Tuesday, 4 March 2014




The seeds of this booklet, "AL-QUR'AN - The Miracle of Miracles," was probably sown by the Roving Ambassador of Islam, the silver-tongues orator -- Maulana Abdul Aleem Siddiqui. I was only a schoolboy when he visited South Africa on a lecture tour in 1934. Among his man erudite speeches, I heard him talk on 'Cultivation of Science by the Muslims." Subsequently, a booklet under the same title was published by the World Federation of Islamis Missions, Karachi, Pakistan, which brings back the earlier joy and thrill of the discourse I heard in my teens. In memory of that great servant of Islam, I reproduce here, for posterity, a few words of what the Maulana had to say on the relationship between the Holy Quran and the branches of scientific knowledge:

"The stress which the Holy Quran has laid on the scientific study of the universe is a phenomenon unique in the religious literature of the world. Repeatedly it calls our attention to the multifarious phenomena of nature occuring around us. Repeatedly it exhorts Muslims that the pursuit of scientific knowledge is one of their religious duties. Repeatedly it emphasises the great truth unknown to the pre-Quranic world that everything in nature is for the service of man and should be harnessed by him for his use. It exhorts us to study the structure and functrion of the human organism, the structure, functions and distribution of animals, the form, structure, functions, classification and distribution of plants, and these are problems of BIOLOGY. 
"It exhorts us to study the order of nature and the general properties of matter as affected by energy, which is the problem of modern PHYSICS.

"It exhorts us to study the properties of substances both elementary and compound and the laws of their dcombination and action one upon another which is the problem of modern CHEMISTRY.
"It exhorts to us the study the structure and mineral constitution of the globe, the different states of its composition, the changes that take place in its organic and inorganic matter, etc, etc., which are the problem fo modern GEOLOGY.

"It exhorts us to study the general description of the earth, its phyusical divisions into seas, rivers, mountains, plains, etc., and the minerals, plants and animals in each, and its political divisions which are the problems of modern GEOGRAPHY.

"It exhorts us to study the causes which bring about the alternation of day and night, the variation of the seasons, the movement of the planets and other celestial phenomena, which are the problems of modern ASTRONOMY."

"It exhorts us to study the movements of winds, the formation and evolution of clouds and the production of rain, and other similar phenomena, which are the problems of modern METEROLOGY."

For centuries, Muslims were world leaders in the field of scientific learning. Then slowly, the leadership began to slip away from their hands. Muslims had failed in their leadership role and materialistic Europe moved forward to fill the vacuum in leadership created by the Muslims.

Further, the Maulana records that contribution made by Muslims are as follows:

"The intellectual upheaval created by Islam was a gigantic one. There is not a single department of learning which they have not carved out a high position for themselves. 

"In truth, Islam intends the Muslim community to be a community of intellectuals, and the cultivation of science and all other forms of learning is one of the primary aims of Islam. Had it not been for the Muslims, Europe would never have seen its way to the Renaissance and the modern scientific era would never have dawned. Those nations who have received their knowledge of science from Europe are in fact indirectly the disciples of the Islamic community fo the past. 
Humanity owes to Islam a debt which it can never repay and gratitude which it can neever forget."
The silver tongues orator (the Maulana) ended his masterful exposition of the topic -- "CULTIVATION OF SCIENCE BY THE MUSLIMS," with the words:

"Before I conclude, let me affirm once more that the Muslim community is out and out a creation of Islam which in its turn is rooted in Divine revelation. Nothing but belief in and the practice of Islam can make an individual a Muslim. Islam has laid it down as a religious duty that a Muslim should enquire inot the reality of objects around him, so that his scientific enquiry may lead him to the knowledge of his Creator. Scientific enquiry in Islam is not an end but a means to the attainment of higher end. And this is really the true end of humanity. 


Holy Quran 2:156


  "Not one of you truly believes, until you wish for others what you wish for yourself"
peace and blessings be upon him

 Cultivation of Science by the Muslims
"In truth, Islam intends the Muslim community to be a community of intellectuals,
and the cultivation of science and all other forms of learning is one of the primary aims of Islam.
Had it not been for the Muslims, Europe would never have seen its way to the Renaissance and the modern
scientific era would never have dawned. Those nations who have received their knowledge of
science from Europe are in fact indirectly the disciples of the Islamic community of the past.
Humanity owes to Islam a debt which it can never repay and gratitude which
it can never forget."
Maulana Abdul Aleem Siddiqui 
Continued appeal for the victims of earthquake and cyclone in Kashmir and Bangladesh and for the children of Palestine.
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An International Religious Organization dedicated to the promotion of peace, love and understanding amongst all people.  Committed to the preservation of the Sunna or prophetic traditions of God's final Messenger - Muhammad (peace be upon him)and the promotion of the pure teachings of Islam based on The Holy Qur'an and Sunna as taught by the enlightened scholars and saints belonging to the creed of The Ahl Sunna wal Jamaah throughout the ages. WIM is a platform linking Ahl Sunna communities worldwide by extending a hand of love and brotherhood to all seekers of truth.

 A Shavian and a Theologian

An alluring dialogue between George Bernard Shaw and Maulana Abdul Aleem click here


 The Shavian
Bernard Shaw, born in Dublin in 1856, was essentially shy, yet created the persona of G.B.S., the showman, controversialist, satirist, critic, pundit, wit, intellectual buffoon and dramatist. Commentators brought a new adjective into the English language: Shavian, a term used to embody all his brilliant qualities.
After his arrival in London in 1876 he became an active Socialist and a brilliant platform speaker. He wrote on many social aspects of the day: on Commonsense about the War (1914), How to Settle the Irish Question (1917), and The Intelligent Woman's Guide to Socialism and Capitalism (1928). He undertook his own education at the British Museum and consequently became keenly interested in cultural subjects. Thus his prolific output included music, art and theatre reviews which were collected into several volumes: Music In London 1890-1894; Pen Portraits and Reviews; and Our Theatres in the Nineties. He wrote five novels and some shorter fiction including The Black Girl in Search of God and some Lesser Tales and Cashel Byron's Profession. G.B.S. died in 1950.
The Theologian
His Eminence Maulana Abdul Aleem Siddiqui
is one of the best known Muslim scholars and sufi masters of the 20th century. He is a descendant of the first Caliph of Islam, Abu Bakr Siddiqui. His family migrated to Meerut, India about 300 years ago from Arabia. He was an exceptionally brilliant child and memorized The Holy Qur’an at the age of 4 and at the age of 16 gained a Bachelors degree in Islamic Theology with distinction. He pursued his education at the Divisional College of Meerut where he studied modern secular subjects and Law for the next four years.  His motivation to spread the Message of Islam inspired him to further his studies in such Islamic subjects as: Tafseer (Qur’anic Exegeses), Hadith (Prophetic Traditions), Tassawuf (Islamic Spirituality), and Fiqh (Islamic Jurisprudence) in Mecca and Medina. He later met Imam Ahmad Raza Khan, a revered Islamic scholar of the Indian sub-continent regarded as a reviver of the Islamic faith, and became his intellectual and spiritual mentor.  During his apprenticeship, he mastered many spiritual disciplines.  He developed a greater understanding of the Inner Realities of God and Existence; and reached a high spiritual status under  Imam Raza Khan’s guidance. 

Maulana Abdul Aleem Siddiqui traversed the world continuously for 40 years to accomplish his mission to promote the enlightenment of humanity through spiritual reformation. He thus became known as the Roving Ambassador of Islam. He was a great writer, poet, orator and scholar of Islam and modern sciences and is remembered for his promulgation of the message of peace and hope to humanity at large. In 1954 Maulana Abdul Aleem Siddiqui past away at the age of 63 in Medina, the enlightened city.

The Setting
His Eminence Maulana Muhammed Abdul Aleem Siddiqui, al-Qaderi, the eminent Muslim divine, who was on a visit to Mombassa, [Kenya, Africa] interviewed George Bernard Shaw, the world-renowned Irish savant, who was passing through on his way to South Africa on a holiday. The Union Castle Liner, Linlithgow, by which he was traveling, stopped for three days at the Island, and George Bernard Shaw was a guest of the Resident Magistrate of Mombassa, a distant relative whom he had never met before. When His Eminence arrived at the bungalow of the Magistrate, on Wednesday morning, the 17th of April 1935, George Bernard Shaw at once came out to receive him.
George Bernard Shaw, a well-built, medium statured erect and imposing figure, a gentleman of noble mien, was smiling . . . not the smile of the skeptic that flickers round the corners of the lips, but one of real welcome suffused his face, and there was nothing Shavian [an admirer or devotee of G.B. Shaw] about him, if the phonetic pun be permissible, for even his chin was not shaved, and a long flowing beard, on the contrary, imparted a serene dignity to his falsely represented Freudian features. Full of vim and vigour, if it were not for the grey colour of his hair, beard and eyebrows, he could scarcely be credited with the four score years, which strange to say, he carried with almost youthful buoyancy.
As His Eminence, a venerable figure in his dignified Arabic robes, comparatively very young, for he was only forty-three, although his grey hair due to chronic catarrh and unceasingly intense mental strain made him look much older, stepped out of the car, there was a hearty exchange of greetings, after which His Eminence expressed his great pleasure at meeting him. The Grand Old Man immediately rejoined that having heard about his missionary exploits and his novel way of preaching Islam, he himself was eager to know him, and it was indeed a very happy coincidence that they had met there that day.
The conversation which followed was very interesting, though devoid of Shavian shafts and sarcasm, perhaps because the usual roles of interviews with George Bernard Shaw were reversed in this case: for it was George Bernard Shaw who asked the question of the interviewer, and listened attentively to the prompt lucid and informative replies of His Eminence. As an indirect account the lively discussion might rob it of its personal touch, it is preferable that the stalwarts are made to speak for themselves.

The Coversation
GEORGE BERNARD SHAW: I regret, I was not able, on account of a previous engagement, to attend your lecture last night, although I was very keen on doing so. You spoke on Philosophy of Peace, but as a Muslim, it would have been more appropriate if you had delivered a lecture on the Philosophy of War, for Islam doubtless, was spread at the point of the sword. 
HIS EMINENCE: This is a common misunderstanding regarding Islam. I was dealing with this problem only last night, and I am really surprised that this myth which has been thoroughly exploded by now should receive any notice from a scholar of your calibre. However, I may briefly tell you now that the literal meaning of every word "Islam" is peace. An authentic record of the teachings of Islam in their pristine purity has been preserved intact in the Qur'an and the Traditions. They go to establish beyond the shadow of a doubt, that Islam permits the use of the sword only when wantonly attacked and compelled to defend itself. Besides, there is an explicit injunction in the Holy Qur'an that: "There is no coercion in religion," thus clearly forbidding the use of force or compulsion in matters of religion. As a matter of fact, I entertain the same conviction regarding the teachings of genuine Christianity, for our sense of reasoning tells us that if they be revelations and their source of emanation be consequently Divine they cannot but emphatically veto any manner of violence in respect of belief and enjoin its inculcation by means of arguments and rational discourses. As far as Islam is concerned the Qur'an distinctly says: "So that he who perishes thereafter may perish after demonstrative evidence, and that he who lives may live by the same evidence." The method that Islam teaches for its propagation, and to which its acceptance by all reasonable men and its spread to all corners of the world in the past and the present is due, consists of the Qur’anic dictum: "Invite people to the way of your Lord with wisdom and mild exhortation, and dispute with them in the most conciliating manner."
History bears testimony to the fact that Christ was declared consubstantial [of the same substance] with the father by the Council of Nice, convened by Constantine in Byzantium in the year 325 A.C., and to enforce the belief in the Divinity of Christ, there followed a most horrid and inhuman slaughter of thousands of innocent people who refused to accept the dogma, not only in Europe, but in the sacred city of Jerusalem as well; but in spite of it all, I can never hold the real Christianity responsible for it. Of course, those representatives of the Church who wanted to impress the hearts of the people with their power and greatness and perpetuate their priestly authority, ensuring the people's submission to their will, can be rightly saddled with all the blame. 

Similarly, the sanguinary wars, known as Crusades, were the outcome of the Machiavellian machinations of such interested ecclesiastical groups of men, who realizing that the uncompromising preaching of the Oneness of God by Islam was a great obstacle in their path and their self-fabricated Divine authority was at stake; launched an unscrupulous campaign against Islam and Muslims. They instigated the credulous mediaeval Europe to wage the so-called "holy wars" against Islam and Muslims, by circulating blood-curdling tales of imaginary atrocities by Muslims on Christians, describing the Muslims as infidels and inveterate enemies of their religion, property and persons. Obviously, therefore, these Church dignitaries alone can be held liable to account for those cruel, protracted, futile wars, and not the original teachings of Christianity or Islam and the Muslims. 

Further, if we grant as a supposition, that some Muslim rulers and tribes, actuated by the lust of conquest, became aggressors, long after the advent of Islam, and let slip the dogs of war for self-aggrandizement, we can, in fairness, condemn those individuals for the reprehensible acts, and surely not Islam.
In this connection, I happen to have made certain remarks recently, in one of my speeches at Durban, and, as they are very pertinent, I would like to repeat them to you. 

"If certain nations, immersed in paganism and superstition and ignorant of the real teachings of religion, wage wars in its name, the crime is theirs, and no blame can be ascribed to religion. Were not millions of human beings killed during the Great War in the name of peace, justice and the laudable object of safeguarding the rights of weaker nations? Should we then condemn these humane and noble qualities because some statesman abused these terms and sanctioned the inhuman slaughter for the attainment of their own selfish ends?" 

GEORGE BERNARD SHAW: There is no doubt that the Roman Church fanatics were, to a great extent, responsible for the sad events, and the pure teachings of Christianity have no concern with their occurrence. It may also be admitted, that a great many misunderstandings prevail regarding Islam, and that it is being widely misrepresented, but do the Muslim masses agree with your interpretation, and do they believe that Islam was not, and should not be, spread by force? 

HIS EMINENCE: Every Muslim is bound to endorse it, for whatever I say is precisely what the Qur'an says, and my own views or conceptions have nothing to do with it. Many books have been written on this subject, and Syed Amir Ali, Sir Syed Ahmed Khan, Allama Shibli and other learned Doctors of Islamic Theology have exhaustively dealt with all aspects of this problem in their books. 

GEORGE BERNARD SHAW: I know that there is a considerable amount of concord between Islam and Christianity! 

HIS EMINENCE: The concordance is not merely nominal or superficial, for the Qur'an expressly predicates that when the ultimate source or origin of an inspired or revealed and Divine religion is the Being of God, unanimity in such revelations is indispensable. Islam has been conceived as a new religion, but according to the Qur'an itself, the religion preached by it is the same that was promulgated by all the true Prophets and, from Abraham right up to Jesus, God deputed them, one and all, for the dissemination of much the same teachings. 

It was only because their original teachings were tempered with and corrupted, and their authenticity became dubious, that the Almighty God sent the last Prophet, and the last Book, to re-state, confirm and complete His Original Message. The Holy Qur'an has made this quite clear by saying that: "We ordained for you the religion with which We commanded Noah, and which We have revealed unto thee (0 Muhammad!), and with which We commanded Abraham and Moses and Jesus, saying Observe this religion and be not divided therein."
GEORGE BERNARD SHAW: The translations of the Qur'an, which I have read, certainly go to substantiate your statements. I very much prefer the translation made by one who has adopted a different variation of the arrangement of the verses to that which is generally followed by other translators. I had it always with me during my tour of Morocco and Algeria, and my occasional references to its contents proved to be a perennial source of diversion and curious amusement to the Muslims of those lands. It is one of the editions of "Every Man's Library", and I have commended its wider publicity to some of the publishers.
HIS EMINENCE: The translation you allude to is that of Mr. Rodwell! 


HIS EMINENCE: There is no doubt that Mr. Rodwell has expended a great deal of energy and industry in translating the chapters of the Qur'an in their chronological order, but as his knowledge of the Arabic literature and Islamic history was not sufficiently wide and profound, a considerable number of translated passages are so misleading and contain such flagrant mistakes, (which I by no means attribute to a deliberate intent on his part, but as I have already said, they may be the result of his limited knowledge in the said spheres) that they are likely to create wrong impressions about Islam. 

As far as the translations of the Qur'an are concerned, I would recommend you to read "The Meaning of the Glorious Koran" by Mr. Marmaduke Pickthall, and I am sure that its perusal will enable you to appreciate considerably more the exquisite beauty, the sublime transcendence and the appealing and impressive style of the Qur'an's perspective. However, I do not imply that it is a perfect version of the original, for you yourself can aptly judge, being an admittedly splendid writer, that in spite of the translator being the ablest and the best, he can never transmit the force and brilliance of your original writings into his translations. 

GEORGE BERNARD SHAW: It is quite true that the spirit of the original cannot be transplanted into its translation in another language, and the same is the case with the translation of the Bible, but they have now achieved a very high standard, and the process of raising it still higher is being continued. 

HIS EMINENCE: Although the translations of the Bible may attain the highest stage of perfection from the standpoint of language, one cannot say, under any circumstances, that they contain the original message of Christianity, or are the genuine versions of the teachings of Jesus Christ, for the original message, as you know, in its unalloyed purity, as delivered by Jesus, is no more extant. The result of the numerous sections of the Bible, and the absence of the original manuscript, is confusion worse confounded, and a seeker after truth cannot quench his thirst at its hydroid font, whilst the Qur'an, in contrast, has been preserved in such a manner that there has not been the slightest change, not even to the extent of a letter or a dot. Hence, if we want to know the real teachings of Christianity, we must look for them in the Qur'an. 

GEORGE BERNARD SHAW: Has there been really no alteration in the Qur'an, and is it absolutely preserved in its original form? Did Prophet Muhammad know how to write, and is his writing in existence? 

HIS EMINENCE: There is a complete and authentic record of each and every chapter, nay, even of every verse, or I might say, of every word of the Qur'an. The Prophet, immediately following the revelation of a verse or verses to him, used to send for the special scribes appointed for the purpose and dictate the same to them. When transcribed, he would ask them to recite what they had written, and, after listening to and verifying it, would explain to them its meaning. 

The manuscripts in the handwriting of one of the most honoured and trusted among the scribes, by the name of Zaid bin Thabit, are preserved intact in the archives of Constantinople and Medina, and all the editions of the Qur'an in the world are their exact copies, not differing among themselves even in point of a comma or a dash. 

GEORGE BERNARD SHAW: What! Are there punctuation marks in the Qur'an?
HIS EMINENCE: The punctuation marks, in the English language merely comprise commas, colons, semi-colons, full- points, etc., but the principles of Qur’anic elocution comprehend numerous signs of a different kind. For instance, a stop is compulsory in certain places, whilst it is optional in others; some endings are to be fully pronounced, whilst others are quiescent, etc. The correct accents, pronunciations, accurate halts, etc., are so intricate and difficult of acquisition that the Qur’anic elocution has been evolved into a distinct art, and copious volumes have been written on its theory and practice.

  GEORGE BERNARD SHAW: All this is rather astonishing and new to me. I was also surprised to learn that you delivered a speech on "Islam and Science" at Nairobi. What I find difficult to understand is how you can possibly present the picture of Heaven and Hell, which is portrayed in the Qur'an, in a manner convincing to persons conversant with science, whose minds are inured to accept nothing without visible or palpable proof. I hold the Prophet of Arabia in great esteem and I can quite understand that it would have been impossible to restrain and wean that illiterate and perverse race, sunk in the miasma of utter moral depravity, from committing the most heinous of crimes, and imbue its people with enthusiasm to strive after righteousness and assimilate high morals and virtues, without projecting such a terrible and intensely awe inspiring spectacle of Hell and an equally captivating and enticing image of a land flowing with milk and honey to represent Heaven before their vision. I also very much admire the forcible and striking diction of the Qur'an. What elegant grace and beauty characterizes that passage which depicts the dreadful scene of the doomsday field, and, when dealing with infanticide, dramatically leaves off at the question: "For what crime were thou slain?" to the innocent child that was buried alive or put to death. In my opinion, it is the most effective way of the people. But I am afraid I am digressing, for I would very much like to know how the problem of Heaven and Hell can possibly be elucidated in the light of science. 
HIS EMINENCE: You are a master of the art of writing, and your enchanting and novel literary productions with your magical pen revolutionize the mentality of the readers. I am sure you will agree with me on this point, that material language cannot possibly act as an apt vehicle for the accurate conveyance of the significance and reality of spiritual problems and phenomena without the help of metaphors and similes, and these at best can serve to frame analogies. One must therefore, bear this fact in mind and make due allowance for the mode of expression in describing Hell and Heaven in the Qur'an. Simultaneously, however, with such illustrations that confine their appeal to physical senses, God Almighty stipulates in the clearest terms not to be too inquisitive regarding the true nature of the blessings of Heaven: "So no one knows what is in store for them of that which will refresh the eyes." And, according to the Traditions, we should, under no circumstances, think of them in any way comparable to the objects of this world: "The reality of their constitution has been neither witnessed by any human eyes, nor have the ears listened to words capable of expressing it; it is, indeed beyond the pale of human imagination, and even a perfunctory surrogate of it cannot be visualized." How can it be asserted in the face of this pronounced explanation that the blessings of Heaven resemble in any way, whatsoever, the things that please us or contribute to our happiness in this world. The truth of the matter, on the contrary, is that just as a consequence of compliance with natural or physical laws, material progress and comfort, commensurate with the degree of comprehension and execution, follow as a matter of course, so in proportion to allegiance or adherence to moral and spiritual laws and their translation into practice, one attains the utmost possible spiritual bliss and beatitude, and likewise their violation entails spiritual torture and tribulation. Now if, according to the law of progress, everything is heading for advancement, there must naturally be a zenith of it, and beyond that there must be no point of further progress. Comfort or happiness and grief or suffering; are two states which a person experiences in this life; hence there must be an extreme point of both these states. This very extreme point of pleasure or bliss is called Heaven, and the extreme point of pain or sorrow, Hell. Just as there are material media that are either conducive to happiness or instrumental in inflicting suffering in this world, so must there be some kind of media to procreate that state of bliss or generate pain and suffering in the other world. A metaphorical word-picture of the former has been sketched to portray Heaven, and the tremendously appalling and dreadful portrait of torments has been drawn to symbolize Hell. Now this other world which we can call spiritual or celestial is neither like this material world, nor is it purely spiritual, having no connection, whatsoever, with matter, and where there are only souls utterly free from matter. The human being, body and soul together, is responsible or accountable for his activities. Hence the soul in partnership with the quintessence of this very physical organism will meet with the kind of happiness or grief suitable to the conditions obtaining in that world. Now it only remains to define matter, but as you know, this is not possible even at the present stage of scientific progress. For, what matter really is, is a conundrum that has not been solved in spite of the attempts made by the best human brains. Far from succeeding in analyzing it chemically, the greatest scientists have not been able even to picture its reality. The culminating point of scientific research up to date is the establishment of the Theory of Protons and Electrons, according to which the wave radiation of these are the basis of the universe, and every physical body in its solid form is the result of those very radiations. This is what the magazine 'The World of Wonder' says about matter: "Matter seems very solid, but men of science tell us that if all the spaces in the atoms that make up our bodies were done away with, and the nucleus and electrons of the atoms were concentrated into a mass, the whole matter of a grown man's body would be so small that it could not be seen with the naked eye." Hence, if it is possible for a scientist to accept without positive proof that an average electron flies round its nucleus several thousand million times every second, and base the formation of solid physical matter on their wave radiations, there should be no difficulty for him to imagine the soul and body in a form suitable to the conditions of the kind of happiness or grief to be met with in the great Beyond. A very hazy picture of those states can be said to reflect itself in those weird experiences of ours which we call dreams. 

GEORGE BERNARD SHAW: This is really a very beautiful, eloquent and gratifying explanation, but will the present day Muslims be prepared to accept it? 

HIS EMINENCE: This description is by no means a concoction of my brain, but, as I have already said, it is propounded by the Qur'an. I cannot claim any credit, even for the manner of description, because my great predecessors, Imams Fakhruddin Razi, Ghazzali, and Mohiuddin-ibn-Arabi, when addressing enlightened philosophers like you, expressed themselves in similar terms. If I may say it in the original style, I have only gathered a few crumbs from their tables of magnificent feasts. All the teachings of Islam are rational; there are no mysteries and dogmas. They only require to be explained in a proper light to transfuse their correct sense. It is difficult to understand the literature of any art with which we are not conversant. Hence, in order to grasp and assimilate the problematical points related to any art, we must first acquire knowledge and cultivate intimate acquaintance with that particular art. If we then seek their solution in the light of this knowledge, we shall easily understand them. 

(At this stage Mr. Shaw's hostess came in, and Mr. Shaw introduced His Eminence to her. Addressing Mr. Shaw, she said that it was almost time for him to leave for the docks. Mr. Shaw said he must certainly make a move then and, turning to His Eminence, said:)
GEORGE BERNARD SHAW: Your conversation is so very interesting and informative, that I would like to have the privilege of enjoying your company for years, but unfortunately, I have to leave now. 

HIS EMINENCE: I also ardently desire to have the benefit of exchanging views with such a cultured and learned scholar as yourself, particularly when I find that an inadequate acquaintance with the teachings of Islam from inauthentic and perhaps tainted sources has evoked such a positive and optimistic statement from you regarding Islam, that: "The future religion of the educated, cultured and enlightened people will be Islam." I would like to speak to you about the profound philosophy and psychological truths the Qur'an expounds, so that a gifted and erudite savant of your parts and genius, perfectly familiar with the tastes and mental tendencies of the civilized world, can present them to it in an effective and desirable manner.  

GEORGE BERNARD SHAW: I am really very sorry that I could secure such a short time for speaking to a learned sage like yourself. 

HIS EMINENCE: I am, however, grateful even for this opportunity and avail myself of the occasion to present to you the printed copies of two of my Lectures on "Religious and Scientific Progress of the World", and "Spiritual Culture in Islam", which I recently delivered at Durban. I also give you this booklet on "Islam" by my friend, Mr. Elias Burney, M.A., a Professor of Economics at the Usmania University, Hyderabad, Deccan, [India] who has made a classified collection of the Qur’anic verses under various heads with explanatory notes. You will, please, read them and communicate to me on any point from these or any other book connected with Islam, and I shall try my level best to elucidate them and meet your criticisms, if any, in the light of Quranic teachings. 

GEORGE BERNARD SHAW: There is no doubt that your way of presenting the Islamic teachings is very fascinating, but does the orthodox section of Muslims agree with you? 

HIS EMINENCE: To be candid, I myself am strictly orthodox and identify myself with that section which refuses to countenance the slightest alteration in the teachings of Islam. The words of the Tradition of our Prophet that "He who interprets the Qur'an according to his own opinion should be prepared to accommodate himself in hell" are indelibly impressed on my mind. Let alone the fundamental principles, I am one of those who try to act in conformity with the precepts of the least significance. For instance, my companion, Mr. Ali Mohammed Jaffer, who is deputising for the President of the local Muslim Association, had taken a photographer with him as he proposed to have a picture of our meeting, but I refused point blank to accede to his request and sent back the photographer. Pictures have led to idol-worship, and a photograph that might be taken today as a mere memento, might at some future date become an object of adoration to some over-zealous admirers who might be carried away by misconceived fervour. Islam, has, therefore, disallowed this practice, and I submit to its veto, and never give permission to take my picture. But if anyone takes it without my consent, well, the responsibility is his. I have said all this so that you may be able to gauge the extent to which I must be orthodox where the main principles of Islam are concerned, when I am so punctilious regarding such a point of detail which in the opinion of some modern Muslims is permissible. 

GEORGE BERNARD SHAW: I have been very pleased to make your acquaintance, and it will be the most precious of all memories of this trip of mine.
Bidding farewell to each other, His Eminence wishing George Bernard Shaw a bon voyage, they parted and George Bernard Shaw was seen standing on the verandah waving his hand till the car went out of sight.  

Article Courtesy of the Tanganyika Herald, Mombasa, Kenya, 3rd May 1935.
His Exalted Eminence Maulana Muhammad Abdul Aleem Siddiqui al-Qadiri Radi Allahu ‘anhu  (1892-1954)

Mubbaligh-e-Azam - The Greatest Propogator of Islam of the 20th. century

Every religion and great ideology has in every age a great exponent who personifies in a distinguished manner the cause they cherish and reflect certain ideals with such clarity and resonance that it forces humanity to reflect on its very existence. One such great personality of recent times was His Eminence Maulana Muhammad Abdul Aleem Siddiqui Al-Qadri (R.A). Even today one cannot help but marvel at the relevance of the teachings and writings of this scholar and spiritual master. 

His father, Hazrat Maulana Abdul Hakim Siddiqui Qadri [RA] was a great ‘alim, poet and sufi master and a descendent of the first Caliph of Islam Syedinna  Abu Bakr Siddiqui [RA], taught him Urdu, Persian, Arabic and literature. At the age of nine years, the young student delivered his first public speech of ninety minutes at the Jama Masjid of Meerat. His Eminence Maulana Abdul Aleem Siddiqui graduated as an Islamic scholar at the age of sixteen when he obtained a B.A. degree from the University of Meerat (India). He spoke Arabic, Urdu, Persian, English, French, Indonesian, Malaysian and Japanese languages fluently.

He continued advanced Islamic studies under the guidance of the great Islamic scholar Imam-e-Ahle Sunnat Maulana Shah Ahmad Raza Khan Faazile Bareily [RA] whom His Eminence became one of his most valuable Khalifa. His Eminence acquired further knowledge in Quranic exegies, Hadith, Tassawwuf and the four schools of Islamic Laws in Makka al-Mukarrama and Madina al-Munawwara under the care of eminent ‘ulama of his days such as Sheik Ahmad as-Shams of Morocco, Sheik as-Sannusiyya of Libya, Maulana Abdul Baqi of Ferrangi Mahal at Madina. His Eminence also studied Islamic Medicine which he used in serving ailing humanity in the many countries which he would later visit. He received Ijaaza of the Qadriyya, Chisti, Naqshbandi, Soharwardi, Idriisi and Sanusi orders. 

In 1951, he toured the world preaching and propagating Islam. He visited America, London, Japan, Indonesia, Malaysia, Europe, Southern Africa, Trinidad, Philippines, Iraq, Holland, Thailand, Ceylon, France, and many other countries. As a result of his efforts, thousands of non-muslims accepted Islam at his hands. Princess Gladys Palmer of Burinia, Merwate Tifinch, the French Governor of Mauritius, Mahifli Donawa, a Minister of Trinidad and Mr. F. Gengson, the Christian Minister of Ceylon, were some of the famous personalities who accepted Islam after meeting him.

Governor-General of Pakistan, Qaid-e-Azam M.A. Jinnah, participating in a public ceremony attended by Ministers of State. His Eminence Maulana Abdul Aleem Siddiqui is seen presiding over the function. Maulana Abdul Aleem also led the first Eid prayer in Pakistan 1947.

His Eminence was responsible for establishing various mosques and Islamic Centres throughout the world. Three of the famous such institutions are the Hanafi Masjid in Colombo, the Sultaan Masjid in Singapore and the Nagoya Masjid in Japan. He established many institutions of Islamic propagation including ASJA in Trinidad & Tobago. He was also the founder of various newspapers and Islamic magazines from amongst which are, "The Muslim Digest" (South Africa), "Trinidad Muslim Annual" and the "Pakistani News".


Farewell meeting with Maulana Abdullah Shah RA, Kenya

Zara Chahray
by Maulana Abdul Aleem Siddiqui RA

Zara Chahray say kamli ko hatta dow Yaa Rasool Allah
Hamayn bhee apna deewaana bana-do Yaa Rasool Allah
Muhabbat ghair say mayri churra do Yaa Rasool Allah
Meri sow-ee huwi qismat, jaga-do Yaa Rasool Allah
Ba-ro-zay hashr daykhayn gay waseela aap ka Hazrat
Harr-ik aasi-kahayga bakshwaado Yaa Rasool Allah
Bari qismat hamaari hai kay ummat mayn tumhaari hai
Bharowsa deen-o-duniya mayn tumhaara Yaa Rasool Allah
Andhayri qabr mayn mujhko akay-la chhowr ja-ayn gay
Wahan ho fazl say tayray ujaala Yaa Rasool Allah
Khuda mujk ko Madinah mayn jo pahuncha-ay to behtarr hai
Kay Rowzay par hi day-dun-jaan ja-karr Yaa Rasool Allah

O Prophet of Allah, please look towards my direction
And accept me as your devoted follower.
O Prophet of Allah, save me from the love of duniya
And help me to awake from my slumber.
O Prophet of Allah, let me on the Day of Qayyamah
Be amongst the fortunate ones so that I can receive thy shafa’at
O Prophet of Allah, how fortunate I am to be born into your ummah
And on thee I depend for guidance in this world, so help me.
O Prophet of Allah, when I die dark and lonely will be my qabr,
But with thy Light my abode will be filled with nur.
O Prophet of Allah, I pray to Allah subhanahu wa ta'ala that he takes me to Madinah
And cause me to die besides thy blessed rawda.

 During his tour of the world, he met with various western dignitaries and had lengthy discussions with them on Islam. He met the world renowned Irish dramatist and philosopher, George Bernard Shaw, on 17th of April 1935 during his visit to Mombassa, Kenya and discussed many moral and spiritual issues with him. Bernard Shaw was impressed with the unique perspective of His Eminence and commented thus, "I have been very pleased to make his acquaintance, and it will be the most precious of all memories of this trip of mine."
His Eminence spent most of his remaining life traveling to the most obscure corners of the world to spread the message of Islam and imparting spiritual teachings to adherents of various sufi orders. It is said that he traversed the world seven times over and has no doubt earned the title - Mubaligh-e-Azam (The Greatest Propagator of Islam). 

His Eminence passed away in Madina al-Munawwara on the 22nd August 1954/(22nd Zul-Hijjah) whilst on the hajj and is buried in Jannat-ul-Baqi at the feet of Umm-ul-Mumineen ‘Aisha Siddiqui Radi Allahu anha. 

May we continue to benefit from his duas.


A lecture by Qaid-e-Ahl Sunna Hazrat Maulana Shah Ahmad Noorani  Siddiqui (RA)
2nd. International Milaad-un-Nabi Conference - Toronto, Canada - 1994

A'uzu billahi minash-shaytaan-ir-rajeem.
Alhamdu lillah.
Al-hamdu lillahi nahmaduhu,
Wa nasta'eenuhu, Wa nastaghfiruhu,
Wa nu'minu bihi, Wa natawakkalu alaih.

Wa na-uzu billahi min shururi anfusina,
Wa min sayyi'ati a'maalina.
Man yahdillahu falaa mudhillalah
Wa man-yudhlil falaa hadi yalah.

Wa ash-hadu an laa-ilaaha illallaahu
Wahdahu laa sharikalah.
Wa ash hadu anna Syedina
Wa Nabiyyana, Wa Habeebina
Wa Maulana Muhammad,
Sallallahu Ta'ala alaihi,
'abdahu wa rasuluh.

Alladhi yursila 'alaa khalqi kaaffatan Bashiran wa Nazeera,
Wa daa-i-yan ilallahi bi-idhnihi, Wa Siraajam-Muneera.
Wa bash-shiril mu 'mineena
Bi anna lahum min Allahi fadhlan kabira.

Yaa Rabi salli wa sallim daa-i-man sarmadaa
'alaa Habeebika khairil khalqi kullihimi.

Allah humma salli 'alaa Habeebika Syedina
wa Maulana Muhammad, Saahibil wajhil,
Anwar wa Jami-il az'har.

Salaatan wa Salaaman alaika Yaa Sayyidi Yaa Rasulallah.
Distinguished ulama-ikram, learned scholars, our great scholar from the Holy Land, Dr. Syed Alawi al-
Maliki, my dear brothers and sisters in Islam: Assalaamu alaikum wa Rahmat-ullah wa Barakatuh.
First of all I must congratulate World Islamic Mission Canada for organizing this Eid Milaad-un-Nabi Conference, their second such conference. I hope, Insha Allah, that they will continue in their struggle to organize such sacred gatherings like this Eid Milaad-un-Nabi conference for the birth of our Holy Prophet Sallallahu alaihi wa Sallam.
I must congratulate you, the audience, as well our brothers and sisters in Islam, for sacrificing your    valuable time to attend this conference thereby making it such a success. Your presence here today demonstrates that although you are very far away from the Holy Land of Islam and the holy city of   Madina; the love you have for the Holy Prophet is evident. Despite there is a physical distance of more than 10,000 miles, spiritually you are very near to the Holy Prophet Sallallahu alaihi wa Sallam. To me this would seem to indicate that Madina is present in the hearts of Muslims here in this country. Your  presence at this Milaad-un-Nabi Conference for the Beloved Prophet Sallallahu alaihi wa Sallam, shows the strength of your Iman and faith in your beloved Prophet Mustafa Sallallahu alaihi wa Sallam.
You have been in this gathering now for more than seven hours listening to lectures by various learned scholars. Some of you may not be aware that our beloved Prophet Syed-ul-aalameena Muhammadur Rasoolulaahi Sallallahu alaihi wa Sallam is very much aware that you are present here. Although you cannot see him, he sees you. There is no question about this.
It is mentioned by Allah Sub'hanhu wa Ta'ala in the Holy Qur'an:
An-Nabbiyyu awlaa bil mu'mineena min an-fusihim...    (Sura Ahzab, 6)
This is a very important verse of the Holy Qur'an, especially for Muslims who are living very far from the Holy City of Madina and may be thinking whether or not the Holy Prophet knows about their lives, and their love and attachment for him. We are faced with these questions from time to time. And Allah Sub'hanhu wa Ta'ala has answered it once and for all in the Holy Qur'an. You can read the Holy Qur'an and satisfy yourself with the solution to this problem which is: 'The Holy Prophet is closer to the believers than their own selves'. (Sura Ahzab, 6)
This is a very important point. We know that our souls and our physical beings are a part of our existence and thus we are very close to them. But, Rasoolullaah Sallallahu alaihi wa Sallam is closer to the believers than their own selves.
An Urdu poet has translated this verse of the Holy Qur'an:
Sanaa hai, rahtay aqaa faqat Madinay mein.
Ghalat hai, rahtay woh ashiqon kay Seenay mein.
The First Milaad-un-Nabi Conference
Today we are here attending this gathering or conference which was called by the World Islamic Mission Canada. But, the first such conference was called by whom? The first gathering of this kind was called by no less than Allah Sub'hanhu wa Ta'ala himself, in which were present all of the Prophets. 

The first such conference of its kind in which the audience were the souls of the Prophets (al arwah Anbiyaa-wal Mursaleen) was called by Allah Sub'hanhu wa Ta'ala and I quote a verse from the Holy Qur'an: 

Wa idha khazallahu meethaaq annabiyyeena Lamaa aataitukum min kitaabin wa hikma tin thumma jaa-akum rasoolum. (Al- Im ran, 81)

In this verse we see that Allah Sub'hanhu wa Ta'ala has called all the souls of the Prophets to make a covenant or an agreement. The purpose of this meeting or conference was to inform all the prophets that they will be sent as messengers to lead humanity to The Right Path. They will tell their respective nations (ummah) to worship Allah only and at the same time to inform them that if this prophet comes in your presence you will have to believe in him and support him. So we see that The Conference was called to introduce Prophet Muhammad Sallallahu alaihi wa Sallam to all 124,000 prophets. This was the first Milaad-un-Nabi conference and it was called by Allah Sub'hanhu wa Ta'ala in which he praised the name of His Beloved Rasoolulaah Sallallahu alaihi wa Sallam and the audience were the prophets.
Another such conference did take place, and I quote as an example, Syedina Ibrahim Khaleelullaah when he finished renovating the Holy Ka'aba he made the following dua:
Rabbana wab'ath feehim rasulamminhum yatlu alaihim ayatika' wayu 'allimuhumul kitaba wal hikmata wayu zakki him innaka antal azeezul hakeem. (Al-Baqara,129) (And, Our Lord, raise up in their midst a messenger from among them who shall recite to them Thy revelations and teach them then the Book and the wisdom and purify them, surely You are the Mighty, the Wise) We see here how Prophet Ibrahim Khaleelullah remembered (an act of zikr) the name of Prophet Muhammad Sallallahu alaihi wa Sallam.
Another Prophet, Hazrat Isa ibn Mariam alayhissalam - Jesus son of Mary called the Bani Israil (The Children of Israel) to another such conference or gathering in which the name of Rasoolullah Sallallahu alaihi wa Sallam was mentioned: Wa iz qaala Isabnu Maryama Yaa bani Israila innee Rasululaahi ilaikum musaddiqalilma bayna yadayya minattawraati wa mubash-shiran birasulin ya’tee min ba'dismuhu Ahmad. (As-Saff, 6) Here we see how Hazrat Isa alayhissalam called a conference in which he declared that he is the messenger and he is here to give glad tidings; stating that after him there will come a messenger and his name  will be Ahmad. So that was essentially a mehfil--e-maulood where the birth of the Prophet Muhammad Saalaahu alaihi wa Sallam was being discussed by Hazral Isa alayhissalaam and the audience was the Bani Israil or the Children of Israel.
Zikray Rasool - The Remembrance of The Prophet
So, in all of these incidents Zikray Mustafa Sallallahu alaihi wa Sallam took place where the name of Prophet Muhammad Sallaalahu alaihi wa Sallam was praised and remembered. First Allah Subhanahu wa Ta'ala called all the Prophets to praise him. The last such conference called by a prophet was by Hazrat Isa ibn Mariam alayhissalaam
Similar conferences were also called by all 124,000 prophets. Now try to understand the meaning of the following verses of the Holy Qur'an: Alam nashrah laka sadrak, wa wada'na anka wizrak allazee anqada dhahrak. Wa rafa'na laka zikrak. (Al-Inshirah,1-4).  (Have we not expanded for you, your breast. And removed from you, your burden which weighed down your back. And exalted for you, your rememberance).
We see at the beginning of creation when there was nothing, no earth and moon, Allah Sub'hanhu wa Ta'ala praised and exalted the name of Prophet Muhammad Sallallahu alaihi wa Sallam. He himself did Zikray Muhammad Sallallahu alaihi wa Sallam with all the Prophets as the audience. And he is continuing to do so until now, believe me. Therefore, if today there is no Eid Milaad-un-Nabi in Canada or Pakistan or anywhere else, does this mean that there will be no Zikray Rasool? If no one remembers the Holy Prophet nor sends praises to him, who will perform Zikray Rasoo!? If we do not remember and praise Sycd-ul-aalameena Muhammadiir Rasoolulaahi Sallallahu alaihi wa Sallam it is clear that his remembrance (zikr) will continue. Allah Sub'hanhu wa Ta'ala says in the Holy Qur'an: Innallaha wa malaaikatahu yusalluna alan Nabi Yaa ayyuhallazeena aamanu sallu alaihi wa salimu tasleema (al-Ahzab,56). In this well known verse we see that Allah Sub'hanhu wa Ta'ala is all the time exalting and praising his Beloved Prophet. So, if no one else does it; his name will still be continued to be praised by Allah himself.
This verse brings out a very important point. It tells us what activity Allah Sub'hanhu wa Ta'ala is currently involved with at this very moment in time. Is He  performing salat five times a day?' No. Allah does not pray since He Himself is The Creator. We as His creation and Muslims pray to him five times a day. Does Allah fast in the month of Ramadan? No. This form of ibadat are for believers, not for Allah. So what is Allah doing right now? For those believers who would like to  know, Allah says that all of the time He is sending praises to his Beloved Rasool Sallallahu alailii wa Sallam. This is an on-going and continuous activity of Allah Sub'hanhu wa Ta'ala!

Zikray Rasool - an act of 'ibadat
Allah Sub'hanhu wa Ta'ala has exalted the name of Prophet Muhammad Sallallahu alaihi wa Sallam by attaching it to His Name. Five times each day in the Adhan, the  muaddhin declares that there is no God but Allah and that Muhammad Sallallahu alaihi wa Sallam is his prophet. We know that the calling of the Adhan is an act of worship or 'ibadat and the name of Muhammad Sallallahu alaihi wa Sallam  is present in it. And since this involves the   remembrance or the zikr of Rasoolulaah we can only conclude that zikray rasool is 'ibadat. The same applies to the iqaamat. Salat which is for Allah, consists of ruku, sajda, tilawat and cannot be completed until we send salaams and durood to the Holy Prophet. This shows how Allah Sub'hanhu wa Ta'ala has exalted the name of his beloved Rasool Sallallahu alaihi wa Sallam. That is, without his zikr you cannot complete your salat. So  worshippers or namazees all over the world, whether in a mosque or outside of a mosque must perform zikray rasool because Allah Subhanhu wa Ta'ala promised His Beloved that he will exalt and raise his name. (Al-Inshirah, 1-4)
Salaams sent to all Prophets
Imam Zarkani (RA) and Imam Jalaluddin as-Suyuti(RA) - two great muhaddithin have quoted that Allah Subhanhu wa Ta'ala sent His Salaams to His Prophets through the messenger Angel Jibril: Inna rabbuka yusraka alaikum salaam... Your Lord and Sustainer sends His Salaams to you bv saving 'As-Salaamu alaikum Yaa Nabiy Allah’ - Peace on you, 0 Prophet of Allah!
According to Imam Zarkani (RA), Allah Subhanhu wa Ta'ala, for example, sent His Salaams 12 times to Syedina Adam, 4 times to Syedina Idris, 50 times to Syedina Nuh. and 42 limes to Syedina Ibrahim. Angel Jibrail (AS) came down and delivered these Salaams to the prophets. And according to the verse: Sub'hana rabbika rabbil izatti 'amma yasifoon. Wa Salaamun alal mursaleen Wal Hamdu Lilaahi Rabbil 'aalameen (37: 180-182).  Allah sent his salaam through Jibrail (AS) 10 times to Hazrat Isa Alayhissalam, 4 times to Hazrat Yacoob. 3 times to Hizratt Ayub alayhissalam. Subhan Allah. Imam Zarkanai wrote that no prophet ever received more than 100 Salaams from Allah Subhanhu wa Ta'ala. Imam Zarkani has also wrote that our beloved Prophet Syedul aalameena Muhammadur Rasoolulaahi Salllallahu alaihi wa SaIIam received Salaams through Jibril (AS) 24,000 times. Just picture the role of Jibril (AS). He would come down to earth and bring Salaams and The Message of Allah to the Holy Prophet, then would returned to Allah. This took place at least 24,000 times. Here we see Allah Subhanhu waTa'ala fulfilling his words: Innallaha wa malaaikatahu yusalluna alan Nabi. Yaa ayyuhallazeena aamanu sallu alaihi wa salimu tasleema. (al-Ahzab, 56).
So here we can see for ourselves the real meaning of this verse because Allah has sent and is continuously sending His Salaams on his beloved Prophet Sallallahu alaihi wa Sallam and from the believers He commands the same. For non-believers, there is no necessity. This is why I send my salaam to Rasoolullaah Sallallahu alaihi wa SaIIam and this is why you send your salaams to Rasoolullahi sallallahu alaihi wa Sallam. Subhan Allah! [Durood was recited].
So we have been celebrating Eid MiIaad-un-Nabi for our beloved Prophet Sallallahu alaihi wa Sallam and for the above reasons I hope, Insha Allah, we will all continue to do so until the Day of Qayamah. Through the celebration of Milaad-un-Nabi we continue to get the blessings of our beloved Prophet Sallallahu alaihi wa Sallam.
Wa aakhiru da'wana anil hamdulilaahi Rabbil ‘ aalameen.
Transcribed from audio by Haji Muhammad Iqbal Noorah. 


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