycles] together.'"

And he reported with an incomplete chain of transmission (arsala) in the chapter on remembering the `isha' and darkness from Ibn `Umar, Abu Ayyub and Ibn `Abbas that the Prophet (P) prayed the maghrib and `isha' - that is he combined them at the time of one of them at the expense of the other.

This is a very small portion from a large number of authentic traditions on the combination [of prayers] which are sufficient to prove what we maintain, as is obvious. This is supported by what [is reported] from Ibn Mas`ud when he said: "The Prophet (P) combined - in Medina - the zuhr and `asr and the maghrib and `isha' and this [fact] was mentioned to him. He (the Prophet) said: "I did this so that my umma should not be burdened." Al-Tabrani has reported this.

It is reported from `Abd Allah b. `Umar when it was said to him: "Did you not see the Prophet (P) combine the zuhr and `asr and the maghrib and `isha' prayers whilst he was staying [in town], not travelling?" He replied saying: "He did that so as not to impose a burden on his community."

In short, there are, among all the `ulama' of the masses, those who say that it is permissible to combine and those who do not say it; they ratify the authenticity of these traditions and their apparent import. This is what we say, that it is allowed [to combine] in all cases. Refer, if you wish, to what they have appended to it so that it may be clear to you.

Yes, they have interpreted the traditions in accordance with their schools of thought. They were bemused by their interpretation, like one who is in the total darkness of the night. It is sufficient for you to note what al-Nawawi has related from them in his comment on these traditions in his commentary on the Sahih of Muslim. He says, after considering the apparent meaning in [the traditions on] combining [the prayers] at home: "The `ulama' have [differing] interpretations and views on this, some of them interpreted the combination [of prayer] due to rain". (He said): "This is the famous [opinion] from the prominent erstwhile scholars (al-kibar al-mutaqaddimun)." (Al-Nawawi said): "It (the opinion of the `ulama') is weak due to the second narration (riwaya) from Ibn `Abbas [which states the Prophet prayed together] without fear or rain." (Al-Nawawi said): "Some of them have interpreted that it was due to cloudiness, and that he (the Prophet) prayed the zuhr then the clouds cleared and it became apparent to him that the time for the `asr prayer had set in so he offered it at that time." (He said): "This is also not valid for [although] it may be remotely possible for the [prayers of] zuhr and `asr , it is not possible [for it to have occurred] at the [time of] maghrib and `isha'." (Al-Nawawi said): "Among them are those who have interpreted it as referring to the delaying of the first [prayer] to it's latest time for offering it so he offered it at the last [possible] time and when he had finished it (al-zuhr) the time for al-`asr had entered so he offered it at that time hence, the combination of the two prayers was not intended." (He said): "This is a weak [argument] too or it is invalid as it is completely opposite to that which is apparent, it is not possible [to admit it]." (Al-Nawawi said): "The act of Ibn `Abbas when delivering a sermon and the fact that people called out to him `the prayer! the prayer!' and his not paying heed to them, his deriving proof from a hadith to justify his act of delaying the maghrib to the time of `isha' and his combining them at the time of the second [prayer] (`isha') and Abu Hurayra's verification of him and his not disapproving it is clear in refuting this interpretation."

I say: Ibn `Abd al-Barr and al-Khattabi and others have refuted him, saying that the combination is a dispensation (rukhsa). If it (the combination) is not intended then it would be most difficult to undertake every prayer at its [specified] time since the beginning and end of the [prayer] times are things which many specialists are not aware of, let alone the general masses. (They said): "Amongst the proofs that the combination is a dispensation is the saying of Ibn `Abbas: `He did not wish to impose a burden on his community.'" (They said): "Also, the clear reports on the combination of two mandatory [prayers] is only to undertake them together at the time [assigned] for one of them rather than the other, either by bringing forward (al-taqdim) the second one from its appointed time and offering it with the first one at it's time or by delaying the first one from it's appointed time to the time of the second one and offering them together at that time." (They said): "This is what immediately comes to mind by the general usage of the word combining (al-jam`) in all thesunna , and this is the point of dispute."

(Al-Nawawi said): "Amongst them are those who have interpreted [the traditions] claiming that the combination was due to an excuse like sickness or something like it in meaning." (He said): "This is the view of Ahmad b. Hanbal and the Qadi Husayn amongst our companions. Al-Khattabi, al-Mutawalli and al-Ruwyani from our companions have [also] chosen it and this is the chosen interpretation as it is the apparent [meaning] of the traditions."

I say: There is no apparent [meaning] in the traditions and no remote proof forit, it is an arbitrary judgement as al-Qastalani in his commentary on the Sahih of al-Bukhari has admitted.

Some of the eminent scholars have followed it up by saying: "It has been stated that the combination [of prayers] was due to illness," al-Nawawi has supported this view. However, there is an objection to it since if the [prayers] were combined for illness then only those who were ill would have prayed with him (the Prophet). It is apparent that he (P) combined [the prayers] with his companions, this is what Ibn `Abbas clearly announced in a tradition which has been established from him.

I say: When the authentic traditions on combining [the prayers] do not have an interpretation which the `ulama [uniformly] accept, a group of the masses have reverted to a position which is close to our opinion on the issue though they did not [even] intend to do so. Al-Nawawi mentioned them after [citing their] false interpretations as you have read. He further states: "A group of the Imams have allowed the combining of prayers when at home for a need if one does not become habituated to it (the combination). This is the view of Ibn Sirrin and Ashhab amongst the companions of Malik. Al-Khattabi has reported it from al-Qaffal al-Shashi al-Kabir from the companions of al-Shafi`i, and from Ibn Ishaq al-Maruzi and from a group of hadith transmitters. Ibn al-Munzir has [also] chosen this opinion." Al-Nawawi [further] said: "This view is supported by the apparent [meaning] of Ibn `Abbas' saying: `He did not wish to burden his community', he was not afflicted by sickness or by anything else, and God knows this matter best." More than one of their prominent scholarshave stated this. Perhaps in this era, their researchers are in agreement with our views, as more than one of themhave told me. However, they do not dare to openly declare that to the public. Perhaps caution prevents them [from doing that]. There is no difference of opinion on separating the prayer, it is better [to separate] as opposed to combining where there is a difference of opinion. However, it has escaped their notice that separating [the prayers] could lead to many busy people abandoning the prayer as we have sometimes seen whereas combining [the prayers] is the best [solution] to ensuring they are undertaken. Therefore, it is more prudent for the jurists to issue a juridical verdict to the people to combine [the prayers] and they should make things easy, not difficult - for Allah wishes ease not hardship for you - He has not made religion a burden for you. The proof that combining [the prayers] is permissible at all times is available, thanksbe to God, it is a correct sunna, enunciated as you have read. Rather, it is a clear, written and fixed prescription. Do not be inattentive, I will relate to you the clear [verses] so that it will become clear that the times of the obligatory prayers are only three: the time of the two obligatory prayers, al-zuhr and al- `asr, which are shared between them, and time of the two obligatory prayers al-maghrib and al-`isha' which are also shared between them and the third is the obligatory morning prayer especially fixed; so hear it and remain silent. (Undertake the prayer at the time of the declining sun to the darkness of the night and the morning recitation; for indeed the morning recitation is witnessed 17:78).

Imam Razi has said about it's interpretation in the chapter of Isra' (chapter 17) page 428 in the fifth volume of his Tafsir al-Kabir: "If we interpret the ghasaq (darkness) as being the time when darkness first appears then the [term] ghasaq refers to the beginning of al-maghrib. On this basis, three timings are mentioned in the verse: "the time of noon, the time of the beginning of al-maghrib and the time of al-fajr." (Al-Razi said): "This requires that noon be the time of al-zuhr and al-`asr, this time is shared between these two prayers. The time of the beginning of al-maghrib is the time for al-maghrib and al-`isha' so this time is also shared between these two prayers." (He said): "This requires allowing the combining between al-zuhr and al- `asr and between al-maghrib and al-`isha' at all times." (Al-Razi said): "However, there is proof to indicate that combining [the prayer] whilst at home without any excuse is not allowed. This leads [to the view] that the combining be allowed when travelling or [when there is] rain etc.."

I say: We have examined the discussion on what he has mentioned concerning the proofs that combining [the prayer] whilst home without any excuse is not allowed and we have not found - God is our witness - a trace or relic for it. Yes, the Prophet (P) used to combine [the prayer] when he had an excuse just as he used to combine when there was no excuse so that his community would not be burdened. There is no dispute that the separation [of prayer] is better therefore the Prophet of God (P) would prefer it except when there was an excuse as was his habit in all the recommended [practices], peace be upon him and his family.

Statement of Case

Our Dissociation with the Past

The Muslim Ummah remained at the pinnacle of glory for over a millennium. It had stamped its existence on the surface of the earth. But it eclipsed to such a stalemate that even the urge to remain in the race got consigned to oblivion. Devoid of a zeal for worldly advancement and spiritually hollow, we have entangled ourselves in superficial and absurd paradoxes and contradictions. Indifferent to our immense ancestral heritage, we have lagged far behind, serving other nations with a welcome opportunity to feed on our forefathers’ highly nourishing and delicious inputs in the field of scientific research and intellectual advancement. We know we are starving but we do not comprehend how and why! We have failed to perceive what assets we have ruined. We are bereaved of both vision and the insight. This predicament has consequenced to humiliation, disesteem and debasement.

One major reason of our fall to dishonor and disdain, is our indifference towards scientific disciplines. It has put us among the tail-enders in the world. An in-depth inquiry of human history reveals that our ancestors disseminated thought and philosophy to the whole world and founded numerous scientific disciplines. Had our forefathers not accomplished their pioneer work in the field of empirical sciences, the contemporary scientific disciplines could never have developed into their present status. They dawned with their wisdom on the Western Nations drowned in murk and darkness of ignorance. The Western World amply fed on our illuminating heredity. And we spared everything for them witlessly.

Our Forebears’ Ingenuity and ourClumsiness

Our forebears vehemently defended the tenets and doctrines of Islam against the infidels’ onslaughts. They planned their strategy well and executed it intelligently. They paid them back in the same coins. The unbelievers used all their weapons to invalidate Islamic ideology. However, the Muslim scholars and thinkers put to use the same weapons effectively against the adversaries and frustrated their game plan. These weapons were the disciplines of learning in vogue. The strategy adopted by the Muslim intellectuals bore fruit. They employed logic and reasoning to thrash Greek perplexities and silenced the enemy through rational argumentation and thoughtful interpretations. Thus they guarded the verity and veracity of Islam.

The table, however, was turned on us. For last two centuries the stronghold of knowledge and learning held by the Muslim scholars and scientists has passed into non-Muslim hands. This has reduced our existence to mere dependents of the West in all spheres of life. For last one hundred years in general and half a century in particular, the West has launched a high power offensive against the teachings and ideology of Islam. Our ancestors were not exposed to such malice.

These offensive measures employed against our dominion - Islam, are multifaceted and multidimensional. The bottom line is lamentable and heartbreaking. The complexity gets manifold when our so-called religious

scholars pursue the Western thought and endorse the materialistic and sacrilegious mentality that denies spirituality root and branch. What a paradox and what an irony of fate! Our superficial and pseudo intellectuals share the ideas of Western thinkers, regurgitate their thought and negate the very spiritualism that forms the basis of Muhammad’s (A) ‘Channel’ to Allah. A critical analysis of this situation reveals that the axis of reason and intellect has shifted from the Islamic World to the Western confines of wisdom. Whatever they mould carries heretic features. A majority of our contemporary thinkers and scholars have been swayed by Western thought. Is it not grievous and distressing?

The tragic consequence of this deplorable situation is that the distracted rather deluded Muslim scholars fail to defend against the contemporary attacks of Western scientific thought. They either become apologetic for their paucity of learning and inferiority complex or attempt to encounter the blasphemous attack equipped with timeworn Greek thought and philosophy. The output is obvious. What can they achieve with obsolete weapons? What an awareness and what a modernism! Centuries after the demise of Greeks, we teach their philosophy as part of our curriculum even today. Sequel to this intellectual inertia, the sources of our creativity have gone parched and unproductive. What counter-offensive against the Western scientific method is then possible in this scenario?

Weak Defence of a Strong Case

This is deplorable that in our era the Islamic world seems to lose its case despite having strong grounds. We have failed to plead a strong case. On the contrary, the anti-Islamic forces appear to win a very weak case due to their strong presentation and vigilant and shrewd attorneys. This situation warrants us to concentrate maximum on acquisition of modern education in the current disciplines, in addition to dissemination of Islamic thought. The modern learning merits priority also because, unlike Greek philosophy, it is consistent with the Islamic thought. The more you get grounded in it, the clearer you become on its perfection. The modern scientific evolution has verified and validated the Holy Quran and Hadith as its origin. This is an irrefutable fact that expansion of scientific research and advancement will keep validating the absoluteness and rationality of Islamic concepts and teachings. In this regard, probabilities of breakthroughs and progression are infinite and the prospects of the victory of Islamic thought are encouragingly bright.

We have to inquire into the factors responsible for the present predicament of the Islamic world. Why have we failed to triumphantly advocate our case and standpoint before the world? Why the world persistently rejects and repulses our viewpoint based on solid scientific facts?

An objective analysis of the dilemma would unfold that we, as a community, are unaware of the requisites of modern age. Majority of our Ummah is not well versed with the language that we have to employ to convince the non-Muslim world of our beliefs. We are not equipped with the weaponry that the enemies of Islam have put to use for destroying our strongholds. The enemy is engaged in adulterating the text of the Holy

Qur'an and in counterassault, we are complacent with the use of merely the print media to curb the heinous attack launched through electronic media. The enemy forces have opened gunfire and we are combating with slings and arrows. They bomb us to shatter our unity and positions and we feel contented with throwing stones. Is it not heartrending? Should we close our eyes to the dazzling firepower of the enemy and hide into the caves of evasion and escape? OR shouldn’t we equip ourselves overnight with the weapons superior to those of adversaries to overpower and frustrate their malicious designs?

How to Counter the Conspiracy?

We must understand the conspiracy against the Islamic World. The science is advancing by leaps and bounds. The Westerns are rightly proud of their superior evolutionary status among the comity of nations. As they keep the poor and the deprived dependent and subdued, they also intend to see the Muslim world under their subjugating authority.

The modern scientific civilization is eating up geographical distances and the world spread over millions of miles has been reduced to Global Village. Owing to scientific progress, deserts are being transformed into meadows and fertile fields. The mineral wealth is drawn to our feet. Scientific knowledge has enabled us to bring all the natural sources under human control and consumption. This is, however, tragic to note that the Western nations are adamantly bent upon keeping the backward nations dependent and subdued. In this regard, the Muslims of the world are their well-defined target. They are striving hard to keep the Muslims deprived of the fruits of scientific progress.

On the contrary, we are not ready to realize the need of the hour. Instead of acquiring modern scientific knowledge, we still justify and take pride in learning classical knowledge. Even today the outdated Greek philosophy forms part of curricula of our higher seats of learning. What all facts science has deducted from its research work are compatible with Islamic thought and validate and verify the facts dealt with in the Holy Qur’an and Hadith literature. Under the circumstances, all intellectuals, scholars and scientists of the Muslim world are required to jointly develop some workable plan to get rid of sluggishness and adynamism; introduce remedial measures to overcome the odds and perpetuate our existence in the modern scientific age. Keeping this objective in view, they are to contrive a strategy how to remedy the present deteriorated situation.

Need for Learning Modern Logic (Ilm-e-Kalam Jadeed)

In early days of Islam when sciences had not yet taken roots, the Greek philosophy was considered to be the measure of wisdom and rationality the world over. Our forerunners, the traditionalists and the religious vanguards befittingly encountered the philosophical attacks against postulates and tenets of Islam, in terms of Greek philosophy. For that, they contrived the discipline of ‘logic’ known as ‘Ilm-e-Kalam.’

The present generation has opened eyes in the scientific age. A person even with insignificant learning, knowing little about science is at least aware of scientific method. The hard disk of his mind has been formatted in a manner that he won’t accept anything incompatible with scientific

thinking. He knows that all scientific procedures produce logically correct results. In the same way, we need modern logic (Ilm-e-Kalam Jadeed) to triumphantly communicate the Islamic teachings and concepts to the scientifically formatted mind. The old method to work out a ‘mean’ term of two extremes to infer corollary has gone archaic. Today, we need to observe and undergo successive experiments to deduce inference and formulate concepts. This scientific method is believed to be the rational method to arrive at the truth.

In early centuries of Islam, in counterstrike to Greek offensive attack against Islamic ideology, our Islamic vanguards, (the Aa’immah-e-Keram), approved and promoted ‘logic’ (Ilm-e-kalam) as the offensive-defensive strategy. They frustrated this way the atheist attacks and proved that Islam was verily the true DEEN.

Today, our sincerity of purpose in spreading and defending Islam binds us to follow the footsteps of our ancestors. To consolidate their position and ensure victory against the adversaries, they used the most effective weaponry of the day, the Greek philosophy itself. We too are required to follow the same strategy i.e. using the contemporary methods of offensive- defensive operations against the adversary. We need to administer the scientific method, which our forerunners were not even exposed to, as it was a nonentity at that time. It is considered to be the touchstone of wisdom and reason. This is the ‘modern logic’, the Ilm-e-Kalam Jadeed. This device put to use would generate the desired results against the Western intellectual forces deployed to oust us from the civilized world. This is the only strategy that would guarantee our success and stability and ensure effective communication of the message of Islam to all scientific cultures in the world. This may also confirm our emancipation ultimately with our heads bowed down, souls prostrated and tears quivering in our eyes, in the foremost and loftiest court of our most beloved ‘Prophet’(A). We will receive from him alms, benevolence, compassion, mercy, intercession and deliverance from acts of trespassing, slip and oversight. He will shower upon us his bliss and bounties and we shall drink to our fill from his ever-spurting spring of love, care and kindness.

The need of the hour is to equip our coming generations with scientific knowledge and methodology. This would not only provide a solid foundation to Islam but also groom us to put the enemy on defensive through our counter offensive measures. Without that even the defense of our modest teachings of Islam is impracticable. Our scholars absorbed the Greek philosophy to frustrate the Greek faith and concepts and their onslaught against the Muslim thought. We also have to follow the same path: acquire modern scientific learning; reject the adversaries’ concepts on scientific grounds; stun their wits and mute their antagonism. This is the secret of our survival as a dauntless and triumphant Muslim Ummah.

The awful fact, however, is that we are far from our destination. Science is making rapid advancement and we are too slow to keep abreast with the modern developments. The situation is grievous and dreary. It warrants expeditious but wise and cautious planning to take most effective measures to equip our youth with the modern thought and defeat the foes on their

ground. Otherwise a perpetual backwardness will bring us to a total subjugation leading to annihilation as an independent entity.

Our Pseudo Scholars and their Escape from Spiritualism of Islam

This is quite unfortunate that in such a critical moment, when antagonistic forces surround Islam, a few fanatics are busy sermonizing empirical ideals. They have shunned spiritualism and ignored the spiritual values. They reject and deny love and attachment for ‘Sunnah’ (the holy practices of the Prophet(A), refute miracles (mo’ojizat) performed by him as Signs of his Prophethood and reject his knowledge of the unseen. They totally reject love for the ‘Auliya Allah’. Nor do they accept their teachings. Instead, they promulgate a self-made concept of Islam, which may be in keeping with their materialistic reasoning but cannot be compatible with the true spirit and real teachings of Islam.

On occasions, these pseudo scholars and their Western thinkers seem to be the same class. Both have the same objectives. The non-Muslim intellectuals strive to keep the ‘Ummah’ from nourishing on the spiritual source. The Muslim pseudo intellectuals and thinkers too deny spirituality of Islam and have joined the hostile camp. Our Western rivals emphatically denounce the spiritual benevolence, and bliss of our beloved ‘Messenger’ of Islam(A). They also deny his life, now, fourteen centuries after his physical demise. Our awkwardly educated, ill-informed and strayed scholars do also disbelieve the living status of the Prophet(A). They claim to have faith in the Holy Qur’an but, paradoxically, reject the unimaginable eminence, spiritual glory and effulgence of the Holy Prophet(A) - who is the embodiment, divine recipient and awardee of the Holy Qur’an.

This is an undeniable fact that the religious scholars assigned to teach Islam in religious institutions have lost their communication with the majority of the people. They are an isolated entity. The communities and the milieu that need exhortation and merit goading and teaching are out of their reach and intellectual influence. These pseudo scholars are unfit for the war of wits that is on in the East and West and in the Arab and non-Arab Muslim world. Those who somehow, reach the front soon learn that they are far feeble and low in face of modern learning and scientific interpretation of the Holy Qur’an and Sunnah. They have limited knowledge and are ill-equipped for any sort of logical reasoning and intellectual combat. Owing to lack of scientific knowledge, they fail to come up to the mark. Their superficial bookish knowledge containing narratives, debates, religious sanctions against their rivals and versified fables cannot satisfy a scientific mind. Consequently, they fail to differentiate right from wrong. What they try to prove through Qur’anic reasons as perverse innovations and infidelity, come out to be righteous, pure and virtuous. Through religious declaration, Fatwa, they label whom they wish and whenever they want, as unbeliever and atheist. This would not be inappropriate to say that all they do to promote the cause of Holy Qur’an is in fact, detrimental to the Holy Qur’an and Sunnah. They are miserably handicapped. Nor can one keep them from this pseudo service of Islam, snatch their pens and mute their eloquence. Our great thinker poet, Iqbal has masterly potrayed their true picture in his splendid poetic work Javed Nama:

“The religion of God is more shameful than unbelief,

Because the Mullah is a believer trading in unfaith;

In our eyes this dew-drop of ours is an ocean,

To his eyes our ocean is a dew-drop.

At the elegant graces of that Qur’an-vendor

I have seen the Trusty Spirit himself cry out!

His heart is a stranger to what lies beyond the sky,

For him the Archetype of the Book is but a fable;

Having no share of the wisdom of the Prophet’s religion

His heaven is dark, being without any star.

Short of vision, blind of taste, an idle gossip

His hairsplitting arguments have fragmented the Community.

Seminary and Mullah, before the secrets of the Book

Are as one blind before the light of the sun.

The infidel’s religion is the plotting and planning of Holy War;

The mullah’s religion is corruption in the way of God.”

Convincing New Generation to see the Real Light

The need of the hour is to impede Mullah and convince the new generation to see the real light and save them from hell fire through learning Islamic teachings in scientific and rational way. With scientific knowledge and logical conviction they will practice the tenets of Islam persistently, consistently and productively. It is, however, regrettable that our hypocritical scholars, owing to their defective reasoning on the Holy Qur'an and Hadith, are causing our youth deviate from Islamic teachings.

Consequent to their failure in defending the cause of Islam, our religious scholars generally start condemning and reproaching time and age. They need to review their inconsistent thought, irreconcilable concepts and awkward behaviour. Instead, they find it far convenient to find fault with and blame time and age and get relieved of their fundamental duties and liabilities. For this very reason, supreme leader of the universe, the Holy Prophet(A) exhorted:

Do not reproach time for Allah is (manifest through) time.

(Ahmad bin Hambal, Musnad, 5:299, 311.)

This pearl of wisdom of the Holy Prophet(A) contains invaluable connotations and denotations. Rebuking age is worthless and futile; it rather worsens the situation. Whether you are dynamic or inactive, gaining or losing, time is indifferent to that. This is a permanent value subject to no change that time sanctions victory for those who do not depart from reality; they present and fight their case more effectively and scientifically and reject any compromise on principles and rules of the game.

This is a heartrending paradox that a majority of our so-called learned lot presents the Qur’anic message so awkwardly that instead of drawing closer to the postulates of Islam, our younger generation feels fed up with and strides away from Islamic concept of life. Such religious scholars (Ulama or Maulvees) are utterly counter productive. The wrong, self-willed and unauthentic interpretations of the Holy Qur’an, which is the divine source of guidance, corrupt their vision and put them on the erroneous track. The Holy Qur’an verifies:

By means of the Holy Qur’an He (Allah) causes many to stray and many He leads to the right path.

(Qur’an (al-Baqarah) 2:26.)

The Muslim youth all over the world in general and the Pakistanis in particular have set out to get equipped with scientific knowledge. They regard those Qur’anic concepts and deeds which have descended to them from their forefathers, not more than whims. The young Muslims graduating from the Western universities feel frustrated and dissatisfied with the unnatural concepts about Islamic code of life. They question their elders about the spiritual “channels” like Qadri, Sohrwardi, Chishti and others: Why should there be such channels? What is their value in terms of utility in practical life? Why should we take the mystic traditionalists, the saints -Auliya Allah, as our guides and leaders? Why shouldn’t we implore Allah’s assistance directly? And why an intermediary link or a ‘channel’ for mediation is all that necessary?

These interrogations crowd their minds and find vent in form of defiant utterances. We consider these eloquent inquiries as rudeness and arrogance. We do not attempt to convince them with logic and reason. We blame them to be trespassers and deserters of their faith. Such reprimands do restrain them for a short while, but eventually frustrate them and make them astray. Such a rebellious approach emanates from our failure to present Islamic postulates in the language of science.

An Exhorting Episode

This would not be out of place to mention an episode that occurred during one of my visits to London. One of my elderly friends called on me. He looked gloomy and deeply worried. Sympathizing, I offered my fervent cooperation and investigated the problem. He burst out and lamented: “I sent my son to a mosque for religious education. There the commentary lectures on the Holy Qur’an were delivered according to a regular program. He attended these lectures for a few days and then discontinued. On inquiry, he retorted, “I listened to the lectures on the Holy Qur’an. But to my disappointment, what all I learned was contrary to science and reason. I do not accept such mythological and unrealistic tales.” Narrating the grieving tragedy my friend mourned, “ I sent my son to Mosque to learn Islam. But contrary to what I aspired, he denied his belief, creed and even the dignity and divine status of the Holy Prophet(A)”.

I consoled my friend and invited him and his son to dinner. I intended to clear the young man on the essence of Islam and make him learn the reality. My friend however, declined saying, “But my son considers you an innovator and a polytheist”. On this, I approached his son myself, hugged him and said, “Sonny, We are your guests; courtesy demands that you accompany us for a while.” I called his father as well and enquired about all the complexities that had perverted his son’s mind. He put the questions one by one and I replied in the same order. The son felt half relieved in an hour’s time. On my departure he sought information about my stay their. “Another two three days” I replied. “Could you spare one more hour please?” he requested. I replied in affirmative saying, “Not for you alone. Bring your friends too. There will be an open session for every body.”

When we ended the second session, the son embraced me, saying, “May Allah bless you, you have saved me from complete divergence”. The son is now a staunch Muslim, strictly complying with the teachings of Islam.

Most wards of immigrants in Europe, owing to their brought-up in the most modern educated societies, are exposed to similar problems. They are diverting from the righteous Islamic teachings and guidance for the sole reason that we are indifferent to and avoid modern scientific education and fail to perceive the reality. We ourselves are responsible for this situation. We can keep the young generation from this disaster, provided we appreciate the requisites of scientific age and present Islam to the young but more knowledgeable and mature mind in a manner compatible with the prerequisites of our age. We require arranging religious education for our children on scientific grounds along with formal modern education. This would bear us positive and fruitful results and our children would stick to the postulates of Islam tenaciously and perseveringly.

A Dire Need of the Hour

We are in a dismal state. It is indeed Islamic spiritualism that can rescue us from the earthly impasse we have gone into. This has become a dire need of the hour that men of vision and wisdom from amongst the ‘channels of mysticism, saints and Holy Shrines’ should come forward and make comprehensible the spiritual teachings of Islam to the scientific mind of our youth. They have to take keen interest in the education of their children, their training and brought-up on right footing. Only by producing competent heirs can they save the spiritual heritage of Islam from deterioration and disaster.

In the modern era of impiety and wickedness, only a few mystic and spiritual dynasties have been able to survive the invasion of materialistic forces. Very few of them are those who still have the stimulant value in re-animating spiritual pursuits among their followers. What is generally observed is that, to a great extent, the spiritual foundation of shrines has been demolished and superficiality and pseudo spiritualism surround the spiritual centers established by the eminent forerunners. Our great national poet Allama Iqbal perceived this bitter fact and versed this passion: ‘the shrines are devoid of mystic savour; and schools are depleted of innovation of ideas.’

Analysis of Problem

Why Downfall?

We observe an explicit rebellion against Deen, depressing downfall and catastrophe i.e. deterioration of human values. While investigating the causes of decline, we should not lose sight of this reality that system of human life is based on three foundations: Belief, Knowledge and Compliance. These three foundations put together are called Deen. When these are complied with, the life can be termed as a balanced religious life.

Belief: The dogmas or beliefs are the ideological determinants, which are retained in the heart after comprehension; they are executed at internal or external level. For instance: Allah is one Who is the Creator. He has sent the Prophets (D) for guidance of the humanity. After death, we will be brought back to life on the Day of Resurrection. On that Day every person will be awarded paradise or hell according to his or her good or evil performance. So on and so forth. These determinants are the constituents of Islamic faith or belief. We, Muslims, keep the foundation of our faith on the Qur'an and Sunnah. The other religions have the dogmas according to their Books. Some people hold the hereditary belief while others base it upon their insight. Every one behaves and acts under some ideological determinants, ingrained in one’s mind.

Knowledge: The second foundation of the system of life is knowledge. We gather it through our five or more senses. (Parapsychology claims there are as many as seventeen senses). After this sensory process, our experiences and observations are advanced to the intellect. The intellect sorts out comprehension of the sensory data, which is transformed into its quintessence called knowledge. The sources of knowledge are, therefore, observations, experiences and apperception. Belief integrates a being into personality and becomes a vital force in human life. The second force is knowledge, which takes its roots from observations and experiences. The belief precedes knowledge. If knowledge endorses genuineness of belief, the belief gets validated and invigorated. It then becomes a strong base of dynamics of a personality.

Compliance: All actions are deeply rooted in belief and knowledge. A contradiction between the two can jeopardize an action or execution. Such a situation is sufficient to shatter a belief. The individual falls prey to doubts, ambiguities and develops into a skeptic. The standards of fair and foul get confused and vision blurs when the righteous suffer and the wicked prosper. In his private meditation, he finds faults either with faith or the reality on ground. When the belief in Allah is ingrained in heart that He is the Creator and Omnipotent, a passion incites man to worship Him. But if one does not experience the versatility of Allah in this world, his belief gets impaired and a contradiction in belief and knowledge about Allah comes to fore. Such an unfortunate state of mind benumbs the impetus and passion for the subservience to Allah. The belief actually charges all acts like electric current and becomes a driving force. But if not affirmed by external reality it gasps its last. A total spiritual devastation.

Where Do We Stand?

Reward, retribution, Paradise and Hell are our faith. Every good deed, it is observed, does not, at times, produce good results. Similarly, every bad deed does not, every time, bring about bad results. It is a deceptive situation. All depends upon the social dynamics. But when our observation does not conform to our faith, and knowledge too does not come to our rescue, we lose confidence and go astray. The foundation of our faith is laid on the unseen:

Those who believe in the unseen.

(Qur'an (al-Baqarah) 2:3.)

We have not seen Allah, His Angels, the Day of Judgement, Paradise and Hell, but we believe in them because the Prophet (A) has told us, ‘they are.’ Our faith is based on the unseen. The common man’s faith is based on the unseen, which intrinsically warrants the endorsement. If the faith is not endorsed, it gets weakened with the passage of time. The faith is an impetus for action. If faith is strong, action will also be strong and vice versa.

An educated young Muslim today cannot deny existence of Allah and the Holy Prophet (A) because he is born in a Muslim family. But he falls victim to the worst type of uncertainty of faith for he is not well grounded in it. Many of us particularly youngsters, who apparently do not deny Doomsday, do not accept it completely because they have not experienced any creditable result of believing in Allah and His Prophet (A). They doubt even the credibility of resurrection for he has yet to experience the credibility of things related to his belief in the unseen. His heart forces him to believe but his intellect spurns it. This contradiction between heart and intellect exists incessantly.

We deny the reality while performing the acts. We claim to follow the Sunnah of the Prophet (A) but do not practice it. Our subtle denial is exhibited through our actions. Although we proclaim that Allah is One yet we worship our ambitions and lusts and put them equal to Allah.

This is scientific era and people are free from stronghold of superstitions. The inquisitive scientific mind raises questions. The modern man wants to see the facts with naked eye. Any thing that conforms to observation is easy to believe in. The scientists substantiate their claims by demonstrating facts in laboratories. It is believed that hydrogen and oxygen form water because it is proved in laboratories.

For the materialists and empiricists, every spiritual thing is vague or non-existent. The human intellect is accustomed to proof. The scientific way of judgment, evaluation and believing things has become the way of life. We daily observe that if rules of business conduct are followed, business prospers. Otherwise it declines and ends up in loss. In a like manner, when every matter is subjected to practical tests and proved, it becomes believable. If a faith does not prove its credibility, it is not truly believed in. In this way, faith remains vacillating and unsettled.

The Reassured Belief

We are obliged to think whether or not the Qur'an approves of the prevailing scientific method and that the consistency of faith depends upon experiments and observations. Does the Qur'an allow to subject our faith to

the analytical experimentation. Hadrat Ibrahim (D) implored Allah in the following words:

My Lord, show me how You revive the dead.

(Qur'an (al-Baqarah) 2:260.)

Hadrat Ibrahim (D) intended to subject his belief to observation and experiment so that his faith might become undeniable. There might not be any doubt in believing that Allah can resurrect the humans and the animals. Allah, however, provided complete experimentation of resurrection. Besides this, Allah also showed His matchless and unequaled powers and kingdom of the earth and heavens so as to strengthen his faith to the strongest footings beyond any doubts, obscurity or uncertainty. Allah says:

Therefore, We showed Ibrahim sovereignty over Heavens and Earth so he might feel reassured.

(Qur'an (al-An‘am) 6:75.)

Hadrat Ibrahim (D) was shown the kingdom of heavens and the earth to ascertain his faith to the superlative degree. The firmest faith provides the utmost delight and bliss. Allah has said:

It is incumbent upon Us to help the believers.

(Qur'an (ar-Rum) 30:47.)

It is the promise of Allah to help the believers. Allah helped the believers and furnished them with victory subduing the disbelievers:

When Allah’s support comes as well as victory, and you see mankind entering Allah’s religion in droves.

(Qur'an (an- Nasr) 110:1-2.)

The Prophet (A) saw the people thronging to embrace Islam in multitudes. He (A) witnessed the benefaction of Allah. This was an observation and experience too that provided unassailable strength to faith and the Muslims gained tremendous boost. When the faith reached the stage of certainty, Allah said to the Prophet:

Then hymn your Lord’s praise and beg Him for forgiveness, since He is so Relenting.

(Qur'an (an-Nasr) 110:3.)

After the observation, Allah decrees to resort to His praise and forgiveness. This explicit command to the Prophet (A) implies that the Muslim Ummah requires to glorify Allah more subsequent to a resplendent observation that ascertains their faith. Sura An-Nasr reveals that the unseen faith becomes firm and unquestionable after observation.

What is Mysticism (Tasawwuf)? (Observation and Experimentation)

This cannot be refuted that faith becomes a driving force of life after experimentation and observation have endorsed it. The question arises as to how can this culmination of faith be achieved. How can a person get ascertained of his faith through experimentation and observation? The scientists do carry out experimentation of their expounded theories for validation. Are there any means to reassure faith in the tenets of Islam through observation and experiments? The answer is in affirmative. There is a system, which brings about tangible results of faith through

experimentation and observation. This system based on spiritual experiments and observations is called ‘Tasawwuf’, which is a spiritual discipline and which the English term ‘mysticism’ perhaps cannot fully describe. However, for reader’s convenience, we henceforth call it mysticism. The experts and preceptors of this system are the spiritual incumbents conventionally known as saints or Auliya Allah. Mysticism is the only means of the internal experiences and observations. When the belief in the unseen passes through the evolutionary processes, it changes into the firmest belief. Mysticism brings about the internal observation of the faith to the zenith of certainty.

When mysticism, through observation, endorses faith, the faith becomes firm and unequivocal. The Auliya Allah, pass through rigors and tribulations for ascertaining their faith. They see the miraculous feats of Allah in their lives. Their actions excel the force of action of millions of people in the world. Their action is vitalized by Benefaction and Beneficence of Allah. Their action is based on observation and experimentation while layman’s action is based on the theoretical assumptions and perceptions.

Imam Ghazali’s Precedence

Imam Ghazali, being a versatile erudite, great scholar, subtle thinker and an enviable personage in the Islamic learning felt still a deficiency and unsatiety in comprehending the reality of Deen. He approached the religious preceptors to inquire into the reality of Deen but could not find the ‘truth’. Then he resorted to the philosophers but badly failed to learn reality of Deen. So he turned for help to the incumbents of the batiniyah sect (seclusion group); but in vain. Eventually he made his way to mystics (sufiya and sages) and inquired about the truth. They persuaded him to follow their way. He did so and found the reality.

Imam Ghazali narrates:

The vicissitudes of life, family affairs and financial constraints engulfed my life and deprived me of the congenial solitude. The heavy odds confronted me and provided me with few moments for my pursuits. This state of affairs lasted for ten years but wherever I had some spare and congenial moments I resorted to my intrinsic proclivity. During these turbulent years, numerous astonishing and indescribable secrets of life were unveiled to me. I was convinced that the group of Aulia (holy mystics) is the only truthful group who follow the right path, display best conduct and surpass all sages in their wisdom and insight. They derive all their overt or covert behaviour from the illumining guidance of the holy Prophet(A), the only guidance worth quest and pursuit.”

(Imam Ghazali, al-Munqidh min-ad-dalal, p.50)

Imam Ghazali was completely convinced that the path of Aulia (holy mystics) was the only gainful and genuine course and the remaining ones were all stray paths. They are scrupulous and pre-eminent in their talk, conduct and affairs. They surpass all the people in wisdom and scholarship. The life of Aulia reflects the model of the holy Prophet in sitting, standing, sleeping, awakening, walking and all chores of life. Their whole life is permeated with the holy enlightenment of the Prophet’s teachings and his

love. They seek guidance from the Prophet (A). They do not follow their whims. They follow the holy footsteps of the beloved Prophet (A), and perceive as if the curtain is lifted and the divine light dazzling at the doorsteps of the adorable Messenger (A) illumines their real self. Hence, life of the Auliya Allah is the best life and their course of life leads straight to Allah.

“This is the best course which fully substantiates the Prophetic stature. If you analyse and engross the Qur'an and other relevant literature, you will find out the reality evident and effulgent like sunshine.”

(Imam Ghazali, al-Munqidh min-ad-dalal, p.75)

The state of certainty in faith, therefore, can only be achieved through mysticism. It ignites the spiritual force inside you and bestows the observation explicitly to the extent of certainty as if there is something tangible in your hand.

According to Imam Ghazali, this state begins with the onset of true dreams. As the innerself gets purged, true dreams start and unveil the reality of life. With that the spiritual enlightenment and awareness gets activated. The holy Prophet(A) has termed true dreams as fortieth part of Prophethood.

The Prophet (A) said:

Nothing is left of the Prophethood except ‘Al-Mubashshirat’. They enquired about ‘Al-Mubashshirat?’ He replied, “true good dreams. (that convey glad tidings)

(Related by Bukhari in his as-Sahih, b. of ta‘bir (interpretation of dreams) ch. 5 (6:2564 # 6589); and Muhammad Khatib Tabrizi in Mishkat-ul-masabih, b. of ru’ya (dreams) 2:519 # 4606).

Through true dreams, facts of life are revealed. The Prophet (A) spent several weeks at the ‘Hira Cave’. The Prophet (A) used to go into retreat for several days in the remembrance of Allah. In the wake of this, he used to vision true dreams. Whatever he dreamt, it used to be manifest during daytime. This evinced Prophethood. When true dreams start emerging, it should be deemed that Prophetic benefaction has initiated. Says Imam Ghazali:

In ‘tariqat’ (the tasawwuf discipline), dreams start in the beginning. The mystics see spirits of the Prophets (D) and the angels in their wakeful moments, listen to their voices and acquire vision from them.

(Imam Ghazali, al-Munqidh min-ad-dalal, p.50.)

This state approves one’s faith and the faith culminates into certainty. The fortunate ones treading this path find the truth of life and their belief gets reassured. The barriers are removed and a spiritual contact is established with the beloved holy Prophet (A).

Imam Jalal-ud-Din Suyuti (RA) says:

I had the sight of the Prophet (A) seventy times during my wakeful moments.

The scholars of Ahadith in moments of ambiguity used to resort to the Prophet (A) and get genuine guidance. The human intellect is unable to encompass such a psychic state of Auliya Allah. They take guidance directly from the Prophet (A) during their lifetime and vision the reality. There is a

difference between seeing and listening. Allah guards the communication and actions of His Friends, Auliya. Allah fulfils all they say.

The holy Prophet (A) declares about such holy persons:

There are some of Allah’s slaves who, if take an oath by Allah, are responded to by Allah (i.e. their oath is fulfilled).

(Bukhari, as-Sahih, b. of sulh (reconciliation) Ch. 8 (2:962 # 2556).

In fact, mysticism brings observation, which in turn validates faith. At this stage, even impossible things become possible, the unseen becomes discernable and inaudible becomes audible. A friend of Allah then perceives in full and gets beyond time. These experiences also have their scientific bases.

The people who have not experienced the mystic state cannot achieve thorough confirmation of their faith. That is why a common believer is left far behind while a Friend of Allah, a Wali, accomplishes a century’s assignment in twinkling of an eye.

This is how we need to look at the significance of spiritual discipline in modern scientific era. The true validation of our faith in the unseen can only be acquired through a mystic psychic effort fulfilling all the requisites of scientific method.

Science, although, does not accept or confirm the existence of spiritual visions, contacts and accomplishments, yet the evident and tangible results brought about through spiritual and mystic experiences only bewilder scientific investigators; spiritualism cannot be gainsaid.

The subsequent chapters take an account of some experiences of laymen, non-Muslims, common and psychologically and physically normal people that put the scientists in awe and surprise. A positive investigation into the reality was then initiated to understand the phenomenology of these experiences. Science has failed to deny the reality and has made an advance to find and confirm more to it. In comparison to these common place events, the spiritual reality is a far superior phenomenon that rather helps science to reach its faith in transcendent reality.

Statement of Case

Our Dissociation with the Past

The Muslim Ummah remained at the pinnacle of glory for over a millennium. It had stamped its existence on the surface of the earth. But it eclipsed to such a stalemate that even the urge to remain in the race got consigned to oblivion. Devoid of a zeal for worldly advancement and spiritually hollow, we have entangled ourselves in superficial and absurd paradoxes and contradictions. Indifferent to our immense ancestral heritage, we have lagged far behind, serving other nations with a welcome opportunity to feed on our forefathers’ highly nourishing and delicious inputs in the field of scientific research and intellectual advancement. We know we are starving but we do not comprehend how and why! We have failed to perceive what assets we have ruined. We are bereaved of both vision and the insight. This predicament has consequenced to humiliation, disesteem and debasement.

One major reason of our fall to dishonor and disdain, is our indifference towards scientific disciplines. It has put us among the tail-enders in the world. An in-depth inquiry of human history reveals that our ancestors disseminated thought and philosophy to the whole world and founded numerous scientific disciplines. Had our forefathers not accomplished their pioneer work in the field of empirical sciences, the contemporary scientific disciplines could never have developed into their present status. They dawned with their wisdom on the Western Nations drowned in murk and darkness of ignorance. The Western World amply fed on our illuminating heredity. And we spared everything for them witlessly.

Our Forebears’ Ingenuity and ourClumsiness

Our forebears vehemently defended the tenets and doctrines of Islam against the infidels’ onslaughts. They planned their strategy well and executed it intelligently. They paid them back in the same coins. The unbelievers used all their weapons to invalidate Islamic ideology. However, the Muslim scholars and thinkers put to use the same weapons effectively against the adversaries and frustrated their game plan. These weapons were the disciplines of learning in vogue. The strategy adopted by the Muslim intellectuals bore fruit. They employed logic and reasoning to thrash Greek perplexities and silenced the enemy through rational argumentation and thoughtful interpretations. Thus they guarded the verity and veracity of Islam.

The table, however, was turned on us. For last two centuries the stronghold of knowledge and learning held by the Muslim scholars and scientists has passed into non-Muslim hands. This has reduced our existence to mere dependents of the West in all spheres of life. For last one hundred years in general and half a century in particular, the West has launched a high power offensive against the teachings and ideology of Islam. Our ancestors were not exposed to such malice.

These offensive measures employed against our dominion - Islam, are multifaceted and multidimensional. The bottom line is lamentable and heartbreaking. The complexity gets manifold when our so-called religious

scholars pursue the Western thought and endorse the materialistic and sacrilegious mentality that denies spirituality root and branch. What a paradox and what an irony of fate! Our superficial and pseudo intellectuals share the ideas of Western thinkers, regurgitate their thought and negate the very spiritualism that forms the basis of Muhammad’s (A) ‘Channel’ to Allah. A critical analysis of this situation reveals that the axis of reason and intellect has shifted from the Islamic World to the Western confines of wisdom. Whatever they mould carries heretic features. A majority of our contemporary thinkers and scholars have been swayed by Western thought. Is it not grievous and distressing?

The tragic consequence of this deplorable situation is that the distracted rather deluded Muslim scholars fail to defend against the contemporary attacks of Western scientific thought. They either become apologetic for their paucity of learning and inferiority complex or attempt to encounter the blasphemous attack equipped with timeworn Greek thought and philosophy. The output is obvious. What can they achieve with obsolete weapons? What an awareness and what a modernism! Centuries after the demise of Greeks, we teach their philosophy as part of our curriculum even today. Sequel to this intellectual inertia, the sources of our creativity have gone parched and unproductive. What counter-offensive against the Western scientific method is then possible in this scenario?

Weak Defence of a Strong Case

This is deplorable that in our era the Islamic world seems to lose its case despite having strong grounds. We have failed to plead a strong case. On the contrary, the anti-Islamic forces appear to win a very weak case due to their strong presentation and vigilant and shrewd attorneys. This situation warrants us to concentrate maximum on acquisition of modern education in the current disciplines, in addition to dissemination of Islamic thought. The modern learning merits priority also because, unlike Greek philosophy, it is consistent with the Islamic thought. The more you get grounded in it, the clearer you become on its perfection. The modern scientific evolution has verified and validated the Holy Quran and Hadith as its origin. This is an irrefutable fact that expansion of scientific research and advancement will keep validating the absoluteness and rationality of Islamic concepts and teachings. In this regard, probabilities of breakthroughs and progression are infinite and the prospects of the victory of Islamic thought are encouragingly bright.

We have to inquire into the factors responsible for the present predicament of the Islamic world. Why have we failed to triumphantly advocate our case and standpoint before the world? Why the world persistently rejects and repulses our viewpoint based on solid scientific facts?

An objective analysis of the dilemma would unfold that we, as a community, are unaware of the requisites of modern age. Majority of our Ummah is not well versed with the language that we have to employ to convince the non-Muslim world of our beliefs. We are not equipped with the weaponry that the enemies of Islam have put to use for destroying our strongholds. The enemy is engaged in adulterating the text of the Holy

Qur'an and in counterassault, we are complacent with the use of merely the print media to curb the heinous attack launched through electronic media. The enemy forces have opened gunfire and we are combating with slings and arrows. They bomb us to shatter our unity and positions and we feel contented with throwing stones. Is it not heartrending? Should we close our eyes to the dazzling firepower of the enemy and hide into the caves of evasion and escape? OR shouldn’t we equip ourselves overnight with the weapons superior to those of adversaries to overpower and frustrate their malicious designs?

How to Counter the Conspiracy?

We must understand the conspiracy against the Islamic World. The science is advancing by leaps and bounds. The Westerns are rightly proud of their superior evolutionary status among the comity of nations. As they keep the poor and the deprived dependent and subdued, they also intend to see the Muslim world under their subjugating authority.

The modern scientific civilization is eating up geographical distances and the world spread over millions of miles has been reduced to Global Village. Owing to scientific progress, deserts are being transformed into meadows and fertile fields. The mineral wealth is drawn to our feet. Scientific knowledge has enabled us to bring all the natural sources under human control and consumption. This is, however, tragic to note that the Western nations are adamantly bent upon keeping the backward nations dependent and subdued. In this regard, the Muslims of the world are their well-defined target. They are striving hard to keep the Muslims deprived of the fruits of scientific progress.

On the contrary, we are not ready to realize the need of the hour. Instead of acquiring modern scientific knowledge, we still justify and take pride in learning classical knowledge. Even today the outdated Greek philosophy forms part of curricula of our higher seats of learning. What all facts science has deducted from its research work are compatible with Islamic thought and validate and verify the facts dealt with in the Holy Qur’an and Hadith literature. Under the circumstances, all intellectuals, scholars and scientists of the Muslim world are required to jointly develop some workable plan to get rid of sluggishness and adynamism; introduce remedial measures to overcome the odds and perpetuate our existence in the modern scientific age. Keeping this objective in view, they are to contrive a strategy how to remedy the present deteriorated situation.

Need for Learning Modern Logic (Ilm-e-Kalam Jadeed)

In early days of Islam when sciences had not yet taken roots, the Greek philosophy was considered to be the measure of wisdom and rationality the world over. Our forerunners, the traditionalists and the religious vanguards befittingly encountered the philosophical attacks against postulates and tenets of Islam, in terms of Greek philosophy. For that, they contrived the discipline of ‘logic’ known as ‘Ilm-e-Kalam.’

The present generation has opened eyes in the scientific age. A person even with insignificant learning, knowing little about science is at least aware of scientific method. The hard disk of his mind has been formatted in a manner that he won’t accept anything incompatible with scientific

thinking. He knows that all scientific procedures produce logically correct results. In the same way, we need modern logic (Ilm-e-Kalam Jadeed) to triumphantly communicate the Islamic teachings and concepts to the scientifically formatted mind. The old method to work out a ‘mean’ term of two extremes to infer corollary has gone archaic. Today, we need to observe and undergo successive experiments to deduce inference and formulate concepts. This scientific method is believed to be the rational method to arrive at the truth.

In early centuries of Islam, in counterstrike to Greek offensive attack against Islamic ideology, our Islamic vanguards, (the Aa’immah-e-Keram), approved and promoted ‘logic’ (Ilm-e-kalam) as the offensive-defensive strategy. They frustrated this way the atheist attacks and proved that Islam was verily the true DEEN.

Today, our sincerity of purpose in spreading and defending Islam binds us to follow the footsteps of our ancestors. To consolidate their position and ensure victory against the adversaries, they used the most effective weaponry of the day, the Greek philosophy itself. We too are required to follow the same strategy i.e. using the contemporary methods of offensive- defensive operations against the adversary. We need to administer the scientific method, which our forerunners were not even exposed to, as it was a nonentity at that time. It is considered to be the touchstone of wisdom and reason. This is the ‘modern logic’, the Ilm-e-Kalam Jadeed. This device put to use would generate the desired results against the Western intellectual forces deployed to oust us from the civilized world. This is the only strategy that would guarantee our success and stability and ensure effective communication of the message of Islam to all scientific cultures in the world. This may also confirm our emancipation ultimately with our heads bowed down, souls prostrated and tears quivering in our eyes, in the foremost and loftiest court of our most beloved ‘Prophet’(A). We will receive from him alms, benevolence, compassion, mercy, intercession and deliverance from acts of trespassing, slip and oversight. He will shower upon us his bliss and bounties and we shall drink to our fill from his ever-spurting spring of love, care and kindness.

The need of the hour is to equip our coming generations with scientific knowledge and methodology. This would not only provide a solid foundation to Islam but also groom us to put the enemy on defensive through our counter offensive measures. Without that even the defense of our modest teachings of Islam is impracticable. Our scholars absorbed the Greek philosophy to frustrate the Greek faith and concepts and their onslaught against the Muslim thought. We also have to follow the same path: acquire modern scientific learning; reject the adversaries’ concepts on scientific grounds; stun their wits and mute their antagonism. This is the secret of our survival as a dauntless and triumphant Muslim Ummah.

The awful fact, however, is that we are far from our destination. Science is making rapid advancement and we are too slow to keep abreast with the modern developments. The situation is grievous and dreary. It warrants expeditious but wise and cautious planning to take most effective measures to equip our youth with the modern thought and defeat the foes on their

ground. Otherwise a perpetual backwardness will bring us to a total subjugation leading to annihilation as an independent entity.

Our Pseudo Scholars and their Escape from Spiritualism of Islam

This is quite unfortunate that in such a critical moment, when antagonistic forces surround Islam, a few fanatics are busy sermonizing empirical ideals. They have shunned spiritualism and ignored the spiritual values. They reject and deny love and attachment for ‘Sunnah’ (the holy practices of the Prophet(A), refute miracles (mo’ojizat) performed by him as Signs of his Prophethood and reject his knowledge of the unseen. They totally reject love for the ‘Auliya Allah’. Nor do they accept their teachings. Instead, they promulgate a self-made concept of Islam, which may be in keeping with their materialistic reasoning but cannot be compatible with the true spirit and real teachings of Islam.

On occasions, these pseudo scholars and their Western thinkers seem to be the same class. Both have the same objectives. The non-Muslim intellectuals strive to keep the ‘Ummah’ from nourishing on the spiritual source. The Muslim pseudo intellectuals and thinkers too deny spirituality of Islam and have joined the hostile camp. Our Western rivals emphatically denounce the spiritual benevolence, and bliss of our beloved ‘Messenger’ of Islam(A). They also deny his life, now, fourteen centuries after his physical demise. Our awkwardly educated, ill-informed and strayed scholars do also disbelieve the living status of the Prophet(A). They claim to have faith in the Holy Qur’an but, paradoxically, reject the unimaginable eminence, spiritual glory and effulgence of the Holy Prophet(A) - who is the embodiment, divine recipient and awardee of the Holy Qur’an.

This is an undeniable fact that the religious scholars assigned to teach Islam in religious institutions have lost their communication with the majority of the people. They are an isolated entity. The communities and the milieu that need exhortation and merit goading and teaching are out of their reach and intellectual influence. These pseudo scholars are unfit for the war of wits that is on in the East and West and in the Arab and non-Arab Muslim world. Those who somehow, reach the front soon learn that they are far feeble and low in face of modern learning and scientific interpretation of the Holy Qur’an and Sunnah. They have limited knowledge and are ill-equipped for any sort of logical reasoning and intellectual combat. Owing to lack of scientific knowledge, they fail to come up to the mark. Their superficial bookish knowledge containing narratives, debates, religious sanctions against their rivals and versified fables cannot satisfy a scientific mind. Consequently, they fail to differentiate right from wrong. What they try to prove through Qur’anic reasons as perverse innovations and infidelity, come out to be righteous, pure and virtuous. Through religious declaration, Fatwa, they label whom they wish and whenever they want, as unbeliever and atheist. This would not be inappropriate to say that all they do to promote the cause of Holy Qur’an is in fact, detrimental to the Holy Qur’an and Sunnah. They are miserably handicapped. Nor can one keep them from this pseudo service of Islam, snatch their pens and mute their eloquence. Our great thinker poet, Iqbal has masterly potrayed their true picture in his splendid poetic work Javed Nama:

“The religion of God is more shameful than unbelief,

Because the Mullah is a believer trading in unfaith;

In our eyes this dew-drop of ours is an ocean,

To his eyes our ocean is a dew-drop.

At the elegant graces of that Qur’an-vendor

I have seen the Trusty Spirit himself cry out!

His heart is a stranger to what lies beyond the sky,

For him the Archetype of the Book is but a fable;

Having no share of the wisdom of the Prophet’s religion

His heaven is dark, being without any star.

Short of vision, blind of taste, an idle gossip

His hairsplitting arguments have fragmented the Community.

Seminary and Mullah, before the secrets of the Book

Are as one blind before the light of the sun.

The infidel’s religion is the plotting and planning of Holy War;

The mullah’s religion is corruption in the way of God.”

Convincing New Generation to see the Real Light

The need of the hour is to impede Mullah and convince the new generation to see the real light and save them from hell fire through learning Islamic teachings in scientific and rational way. With scientific knowledge and logical conviction they will practice the tenets of Islam persistently, consistently and productively. It is, however, regrettable that our hypocritical scholars, owing to their defective reasoning on the Holy Qur'an and Hadith, are causing our youth deviate from Islamic teachings.

Consequent to their failure in defending the cause of Islam, our religious scholars generally start condemning and reproaching time and age. They need to review their inconsistent thought, irreconcilable concepts and awkward behaviour. Instead, they find it far convenient to find fault with and blame time and age and get relieved of their fundamental duties and liabilities. For this very reason, supreme leader of the universe, the Holy Prophet(A) exhorted:

Do not reproach time for Allah is (manifest through) time.

(Ahmad bin Hambal, Musnad, 5:299, 311.)

This pearl of wisdom of the Holy Prophet(A) contains invaluable connotations and denotations. Rebuking age is worthless and futile; it rather worsens the situation. Whether you are dynamic or inactive, gaining or losing, time is indifferent to that. This is a permanent value subject to no change that time sanctions victory for those who do not depart from reality; they present and fight their case more effectively and scientifically and reject any compromise on principles and rules of the game.

This is a heartrending paradox that a majority of our so-called learned lot presents the Qur’anic message so awkwardly that instead of drawing closer to the postulates of Islam, our younger generation feels fed up with and strides away from Islamic concept of life. Such religious scholars (Ulama or Maulvees) are utterly counter productive. The wrong, self-willed and unauthentic interpretations of the Holy Qur’an, which is the divine source of guidance, corrupt their vision and put them on the erroneous track. The Holy Qur’an verifies:

By means of the Holy Qur’an He (Allah) causes many to stray and many He leads to the right path.

(Qur’an (al-Baqarah) 2:26.)

The Muslim youth all over the world in general and the Pakistanis in particular have set out to get equipped with scientific knowledge. They regard those Qur’anic concepts and deeds which have descended to them from their forefathers, not more than whims. The young Muslims graduating from the Western universities feel frustrated and dissatisfied with the unnatural concepts about Islamic code of life. They question their elders about the spiritual “channels” like Qadri, Sohrwardi, Chishti and others: Why should there be such channels? What is their value in terms of utility in practical life? Why should we take the mystic traditionalists, the saints -Auliya Allah, as our guides and leaders? Why shouldn’t we implore Allah’s assistance directly? And why an intermediary link or a ‘channel’ for mediation is all that necessary?

These interrogations crowd their minds and find vent in form of defiant utterances. We consider these eloquent inquiries as rudeness and arrogance. We do not attempt to convince them with logic and reason. We blame them to be trespassers and deserters of their faith. Such reprimands do restrain them for a short while, but eventually frustrate them and make them astray. Such a rebellious approach emanates from our failure to present Islamic postulates in the language of science.

An Exhorting Episode

This would not be out of place to mention an episode that occurred during one of my visits to London. One of my elderly friends called on me. He looked gloomy and deeply worried. Sympathizing, I offered my fervent cooperation and investigated the problem. He burst out and lamented: “I sent my son to a mosque for religious education. There the commentary lectures on the Holy Qur’an were delivered according to a regular program. He attended these lectures for a few days and then discontinued. On inquiry, he retorted, “I listened to the lectures on the Holy Qur’an. But to my disappointment, what all I learned was contrary to science and reason. I do not accept such mythological and unrealistic tales.” Narrating the grieving tragedy my friend mourned, “ I sent my son to Mosque to learn Islam. But contrary to what I aspired, he denied his belief, creed and even the dignity and divine status of the Holy Prophet(A)”.

I consoled my friend and invited him and his son to dinner. I intended to clear the young man on the essence of Islam and make him learn the reality. My friend however, declined saying, “But my son considers you an innovator and a polytheist”. On this, I approached his son myself, hugged him and said, “Sonny, We are your guests; courtesy demands that you accompany us for a while.” I called his father as well and enquired about all the complexities that had perverted his son’s mind. He put the questions one by one and I replied in the same order. The son felt half relieved in an hour’s time. On my departure he sought information about my stay their. “Another two three days” I replied. “Could you spare one more hour please?” he requested. I replied in affirmative saying, “Not for you alone. Bring your friends too. There will be an open session for every body.”

When we ended the second session, the son embraced me, saying, “May Allah bless you, you have saved me from complete divergence”. The son is now a staunch Muslim, strictly complying with the teachings of Islam.

Most wards of immigrants in Europe, owing to their brought-up in the most modern educated societies, are exposed to similar problems. They are diverting from the righteous Islamic teachings and guidance for the sole reason that we are indifferent to and avoid modern scientific education and fail to perceive the reality. We ourselves are responsible for this situation. We can keep the young generation from this disaster, provided we appreciate the requisites of scientific age and present Islam to the young but more knowledgeable and mature mind in a manner compatible with the prerequisites of our age. We require arranging religious education for our children on scientific grounds along with formal modern education. This would bear us positive and fruitful results and our children would stick to the postulates of Islam tenaciously and perseveringly.

A Dire Need of the Hour

We are in a dismal state. It is indeed Islamic spiritualism that can rescue us from the earthly impasse we have gone into. This has become a dire need of the hour that men of vision and wisdom from amongst the ‘channels of mysticism, saints and Holy Shrines’ should come forward and make comprehensible the spiritual teachings of Islam to the scientific mind of our youth. They have to take keen interest in the education of their children, their training and brought-up on right footing. Only by producing competent heirs can they save the spiritual heritage of Islam from deterioration and disaster.

In the modern era of impiety and wickedness, only a few mystic and spiritual dynasties have been able to survive the invasion of materialistic forces. Very few of them are those who still have the stimulant value in re-animating spiritual pursuits among their followers. What is generally observed is that, to a great extent, the spiritual foundation of shrines has been demolished and superficiality and pseudo spiritualism surround the spiritual centers established by the eminent forerunners. Our great national poet Allama Iqbal perceived this bitter fact and versed this passion: ‘the shrines are devoid of mystic savour; and schools are depleted of innovation of ideas.’

Analysis of Problem

Why Downfall?

We observe an explicit rebellion against Deen, depressing downfall and catastrophe i.e. deterioration of human values. While investigating the causes of decline, we should not lose sight of this reality that system of human life is based on three foundations: Belief, Knowledge and Compliance. These three foundations put together are called Deen. When these are complied with, the life can be termed as a balanced religious life.

Belief: The dogmas or beliefs are the ideological determinants, which are retained in the heart after comprehension; they are executed at internal or external level. For instance: Allah is one Who is the Creator. He has sent the Prophets (D) for guidance of the humanity. After death, we will be brought back to life on the Day of Resurrection. On that Day every person will be awarded paradise or hell according to his or her good or evil performance. So on and so forth. These determinants are the constituents of Islamic faith or belief. We, Muslims, keep the foundation of our faith on the Qur'an and Sunnah. The other religions have the dogmas according to their Books. Some people hold the hereditary belief while others base it upon their insight. Every one behaves and acts under some ideological determinants, ingrained in one’s mind.

Knowledge: The second foundation of the system of life is knowledge. We gather it through our five or more senses. (Parapsychology claims there are as many as seventeen senses). After this sensory process, our experiences and observations are advanced to the intellect. The intellect sorts out comprehension of the sensory data, which is transformed into its quintessence called knowledge. The sources of knowledge are, therefore, observations, experiences and apperception. Belief integrates a being into personality and becomes a vital force in human life. The second force is knowledge, which takes its roots from observations and experiences. The belief precedes knowledge. If knowledge endorses genuineness of belief, the belief gets validated and invigorated. It then becomes a strong base of dynamics of a personality.

Compliance: All actions are deeply rooted in belief and knowledge. A contradiction between the two can jeopardize an action or execution. Such a situation is sufficient to shatter a belief. The individual falls prey to doubts, ambiguities and develops into a skeptic. The standards of fair and foul get confused and vision blurs when the righteous suffer and the wicked prosper. In his private meditation, he finds faults either with faith or the reality on ground. When the belief in Allah is ingrained in heart that He is the Creator and Omnipotent, a passion incites man to worship Him. But if one does not experience the versatility of Allah in this world, his belief gets impaired and a contradiction in belief and knowledge about Allah comes to fore. Such an unfortunate state of mind benumbs the impetus and passion for the subservience to Allah. The belief actually charges all acts like electric current and becomes a driving force. But if not affirmed by external reality it gasps its last. A total spiritual devastation.

Where Do We Stand?

Reward, retribution, Paradise and Hell are our faith. Every good deed, it is observed, does not, at times, produce good results. Similarly, every bad deed does not, every time, bring about bad results. It is a deceptive situation. All depends upon the social dynamics. But when our observation does not conform to our faith, and knowledge too does not come to our rescue, we lose confidence and go astray. The foundation of our faith is laid on the unseen:

Those who believe in the unseen.

(Qur'an (al-Baqarah) 2:3.)

We have not seen Allah, His Angels, the Day of Judgement, Paradise and Hell, but we believe in them because the Prophet (A) has told us, ‘they are.’ Our faith is based on the unseen. The common man’s faith is based on the unseen, which intrinsically warrants the endorsement. If the faith is not endorsed, it gets weakened with the passage of time. The faith is an impetus for action. If faith is strong, action will also be strong and vice versa.

An educated young Muslim today cannot deny existence of Allah and the Holy Prophet (A) because he is born in a Muslim family. But he falls victim to the worst type of uncertainty of faith for he is not well grounded in it. Many of us particularly youngsters, who apparently do not deny Doomsday, do not accept it completely because they have not experienced any creditable result of believing in Allah and His Prophet (A). They doubt even the credibility of resurrection for he has yet to experience the credibility of things related to his belief in the unseen. His heart forces him to believe but his intellect spurns it. This contradiction between heart and intellect exists incessantly.

We deny the reality while performing the acts. We claim to follow the Sunnah of the Prophet (A) but do not practice it. Our subtle denial is exhibited through our actions. Although we proclaim that Allah is One yet we worship our ambitions and lusts and put them equal to Allah.

This is scientific era and people are free from stronghold of superstitions. The inquisitive scientific mind raises questions. The modern man wants to see the facts with naked eye. Any thing that conforms to observation is easy to believe in. The scientists substantiate their claims by demonstrating facts in laboratories. It is believed that hydrogen and oxygen form water because it is proved in laboratories.

For the materialists and empiricists, every spiritual thing is vague or non-existent. The human intellect is accustomed to proof. The scientific way of judgment, evaluation and believing things has become the way of life. We daily observe that if rules of business conduct are followed, business prospers. Otherwise it declines and ends up in loss. In a like manner, when every matter is subjected to practical tests and proved, it becomes believable. If a faith does not prove its credibility, it is not truly believed in. In this way, faith remains vacillating and unsettled.

The Reassured Belief

We are obliged to think whether or not the Qur'an approves of the prevailing scientific method and that the consistency of faith depends upon experiments and observations. Does the Qur'an allow to subject our faith to

the analytical experimentation. Hadrat Ibrahim (D) implored Allah in the following words:

My Lord, show me how You revive the dead.

(Qur'an (al-Baqarah) 2:260.)

Hadrat Ibrahim (D) intended to subject his belief to observation and experiment so that his faith might become undeniable. There might not be any doubt in believing that Allah can resurrect the humans and the animals. Allah, however, provided complete experimentation of resurrection. Besides this, Allah also showed His matchless and unequaled powers and kingdom of the earth and heavens so as to strengthen his faith to the strongest footings beyond any doubts, obscurity or uncertainty. Allah says:

Therefore, We showed Ibrahim sovereignty over Heavens and Earth so he might feel reassured.

(Qur'an (al-An‘am) 6:75.)

Hadrat Ibrahim (D) was shown the kingdom of heavens and the earth to ascertain his faith to the superlative degree. The firmest faith provides the utmost delight and bliss. Allah has said:

It is incumbent upon Us to help the believers.

(Qur'an (ar-Rum) 30:47.)

It is the promise of Allah to help the believers. Allah helped the believers and furnished them with victory subduing the disbelievers:

When Allah’s support comes as well as victory, and you see mankind entering Allah’s religion in droves.

(Qur'an (an- Nasr) 110:1-2.)

The Prophet (A) saw the people thronging to embrace Islam in multitudes. He (A) witnessed the benefaction of Allah. This was an observation and experience too that provided unassailable strength to faith and the Muslims gained tremendous boost. When the faith reached the stage of certainty, Allah said to the Prophet:

Then hymn your Lord’s praise and beg Him for forgiveness, since He is so Relenting.

(Qur'an (an-Nasr) 110:3.)

After the observation, Allah decrees to resort to His praise and forgiveness. This explicit command to the Prophet (A) implies that the Muslim Ummah requires to glorify Allah more subsequent to a resplendent observation that ascertains their faith. Sura An-Nasr reveals that the unseen faith becomes firm and unquestionable after observation.

What is Mysticism (Tasawwuf)? (Observation and Experimentation)

This cannot be refuted that faith becomes a driving force of life after experimentation and observation have endorsed it. The question arises as to how can this culmination of faith be achieved. How can a person get ascertained of his faith through experimentation and observation? The scientists do carry out experimentation of their expounded theories for validation. Are there any means to reassure faith in the tenets of Islam through observation and experiments? The answer is in affirmative. There is a system, which brings about tangible results of faith through

experimentation and observation. This system based on spiritual experiments and observations is called ‘Tasawwuf’, which is a spiritual discipline and which the English term ‘mysticism’ perhaps cannot fully describe. However, for reader’s convenience, we henceforth call it mysticism. The experts and preceptors of this system are the spiritual incumbents conventionally known as saints or Auliya Allah. Mysticism is the only means of the internal experiences and observations. When the belief in the unseen passes through the evolutionary processes, it changes into the firmest belief. Mysticism brings about the internal observation of the faith to the zenith of certainty.

When mysticism, through observation, endorses faith, the faith becomes firm and unequivocal. The Auliya Allah, pass through rigors and tribulations for ascertaining their faith. They see the miraculous feats of Allah in their lives. Their actions excel the force of action of millions of people in the world. Their action is vitalized by Benefaction and Beneficence of Allah. Their action is based on observation and experimentation while layman’s action is based on the theoretical assumptions and perceptions.

Imam Ghazali’s Precedence

Imam Ghazali, being a versatile erudite, great scholar, subtle thinker and an enviable personage in the Islamic learning felt still a deficiency and unsatiety in comprehending the reality of Deen. He approached the religious preceptors to inquire into the reality of Deen but could not find the ‘truth’. Then he resorted to the philosophers but badly failed to learn reality of Deen. So he turned for help to the incumbents of the batiniyah sect (seclusion group); but in vain. Eventually he made his way to mystics (sufiya and sages) and inquired about the truth. They persuaded him to follow their way. He did so and found the reality.

Imam Ghazali narrates:

The vicissitudes of life, family affairs and financial constraints engulfed my life and deprived me of the congenial solitude. The heavy odds confronted me and provided me with few moments for my pursuits. This state of affairs lasted for ten years but wherever I had some spare and congenial moments I resorted to my intrinsic proclivity. During these turbulent years, numerous astonishing and indescribable secrets of life were unveiled to me. I was convinced that the group of Aulia (holy mystics) is the only truthful group who follow the right path, display best conduct and surpass all sages in their wisdom and insight. They derive all their overt or covert behaviour from the illumining guidance of the holy Prophet(A), the only guidance worth quest and pursuit.”

(Imam Ghazali, al-Munqidh min-ad-dalal, p.50)

Imam Ghazali was completely convinced that the path of Aulia (holy mystics) was the only gainful and genuine course and the remaining ones were all stray paths. They are scrupulous and pre-eminent in their talk, conduct and affairs. They surpass all the people in wisdom and scholarship. The life of Aulia reflects the model of the holy Prophet in sitting, standing, sleeping, awakening, walking and all chores of life. Their whole life is permeated with the holy enlightenment of the Prophet’s teachings and his

love. They seek guidance from the Prophet (A). They do not follow their whims. They follow the holy footsteps of the beloved Prophet (A), and perceive as if the curtain is lifted and the divine light dazzling at the doorsteps of the adorable Messenger (A) illumines their real self. Hence, life of the Auliya Allah is the best life and their course of life leads straight to Allah.

“This is the best course which fully substantiates the Prophetic stature. If you analyse and engross the Qur'an and other relevant literature, you will find out the reality evident and effulgent like sunshine.”

(Imam Ghazali, al-Munqidh min-ad-dalal, p.75)

The state of certainty in faith, therefore, can only be achieved through mysticism. It ignites the spiritual force inside you and bestows the observation explicitly to the extent of certainty as if there is something tangible in your hand.

According to Imam Ghazali, this state begins with the onset of true dreams. As the innerself gets purged, true dreams start and unveil the reality of life. With that the spiritual enlightenment and awareness gets activated. The holy Prophet(A) has termed true dreams as fortieth part of Prophethood.

The Prophet (A) said:

Nothing is left of the Prophethood except ‘Al-Mubashshirat’. They enquired about ‘Al-Mubashshirat?’ He replied, “true good dreams. (that convey glad tidings)

(Related by Bukhari in his as-Sahih, b. of ta‘bir (interpretation of dreams) ch. 5 (6:2564 # 6589); and Muhammad Khatib Tabrizi in Mishkat-ul-masabih, b. of ru’ya (dreams) 2:519 # 4606).

Through true dreams, facts of life are revealed. The Prophet (A) spent several weeks at the ‘Hira Cave’. The Prophet (A) used to go into retreat for several days in the remembrance of Allah. In the wake of this, he used to vision true dreams. Whatever he dreamt, it used to be manifest during daytime. This evinced Prophethood. When true dreams start emerging, it should be deemed that Prophetic benefaction has initiated. Says Imam Ghazali:

In ‘tariqat’ (the tasawwuf discipline), dreams start in the beginning. The mystics see spirits of the Prophets (D) and the angels in their wakeful moments, listen to their voices and acquire vision from them.

(Imam Ghazali, al-Munqidh min-ad-dalal, p.50.)

This state approves one’s faith and the faith culminates into certainty. The fortunate ones treading this path find the truth of life and their belief gets reassured. The barriers are removed and a spiritual contact is established with the beloved holy Prophet (A).

Imam Jalal-ud-Din Suyuti (RA) says:

I had the sight of the Prophet (A) seventy times during my wakeful moments.

The scholars of Ahadith in moments of ambiguity used to resort to the Prophet (A) and get genuine guidance. The human intellect is unable to encompass such a psychic state of Auliya Allah. They take guidance directly from the Prophet (A) during their lifetime and vision the reality. There is a

difference between seeing and listening. Allah guards the communication and actions of His Friends, Auliya. Allah fulfils all they say.

The holy Prophet (A) declares about such holy persons:

There are some of Allah’s slaves who, if take an oath by Allah, are responded to by Allah (i.e. their oath is fulfilled).

(Bukhari, as-Sahih, b. of sulh (reconciliation) Ch. 8 (2:962 # 2556).

In fact, mysticism brings observation, which in turn validates faith. At this stage, even impossible things become possible, the unseen becomes discernable and inaudible becomes audible. A friend of Allah then perceives in full and gets beyond time. These experiences also have their scientific bases.

The people who have not experienced the mystic state cannot achieve thorough confirmation of their faith. That is why a common believer is left far behind while a Friend of Allah, a Wali, accomplishes a century’s assignment in twinkling of an eye.

This is how we need to look at the significance of spiritual discipline in modern scientific era. The true validation of our faith in the unseen can only be acquired through a mystic psychic effort fulfilling all the requisites of scientific method.

Science, although, does not accept or confirm the existence of spiritual visions, contacts and accomplishments, yet the evident and tangible results brought about through spiritual and mystic experiences only bewilder scientific investigators; spiritualism cannot be gainsaid.

The subsequent chapters take an account of some experiences of laymen, non-Muslims, common and psychologically and physically normal people that put the scientists in awe and surprise. A positive investigation into the reality was then initiated to understand the phenomenology of these experiences. Science has failed to deny the reality and has made an advance to find and confirm more to it. In comparison to these common place events, the spiritual reality is a far superior phenomenon that rather helps science to reach its faith in transcendent reality.


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