Dr Ansari the Ghazali of His Age - Final

Dr. Ansari: The Ghazali of his Age

His Eminence Dr Hafiz Muhammad Fazlur Rahman Ansari Al Qadri (ra) Mustafa Fazil Ansari President World Federation of Islamic Missions

In a not so recent interview, Dr Ataur Rehman, an eminent Pakistani educationist of repute, stated that the technological advancement achieved till to date beginning the advent of Man on earth, will be doubled in the next ten year period. Irrespective of the authenticity or the accuracy of this statement, the prophecy seemingly appears to be logical and close to truth given the exponential progression of human understanding, innovation and discoveries in all the fields of scientific thought we bear witness today. The phenomenal advances in the realm of modern day physical sciences and the growing awareness of the intricacies of creation are a tribute to the intellectual potential of the human mind and perpetuate thought processes in affirming the divine magnificence of the ultimate Creator. It is a pity, however, that Muslims who were once the torch bearers of knowledge are now almost nonexistent in that category of scientist and researchers who probed the horizons of knowledge and deemed it their legacy to achieve the highest level of understanding of the universe and its Creator. Regrettably, with the passage of time, the blessing of constructive critical analytical research and reasoning infused

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Dr. Ansari: The Ghazali of his Age through Quranic guidance amongst the Muslims was gradually and unobtrusively lost in oblivion. Viewed in this back drop, the manifestations of spiritual, moral and physical malaise and inertia, even amongst the intellectual elite representing the Muslim Ummah of today, is the upshot of our misunderstood notions about religion emerging from our divergence and callousness to draw strength from the fountains of knowledge and wisdom contained in the Quran and Sunnah. Despite the gigantic strides in the field of physics, philosophy, psychology and mind sciences, the human mind has so far failed to unravel with certitude the deeper mysteries of the metaphysical dimension without the aid of revealed knowledge. The solution always lay in understanding the divine guidance and its application in real time situations. Dr Hafiz Muhammad Fazlur Rehman Ansari Al Qadri (ra) spent his lifetime understanding and resolving the dilemmas confronting the modern mind and providing exacting solutions to the enigmas which met the critical intellectual requirements of the day. Blessed with a colossal intellect, groomed and nurtured in intimate details of the physical and Metaphysical sciences, and endowed with a mighty spiritual core, he roamed the far corners of the world, spreading the light of wisdom, infusing and synergizing the dynamic essence of orthodox Islam, and disseminating the message through his writings and lectures, as the panacea of all the maladies affecting the human race. 11

Dr. Ansari: The Ghazali of his Age Born in Saharanpur, India on 14th August, 1914, corresponding to 14th Shaban, the illustrious scion of the Ansari clan was a descendent of Hazrat Abu Ayub Ansari (ra) of Medina Munawwara, a companion of the Holy Prophet (saw). On the auspicious day of his birth, his father Muhammed Khalil Ansari, received an epistle from one of his maternal uncles, Maulana Mushtaq, a sufi saint, which stated that he saw the grandfather of Dr Ansari (ra) seated next to Hazrat Ghousul Azam Shaikh Mohiuddin Abdul Qader Al-Gilani (ra) and eminent saints in a circle, all of whom were placing rose flowers in his lap. On enquiry, he was told that they are felicitating him on the arrival of a grandson who will play a major role in illuminating and spreading the message of Islam to the four corners of the world, as a humble devote and a true disciple of the Holy Prophet (saw). Maulana Mushtaq (ra) wrote that if this is the case, then the child should be named Muhammad Fazlur Rahman and that his formal education should begin with the memorization of the Holy Quran, to be followed by religious and secular education of excellence. The family of Dr Ansari (ra) was considered highly educated, enlightened, and religious. Dr Ansari’s father was known as a strict disciplinarian. Three of the six brothers specialized in engineering sciences in those days.

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Dr. Ansari: The Ghazali of his Age Dr Ansari (ra) memorized the Holy Quran at the tender age of six and a half years. Reminiscing, my grandmother used to tell me that the young Ansari would not repeat his morning lesson and, when asked, he would repeat the entire lesson of the morning with remarkable ease and without a single mistake. A truly extraordinary child as narrated by his esteemed mother, Husn Ara Begum. His somber countenance and sanguine temperament as a child endeared him to his entire family. His scholastic achievements earned laurels throughout his outstanding educational career in which he was awarded several gold medals in recognition of his achievements. He was named as the ‘best product of Aligarh Muslim University’ and ‘a refulgent star on the firmament of Islamic learning’. Here he continued to create new records of his performance, still unsurpassed to date, and left deep impression of his ingenious incursions in the domain of philosophy and social sciences besides theology. His entire life was a true portrayal of a zealous mujahid and missionary of Islam, who raced against time to attain his life mission. The sincerity and intense passion with which he propounded the various facets of dynamic Islam left deep imprints in the sand of time. Verily, the Quran states for such Muslims: And those of faith are overflowing in the love of Allah (2:165). From his early childhood, his compositions bore the mark of his budding genius as narrated by my grandmother. He wrote beautiful poetry but later gave that up. His style of writing was 12

Dr. Ansari: The Ghazali of his Age exquisite whether it was in English, Urdu, Persian, Arabic, or even German. His written expression was exacting and immaculate. His eloquence, rhetoric and communication skills were highly impressive. He was a perfectionist by nature. His first major debut in serious writing came out in the form of a booklet ‘The Beacon Light of Islam’ at the age of 18 years. His expositions were lucid, direct, logical and appealing. His lasting contribution to humanity was his internationally acclaimed magnum opus ‘The Quranic Foundations and Structure of Muslim Society,’ which has no parallel in the history of Islam and provides clear and comprehensive interpretation of Quranic guidance to Muslims to achieve moral excellence with the objective of attaining the pleasure of Allah, the raison d’être of Deen-e-Islam. While writing this book, one could not fail to observe the depth of his concentration and the visible hurry to complete his work in the shortest possible time. One could see that he knew the end was near. He worked very hard throughout his life and the comfort of rest was unknown to him. He always found his bliss in devotion to his life’s mission. While in his company, one could not fail to observe the immensity of his love and intensity of his devotion to follow in the footsteps of the Holy Prophet (saw) in furtherance of the prophetic mission to inspire and form a single brotherhood as stated in the Quran: The believers are but a single brotherhood (49:10). He was deeply concerned with the problems of disunity and emergence of factions amongst the Muslims and 12

Dr. Ansari: The Ghazali of his Age always pleaded and prayed for the unification of the Muslim Ummah. Those who knew him well could discern his agony and concern in this context. It was never difficult to fathom his earnest desire to remove the cobwebs of confusion pertaining to Islam, so blatantly obvious in this age of doubt. The questing souls found their elixir in his rationalistic, pragmatic approach per se in resolving their spiritual and intellectual confusions. Highly receptive, he had the uncanny ability and the spiritual outreach to grasp the core of the problem as if he saw through the individual and respond with the solution commensurate with the intellectual capacity of that person. Modesty, nobility, sincerity of purpose, and humility were the hallmark of his outstanding character and added luster to his charisma and singular charm. His caring personality as a father to four daughters and a son, spoke volumes about the depth of his relationship, his sense of responsibility and the intensity of his compassion for his family. He was impeccable in all his ways and mannerisms, an icon of excellence for his protégé, a role model to emulate. He was extremely kind and soft spoken, and well versed in the art of relating to individual problems with sensitivity par excellence. He gave tremendous confidence to his children and imbued them with wisdom, inspiring and inundating their personalities with the love of Allah (swt) and the Holy Prophet (saw). 12

Dr. Ansari: The Ghazali of his Age He was an ideal father who taught his children the true meaning and essence of this earthly sojourn and succeeded with the will of Allah (swt) to instill the understanding of the objective of this existence and its responsibilities. One could not fail to discern his joy and the feeling of satisfaction when he observed the sprouting of critical reason in his children during the dinner discourse which was more of a daily family get together. He watched over his children’s intellectual, moral and spiritual development with deep parental concern, and provided inspiration and highly enlightened guidance to establish the bases of their individual personalities. He was an extraordinarily affectionate husband, the likes of whom is difficult, nay, almost impossible to find in this age. The same holds true for my wonderful mother, who would endlessly speak of the virtuous nature of her husband, all the while remaining grateful to Allah (swt) for having blessed her with such a kind and caring husband. They were an adorable couple, each trying to outdo the other in imparting limitless kindness and compassion to all they came in contact with. Dr Ansari’s sincerity and piety, coupled with his remarkable intellectual acumen and spiritual capacity, earned him the profound regard and deep affection of his mentor, the highly revered Hazrat Maulana Muhammed Abdul Aleem Siddiqui Al Qadri (ra), under whose tutelage, he continued his spiritual advancement and practical missionary training. Someone asked my grandfather to elucidate the determining factor in the selection of my father as his son-in-law from amongst the 12

Dr. Ansari: The Ghazali of his Age numerous proposals; he stated that it was my father’s outstanding piety. Shortly before his demise in Medina Munawwara, he wrote to my mother stating that, amongst all of his spiritual disciples, family, and friends, his son-in-law was the most outstanding in piety, honor and ability. My grandfather was very fond of his eldest daughter—as the saying goes, she was the apple of his eye. Being very close and dear to my grandfather, he confided in her about the exemplary role that Dr Ansari (ra) was destined to play as a Muslim missionary and reformer. Knowing to some extent the spiritual stature of her father as a mystic, my mother asked him to gauge and coach her husband to attain the higher spiritual elevations in keeping with the formidable task ahead. She was told that her husband had already attained the eminent elevations bestowed on him while unraveling the mysteries of divine knowledge from within the Quran and Sunnah. Dr Ansari (ra) had the unique privilege of having travelled extensively to various parts of the world on his missionary errands culminating in the establishment of numerous Muslim associations, societies, masajids, and educational forums and institutions in the countries that he visited. He also founded a specialized center of academic and spiritual training for Muslim missionaries, which he considered a necessary prerequisite for the rejuvenation of the Muslim Ummah in Karachi, Pakistan, and named it in memoriam of his spiritual teacher and Shaikh - the Aleemiyah Institute of Islamic 12

Dr. Ansari: The Ghazali of his Age Studies, the nexus of World Federation of Islamic Missions’ principal activity. He was an astute and visionary educationist and knew well that the decadence and decline of the Muslim world owes its origin to its backwardness and lack of proper education. He was emphatic on creating centers of excellence capable and fully equipped to impart ideal academic and spiritual education and training based on his appraisal of the missionary field requirement, his long multifarious experience and deep insight of human problems. His initial program was to pick potential, willing individuals from different parts of the world, provide them the necessary academic, intellectual, and spiritual discipline, subsequently sending them back to their countries of origin to reform communities in consonance with the principles of Islam and provide live solutions to modern day issues in conformance with the shariah. After completion of his final monumental work, he went on his last missionary tour to the Seychelles Island with Brother Dr Mohsin Ebrahim, then a student of the Aleemiyah Institute. His strenuous efforts in writing the book had sapped his energy and drained him physically which, coupled with his unattended and uncared for diabetes affecting and damaging his kidneys, provided an excuse for pulmonary edema and a mild heart attack in May 1974. The project that he had started concurrently while he was giving finishing touches to the book ‘The Quranic Foundation’ 12

Dr. Ansari: The Ghazali of his Age was even more complex and demanding. This work was to focus on the Ahadith and provide incontrovertible evidence in support of the system of life envisaged in the Quran and amplified in his book ‘The Quranic Foundation’, thus eliminating doubts, conflicts, and controversies which were resulting in deviations from the path ordained by Allah (swt), and also removing impediments to the conceptual clarity so dear to his heart. Unfortunately, this was not meant to be. The frailty of his physical condition cut short his lease on life, and he was moved to the hospital where he underwent faulty treatment resulting in further deterioration. A week before his demise, he desired to be moved back to his home and the treatment was changed from Allopathic to Homeopathic. Apparently, his kidneys were beyond repair and did not respond to the treatment. The concentration of urea in his blood shot up to extreme levels. Dr Muhammad Ali Shah, his disciple and attending Allopath physician, stated that he had not come across any case in the annals of medical history, where the mental faculties were so vibrant and active despite the extremely high concentration of urea in the blood. On Thursday Dr Ansari advised my mother that he would be taking his Ghusl-e-Sehat on Monday morning. On Sunday, a day before his departure around noon, a senior disciple of the Qadriya Aleemiya Order and a prominent member of the Central Halqa Aleemiya Shaikh Ghulam Hussain bhai, approached me and desired to speak to Dr Ansari (ra) on some serious matter of extreme urgency. I told him that his 23

Dr. Ansari: The Ghazali of his Age condition was serious. He said that during Moraqiba he has come to know that ‘the petition for extension of Dr Ansari’s life was not approved and he has been assigned important responsibilities and that he will be leaving us tomorrow morning and that he wanted to present his life instead which he said was permissible under shariah.’ Dr Ansari’s discourse with Shaikh Hussain was in Arabic interspersed with Persian so most of us could not understand. However, it was clear that Dr Ansari declined Shaikh Hussain bhai’s request. It was the wee hours of Monday, 3rd June 1974, when Dr Ansari (ra) was in intense agony and asked the doctor ‘Can’t you brace me up a little?’ In response, Dr Ansari saw a gush of tears and despair and helplessness written large on the doctor’s face. Like a brave warrior of Islam, Dr Ansari said ‘Ok. It is now time to leave’. He asked me to open all the doors and windows of the room and to give him space. His thunderous voice echoed with the melody of Sura Rahman, expressing from the core of his heart his gratitude to his Lord. As he approached the end of the Surah, his voice started to ebb in slower rhythm. During all this time, he raised his right hand umpteen times as if shaking hands. The whole house appeared to be electrified. With voice no more, one could see his tongue uttering “Allah, Allah, Allah…”, and then the movement stopped—the saintly soul had departed to meet the Owner, the Lord Almighty, the Beneficent, the Merciful. May Allah (swt) rest his soul in peace and reward him His choicest blessings forever and ever, Aameen. 22

Dr. Ansari: The Ghazali of his Age Throughout his life, his efforts were directed to infuse conceptual clarity and create conviction in the belief system of Islam based on rationality and to develop the intensity of love and devotion to Allah (swt) and His Prophet (pbuh) as an outcome of appreciation of Allah’s magnificence manifested in His creation of the cosmos and the mankind. His elucidations were always simple logically elaborate, embellished with reasoning from Qur’an and Sunnah. His uncanny insight of the Qur’anic text and its system of meaning and his eloquent presentations provided a stimulus and inspiration to his audiences to delve deeper into the intricacies of the Qur’anic guidance and sunnah and to understand the meaning of Islam, Iman and Ihsaan and to fathom the inherent essence, significance and methodology of performing Tazkiyyah (purification), self abnegation and mortification considered essential for aspirants in divine pursuit. In his sermons to his devotees, he reiterated the need for clarity of thought in the context of the belief system of the deen-e-Islam and its understanding and strict compliance of shariah before embarking on the sufi path. He was very selective in accepting disciples, and those intending to enter the fold had to be resolute and entrenched in the love of Allah (swt) and the Holy Prophet (pbuh) and endowed with the spirit of steadfastness – a precondition; and taught them the techniques to cleanse the al-nafs (self) of arrogance and riya (the human weakness to show off) and follow the path of 21

Dr. Ansari: The Ghazali of his Age sincerity, forgiveness, mercy and love for other fellow beings as enjoined in the Qur’an and sunnah. Weekly congregations were held on Thursdays after Maghrib prayers to perform zikr-e-Illahi generally at his residence where his disciples gathered. Before the session started, he would speak to the participants advising them the technique and methodology to adopt in zikrullah: to clear their minds and focus attention entrenched in deep yearning and devotion to Allah while performing zikr; and during the meditative span when one would pause essentially in soul search to reflect inwardly and observe the effect of the repetitions of kalmia, constantly impacting your conscious and subconscious self, establishing the understanding of the kalima and cementing an all pervading relationship of intense adoration and total submission to the One and Only Master, the Magnificent Al Mighty Allah (Subhanaho Wa Taala), the Merciful and the Beneficent. The narrative of the sermon each time made one aware of the subtleties of his wisdom and the underlying philosophy [hikma] of zikr-e-Illahi; added a new direction more advanced than the previous one, and drew the attention of the participants to focus inwardly to practically discover the esoteric dimension of zikr-e-Illahi and to discover the sensitivity in feeling and conscious realization and absorption of the bliss when the light (nur-e-Illahi) descends on one’s heart, cleansing the soul and drenching the inner core with peace and a sense of fulfillment. 22

Dr. Ansari: The Ghazali of his Age The sessions were intellectually enlightening and invigorating and spiritually strengthening and intoxicating simultaneously; developing a clear understanding of the underlying essence of zikr in the disciple, conjoining love for Allah and the Holy Prophet (pbuh), faith, discipline, objectivity, intellectual clarity and spiritual strength creating God consciousness and ensuring speedy progression on the spiritual path with clear goals to follow in this finite temporal abode. In the weekly congregational activity, the emphasis was on the need to blend knowledge with spiritual experience under the astute guidance of the able teacher. The knowledge in this instance had to initially pass through a process of critical enquiry to remove all conundrums and totally eliminate doubt of any kind and attain absolute conviction as the foundation of faith. To elucidate further, primarily the starting point is always the basic faith, proceeding thenceforth under the tutelage of the Shaikh, whose guidance and company were priceless, to the realm of knowledge which would undergo personal research, contemplation and thought provoking enquiry in consonance with the Qur’anic injunctions, culminating in conviction and further strengthening of the belief (Iman). Allah (swt) had uniquely and abundantly blessed him with the capacity to understand human nature and the extraordinary spiritual insight to see through a person or simply stated read one’s thoughts. In his discourses, it was generally observed that while conversing he would provide exacting response to 22

Dr. Ansari: The Ghazali of his Age problems which the other person had in mind, a trait common amongst sufi saints. On closer scrutiny of his teachings, one could easily discern the emphasis placed by him on the understanding and compliance of total submission to the divine will to achieve taqwa as God consciousness, ikhlas meaning sincerity, tawakkul meaning absolute reliance on Allah (swt), rahma implying mercy, tawadu meaning humility etc as embodied in the serah of the Holy Prophet (pbuh). The different facets of his character and his multi dimensional personality as a Momin needs to be studied more deeply to observe his strong love and intense passion to serve the cause of Islam and the impact of his charming unique presentations and his admirable technique of dawah to Muslims and non Muslims alike. Effort will continue to do the needful in time to follow. In’sha’Allah.

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Dr. Ansari: The Ghazali of his Age

THUS HE LIVED Al-Haj (Late) Muhammmed Ja'fer Shaikh al-Aleemi al-Qaderi

The glorious month of Shaban---the month which the Holy Prophet has elevated next to Ramadan ! It was on a Friday, the fourteenth day of this month in the year 1333 that a child was born in Muzaffar Nagar, U.P., India (corresponding to 14th August, 1914). The family that was blessed with this child was of illustrious heritage. First of all they traced their lineage from that Noble Companion of the Holy Prophet, Khalid Abu Ayyub alAnsari, who is distinguished in Islamic history by being the person whose hospitality and whose home were selected by Allah for the Holy Prophet's stay immediately after migration to Medina (al-Hijrah). Among their ancestors were included that illustrious Sufi, theologian and philosopher, Shaikh-ul-Islam Khwaja Abdullah Ansari of Herat (Afghanistan) and that saint and shaikh of the Chishtiah order Maulana Mianji Kareem Buksh Ansari (a great-grandfather), as well as numerous others who have been famous in their time as brilliant exponents of Islam, luminaries in both the spiritual and the intellectual domains and who played their role in the propagation of Islam. About the time when this child was born the parents received a post-card from Maulana Mushtaq Ahmad Ansari (his mother's 22

Dr. Ansari: The Ghazali of his Age uncle), who was those days in Simla, to the effect that the child about to be born in the family should be named Muhammad Fazl-ur-Rahman. Later when Maulana Mushtaq came to Muzaffar Nagar he related the reason behind that name. During meditation he had seen a masjid in which this child's paternal grandfather Ali Hasan Sahib was present. It was an assembly of the saints and the most eminent and famous saints of Islam were there including Ghaus-ul-A'zam, Khwaja Moinuddin Chisti, Data Ganj Bakhsh, Nizamuddin Aulia and a host of others. They were all placing roses in the lap of Ali Hasan Sahib. This surprised Maulana Mushtaq for he had never thought that Ali Hasan Sahib was a saint of such a high status as to get such an honour as was being bestowed on him. No doubt Ali Hasan Sahib's father, Maulana Kareem Bukhsh Ansari had been an eminent saint, but Maulana Mushtaq wondered and marvelled at this honour being bestowed on Ali Hasan Sahib. To find out the reason Maulana Mushtaq waited outside the door of the masjid and when some of the saints emerged therefrom, he enquired as to the reason for this signal honour. They told him that they had come to give Ali Hasan Sahib glad tidings of the birth of a grandson from whom the fragrance of Islam would permeate the whole world just as the fragrance of roses permeate the immediate environment and that he should be named Muhammad Fazl-ur-Rahman. From his young days throughout his educational career Muhammad Fazl-ur-Rahman always stood out as a student of 22

Dr. Ansari: The Ghazali of his Age exceptional ability and attainments and his educational career is unusual for the depth and breadth of the studies he undertook. Finally he embodied in himself knowledge of such a vast field that is almost unimaginable in a single human being. In the year 1919 at the age of just over four years he began the memorisation of the Holy Qur'an and had completed it by 1921, obtaining the Certificate of Hafiz-ul-Qur'an from Madrasah Islamiah Muzaffar Nagar, U.P., India. His venerable father Maulana Muhammad Khalil Ansari then moved the family to Meerut where young Fazl-ur-Rahman undertook the Dars-e-Nizami course at the Madrasah Islamia Meerut in 1921 and he continued until the year 1924 as a fulltime student. Then continuing as a part-time student he completed the course in 1933. It was in this course that he first studied Persian and Arabic. During this period when he was of the tender age of only nine, an incident of great prophecy took place. One day while returning home, in front of the Shah Nathan Shah Masjid someone called out to him. He looked around for the caller, who then called out twice more. Finally he saw an old man, whose hair, beard and eyebrows were all white, sitting under a tree. This old man beckoned to him, and when he went to him, the old gentleman said, "Son I know you, but you don't know me." He then went on to narrate the lineage of this young boy to him. He then told little Fazl-ur-Rahman that he had come to 22

Dr. Ansari: The Ghazali of his Age give some directions and instructions about him. However it was unfortunate that his father Maulana Muhammad Khalil Ansari was not present at home, so the old gentleman asked little Fazl-ur-Rahman to call any elder person from his home. Young Hafiz Fazl-ur-Rahman hurried home and brought his elder brother and cousin. The old gentleman then told them that young Fazl-ur-Rahman had great things in store from him. He was already a Hafiz and was doing Dars-e-Nizami course, but he was going to leave this to pursue "Western" education to the highest degree. But he was going to change again, to serve Islam. The old man narrated some of the marvellous achievements this future missionary would make. He told them that there was going to come a period of twelve years in his life in which he would face many trials and tribulations and that he (the old man) had come in that connection. He then gave them a Ta'weez and told them that it was the only one of its kind and it was made specially for Hafiz Fazl-ur-Rahman. This Ta'weez had been prepared after lifelong labours in the field of Islam and it was not possible to make a second one. First of all young Fazl-urRahman should be weighed and his weight of grain distributed in charity. Then the Ta'weez should be hung around his neck. In the meanwhile it should not be put in any unclean place or else it would disappear. The elder brother returned home cutting jokes at his younger brother about how great he was going to be. Actually he did not attach much importance to things like Ta'weez. Anyhow 22

Dr. Ansari: The Ghazali of his Age he related the story to their mother who had recently given birth and was suffering from a high fever. In that state of mind, she told them to put it in the betel-leaf container and when their father returns he would take up the matter. That elder brother did not much believe that the old man was a Holy Man. However it so happened that one of the family's cows had run away and could not be traced. So he told Hafiz Fazl-ur-Rahman to go to his saint and ask him about the cow, so that it may be seen how good a saint he was. Young Hafiz Fazl-ur-Rahman, imbued as he was with deep respect for his elders, went to Shah Nathan Shah Mosque, but before he could tell the saint anything, the old gentleman himself said that the family's cow had run away, but he should not worry but should return home as the cow was also returning. When Hafiz Fazl-ur-Rahman returned he found that the cow had also returned. The next day when Maulana Khalil returned he was told of the sayings of the saint so he distributed his son's weight of grain in charity. But when they looked for the Ta'weez it was nowhere to be found. The old man had said that if put in unclean place it would disappear, and it had been put near a lady who was in the state of impurity after childbirth. When Hafiz Fazl-ur-Rahman was going to the Madrasah the next day, he saw people taking out the Janazah (funeral) of the old saint. He had said that it would not be possible to write a second Ta'weez---there was no time! 23

Dr. Ansari: The Ghazali of his Age After this he began his "English" schooling taking his Intermediate Science examination in 1933 from Meerut College. In the meanwhile he had resolved to dedicate his life entirely to the service of Islam. Later in life this noble soul frequently spoke of the role of his beloved parents in his training after he had made this firm resolve: "The deepest debt of gratitude I owe, however, to my beloved parents of revered memory: Muhammad Khalil Ansari and Husn Ara Begum who through their noble character and fruitful teaching and loving concern for my well-being built up the foundations of my personality and sponsored and guided my education at all stages, thereby enabling me to prepare myself for undertaking this work." (The Qur'anic Foundations and Structure of Muslim Society, Vol I, p. xix). Consequently he joined the seat of Muslim learning and culture in the subcontinent, the Aligarh Muslim University in 1933 and enrolled for the B.A. Course doing English Literature, Philosophy and Arabic as main subjects and English, Theology and Urdu as subsidiary subjects. In 1935 he graduated with a First Class First. On that occasion he received a Gold Medal for standing First in B.A. and B.Sc. combined, and another Gold Medal for establishing a new record in Philosophy (98%) in B.A Exam. This record has not 22

Dr. Ansari: The Ghazali of his Age yet been broken. In addition he received the Haqqi Prize for being the best student in Arabic in the B.A. Exam. 1935.

Prof. Abdul Aziz al-Maimani Prof. Abdul Aziz al-Maimani Chairman, Dept. of Arabic, Aligarh Muslim University remarked on 23rd November, 1937 (translation of original): "I have not seen anyone who can equal him in gentleness of manners, excellence of character, love for knowledge, profoundness of concern for the important Islamic problems and courage for shouldering great tasks. Moreover in spite of his young age, he does not stand below any seasoned elder in experience and executive ability. . . . . "In short I consider him capable of every good and great pursuit and fit to prove himself equal to any grand task that might be entrusted to him. Hardly I have seen any student at this University who could excel or even equal him in his attainments which seldom combine in a single person."

Prof. Maulana Syed Sulaiman Ashraf In the meanwhile he had been pursuing post Darse-Nizami course at the Aligarh Muslim University from 1933-1936 under the celebrated Islamic Scholar, Prof. Hazrat Maulana Syed Sulaiman Ashraf, Chairman Dept of Theology. Herein he undertook special studies in the Holy Qur'an, the Hadith, Ilm-ul-Kalam and Tasawwuf and his illustrious teacher had 21

Dr. Ansari: The Ghazali of his Age occasion to remark on 7th May, 1936. "Hafiz Fazl-ur-Rahman Ansari is a young man with a personality radiant with virtue and exceptional intelligence. As regards his academic distinctions, he holds a place of pride among the alumni of the Muslim University. He has studied the Islamic theological sciences for the most part under me, and has accomplished the task with industry and ability. In Tasawwuf and Philosophy too he possesses an extraordinary interest and has studied certain classics in both the subjects from me. Islamic missionary work is his goal in life and I pray that Allah Almighty may bestow the choicest success on his labours in that field." By the year 1937, he had started learning his fifth language German (the other four being Urdu, Persian, English and Arabic). It was at the end of that same year 1937 that he was deputed on his first missionary errand by His Eminence Maulana Abdul Aleem Siddiqui, with whom by that time he had come to have a very close relationship, as shall be seen later. Singapore and Malaya required that the teachings of Islam be presented with force and eloquence to counteract the activities of non-Muslims there. Hafiz Fazl-ur-Rahman, by then an accomplished scholar and writer (as we shall learn shortly) undertook this journey to work on three fronts: a) editing the first English-language Islamic journal in the region "Genuine Islam", b) directing the work of the All-Malaya Muslim 22

Dr. Ansari: The Ghazali of his Age Missionary Society, and c) organising the Far Eastern missionary front in general. For an insight into the manner with which he acquitted himself this single incident would suffice. In 1938 a Bill meant to establish the supremacy of Islamic Law in Malaya was introduced in the Federal Malay Status Legislative Council. The entire press launched a scorching attack on this "F.M.S. Mohammedan (Offences) Bill." This verbal assault was led by the Straits Times of Singapore in an editorial captioned "Go to Mosque or go to Prison", and this was followed by many articles. However, this illustrious son of Islam wrote a reply in the Straits Times which was so powerful as to refute the arguments of all the opponents of the Bill. So masterly was this reply written that the Editor of Straits Times wrote an editorial on it, eulogising young Fazlur-Rahman (Then less than 24 years of age) as a "subtle and learned logician". For one and a half years this eminent scholar of Islam remained there rendering yeoman service to Islam. In 1939 he was selected as Fellow of the Alexander von Humboldt Stiftung of Berlin and was to proceed to Germany for higher studies. However the Secong World War erupted and put an end to these plans. So he then took up the B.Th. (Bachelor of Theology) course of which he had already completed one year in 1935-1936 and graduated in 1941 again with First Class First. Principal subjects of this course were al22

Dr. Ansari: The Ghazali of his Age Qur'an, al-Hadith, Fiqh, Usool-i-Tafsir, Usool-i-Hadith, Usool-i-Fiqh and Faraid. At the same time he took up the M.A. course in Philosophy and graduated in the year 1942, as usual with a First Class First. Herein the principal subjects were Metaphysics, Ethics, Psychology, History of Philosophy and Muslim Philosophy (from original sources). During this year he was also the VicePresident of the Philosophical Society of Aligarh Muslim University.

Dr. S.Z. Hasan The world-renowned philospher Dr. S.Z. Hasan became his director of research (for Ph.D.) in August, 1942. The field of research was Islamic Moral and Metaphysical Philosophy. For five years research work was carried on in an extensive manner. When it was compiled and handed over to Dr. S.Z. Hasan, he unfortunately left Aligarh for Karachi just preceding the establishment of Pakistan and he was not able to present it to Aligarh Muslim University. Dr. Hasan passed away soon afterwards and the research script could not be found among his belongings. The only other copy of this valuable research work was destroyed when during Maulana Ansari's migration to Pakistan in November, 1947 his library was looted and destroyed at Amritsar. The fruit of years of laborious and painstaking research had been destroyed. Even before its completion Dr. S.Z. Hasan had this to say on 19th Spt. 1945, "Mr. Hafiz Fazl-ur-Rahman M.A., B.Th. (Alig.) has now been 22

Dr. Ansari: The Ghazali of his Age known to me intimately for 12 years. He is recognised by his teachers and his fellow students as an exceptional student, head and shoulders above others, always securing a First Class, standing first and often enough scoring record marks. For some time he has now been working with me on a philosophico-religious theme for his Doctorate, which I am sure is going to be a great Dissertation". "Mr. Fazl-ur-Rahman is a very capable man and has had a vast experience of the world. Already he has published a number of books and pamphlets and articles on Islam and Islamic topics which have been greatly appreciated. He is one of the very few really promising young scholars I know of". "In habits and manners Mr. F.R. is a perfect gentleman--who combines in his person true Islamic culture with Occidental learning and I am sure he will, wherever he goes, add lustre to his own self, his teachers and his great alma mater, the Aligarh University." Because of circumstances, this scholar of Islam was prevented from obtaining his Ph.D. degree, although his research work was complete. And when such a great philosopher as Dr. S.Z. Hasan about whom his own director of research at Oxford had remarked that he had laid the foundations for a new school of philosophy--when such an eminent scholar remarks that he is sure that his pupil's research work is "going to be a great dissertation" then we can only imagine what it would have been. Dr. Sir Ziauddin had also said about this research that he 22

Dr. Ansari: The Ghazali of his Age is assured it "will be a remarkable contribution to philosophical thought". Apart from his academic pursuits Maulana Ansari was also the Warden of Aftab Hostel (at which only the best students were accommodated) from 1942 to 1945. Before we leave that phase of his educational career before Partition, let us take note of what two eminent scholars, Professors at Aligarh University, had to say about him.

Prof. M.B. Mirza Prof. M.B. Mirza, Dean of Faculty of Science and Provost, had this to say on 12th April, 1944. "I have the pleasure to certify that Mr. Hafiz Fazl-ur-Rahman Ansari is the best product of our Alma mater, the Aligarh Muslim University. His academic career has been brilliant throughout his stay with us. As Warden, Aftab Hostel, he has shown great administrative capacity. He is industrious, straightforward--a person of sterling qualities. I have nothing but praise for him.""In regard to his good character and ability I am confident he will have a successful future career."

Dr. Sir Ziauddin Dr. Sir Ziauddin, that eminent and celebrated mathematician and Vice-Chancellor of Aligarh Muslim University had this to say on 11th August, 1945. 22

Dr. Ansari: The Ghazali of his Age "I have great pleasure in testifying to the character and attainments of Mr. Hafiz Fazl-ur-Rahman Ansari, M.A., B.Th. (Alig.). He has been a student of this University for the last many years during which period he has made his mark as a scholar of exceptional talent and ability. He has always secured the first position in his Examinations, and has read both intensively and extensively. His knowledge of Arabic and Philosophy--both modern and Islamic would do credit to any first class student of any Modern University." "Besides his brilliant scholastic attainments, Mr. Ansari has also acquired vast experience of the world having travelled widely. He is the author of a large number of publications on Islamic topics and is also a fine speaker. As a student he held a number of responsible posts in which capacity he showed organising ability of a high order. His work as Resident warden of Aftab Hostel, which accommodates the most brilliant students of the University, was admirable. He has now been engaged in research work on an important topic of philosophical and Islamic interest and his work, I am assured, will be a remarkable contribution to philosophical thought. He is equally at home in English, Urdu and Arabic and has an excellent command of the three languages." "In manner and bearing Mr. Ansari is a thorough gentleman, combining Islamic Culture with Western Learning. In fact he is one of the best products of this University and he gives great promise of a brilliant career full of service to his nation." 22

Dr. Ansari: The Ghazali of his Age "His conduct throughout his stay here has been exemplary and he bears, to the best of my knowledge an excellent moral character. He carries my best wishes for a successful and prosperous career." From the year 1933 to the year 1947, this brilliant scholar remained at Aligarh (except for the period which he spent in Singapore in 1938-1939). Such was the devotion of this spiritual pilgrim to the cause of learning that even from the days as a B.A. student, he is reputed to have read four to five hundred pages of heavy reading every day, with the result that he became equally at home in a diverse field of subjects. On his own he covered the M.A. courses in many subjects like Politics, Economics etc. and read widely in the Physical Sciences as well as in Comparative Religion, Mythology, History of Civilisation and Culture; he covered the Law Courses--in short he read as much about as much, as was possible. And this devotion to the learning he retained throughout his life. He had also studied the various branches of Medicine especially the Homoeopathic System of Medicine, during his days at Aligarh. Then his teacher was Dr. Chaudhry, a homoeopath of considerable fame in India of those days. Years later on 29th September, 1966 in Karachi he was registered as an authorised Practitioner of Homoeopathy. Years later in Pakistan he pursued research under the direction of the late Dr. M.M. Ahmed, Chairman of Dept. of 22

Dr. Ansari: The Ghazali of his Age Philosophy, University of Karachi. Here his topic was the Islamic Moral Code and Its Metaphysical Background. The degree of Ph.D. was granted to him in 1970. His thesis was commented on by an eminent scholar as follows: "It is, indeed, a comprehensive account of the moral code provided by the Qur'an, a like of which, to my knowledge has not been formulated with such an extensiveness by anyone in the history of Muslim literature.” Dr. Manzoor Ahmed exChairman Dept. of Philosophy, University of Karachi. In the beginning he was also a sports enthusiast, with cricket, hockey, football and tennis forming his main interest. He was a player of ability. However after his college days he gave up these pursuits to devote himself fully to preparation for his life's mission. Way back in 1932, while a student of Intermediate Science he was returning home from college one day when he saw a gentleman coming out of the Makhdoom Saheb Mosque, surrounded by crowd of people who were all greeting him, kissing his hands etc. This student asked a friend who was with him as to who was this gentleman that the people paid so much of respect to him. His friend told him that this was the celebrated Muslim theologian and missionary Maulana Abdul Aleem Siddiqui. A few days later this young scholar was introduced to Maulana Abdul Aleem Siddiqui, who satisfied all queries and doubts (which had arisen due to education in science) in a most loving manner. A strong bond of love developed between the two and soon young Hafiz Fazl-ur23

Dr. Ansari: The Ghazali of his Age Rahman became a regular visitor at the home Maulana Abdul Aleem Siddiqui. Soon Maulana Abdul Aleem began to entrust him with the task of replying to some of his correspondence and with other jobs. The year was now 1935. Hafiz Fazl-ur-Rahman had just written his B.A. (Final) exams and was on holiday. One day Maulana Abdul Aleem Siddiqui showed him an article written by a Christian priest and published in Singapore. This article had maligned Islam and had raised certain queries. Hafiz Fazlur-Rahman requested permission to write a reply and what a reply it proved to be! When Maulana Abdul Aleem Siddiqui saw it he was extremely happy, embraced him and said that even he could not have written such an excellent reply. From that time onwards the bond of love between the two became much stronger. In 1936 this bond was further cemented when Maulana Abdul Aleem gave his eldest daughter to Hafiz Fazlur-Rahman in marriage. Just over a year later Maulana Abdul Aleem Siddiqui deputed him to go to Singapore and Malaya as an active missionary to receive practical training in missionary work. Finally at the time of partition, Maulana Abdul Aleem Siddiqui with his family including his beloved son-in-law, migrated to Pakistan. Here Hafiz Fazl-ur-Rahman Ansari continued his work as the private secretary of Maulana Abdul Aleem Siddiqui. Within a short while circumstances were pressuring Maulana 22

Dr. Ansari: The Ghazali of his Age Ansari to change his line and join the Civil Service. After a day of long discussion with his beloved wife, Maulana Ansari went to bed and there he had the following dream, which strengthened his resolve to continue his service of Islam: "He was walking bare-headed and bare-footed in a kind of desert with no food and water. As he continued his journey he became progressively hungrier and more thirsty. Finally he saw a house--a very beautiful house--which had smoke being emitted from its chimney. Here, he thought, would be something to eat and drink. As he approached he saw his great-grandmother standing outside and she told him that his great-grandfather Maulana Kareem Bukhsh Ansari, had been waiting for him for quite some time. As he went inside he saw Maulana Kareem Bukhsh sitting on a white prayer mat in an attitude of devotion. Maulana Kareen Bukhsh then made his great-grandson sit beside him asked that something to eat be brought. Sweetmeats and milk were brought the like of which Maulana Fazl-ur-Rahman had never tasted in his whole life, so delicious they were. Then Maulana Kareem Bukhsh asked him that after he had crossed most of the hurdles why was he thinking of leaving the missionary line. He told his young great-grandson that the work which was ahead could be done only by him as he was the only one fully prepared and trained for this particular task. For hours he spoke to him, telling him exactly what he had to do. He also told him that at that time they were only three saints of the status of Qutb in the subcontinent and that Maulana Abdul Aleem siddiqui was one 21

Dr. Ansari: The Ghazali of his Age of them. Finally he told him that his father Maulana Muhammad Khalil Ansari wanted to meet him." "Father embraced son. Maulana Khalil then said that he never realised the greatness and eminence of his son until after death and that the rewards which had been heaped on him were due to his noble son Fazl-ur-Rahman." So Maulana Fazl-ur-Rahman woke up with renewed vigour and strengthened resolve to continue his untiring afforts for the cause of Islam. Soon after in 1948 he became Editor of Sind Information, once again displaying his great talents at editing and journalism. In the very next year Maulana Abdul Aleem Siddiqui wrote a letter from Saudi Arabia to him, saying that he felt that none of his children could carry on his work after him and that now even his son-in-law, the only person who could shoulder the burden, had also forsaken him. On reading this letter tears flowed freely from the eyes of this great scholar and even today that tear-stained letter stands as a proof to the love and loyalty which he had for that great saint, Maulana Abdul Aleem Siddiqui. Immediately he resigned his position and wrote to Maulana Abdul Aleem that he was coming to join him. It was at this time that Maulana Abdul Aleem Siddiqui 22

Dr. Ansari: The Ghazali of his Age accepted his son-in-law as his Mureed in all the silsilahs: Qaderiyyah, Chishtiyyah, Naqshbandiyah, Suhrwardiyah and Shazliyah. This was done within the Hateem of the Ka'bah, and here Maulana Abdul Aleem transmitted to him the Ijazah (authority) in all spiritual things. Maulana Abdul Aleem said that he had wanted to go on a world tour and that he had sought permission from the Holy Prophet (peace be upon him) in connection with the same. It was only after three months of patience that Maulana Ansari was informed that permission had been granted. And so began that epoch-making and historic missionary journey, the like of which had never yet been undertaken by a Muslim Missionary. This tour covered nineteen different countries and lasted for one and quarter years. These countries were: Ceylon, Malaysia, Indonesia, Philippines, Japan, Canada, United States of America, Trinidad and Tobago, British Guiana, Suriname, United Kingdom, France, Italy, Egypt, Jordan, Syria, Iraq and Saudi Arabia. This tour was, as can be seen, very extensive and it was here that Hafiz Fazl-ur-Rahman was blessed with guidance and training from that great missionary of long-standing, Maulana Abdul Aleem Siddiqui. It should be noted here that Hafiz Fazl-ur-Rahman was the only one of Maulana Abdul Aleem's disciples, who was blessed with this great honour. 22

Dr. Ansari: The Ghazali of his Age Hafiz Fazl-ur-Rahman continued to serve Maulana Abdul Aleem as Private Secretary after the completion of that exhaustive and exhausting tour. Finally in the year 1954, Allah Almighty recalled his noble servant Maulana Abdul Aleem Siddiqui. After a brief illness, this illustrious and eminent saint passed away on Sunday 23rd August (22nd Zil Hijj, 1373), in the holy city, Medina. He, in accordance with the practice of the Holy Prophet (peace be upon him), did not appoint a spiritual successor but authorised his disciples in Karachi to elect one from among themselves. However he had mentioned in his will that Hafiz Fazl-ur-Rahman was the best (Aslah) and most pious (Atqa) of all his disciples. In addition to this, Maulana Abdul Aleem Siddiqui had written to the Secretary of the World Convention of Muslims and Christians (held in Lebanon) on 13th April, 1954; "My Secretary, Fazl-ur-Rahman Ansari is a well-educated Muslim theologian . . . . my secretary will represent me in every respect . . . . He can thoroughly explain my views and will not fall short of expectations." Then Hafiz Fazl-ur-Rahman was the only one of the disciples who had had practical missionary training in that epochmaking world tour, from Maulana Abdul Aleem Siddiqui. Also since the year 1932, to the day of Maulana Abdul Aleem's demise, it was Hafiz Fazl-ur-Rahman alone who 22

Dr. Ansari: The Ghazali of his Age stood up in the world as his right hand man in the fields of Islamic missionary journalism, authorship of high-class and topical Islamic missionary books and in the field of practical missionary work. In view of all the above the Halqa-e-Aleemiyah of Karachi duly elected Maulana Hafiz Fazl-ur-Rahman Ansari as the Chief Successor of Maulana Abdul Aleem Siddiqui, on 30th January, 1955. This illustrious scholar had joined the Jamiyat-ul-Falah (an Islamic missionary organisation) in 1952. For a period of two years being Editor of Voice of Islam was only one of his many duties. Other duties included being Director of their missionary endeavours. From the year 1954 to the year 1960 he was a Lecturer in three different colleges. These were St. Patrick's College, St. Joseph's College, and the College of Home Economics. Here he taught Islamic Metaphysics, Islamic Moral Philosophy, Islamic Politics and Islamic Economics. In addition to these teaching duties he was also a Lecturer at the University of Karachi from 1954 onwards. In the year 1964, he took five years leave without pay in order to establish the Aleemiyah Institute of Islamic Studies. However in 1969, finding that he had to devote his energies wholly to the World Federation of Islamic Missions (to be mentioned soon), he decided to resign from this post. In Oct. 1972, he was appointed on the Board of Studies of Islamic Studies of 22

Dr. Ansari: The Ghazali of his Age University of Karachi as an Expert, which post he held to the end. He was also a Director of Research in the Dept. of Islamic Studies. In the year 1956 Maulana Fazl-ur-Rahman Ansari had written, "I have, therefore, decided that I should not undertake lecturetours abroad until they are absolutely necessary for the interests of Islam and that I should spend my entire energy, without putting any financial burden on any mureed of His Eminence (Maulana Abdul Aleem Siddiqui) or any friend of mine, for building up that well-knit Islamic missionary movement without which the future of Islam appears to be very dark in several countries." Invitations to go abroad on lecture-tours were being received. Maulana Ansari was being called to different countries. Finally in 1957 he felt that it was necessary to go on a missionary tour and as such he undertook his second round the world tour. This tour lasted five months and covered 17 countries, including, Malaysia, Thailand, Philippines, Hong Kong, Japan, Canada, United States of America, Trinidad and Tobago, British Guiana, Suriname, England, Holland, Turkey, Syria and Iraq. In furtherance of his aim to build up a well-knit Islamic missionary movement, Maulana Fazl-ur-Rahman Ansari founded the World Federation of Islamic Missions (registered on 28th August, 1958). Among the aims and objects of this organisation are: 22

Dr. Ansari: The Ghazali of his Age a) To serve humanity in all parts of the world through the exposition, propagation and implementation of the teachings and ideals of Islam. b) To establish and maintain Islamic Missions and other humanitarian institutions such as hospitals, infirmaries, orphanages, etc. c) To establish and maintain institutions for training theologians, missionaries, teachers and social workers. d) To establish and maintain educational institutions in general, especially whose which promote the cause of Islam and Muslims. e) To establish and maintain institutions for the execution of research on Islam, Comparative Religion, Modern Ideologies and Problems having a bearing on them. f) To establish and maintain magazines, newspapers, and publishing concerns and to publish, sell and circulate books and other literature. g) To establish and maintain mosques, lecture-halls, libraries, hostels, Islamic clubs and physical culture centres. h) To establish branches to organise Youth and Women's Wings and to affiliate with itself other organisations, both local and international, inside Pakistan as well as abroad; having similar aims and objects for purposes of co-operation and collaboration in the attainment of the object of the 22

Dr. Ansari: The Ghazali of his Age Association. i) To hold annual or periodical Conferences and Conventions at Karachi or any other suitable place in the world for the promulgation and attainment of the objects of the Association. j) To work for Islamic Unity and solidarity by all means possible. Maulana Ansari devoted the last sixteen years of his life towards the achievement of these aims and objectives. At the end of this article we shall take a brief look at his achievements in this connection. In 1960 it was once again necessary to undertake a missionary tour and Maulana Ansari embarked on his third round the world tour in which he visited: Malaysia, Phillipines, Hong Kong, Taiwan, Japan, Canada, United States of America, Trinidad and Tobago, British Guiana, Suriname, United Kingdom, Switzerland, Egypt, Jordan and Saudi Arabia. This tour lasted eight months. From the year 1959 Maulana Ansari began conducting short courses on Islam in English for the instruction of students who came from Africa, U.K., Canada and the West Indies. A number of Pakistanis also joined them. These courses continued to progress until a formal Institution was established, and the Aleemiyah Institute of Islamic Studies, named after that illustrious personage, Maulana Abdul Aleem Siddiqui, began catering to the needs of students in July, 1964, 22

Dr. Ansari: The Ghazali of his Age with students from different countries enrolling for fullfledged courses in Islamic Theology and Modern Thought. In that same year this eminent and experienced Missionary of Islam, Maulana Ansari, undertook his fourth round the world tour which lasted for five months. At that time he visited nine countries including Hong Kong, Japan, Trinidad and Tobago, British Guiana, Suriname, Canada and United Kingdom. Finally the fifth round the world tour was made in 1969 and lasted for four months; the countries visited included Switzerland, West Germany, Holland, Belgium, United Kingdom, United States of America, Barbados, Trinidad and Tobago, Suriname, Guyana, Venezuela, Jamaica, Canada, Japan, Singapore, Malaysia and Indonesia. In addition to these round the world tours, this illustrious missionary made other trips in the service of Islam. Most notable among these were the historic visit to South Africa in August-September, 1970 and the visit, first ever by a Muslim missionary, to the Indian Ocean Islands, Seychelles in December 1973. During his life many posts of eminence were offered to him. We may just look at a few of these: His over-all Islamic and modern scholarship was recognised by the All-India Muslim League when he was selected as a member of the Education Planning Committee under the mandate given by Quaid-eAzam, Mohammad Ali Jinnah, a post which he held from 1944-1946. 23

Dr. Ansari: The Ghazali of his Age He was selected and appointed Reader and Chairman of the Department of Tasawwuf and Akhlaq at the Islamic University of Bahawalpur in the year 1963 which appointment he could not take up due to the pressure of other duties. In 1962 from May to August he conducted Fiqh and Seeratun-Nabi Seminars for the Ulema at the Academy of Islamic Studies at Quetta where he was a Professor of Islamic Studies. He also taught Comparative Religion and Philosophy of Religion. The Government of Pakistan selected him to head a two-man official delegation to Uganda in May-June, 1972. Let us now take a look at the career of this eminent thinker, philosopher, missionary and theologian, as an author and journalist. Barely at the age of seventeen he started writing articles in English for the Muslim Standard of Ceylon and the Real Islam of Singapore. Then in 1938 he took over as Editor of the “The Genuine Islam” of Singapore and continued to write for that Journal until it ceased publication at the time of the Japanese invasion in 1940. In 1948-49 he was Editor of Sind Information. Then Voice of Islam came into his charge from 1952-54. His name was associated with "Makki Publications" of Durban, South Africa where for years he was the Editor-in-Chief of the Muslim Digest and Ramadan Annual, the Five Pillaras and the Pakistan News. Then, when the World Federation of Islamic Missions started their magazines he contributed immensely to 22

Dr. Ansari: The Ghazali of his Age them, being the Chief Editor of the Minaret for many years. His articles have been, and continue to be, published in various magazines in many parts of the world. To realise the power of expression which he commanded you have to read his writings. You would invariably conclude that here was a writer who wielded his pen with a mighty force. As an author, his career is even more remarkable. Just at the age of eighteen he wrote his first book, The Beacon Light (published in 1932) as a reply to a vicious attack on Islam by a Christian priest in Hong Kong. Then over the years he continued to write books and booklets on various topics including Islamic Theology, Philosophy and Morals, Comparative Religion, Life of the Prophet (peace be upon him), Philosophy of Education, Modern Ideologies like Communism, etc. A list of the published books and booklets he has written runs as follows: 1. The Beacon Light (1932). 2. The Christian World in Revolution (1933). 3. Muhammad (peace be upon him): the Glory of the Ages (1935). 4. Islam in Europe and America (1935).

21

Dr. Ansari: The Ghazali of his Age 5. Muslims and Communism (1938). 6. Humanity Reborn (1938). 7. Islam (1938). 8. Trends in Christianity (1938). 9. Islam and Christianity in the Modern World (1944). 10. The Present Crisis in Islam and our Future Educational Programme (1944). 11. Ethics of the Qur'an (1946). 12. The Meaning of Prayer (1946). 13. The Communist Challenge to Islam (1951). 14. What is Islam (1953). 15. Islam versus Marxism. 16. Through Science and Philosophy to Religion. 17. Foundations of faith. 18. Which Religion? 19. Islam and Western Civilization. 20. Beyond Death. 21. Philosophy of Worship in Islam. 22

Dr. Ansari: The Ghazali of his Age Maulana Ansari's services and merit as a journalist and author received early recognition when his life-sketch was included in the Biographical Encyclopaedia of the World (1947). Finally, we come to his greatest and most voluminous work The Qur'anic Foundations and Structure of Muslim Society (1973), a work in two volumes covering more than nine hundred pages. This book is an epoch-making one. At its launching ceremony, eminent scholars of Pakistan paid glowing tributes to it and its writer. Dr. I.H. Qureshi, ex-Vice-Chancellor of Karachi University said about this book: "One of the finest contributions that have ever been made to the understanding of Islam . . . . . . . . This book combines orthodoxy with philosophy; it also combines progress and dynamism with the understanding of the religion. (He has) succeeded in a remarkable manner in interpreting Islam to the modern mind." Mr. A.K. Brohi, ex-Law Minister of Pakistan and one of the leading advocates said: "I am distinctly of the opinion that it is a very valuable contribution to the Qur'anic Literature . . . . . after Iqbal's Lectures on the Reconstruction of Islamic Thought (i.e., Reconstruction of Religious Thought in Islam), the only other book that I can think of Is Maulana's book, in which an attempt has been made to restate in terms of contemporary thought and the doctrines that are having paramount influence, the position of Islam with reference to 22

Dr. Ansari: The Ghazali of his Age them and anyone reading the book is apt to believe that Islam continues to occupy a transcendental position and is able to throw light on the growth of contemporary thought, belief and practice and at the same time to be able to co-ordinate the results which are in accord with the grammar of its own teachings." This historic book was launched on 1st December, 1973 and barely six months later Maulana Dr. Fazl-ur-Rahman alAnsari al-Qaderi returned to the Mercy of his Lord and Cherisher. It was on Friday 3rd May, 1974 that he was admitted to the National Institute of Cardio-Vascular Diseases, suffering from cardiac insufficiency and oedema of the lungs together with his chronic ailments like diabetes. On Thursday 30th May, the doctors gave the news that both of his kidneys were nonfunctional and non-functionable. He was therefore brought home where homoeopathic treatment was tried. Finally, on Monday 11th Jamadi-ul-Awwal (corresponding to 3rd June, 1974) at 10:15 am this noble soul passed away. (Inna lillahi wa inna ilaihi raji'oon) Let us finally take a brief look at the achievements of this illustrious missionary of Islam in the light of the aims and objects of the organisation which he founded and for which he laboured during the last sixteen years of his life (The World Federation of Islamic Missions) mentioned on page 24. As far as service to humanity goes, the five round the world 22

Dr. Ansari: The Ghazali of his Age tours together with his other trips took Maulana Dr. Fazl-urRahman Ansari al-Qaderi to about forty different countries in Africa, America, Asia and Europe. There, his distinguished oratory and encyclopaedic knowledge created a lasting impression on the minds of all--educated and uneducated, young and old, Muslim and non-Muslim. In many countries he delivered learned lectures at Universities where he addressed audiences which included eminent professors and orientalists, whose attacks on Islam he successfully and convincingly refuted and countered. His exposition of Islam--dynamic orthodoxy, as he liked to call it was most appealing to the modern mind. Wheresoever he went crowds flocked to hear him speak. Even "Apartheid" could not hold him back and he was asked to address the exclusive White Stellenbosch University of the Cape Province, South Africa in September, 1970. This university, the largest in South Africa, is meant for the elite. However, Dr. Ansari made history by being the first ever nonwhite to speak at that University; but more than making history, he made a lasting impression on the minds of his audience as to the elegance and strength of Islam. Read any report of any of his missionary visits and you will find evidence of a great awakening on the part of the community. Everywhere he went he spread light, dispelling darkness. Those who saw him in action can testify that here indeed was a missionary. 22

Dr. Ansari: The Ghazali of his Age In order to perpetuate his work he founded Islamic Missions in different parts of the world e.g., the Islamic Missionaries Guild in Trinidad and Tobago and in Guyana, South America. It is indeed unfortunate that some of the organisations which he founded later shifted from the ideals which he had laid down. This great missionary has always said that missionary tours cannot provide lasting effects--they have got to be supplemented by constant work by local organisations and resident missionaries. With this in mind he founded the Aleemiyah Institute of Islamic Studies to train missionaries and teachers in a novel manner so that could successfully meet the challenges of the Modern World. In that Institute, apart from Islamic Subjects, a grounding in Modern Thought is given. In addition students are encouraged to pursue so-called Western Education as far as possible in order to attain as comprehensive knowledge as is possible. On his tours he also tried to found educational institutions in order to raise the educational standard of the Muslims in particular and of the community in general. In different parts of the world he did establish, or cause to be established, educational institutions e.g., Dr. F.R. Ansari High School in Suriname, South America. One of his main interests was to have a re-statement of the teachings of Islam in the light of Modern Thought and to have the Islamic teachings in various fields restated in Modern 22

Dr. Ansari: The Ghazali of his Age terminology. For this purpose research was needed so he founded the Council of Learning of the World Federation of Islamic Missions comprising of eminent personalities in various fields. Then in 1970 he founded the Islamic Research and Publications Bureau. Research works have already been published e.g., Islam and Contemporary Science in the field of Philosophy of Science and Islam and Buddhism in the Modern World in Comparative Religion. In addition to these there are other research manuscripts to be published in the fields of Qur'anic Sociology, Mental Hygiene and Developmental Psychology. As far as magazines go, he has established three magazines as organs of the World Federation of Islamic Missions. They are Manzil (Urdu), Manzil (Gujrati) and the Minaret (English) monthly. Of these the Minaret is still in publication in spite of financial difficulties. Also he encouraged and inspired the establishment of magazines and periodicals in different parts of the world. The publication and circulation of high quality Islamic Literature continues to be a pressing need of the times. To fill this need, he established the Aleemiyah Memorial Series which has published twenty-three books and booklets in English and ten in Urdu. Of these many have been written by himself. In addition to these is that historic book of his, The Qur'anic Foundations and Structure of Muslim Society which every Muslim should make it a point to read. 22

Dr. Ansari: The Ghazali of his Age English as a medium is not sufficient to reach the people of some communities which speak different national languages. Due to this some of the booklets of the Aleemiyah Memorial Series have already been translated and published in different languages e.g., Turkish and Zulu. In the process of the upliftment of the Muslims, mosques, lecture-halls and libraries are also essential. In this connection he founder or due to him were founded, such institutions in different parts of the world e.g., the Mosque and the Qaderiyyah Library at Islamic Centre, Karachi. It is also necessary for a Muslim to devote some time to exercise and recreation. With this end in view he had intended to establish Islamic clubs and physical culture centres. Affiliation with other organisations in different parts of the world is necessary for the progress of Islam. In his lifetime affiliation was made with about forty organisations spread far and wide over the globe. Special organisations are also needed to handle the affairs of Women and Youth. For these ends he founded the International Muslim Women's Organisation and the International Muslim Youth Organisation. These organisations rendered yeoman service, though at present they are not functioning. Throughout his life he had always been trying to achieve unity and solidarity. The bitter sectarian struggles among the 22

Dr. Ansari: The Ghazali of his Age Muslims, especially in the Indo-Pakistan sub-continent pained him much. In different parts of the world he also tried to bring about unity between bitterly opposed Muslim organisations e.g., in Suriname or in Trinidad, but it is very sad to note some of these organisations went back on their written agreements. In the year 1959 Maulana Dr. Ansari had summed up the achievements of Maulana Abdul Aleem Siddiqui. This summary also fits his own life to the letter and we reproduce it below to give an over-all picture of his life's work. "With a fire of zeal born of the profoundest conviction, an outlook, creative and international, and a visioin transparent as crystal, His Eminence (Maulana Dr. Muhammad Fazl-urRahman Ansari) travelled as an itinerant preacher and missionary from country to country and from continent to continent, bringing new light, inculcating nobler ideals and creating fresh vision. As a profound scholar, thinker and spiritualist, as one of the most popular leader of the masses and as one in proud possession of a charming and magnetic personality, mighty oratorical powers, a keen sense of judgment, a deep grasp of human psychology and above all a profound sincerity and a force of conviction, he endeared himself to millions from the shores of the Pacific to the shores of the Atlantic and beyond and became for them the harbinger of a nobler life." "With no organised financial backing, with apparently unsurmountable difficulties constantly facing him, with 23

Dr. Ansari: The Ghazali of his Age broken health and continuous illness, and with many to criticise and few to co-operate, he had to tread his lonely path. By using as his instruments an all-encompassing love and a charming smile which never left him even under the most adverse circumstances, and working with a spirit which was tireless in work and persistent in effort, which introduces peace and contentment in life amidst the conflicting forces of emotion and circumstances and which imparted a spiritual glow to every action in an over-materialistic world, he won his way through. With his battle cry: 'Back to the Qur'an and the Sunnah', his watchword: 'the Unity of Islam' and his conviction that 'the more religious Muslims become, the better will they succeed in solving all their problems', he fought against the forces of disruption and disintegration, creating harmony between the old and the new, on the basis of orthodoxy, on the one hand, and between partisan, tribal, racial and sectarian interests on the other." "In the wake of his endeavours came a new awakening, a fresh consciousness and a stronger will to work . . . . And this new awakening captured the minds of all classes of Muslim society." Here was an orthodox missionary with a powerful command of the English language; a scholar who was not afraid to cross swords with philosophers, whether they be Emmanuel Kant or Bertrand Russell; a thinker who could dare to match wits with the likes of Karl Marx; a theologian of the calibre that is very rare today, and a practical embodiment of Tasawwuf of the 22

Dr. Ansari: The Ghazali of his Age pristine, unadulterated form. It was therefore only natural that his loss should be felt throughout the world. Messages of condolence have found expression in different countries from Muslims as well as nonMuslims. And as the Prime Minister of the South American Republic, Guyana, Mr. Forbes Burnham (a non-Muslim) said, "Please accept condolences from Prime Minister, the Government and People of the Co-operative Republic of Guyana on death of His Eminence Maulana Ansari. His death brings great loss to us and the world." How truly did he fulfill that vision of Maulana Mushtaq Ahmed Ansari that from him the fragrance of Islam will permeate the whole world just as the fragrance of roses permeates the immediate environment! The world cannot but smile and say, "Here indeed was a true Servant of Allah.!” May Allah Almighty shower His choicest blessings on this most noble soul!

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Dr. Ansari: The Ghazali of his Age

ATTITUDE OF MUSLIMS TOWARDS SCIENCE AS ELABORATED BY IMAM ALGHAZALI AND DR. F.R. AL-ANSARI Prof. (Late) Syed Sibte Nabi Naqvi, F.R.A.S. (Lond.) Ex-Director Pakistan Meteorological Service Ex-Lecturer, AIIS

The human race has acquired knowledge in three ways: (1) With the help of Sensory Perception; (2) by Mental Contemplations based on Sensory Perception; and (3) by Revelation and Spiritual Perceptions or Inspiration. The knowledge gained by any of the above processes has helped humanity in the material advancement of civilization. The knowledge gained by sensory perceptions and contemplation over these is cumulative in character, and goes on expanding with improvements in technology, methods of observations and perceptions, and on development of techniques of establishing relationships and of judging the significance of these relationships. The knowledge thus obtained goes on changing and is cumulative. The revealed truths on the other hand remain unchanged. The revealed truths while claiming to provide humanity with a Belief System for leading a progressive life in this sensory material world and in the hereafter also lay down standards of social justice and moral well-being. These standards however, required slight changes 22

Dr. Ansari: The Ghazali of his Age as the human mind progressed towards maturity, and different prophets (peace be on all of them) provided guidance to their respective peoples from time to time at intervals of about half a millennium. From 610 to 632 A.C. the last revealed book, viz., the Holy Qur’an was received by Prophet Muhammad (peace be upon him). In 631-32 A.C. the Holy Qur’an declared in unambiguous terms that: “This day have I perfected your religion for you, completed My favour on you, and have chosen for you Islam as your religion.” (5: 4) The 6th Century A.C. is generally recognized to be the nadir of human intellectual effort. In the Introduction to the History of Science, Volume-I, George Sarton says about the 1st half of this century “The period which we are now going to consider is generally supposed to be one of the darkest of the Dark Age . . . .” About the second half, he has started the chapter with the words, “As far as the west was concerned, this period was a period of temporary retrogression, but we shall see considerable activities in the East . . . . .” In closing the first paragraph of this chapter he says: “During the progress I have often had the impression that everything happens as if mankind was working in shifts. The accomplishment of its essential task is so hard that periods of creation are often followed by periods of fallowness.” George Sarton starts the ‘Survey of Science in the first half of Seventh century’ with these words: “The seventh century has been spoken of as the nadir of human mind (Henry Hallan). The following pages will show the lop-sidedness of that judgment. It is true, as we shall see later, that the second half 22

Dr. Ansari: The Ghazali of his Age of the century was a period of momentary depression and exhaustion, but this may have been partly caused by the extreme activity of the first half. “The first half of the seventh century was a golden age in at least four countries Arabia, Tibet, China and Japan. The most outstanding event was of course, the birth and explosive development of Islam.” In the present article we wish to discuss some of the “Explosive Developments” which followed the birth of Islam and how the intellectual leader of Islam have tried to deal with these explosive developments in the mediaeval times, by Imam alGhazali, at the end of the 11th century and by Dr. F.R. AlAnsari in the middle of the second half of the twentieth century. At the time when Islam was born between 609 and 632 A.C. the intellectual activity of the human race was at its lowest ebb. This was due chiefly to the mischievous corruption made by ignorant and interested persons in their religious belief systems and by the axiomatic deductive system prevailing in the fields of science and philosophy. Acquiring knowledge was restricted to the privileged classes of priests and rulers and the knowledge gained with the help of sensory perceptions was shunned. The Holy Qur’an and the Prophet (peace be upon him), while making acquisition of knowledge compulsory for every man and woman and better than formal prayers, emphasized repeatedly direct observation of all kinds of natural phenomena and contemplation on them, all the time, while 22

Dr. Ansari: The Ghazali of his Age standing, sitting and reclining, with the conviction that all things between the heaven and the earth have been created for serving man usefully and for a purpose according the requirements of Wisdom and Knowledge. This fundamental change in the attitude of mind towards gaining knowledge of the material world as a religious duty was itself revolutionary, but the rules of conduct in social behaviour and the key points in the Belief System enunciated by the Holy Qur’an were much more revolutionary and extraordinary of a world which was steeped deep in darkness and ignorance. The Muslim World was absorbed in giving practical shape to these ideals of beliefs and social conduct, which the historians of science have regarded a temporary lull in the second half of the seventh century. But this cannot be denied or ignored that in those fifty years the grammar and the script of the Arabic language were put on such a sound basis that could serve as carrier of the deepest human knowledge and Islam could spread its light from the frontiers of China and the river Indus in the East to the shores of Atlantic in Africa and Spain, in the West, and from the Aral Sea in the North to the Cataracts of the Nile in the South. In fact the Muslims had brought under the domain of Islam the largest empire which humanity had seen before. Iran, Syria, Egypt which were the centres of pagan learning of the past were under their domain.

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Dr. Ansari: The Ghazali of his Age Khalid ibn Yazid (died in 704 or 708 A.C.), an Umayyad prince at Cairo got the Greek words of science and philosophy translated into Arabic and started scientific activity on a regular basis. By the middle of the eight century the Abbasids replaced the Umayyads and the second Abbasid Caliph, alMansur started not only work of astronomical observations by much improved astrolabes, but also translation into Arabic of works on astronomy, mathematics, science and philosophy in Sanskrit, Greek, Pahalwi and Syriac Languages. This activity continued in the time of Harun al-Rashid and reached its culmination under al-Mamun in 813 to 833 A.C. when a regular translation bureau was established and astronomical observatories were started at Baghdad (Shamasa) and Damascus (Qasyun). By 850 the Muslims had not only the intellectual treasures of the whole human race in their hands, they had introduced revolutionary improvements in astronomical instruments, in the sciences of arithmetic, algebra, trigonometry, music, medicine, and in the methods of recording, tabulating and reducing observations in these and other sciences. From the second half of the eight century to the end of the eleventh century was the period of undisputed Muslim supremacy in science and Sarton has termed the half centuries in this period as the times of Jabir Ibn Hayan (720 – 817 A.C.), Alkhwarizmi (flourished 813 – 833 died 850 A.C.), Al-Razi (870 – 950 A.C.), Al-Masudi (before 912-957 A.C), Abul Wafa (940-997/998), Al-Biruni(973 - 1048), Omar Khayam (1038/48 – 1123/24).

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Dr. Ansari: The Ghazali of his Age In the 12th and the 13th centuries the West had started to translate and copy the works of Muslims, and started to produce some original works of their own and Sarton has included others in giving the names to the times, but we still find the names of Ibn Zuhr, Ibn Rushd, Ibn al-Baitar and Qutbal-din al-Shirazi as the outstanding intellectual leaders included in the title of their respective times, of the four half centuries. In fact the end of the eleventh century was the height of Muslim participation in Science and Philosophy, but it continued unabated in the 12th and 13th centuries. As the Greek sciences and philosophy were the most advanced at the time of entry of Muslims in these fields in the eighth century, they had rightly adopted these as the starting point of their effort, and were as greatly influenced by the Greek thought, just as the world is being influenced by the Western thought today. Besides the names mentioned above we had produced before the end of the eleventh century religious leaders like Imam Abu Hanifa (699-768), Imam Jafar al-Sadiq (699-765), Imam Malik (715-795), Imam Shafe’I (767-820) and Imam Ahmad Ibn Hanbal (780-855). The schools of Mu’tazilah and A’shairah were fully established. The “Brethren of Purity” (Ikhwan as-Safa) had written their encyclopaedic works and the Batiniya sect had acquired considerable following. The various sciences were still largely in the stage of data collection, and although the Muslims, under the guidance of the Holy Qur’an, had accelerated the pace of data collection by their empirical inductive approach, 22

Dr. Ansari: The Ghazali of his Age the sciences were dominated by the axiomatic deductive method of the Greeks. The axiomatic deductive method had so far succeeded beautifully in the development of arithmetic, algebra and geometry. This had helped in the continuance of the method in other sciences also, and had produced a confidence in the philosophers who were the exponents of the method, and of logic. Science according to its very nature had started to produce the spirit of doubt and free enquiry. The net result of all these forces was that at the end of the eleventh century the Muslim community as a whole was faced with an unprecedented crisis, not only intellectual and political, but also social. The secret society of the Assassins was well established and Islam was faced with similar divisive tendencies as we are experiencing today. It was in this period of crisis that Imam-al-Ghazali acquired his knowledge at Nishapur and Baghdad and became a very successful professor in the Nizamia Academy at Baghdad. The sensitive mind of Imam al-Ghazali realised soon that his lectures in the academy, though attended by hundreds of zealous listeners, were not producing the desired result of bringing back Muslims to the true Islamic faith in actual practice. He got disgusted with this feeling of his failure, and felt sick. He left the profession of teaching at Baghdad in 1095 and devoted himself to intensive study of the sciences, philosophy and all the different schools of religious and anti-religious thought for 11 lunar years and described the conclusions of this study in

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Dr. Ansari: The Ghazali of his Age his book “Al-Munqidh min al-Dalal”1 and after formulating the twenty basic problems of difference between Islam and the philosophic thought of his time, in Tahafat-ul-Falasifah, of which the translation by S.A. Kamali, 1963 is before us. After detailed analysis of the scope and functions of each branch of science and philosophy he came to the right conclusion that arithmetic, geometry, mathematics (including astronomy), logic and other branches of science “are not relevant to religion and there is nothing which requires to be denied.” But due to the success of Axiomatic Deductive method in arithmetic and geometry the scientists and logicians are so overwhelmed intellectually by the wisdom of philosophers that they accept their statements about basic religious beliefs which are logically invalid and untenable, without proper examination, because they are not capable of this. They are specialists in their own branches and cannot discover the logical fallacies in the arguments of the philosophers. Imam al-Ghazali did this in Tahafat-ul-Falasifah by clearly stating twenty deep-rooted fallacies from philosophic writings of the master Muslim philosophers alFarabi (870-950) and Ibn Sina (980-1037). After all these discussions al-Ghazali came to the conclusion that to save your religion the best course is to follow the Sufistic way of life and to avoid science and philosophy as 1

Translated as The Faith and Practice of al-Ghazali by W. Montgomery Watt p. 57.

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Dr. Ansari: The Ghazali of his Age much as possible. About scientists and philosophers of the pre-Islamic and Islamic period he said, “There are various schools of philosophers, I perceived, and their sciences are divided into various branches; but throughout their numerous schools they suffer the defect of being infidels and irreligious men, even though of the different groups of philosophers – older and most ancient, earlier and more recent – some are much closer to the truth than others.” The forceful and clearly written books of al-Ghazali had a profound and deep-rooted effect on the Muslim mind and amongst many other factors which dried the interest of the Muslims towards science, from the thirteenth and fourteenth centuries up to the twentieth, his writings appear to be a very effective one, because we find that the arguments which alGhazali had advanced after acquiring full mastery over sciences and philosophy of his time are often repeated by man of our orthodox Ulema even today. While producing this repugnance towards science he also stopped the drift of Muslim Ummah towards “Nihilism” because in this time the Muslim scientists were heading towards it in the same way as has happened in the West in recent centuries. In the nineteenth century Muhammad Abduh of Egypt and Sir Syed Ahmed Khan in India aroused the Muslims to the need of acquiring all kinds of knowledge including science and technology even from the West.

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Dr. Ansari: The Ghazali of his Age Sir Syed believed, like the Mutakallimin, that nature was the work of God, and the Qur’an was the word of God. The sciences try to understand the law of nature and therefore there could be no conflict between science and religion. The philosopher – poet, Allama Iqbal in the first half of the twentieth century through his poetry and six Lectures on Reconstruction of Muslim Thought showed how necessary it was to take full advantage of science and philosophy of the West for reinvigorating and renaissance of Islam. It was in this intellectual background that Dr. F.R. al-Ansari got his education at Aligarh and was one of the brilliant and venerable products of the Aligarh movement and the Muslim University. In addition, he had the advantage of receiving guidance not only from Maulana Abdul Aleem Siddiqui, but also from Dr. S.Z. Hasan, one of the greatest Muslim Realist Philosophers of the 20th century. While he studied science and philosophy, he had also derived full advantage from the teachings of the doctrines of Qur’an from Maulana Syed Sulaiman Ashraf at Aligarh. Thereafter he was a very successful teacher of Islamiyat at the Karachi University and in other Institutions at Karachi and completed his doctorate. Thereafter like al-Ghazali, during his travels all over the world, during Hajj and at the Islamic Centre he had a lot of opportunity of contemplation and wide reading and profound understanding of the trends of thought in the Muslim Society not only in Pakistan, but also in other countries where Muslims dominate or are in a minority. 21

Dr. Ansari: The Ghazali of his Age It was after all this widespread knowledge and through scholarship that he completed his masterpiece on The Qur’anic Foundations and Structure of Muslim Society. Like al-Ghazali, in his book spread over two volumes, he deals at great length with the fundamentals of Islamic belief system, the problems of human life, the need of revelation, the compilation of the Qur’an, structure of religious creed and the religious quest, the philosophy of unity and integralistic aspects of moral philosophy, the welfare society, its culture and civilization and how Islam brought about a revolution in religious and philosophic thought in this respect. He then discusses the Ethico-metaphysical foundations of Islam. And in volume II under the moral code of Islam he describes the duties of man to self, to other individuals, duties to the social whole, the Islamic state and penal code. There is however a fundamental difference in al-Ghazali’s and al-Ansari’s approach. Al-Ghazali was writing in the period of history when Muslims were the intellectual leaders of the whole civilized world, when science had not yet emerged from the data collection stage in the real sense of the word, and when the world-view of science was on the whole primitive, and common-sense deduction from crude perceptible axioms was generally practiced, when the confidence of the scientists in their own findings was complete but the limitations of knowledge gained by sensory perceptions were much exaggerated by others. Now the position is quite different. The axiomatic deductive method has been replaced by empirical 22

Dr. Ansari: The Ghazali of his Age inductive method as encouraged by the Qur’an. Now the scientists do not feel shy of their changing beliefs for which the religious people have been taunting them all the time. They ascribe this to their beliefs being more according to the requirements of wisdom. On the basis of any scientific belief we can deduce the logical consequences, and by inductive reasoning can think of the circumstances under which a particular set of results should follow. We create those circumstances and if the expected results follow, we are assured that our belief (or the hypothesis as it is called) was correct; otherwise we change it. That is how science and knowledge goes on advancing. Such scientific beliefs are called cognitive beliefs, and the philosophers of science now say that our scientific beliefs are cognitive beliefs which help the human race in the continuous expansion of knowledge. As against these cognitive beliefs of scientists, the philosophers of science of the West say that the religious beliefs (of the religions which they know e.g. Christianity or Judaism) are Emotive Beliefs. You cannot infer consequences from them in the material world, and you cannot test them. That is why they remain unchanged. But with them the knowledge should also remain static and a religious society should thus remain backward. In this age when the unchanging beliefs of religion do not provide a basis for any intellectual superiority, al-Ansari was writing about the beliefsystem of a religious group of peoples who are equally backward in all the countries and whose backwardness has not 22

Dr. Ansari: The Ghazali of his Age yet lost its downward momentum, in many respects. Naturally al-Ansari’s approach and tone is quite different from that of al-Ghazali. While Dr.Ansari has tried (and successfully too) to prove the superiority of the Qur’anic and Islamic beliefs, thoughts and practices, he has tried to achieve this end from writings and words of the opponents of Islam, or at least of those who were not themselves Muslims. He has, however, not hesitated to clarify difficult issues himself, and the question of attitude of Muslims towards Empirical sciences comes in this category. He has first shown by quoting the verses of the Holy Qur’an that the belief in the Unity of God should be cognitively confirmed and it is this which has brought out the unity of nature, the unity of man and many other unities of modern science. He has shown how the so-called cognitive beliefs of Western scientists based on essentially wrong premises lead to the Nihilistic philosophy of hopelessness and despair on the one hand, and hedonism and cunning opportunism on the other. He has no doubt, emphasised the basic unreliability of the empirically acquired knowledge and in Vol. I in the Chapter on “Source of Guidance - What” (pp.35-44) he comes to the conclusion, “We have seen in the foregoing that all the three factors (Observer, Observation and conditions under which observations are made) which constitute a scientific observation are variable . . . . This means that physical science 22

Dr. Ansari: The Ghazali of his Age can be good guide and source of knowledge only in our immediate, and mostly physical problems – although even there it is not immune from error.” (p.38). Further on, after a full discussion of ways in which the ultimate problems could be solved he comes to the conclusion on p.44, “All the above discussions lead us positively to the conclusion that neither Science nor Philosophy can ever be capable of giving accurate answers to our ultimate questions on the basis of sure knowledge. And those answers which they have been giving, or might give in future, have been and shall always be at best approximations in the nature of partial truths and, in most instances, what the following verse of the Holy Qur’an calls ‘conjecture’. ‘But they have no knowledge thereof. They follow nothing but conjecture, and conjecture avails nothing against Truth.’ (LIII: 28).” Thus he is fully aware of the limitations of Science and Philosophy for solving the ultimate problems, but unlike Imam al-Ghazali, in chapter III-B. “Attitude toward Empirical Knowledge” on pages 122 to 124 after quoting a long passage form Dr. Hartwig Hirschfeld’s New Researches into the Composition and Exegesis of the Qoran (1902), he shows how the Empirical Inductive Method started by Muslim scientists led to the discovery of Unity of Nature, Unity of Mankind and Unity of Knowledge and has opened the way to the conquest of nature; and from the emphasis on absolute Monotheism and on the vicegerency of Man as enunciated by the Holy Qur’an 22

Dr. Ansari: The Ghazali of his Age he has shown “the Scientific Quest has been made a part of the Worship of God”. He ends this chapter by quoting the following verse of the Holy Qur’an: “In the time to come We (Allah) will show them (i.e., human beings) Our Signs in remote regions (of the Universe) and in their (own) selves, until it becomes manifest to them that this (i.e., the Qur’an) is the Truth . . . . .” (XLI: 53). Dr.Ansari has rightly come to the conclusion that although Science can not yet provide a sound basis for belief systems and moral and spiritual values, its cultivation is a necessity for fulfilling the destined ideal of the human race of becoming the vicegerent of God in the material world. And it is here that he differs so fundamentally from the approach of al-Ghazali.

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Dr. Ansari: The Ghazali of his Age

Dr. Fazlur Rahman Ansari – a Tribute Dr. Muhammad Basharat Ali

Dr. Fazlur Rahman Ansari, a scholar of high calibre with a sound knowledge of philosophy and theology, was an M.A. in philosophy from Muslim University of Aligarh. He also took his B.A. in theology and in the course of his activities as a missionary he attained very sound knowledge of theology and philosophy respectively. All through his life he was engaged in preaching, concentrating his attention on South Africa and North America. In these two places he did marvelous work and attained love and fame by his followers. The specific feature of Maulana was his dyadic activities in the field of Tabligh. Verbal tabligh went on hand in hand with his writing. He was a good speaker and an ardent lover of knowledge particularly focalizing his attention on researches. Besides his research work for Ph. D. degree in Philosophy almost all his literatures in connection with tabligh was mainly a work of investigation indicating his love for knowledge and truth. He had a command over English and Urdu. Maulana Ansari was a man of high calibre, always smiling, and his attitude and behaviour indicated and posed his personality as a man of learning particularly in respect of social mannerism and cultural out-look. Inspite of his constant ill health he had no respite from his cumbersome duties as a responsible preacher and ardent lover of knowledge. The Maulana never liked stereotyping and imitation knowledge.

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Dr. Ansari: The Ghazali of his Age Whatever he wrote and thought was imbuded with his liking and attitude of being a research scholar and lover of truth. I was very fortunate to be in his association while Maulana was working at the Theological Academy at Quetta. This institution was established by the Government of Pakistan for the training of Khatib and religious workers. It was headed by Dr. Hamid Hassan Bilgrami, formerly educational advisor of Govt. of Pakistan and a well known scholar of Urdu Literature. Maulana’s personality was also charming not only because of his scholarly attitude of mind but because of his interest in research. True knowledge can only be obtained by critical vision and incessant and continued struggle for ever new knowledge. I was very fortunate to come in contact with Maulana Fazlur Rahman Ansari and through him I got an opportunity to meet Dr. Hamid Hassan Bilgrami who invited me at the Quetta Academy for delivering series of lectures on Qur’anic Sociology. Both Maulana Fazlur Rahman Ansari and Dr. Hamid Hassan Bilgrami developed a deep interest for Qur’anic Sociology, the result being Maulana’s contributions on Sociology, one being the sociological study of Sura Asr, the other being a highly illuminating article which formed the basic chapter of his doctoral thesis submitted to Karachi University. Dr. Hamid Hassan Bilgrami’s interest and deep attachment for Qur’anic Sociology may be seen in the compilation of my ten lectures published by Jamia Islamia, Bahawalpur, with highly erudite and illuminating article on 22

Dr. Ansari: The Ghazali of his Age the value and meanings of Qur’anic Sociology appreciating my humble services in the foundation and development of Qur’anic Sociology exclusively by me without any assistance from anywhere. With Maulana’s loss I lost a sincere friend and a patron of Qur’anic Sociology. Equally I should express my deep concern for having segregated from the support of Dr. Hamid Hassan Bilgrami. I pray Almighty Allah that Maulana be blessed with Jannat-e-Naeem. Equally I pray for the health and life of Dr. Hamid Hassan Bilgrami. At the end, I would like to suggest that it is not sufficient to run the Aleemiyah Institute as a school. Rather this Jamia, founded by Maulana, should be a research centre. One group of students should be directed to conduct research on the contributions of Muslim pioneers in the various fields of Islamology. Another group, in collaboration with the first, should conduct research on the works of orientalists, particularly Germans, in various branches of learning in order to abrogate their fads and foibles on Islam and Islamic systems of belief and knowledge. This should be done with the specific viewpoint of rectifying the weaknesses of the younger generation of Muslims who are under the firm grip of the western scholars. This is needed for rebuilding of Islamic culture in the modern age, on the one side, and revival of Islam on the other. The idea of preaching and research, prevalence and domination of Islam over other cultures in 23

Dr. Ansari: The Ghazali of his Age compliance with the inviolable universal duty of the Muslims is repeatedly given expression in the verse below: It is He who hath sent His Apostle with guidance And religion of Truth, to proclaim it over all religions Even though the Pagans May detest (it). (9: 33) (Dr. Basharat Ali, Professor of Sociology at Karachi University, was a close colleague of the late Maulana Dr. Ansari. He stands unrivalled in the world today as the foremost authority on Islamic Sociology.)

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Dr. Ansari: The Ghazali of his Age

The Ambassador of the Intellectual Empire of Islam M.A. Alsagoff (Singapore)

Maulana Muhammad Fazl-ur-Rahman Ansari came to us and went. A happier coming could not be; but a sadder going neither. He came to the Muslim people of south-eastern Asia as the ambassador of the intellectual empire of Islam to negotiate for reinvigorating and reconstructing the Muslim intellectual life, ultimately with the aim of, to use his own words said in reply to the Welcome Address given to him in Singapore, “assisting in raising up a great new edifice of Islamic civilization among peoples which entered the fold of Islam at a time when the Islamic world had already lost its initial vitality and was on the way to succumb to the cultural onslaught of the anti-Islamic Western civilization and could not therefore enjoy the opportunity of building up enduring and vigorous national Islamic traditions and culture”. He went away, making all of us sad but nevertheless happy at his promise that he will come back to work for his great ideal. Coming from an institution – the Muslim University of Aligarh – which is the pride of Muslim Asia, he created an abiding impression in the literary world of these parts. He volunteered to lead the Islamic movement inaugurated and established by his revered and renowned father-in-law, Hazrat Maulana Shah Muhammad Abdul Aleem Siddiqi in 1928 in the form of the All-Malaya Muslim Missionary Society, and it 21

Dr. Ansari: The Ghazali of his Age is with gratitude that we recall today his noble contribution especially as the Honorary Editor of The Genuine Islam. His thesis on Muslims and Communism, which was widely circulated, created a new perspective and served to clarify the thought of the youth. His revolutionary educational scheme presented a most original and sound programme for the revival of our lost glory and our Islamic heritage. His memorable fight for the establishment of Islamic law in the Federated Malay States and his brilliant reply to the opponents of “The Mohammedan Offences Bill” earned the gratitude of Muslim Malaya and elicited high praise from the greatest exponent of British politics in eastern Asia, to wit, the editor of The Straits Times, who, though, as a front-rank opponent, he had written a most scathing editorial against the Bill a few days before, was so deeply impressed by Maulana Ansari’s exposition that he wrote another editorial, seemingly as an apology, referring therein to Maulana Ansari as “that subtle and learned logician”. ‘Learned’ and ’logician’ Maulana Ansari certainly is, to which the present book bears ample testimony. Ever since the Christians succeeded in converting a few half-Muslimised backward tribes of Java, they have been engaged in creating an imposing network of missions among the Muslim populations of eastern and south-eastern Asia. Day-in and dayout they are busy with vilifying Islam and conspiring against Muslims. Islam, in its turn, has launched two organizations on its behalf, the Jamiyyat-ul-Mohammediyyah of Java and the 22

Dr. Ansari: The Ghazali of his Age All Malaya Muslim Missionary Society of the Malay Peninsula. The noble and great work that is being accomplished by these organizations in this connection received new impetus with the entry of Maulana Ansari into the field. Believing as he does in an active, as contrasted with the present-day passive, role of Islam, he entered the controversy with Archbishop Wand of Australia and turned the searchlights on Christianity itself. The results were highly encouraging. His honesty, sincerity, fair-mindedness and learning, displayed during the controversy, created a deep impression, and his masterly exposition, in Trends in Christianity, not only brought about general awakening among the Muslim youth but also succeeded in attracting several broad-minded Christians to Islam. The present book, which is the latest contribution of the author of the Islam-Christianity problem, forms a Message on Love from Islam to the Christian world and is being published with the aim of removing the misconceptions which Christians generally entertain against Islam and with the hope that all honest and fair-minded Christians with give it the serious consideration it fully deserves and with undertake an unbiased inquiry into the merits of Islam and Christianity. Beit-ul-Ikhwah, SINGAPORE. 15th November, 1940. 22

Dr. Ansari: The Ghazali of his Age

Imran Nazar Hosein Renowned International Scholar, Thinker, Orator and Writer Imran was born in the Caribbean island of Trinidad in 1942 from parents whose ancestors had migrated as indentured labourer from India. He is a graduate of the Aleemiyah Institute in Karachi and has studied at several instutions of higher learning including the University of Karachi, the University of the West Indies, Al Azhar University and the Graduate Institute of International Relations in Switzerland. He worked for several years as a Foreign Service Officer in the Ministry of Foreign Affairs of the Government of Trinidad and Tobago but gave up his job in 1985 to devote his life to the mission of Islam. He lived in New York for ten years during which time he served as the Director of Islamic Studies for the Joint Committee of Muslim Organizations of Greater New York. He lectured on Islam in several American and Canadian universities, colleges, churches, synagogues, prisons, community halls, etc. . He also participated in many inter-faith dialogues with Christian and Jewish scholars while representing Islam in USA. He was the Imam, for sometime, at Masjid Dar al-Qur'an in Long Island, New York. He also led the weekly Juma'ah prayers and delivered the sermon at the United Nations headquarters in Manhattan once a month for ten years continuously. He is a former Principal of the Aleemiyah Institute of Islamic Studies in Karachi, Pakistan, Director of Research of the World Muslim Congress in Karachi, Pakistan and Director of the Islamic Institute for Education and Research in Miami, Florida. He has traveled continuously and extensively around the world on Islamic lecture-tours since graduating from the Aleemiyah Institute of Islamic Studies in 1971 at age 29. And he has also written more than a dozen books on Islam that have invariably been received with public respect.

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Dr. Ansari: The Ghazali of his Age

I Meet My Hero Imran Nazar Hosein Maulana Abdul Aleem Siddiqui

In 1950 when I was eight years of age, Maulana Abdul Aleem Siddiqui visited my country, the island of Trinidad, in the West Indies. My father took me to the Piarco International Airport and I remember seeing an old man with a long white beard wearing a turban and a long gown. He was standing on a platform and there were a number of other people also on the platform. There were lots of people shouting – Pakistan Zindabad! Nara-e-Takbir, Allahu Akbar! Some people were waving green and white flags. I vaguely remember seeing a younger man dressed in a different costume and standing next to the old man. Some fifteen years later I would see a photograph of that same scene and I would come to know, for the first time, that the old man was Maulana Abdul Aleem Siddiqui and that the younger man was his son-in-law and protégé, Muhammad Fazl-ur-Rahman Ansari. Twice again during that visit I remember seeing the old man. I saw him delivering a long lecture at the Grand Stand, Queens Park Savannah, Port-of-Spain. I cannot remember a word of what he said but I was over-awed by that strange and imposing figure with the turban, the white beard, the gown and the walking stick. And I could see that he was also having 22

Dr. Ansari: The Ghazali of his Age an impact on my father from the intensely serious look on my father’s face. On another occasion there was, it appears, an open-air bazaar (fair). The old man was there. I remember my father permitting us to wave small green and white flags from the window of our car as we approached the place where the bazaar was held. As a result of that visit of Maulana Siddiqui, the experiences I had, and the strange sights I saw at the airport, at the Grand Stand at the bazaar, etc., I began to feel, very vaguely, the awareness of belonging to a particular community that extended far beyond the Masjid (mosque) at the back of my home. Maulana Fazl-ur-Rahman al-Ansari In 1957, after the death of Maulana Siddiqui, Maulana Ansari paid a short visit to Trinidad. I do not remember anything of that visit. Indeed I know nothing about the visit until I read about it many years later. This was most probably because my father had just died and so there was no one to take us out. In 1960, however, Maulana Ansari visited Trinidad for the third time and this time I experienced the very strong impact of his personality. I had completed my secondary education at Queen’s Royal College and was employed, at the age of eighteen, as a teacher.

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Dr. Ansari: The Ghazali of his Age Trinidad’s Muslim Community was agog with excitement and my own hometown of Chaguanas was even more excited. Maulana Ansari was supposed to deliver a lecture on ‘Science and Islam’ at our newly-built, second Masjid. For days and nights we worked feverishly, youths as well as elders, to prepare the compound of the Masjid, paving the courtyard with cement, painting, decorating, etc. When the grand night came, the hall of the Masjid was packed with the largest turn-out I had ever seen in Chaguanas. We all felt very proud about our new Masjid2 as well as the presence of the Maulana. I could not keep my eyes off the solemn figure of the Maulana His dress was strange. A chocolate-brown long gown, a turban and a walking stick of the same colour. He had a very handsome face which was framed by a large and intelligent forehead and a long black beard spread out like a fan. Later I saw his eyes – hawk eyes –with the eyelids at a slant and the eyes, so powerful and piercing that you could not look into them for long. They were the eyes of a warrior. I also noticed very carefully his hands, which were white, which looked silky smooth yet powerful, and which were shaped in such a way that the fingers curved into each other so that there was no space between them. Maulana Saheb looked holy, noble and majestic as he stood there before the microphone with one hand on his walking 2

In 1969 this Masjid was named ‘Masjid-ul-Ansari’.

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Dr. Ansari: The Ghazali of his Age stick and the other hand gesticulating in a controlled and becoming way. I give this description because it is very important to understand that the physical appearance of this man of God had a psychological impact on me which was as permanent and as powerful as the subsequent moral and intellectual impact. Many, many years later I would be driving him out in Karachi and he would be sitting next to me in the front seat of the car. He opens his heart to me and confesses that his dress creates a problem in that it sets him apart from his people and gives the false impression to some that he belongs to a special religious class – a veritable priesthood in Islam. And I reply hesitatingly, – for it’s difficult to say directly ‘you are my hero and your dress forms and integral part of that ideal, that image of my hero, which is the point of departure for my inner journey to the Prophet of Arabia’. The words came out slowly and with great emotion, and he never raised the subject again. If the physical appearance and dress of the Maulana fascinated me, his lecture was to hold me spellbound. I had been myself a student of science at college and his knowledge of Physics, Chemistry and Biology impressed me. But it was even more startling to discover that far from being anti-science, Islam urged the scientific quest and the Qur’an was in harmony with many of the discoveries of science. According to the Qur’an all things were created in pairs. The Maulana proceeded to 22

Dr. Ansari: The Ghazali of his Age show how the findings of Modern Science, whether Zoology or Botany, Chemistry or Physics, support the concept of ‘pairs’. The way that great man moved with such ease in such a difficult subject, and the way he presented the knowledge contained in the Qur’an and made it permeate the different branches of science, caused my enquiring mind to open itself to a new, higher, more profound and far more exciting understanding of Islam than the pleasantries to which it had hitherto been accustomed from local lectures. That lecture awakened a young soul and provoked a mind naturally given to speculation. But far more important than the intellectual impact was the psychological impact of the lecture. I felt extremely proud to be a Muslim. My father, before he died, had written and warned of the ‘defeatist attitude’ among the Muslims. Maulana Ansari was destroying that defeatism and replacing it with pride and with the revolutionary strength and possibilities that emerge from healthy, positive optimism. My mother was a widow with six children. The youngest child was only three years old. Times were very hard and she was struggling to make both ends meet. Somehow a way was found and I was able to follow Maulana Ansari, attending a number of other lectures in different towns and villages of the island.

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Dr. Ansari: The Ghazali of his Age Each lecture I heard created a greater hunger for more knowledge of Islam. As time passed I was able to grasp more and more of what he was saying and yet there were times when he was so difficult that I could not understand him. At the Jinnah Memorial Masjid he took us ‘Through Science and Philosophy to Religion’. When he turned to Philosophy I was lost. But that only made me admire him even more. Like all the other Muslims I accepted the logic that the more I could not understand him, the more proof there was of his greatness! And soon I was very proud indeed of this Islamic Scholar. At Woodford Square, Port-of-Spain he delivered, one night, an open-air lecture on ‘The Philosophical Foundations of Western Civilization’. What happened that night confirmed that there was every justification for my pride in him. Sitting there on the rostrum listening to the lecture was the Prime Minister3 and many of his Ministers. This lecture was the most difficult I had heard. As soon as he had completed his lecture and before he could take his sear, I saw the Prime Minister rise quickly from his seat, approach Dr. Ansari as he was turning, and shake his hand vigorously. The Prime Minister, Dr. Williams we all knew, was himself a great scholar. And that he should not 3

It was only in 1962 when Trinidad and Tobago become on Independent state that Dr. Williams became Prime Minister, though he was the popularly elected leader of the country for many years before. Incidentally he is still the Prime Minister.

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Dr. Ansari: The Ghazali of his Age only attend the lecture (with most of his cabinet) but also publicly congratulate Dr. Ansari with such obvious enthusiasm was sufficient to make my heart burst with pride. I was close to tears and oblivious of the fact that I was in the largest gathering of Muslims I had ever seen in my life. Every teen-ager has a hero. Maulana Ansari became my hero. And ever since then he remained my hero. The more I saw of him, the more I grew to love him. Later that love was to grow to a devotion and loyalty which some admired and others, close friends, criticised. I was puzzled and in my heart I was disappointed when I saw my hero permitting thousands of people to kiss his hands. But he was still my hero and so I also waited in patience for my opportunity and I also went up and kissed his hands. I kissed his hands however, not because others were doing so, but rather as my own private way of demonstrating how much I loved him. Two important events Two important events took place before Maulana Ansari’s departure which have determined to a large degree, the course of my life and thought. Firstly I took the decision to become a spiritual disciple in the Aleemiyah Qaderiyyah Spiritual Order, with Maulana Ansari as my spiritual preceptor and guide. 231

Dr. Ansari: The Ghazali of his Age Sufism was presented to me as the science of ‘Islamic Spiritual Discipline’. The argument made sense to me that in the same way as the physical body needs physical exercise for maintaining and promoting physical health and fitness, so too the spiritual body needs spiritual exercises for maintaining and promoting spiritual health and strength. Practical Sufism was a spiritual gymnasium. All that I knew about theoretical Sufism was that it was an interpretation of the religious way of life which sought to replace ‘mechanistic’ religion with ‘dynamic’ religion. Youth is filled with emotion and dynamism, and so it was natural that Sufism should appeal to me. The initiation ceremony took place one night at the Jama Masjid, Port-ofSpain. We all sat on the floor in a circle and I was thrilled to see Haji Saeed Muhammad in the circle. He, too, was one of my heroes – a most eloquent and forceful speaker, and a Muslim leader who inspired the youth with the strength of his personality and his unquestionable character, integrity and sincerity. Maulana Saheb made us link our hands together so that here was an unbroken circle. He himself sat at the head of the circle close to the Mimbar. There followed a period of simultaneous recitations all of which were in the Arabic language and some of which came from the Qur’an. Finally there was a du’ah (prayer) which was led by the Maulana. Afterwards he

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Dr. Ansari: The Ghazali of his Age embraced us all and I returned home that night a very sober, but proud and happy young man. This initiation into a sufistic order was to grow later into a passionate commitment to enlightened Sufism which would permeate and colour my understanding and interpretation of the religion of Islam. At the time, however, Maulana Ansari stirred a spirit that was longing for the ‘spiritual’. And though he did not know me4 – we had never spoken to each other, yet he seemed to be guiding me and teaching me, in some mysterious way, how best to adore that Great Master. The Great Master was a God of love and He can best be approached through love. This requires the building of a particular kind of heart – a heart that is clean, that is free from evil (‘Hate evil’, he said, ‘not the evil-doer’), most of all a heart which is sensitive and which can feel for others. A hard heart, a heart which has no place for kindness, for charity, for love, is a heart which will have difficulty in approaching the Master. The second event and, perhaps, the more dramatic and important, took place at the farewell function held before Maulana Saheb, departed. In the course of his address he startled me by making a public call for five young Muslims to come forward and dedicate their lives for acquiring knowledge of Islam and serving the cause of Islam. Such young men

4

He did not come to know me until Oct. 1964.

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Dr. Ansari: The Ghazali of his Age would have to travel to the centres of learning in the Muslim world for knowledge of Islam. It was strange that I should take a decision so quickly and with such finality, but I immediately decided that I must be one of the five. At that time I knew of no Trinidadian Muslim who had gone abroad for studies in Islam. A young man in a Muslim country taking such a decision has some idea of where he will be going, what he will be doing and what will be the consequences of taking such a decision. A young man in the Caribbean taking such a decision in 1960 had to have a motivation out of the ordinary, for he was opting for a pioneering role, the consequences of which he did not know. One man and one man alone gave me the inspiration and the courage to take that leap into the unknown. He was my hero. I had heard his voice calling and so within my heart I answered. The decision was taken, and it was the greatness of this man and the brilliance of his exposition of the message of Islam that could so easily and suddenly determine the future course of my life. After his departure in Sept. 1960 I settled down to studying the booklets he had written and which were published by the World Federation of Islamic Missions in the Aleemiyah Memorial Series. These booklets were excellently written. 232

Dr. Ansari: The Ghazali of his Age Their size and format made them even more readable. I read them with great care and for the first time I found Islamic literature outside my father’s library which appealed to me. In my father’s library I had found and read, among other books, Syed Ameer Ali’s ‘Spirit of Islam’ and ‘A Short History of the Saracens’, and Muhammad Ali’s ‘Religion of Islam’ as well as his translation of the Qur’an. My father’s library had more than a hundred issues of the famous magazine published in England, ‘The Islamic Review’. Not only did I read and reread the booklets written by Maulana Ansari, but now I also grew very eager to reach out the message of Islam to those who had no knowledge of Islam. And I found that I was not alone in this respect. Maulana’s visit had awakened and strengthened the missionary zeal of the Muslims of the country. In 1962 the Islamic Missionaries Guild, founded by Maulana Saheb, became active. And it was a source of great joy and excitement for me to work with the I.M.G. My hero had left my country but he had established an organisation within which my energy and emotion, and all my bubbling enthusiasm for missionary work, could be harnessed and directed to constructive ends. The General Secretary of the I.M.G. Haji M.K. Hosein, had spent about eight months in Karachi, where he received some training from Maulana Saheb. Through the organisational ability of M.K. Hosein, the I.M.G. soon became a powerful and popular voice for Islam in the country. I was particularly active in the Friday night radio 232

Dr. Ansari: The Ghazali of his Age programme, ‘The Voice of Islam’. Just as important, I was happy working with M.K. Hosein. I think it is true to say that in all my subsequent Islamic work in Trinidad, I have never felt as happy, as thrilled as I was when working alongside M.K. Hosein. Al-Azhar In Nov. 1963 my dream came true. I resigned my job and left Trinidad to study Islam at al-Azhar University, Cairo. Through the untiring efforts of the I.M.G., three Egyptian Govt. scholarships were procured, and I was fortunate to be one of the three selected for the scholarships. The other two were Abdul Wahid and Zaid Ali Boisselle. Within a short period after our arrival in Egypt we were thoroughly disillusioned because of a number of reasons, not the least of them being the lack-lustre Azhar academic set-up which did anything but elevate the soul and dynamise the personality. Unfortunate experiences of the repressive base of the Egyptian revolutionary regime as well as the widespread corruption and administrative chaos with which we came into daily contact did not help. What hurt me most was the dawning realization that Azhar was not organized to produce heroes like Dr. Ansari. The pulsating spirituality, moral power, intellectual dynamism and depth of knowledge of both Islamic theological and modern Western disciplines which, in Maulana Ansari, combined to make him so appealing to the educated Muslim youth, was 232

Dr. Ansari: The Ghazali of his Age strikingly absent at al-Azhar. Our disillusionment and the hardships and disappointments we suffered caused us to seriously question the wisdom of staying on in Egypt. In Feb. 1964 I wrote to Maulana Ansari after I read in a magazine that he was establishing an Islamic theological institution in Pakistan. I received no reply5. I wrote to the Jamia Millia in Bahawalpur, Pakistan. Dr Bilgrami replied to inform me that the medium of instruction was Urdu. We all three decided to abandon our studies in Egypt and seek admission in British or Canadian universities. I planned to do a law degree. We therefore wrote to the I.M.G. and informed them of our intentions. The I.M.G. wrote to Maulana Ansari in Pakistan. In May 1964 we received the following letter from Maulana Ansari: “MOST URGENT My dear Imran Hosein

Karachi

Abdul Wahid and

22-04-64

Zaid Ali Boissele. Assalam-o-alaikum wa Rahmatullah! I have just now received a very painful news that all of you have been suffering from different types of hardships since 5

Later that year Maulana Ansari told me that he did not receive my letter.

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Dr. Ansari: The Ghazali of his Age your arrival in Cairo and that you intend to forsake your great mission on which you left your county. I was very happy when I had heard before that you had chosen to become Islamic scholars and that you were proceeding to Al-Azhar University. But the present news has given me a sorrow which is indescribable in words. I have given serious thought to your present plight and the way out, and I have come to the conclusion that I should invite you to proceed immediately to Karachi and to pursue your studies at the headquarters of the World Federation of Islamic Missions. Here at our Jamiah el-Islamiah you will have the opportunity of qualifying as high-class Islamic theologians and missionaries side by side with getting B.A. and M.A. degrees in modern Western education. I may inform you that the media of instruction at our theological institute are English and Arabic. As regards Arabic, you will be taught this language from the very Alphabet. I offer you herewith scholarships which will cover all your expenses of boarding, lodging, etc. We have already seven foreign students and more are on their way from Korea and other foreign lands. Please communicate to me your decision by return post, so that I may proceed with making the necessary arrangements for all of you before leaving for Trinidad. I intend to proceed to the West Indies in the middle of May 1974. 232

Dr. Ansari: The Ghazali of his Age Kindly give my love to Abdul Ghani Shakir of Trinidad who is also in Cairo. With love, Yours affectionately, MUHAMMAD FAZL-UR-RAHMAN ANSARI President WORLD FEDERATION OF ISLAMIC MISSIONS. P.S. If you decide to come to Karachi, the only thing you have to do is to arrange for your passage-money. It is not possible for me to arrange that because of foreign exchange restrictions. FRA” I was extremely happy and relieved to receive this letter. Only now was my dream really coming true. In my darkest hour my hero had reached out to retrieve me and open for me a path closer to my heart’s desire. I was really moved by the genuine concern he showed for our welfare and by his spontaneous generosity in offering us scholarships to study in his own institution in Pakistan. I considered myself to be a lucky young man indeed, to be getting the opportunity of becoming a student of so great a Muslim scholar.

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Dr. Ansari: The Ghazali of his Age Zaid and I decided to accept the offer of Maulana Saheb, Abdul Wahid (once bitten, twice shy) decided to leave for London. One month later Zaid and I sorrowfully bid goodbye to him at the Alexandria Port. In early August ’64 I flew to Karachi and Zaid followed me later in the month. By the time we reached Pakistan, however, Maulana Ansari had already left on his fourth around-theworld missionary tour. I settled down to my studies and waited with impatience and some uneasiness for the 8th Oct. when, on his return to Karachi, my hero and I came face to face to keep, what has turned out to be for me, a tryst with destiny.

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Dr. Ansari: The Ghazali of his Age

DR. MUHAMMAD FAZLUR-RAHMAN AL-ANSARI Imran Nazar Hosein

This special issue of the Minaret, which I have the honour to edit, is being published on the occasion of the tenth death anniversary of His Eminence Maulana Dr. Muhammad Fazlur Rahman Ansari (R.A) and the Silver Jubilee of the Organisation which he founded and which emerged in the trail of his missionary labours, the World Federation of Islamic Missions. This special issue will be read with sadness and treasured with love by thousands of people all over the world, Muslims as well as non-Muslims, who knew and loved Maulana Ansari and who benefitted from his deep and vast knowledge and from the piercing rays of his refulgent personality. Many of those will also have been spiritual disciples of this rare, authentic and dynamic Shaikh of the Qaderiyyah Spiritual Order who inherited the mantle of spiritual disciple from his exalted Murshid and father-in-law, His Eminence Maulana Abdul Aleem Siddiqi (R.A). For many indeed, as it is for me, to recall the day of his death, even now, after ten years, is to recall the day when darkness fell upon the earth,- the day the shepherd left his flock. For such indeed was the greatness of Muhammad Fazlur Rahman Ansari, a Scholar who scaled the commanding heights of 221

Dr. Ansari: The Ghazali of his Age knowledge and was yet untouched by arrogance, a Sufi whose spiritual personality changed the lives of thousands who came into contact with him but in whom there was not the slightest trace of any affected spirituality or piety complex, a traveller on life’s journey who led an extremely rich, diverse and complex life and yet remained so simple, so humble, so innocent and so godly a soul upto the day he breathed his last. His daughter said that in the last days she saw her father walking slowly up and down his room softly reciting that poignant verse of the Moghul Emperor – Poet, Bahadur Shah Zafar:

‫رمُعِدرازامگنےکالےئےھتاچردن‬ ‫دوآرزوںیمٹکےئگدوااظتنرںیم‬ (From the giver and taker of life) I sought and obtained a life span of four days. Two have gone in longing (or wishing) And two in waiting. As in verse so in real life, he spent all his life devoted to one single end, one single goal, the mission of Islam. And such was his sincere and total devotion to his mission that Allah blessed him with blessings in abundance. The world 222

Dr. Ansari: The Ghazali of his Age stood dazzled by the splendour of his knowledge and yet on his death-bed he said to his wife: “I feel as though the world of knowledge has only now been unveiled to me and all my life I have been as a child groping tentatively for a ray of knowledge here and there.” The best tribute which can be paid to the memory of Maulana Ansari is the tribute of understanding the essence of his thought and reaching it out to the Ummah and to mankind,-the tribute of continuing with seriousness, with sincerity and with devotion, the mission for which he lived and died. In this connection a great deal of responsibility devolves on the World Federation of Islamic Missions and its affiliated organizations and on the graduates of the Aleemiyah Institute of Islamic Studies. The twentieth century of the Christian era has so far been a century of mortal struggle between a powerful, aggressive and hostile Western civilization (including the Communist Movement which is a product of the West) and an Islamic civilization in a state of pathetic disunity, intellectual confusion and disarray. Western civilization, which revolted against Christianity, religion and God, and which has secularized all aspects of life and all branches of knowledge, has been transformed into an unbalanced, materialistic, spiritually bankrupt and amoral civilization. Western civilization has, in the wake of that transformation, acquired such devilish characteristics that it is 222

Dr. Ansari: The Ghazali of his Age fast taking all of mankind to the brink of utter disaster. An only Islamic civilization possesses the moral and spiritual strength and convictions to save mankind from that disaster. Western civilization in the twentieth century, however, glitters like gold with economic power, material wealth, stupendous scientific and technological achievements and military strength which defeated the Muslims convincingly and decisively. The twentieth century could very well have witnessed the wholesale transformation of the entire Muslim world into a subservient and deislamised copy of the West. It is now quite clear, however, that Islam is determined to resist and, in some respects, is successfully resisting Western civilization. Tribute for the successful defence of Islam and the mobilisation of the intellectual, moral and spiritual resources of the Muslims for retrieving authentic Islam and resisting the West must go to men like Maulana Dr. Ansari. Thus prominent Philippines Muslim leader Dr. Ahmad Alonto, in a special message for this issue of the Minaret, pays this tribute to Maulana Ansari: “At the time he appeared in the bleak Islamic horizon in the Philippines the process of deislamisation . . . was at its height. Within barely one decade of 222

Dr. Ansari: The Ghazali of his Age his historic intervention there has been a complete reversal of the trend.” Maulana Ansari met with similar successes in a number of other countries. Malaysia, Indonesia, Singapore, Japan, Sri Lanka, Mauritius, Guyana, Suriname, Trinidad and Tobago, South Africa, Seychelles, Canada, U.S.A, Britain and Pakistan all felt and still continue to feel the significant and abiding impact of his intellectual and spiritual labours in the service of Islam. Maulana’s successes lay not only in the successful defence of Islam and the Muslims from hostile external forces, it also lay in his fearless, rank and forthright interpretation and exposition of the message of Islam to Muslims themselves. Eschewing both modernism and conservatism, he guided the Ummah back to the position of ‘dynamic orthodoxy’, back to the Qur’an and the Holy Prophet Muhammad (p.b.u.h) as the centre, core and heart of the faith. In this connection he minced no words in condemning arrogant intolerant sectarianism which was sapping away at the vitals of the Ummah. “I am neither Wahabi, nor Deobandi, neither Ahl-e- Hadith nor Brelvi. I am a

Muslim.”

These courageous words of his still remain the only bridge over which this Ummah can cross the chasm of theological 222

Dr. Ansari: The Ghazali of his Age conflict and disunity. Our primary status is that of being Muslims. And a basic implication is that all Muslims, regardless of theological position is in conflict with the fundamental framework of belief as it emerges from Allah’s revelation. While this is important, Maulana will be remembered for having made a yet more important contribution to the proper understanding of the religion of Islam. And that is in respect of his insistence that man is essentially a spiritual being and that the spiritual dimension of the Divine guidance which radiated from Hira had a primacy over the legal, the political, the rational etc. The Muslim must first establish a state of harmony with his own inner being and with the universe around him before he can successfully apply himself to the different dimensions and aspects of his collective existence and to the pursuit of the sacred mission of the Ummah. Because of certain unfortunate limitations, this special issue of the Minaret must remain but a very modest attempt at commemorating this occasion. It is also because of this state of affairs that the editorial is, perforce, much longer than originally planned. The articles of Maulana Ansari and Mr. Brohi were carefully selected and represent very important observations worth serious study. The write-up on the WFIM was prepared in 1980 in anticipation of a promised visit by the President of Pakistan to the Islamic Centre. 222

Dr. Ansari: The Ghazali of his Age In response to the letters which were belatedly sent out we received several written tributes to Dr. Ansari, some of which have been published. A promised article entitled ‘My Father’ by Mustafa Fazil Ansari had to be abandoned because of his ill health. He will, I hope, write this article some time! Finally I wish to thank Mr. Siddiqui of the World Federation staff, Mr. Izhar-ul-Haq of the the Aleemiyah Institute staff and Mr. Abid Saeed of the Rashid Press for their kind assistance in the preparation of this special issue of the Minaret of which a large number of copies are being printed for circulation in many parts of the world.

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THE ROVING AMBASSADOR OF ISLAM Sheikh Ali Mustafa

Dr. Ansari, or Maulana Ansari, as he was known to many, was an exceptional human being with a multi-dimensional personality and a high moral character based on that of the Holy Prophet Muhammed (p.b.u.h). The first time I ever heard of Maulana Ansari was 17-years back, in 1966, the year that I formally accepted Islam as my way of life. I was anxious to learn Islam, and I learned from a Muslim friend of mine that in Pakistan there was a very great Islamic Scholar: Maulana Ansari, who had been in Suriname before. I wrote a letter to Maulana requesting him to accept me at his Institute of Islamic Learning. Maulana promptly replied, and that letter I’ve kept since then as a sacred treasure. He welcomed me warmly to Islam and to the Aleemiyah. However, I could not afford the journey and here it was that Maulana come to my help . . . . . Maulana Ansari arrived at the Zanderij Airport (Suriname), 1st August, 1969. This was Maulana’s last visit to Suriname and my very first time to see him. This sight was impressive; it reminded me of the Prophets and holy men of old: that long robe and the turban which are the classical hallmark of the men-of-God. The personality of Maulana was, as ever after, warm, friendly and accommodating. He took me close to him, and I went with him wherever he went, opening the lecture sessions with the 222

Dr. Ansari: The Ghazali of his Age recitation of the Holy Qur’an. On the last day, after his final lecture, he sat down. Then he got up again and made a special mention of a commitment made by the Executive of the Suriname Muslim Association to send me to Pakistan for study at the Aleemiyah Institute of Islamic Studies. This was a real booster for me and eventually, not long after that, on Oct. 1st, 1969, I put my first foot on the journey in quest of Islamic knowledge, training and guidance. It was in Pakistan that I came to see and know more of the greatness of this servant of Islam. Maulana wanted to create an Institute of Islamic Learning to produce real Muslim Scholars for the Muslim Ummah. This was not altogether easy for the lack of all the right ingredients. The Aleemiyah, named after the great tutor and father-in-law of Maulana Ansari: Maulana Abdul Aleem Siddiqui (R.A), is the answer that Maulana tried to create for the world-wide problems in the Muslim Ummah. It was what Maulana called a: CRISIS OF CHARACTER, in the religious leadership of the Muslims all over. Maulana has in his many learned lectures very clearly diagnosed the malady that has beset the Ummah. It is essential that we understand it well and work toward the solution thereof. This humble servant of Islam could be seen flaming with emotion when expounding the Message of Islam, especially when dealing with the distracting and negative spirit of the religious leadership of the Ummah; the ignorance of sectarian attitude which was killing the spirit of JEHAD among the Muslims. The Aleemiyah Institute needs, to counteract all that, scholars 213

Dr. Ansari: The Ghazali of his Age of the calibre of Maulana Ansari, a man who had mastered 27 branches of knowledge, with a regular reading habit of at least 500 pages a day and constancy and consistency in IBADDA and MUJAAHIDA (Worship and Self-Mortification). The Aleemiyah needs, besides students with that zeal for learning and love for humanity, plus the ability to absorb the higher teachings of Islam, the SABR to work against heavy odds, to strive so hard in knowledge, personality development and character building that they would prove themselves worthy and capable of taking up the challenge to reform or help reform the Muslim Ummah in whichever part of the Globe they may find themselves, Insha Allah. . . . . . . . . . . ! Maulana’s call was clear for all: “BACK TO MUHAMMAD (p.b.u.h), BACK TO THE QUR’AN”. Some ignorant folk have construed this to mean a denial of the Hadith of the Noble Prophet (p.b.u.h). The charge is false, for those who have known Maulana and have listened to him are convinced that Maulana was an ardent lover of the Holy Prophet (p.b.u.h). Besides, no one can deny the last advice of the Prophet on the plain of ARAFAAT at the Last Pilgrimage when he said about the Qur’an that; “IF YOU HOLD ON TO IT YOU SHALL NEVER GO ASTRAY”! He was very clear in his exposition of Islam, and he minced no words in condemning the negative factors in the Ummah; but prejudice dies hard . . . . . ! He made it clear that Islam is based on TAUHEED; that Spiritualism forms an integral part of Islam; that sound reason is the pride of Islam. He was not 212

Dr. Ansari: The Ghazali of his Age extreme. Maulana was a Sufi, but his Sufism was action based on the Sunnah of the Holy Prophet and pure Science from the Qur’an, Some felt Maulana went too high much science, but he wanted to show us the beauty and grandeur of Islam, and its greatness. He wanted to lift us up to the peak of the mountain and show us the vast and wonderful landscape of Islam, so that we may aspire for it and not be content to remain at the bottom! Maulana was a man for the world, not only the Muslim world, for Maulana Ansari was the best expounder of Islam I have ever seen, met or heard. I remember one particular occasion at the Aleemiyah when Maulana called for me, Siddique Ahmed Nasir (my college from Guyana) and one or two more students. He wanted us to witness (as part of our training or course I) a discussion he was about to have with one Christian lady, who had come to enquire about Islam. This was a special opportunity and privilege for us to witness a masterpiece of an unfolding of the message of Islam in such a beautifully persuasive and loving manner that the listener has no way but to accept. Here there was no sarcasm, no criticism, no forcing to accept. It was simply an exposition of accepted truths of human behaviour, human history, certain discoveries in science and then blending them with Qur’anic truths and showing the correlation with the way of life which is Islam. Maulana’s greatness to me was an evolving experience. In 1970/1971 Maulana was invited by the Muslims of South Africa where he delivered, perhaps, some of his most learned 211

Dr. Ansari: The Ghazali of his Age and finest speeches on Islam. There, he spoke on a variety of subjects, all underlined by a note of spirituality and high learning. But Maulana’s great exposition of Islam was not restricted to South Africa. I heard of his lectures in Europe, the United States of America and the far-East. His originality and uniqueness of style was simply amazing. Anyone who heard Maulana’s lectures will vouch for clarity and force of expression, which bespeaks of a strong conviction, a firm grounding in knowledge and true sincerity of purpose all in the interest of Islam and Muslims. Maulana did not neglect his countrymen. I attended many of Maulana’s Urdu and English lectures in Karachi; and in Urdu his clarity and force was the same if not better. However, Maulana was not the sensational type of Moulvi Saheb which is what some people seem to like in Pakistan. But he did make an impact on those who valued knowledge. As a writer Maulana started very early in life. The first book Maulana Ansari wrote on Islam (to my knowledge) was “BEACON LIGHT”. He was less than 20 yrs. old then. After that he wrote a series of booklets on various aspects of Islam. The simplicity, clarity and force of his style bear testimony to his great understanding of Islam. Such booklets are very helpful to the new Muslim in particular, since they are a condensation of ideas which can be expanded. However, the last work form Maulana’s pen, his life-work, the gist of his understanding of Islam and a gift to the Muslims and humanity, was: The Qur’anic Foundations and Structure of 212

Dr. Ansari: The Ghazali of his Age Muslim Society. In this masterpiece Maulana drew us the most beautiful, the most complete and comprehensive picture of Islam. It is a book to be studied and digested; a reference book taken solely from the main reference: AL-QUR’AN for the rebuilding of the UMMAH OF ISLAM. May ALLAH accept and inspire us to real Islam, Ameen! Many were surprised to see a Maulana in traditional dress, addressing audiences in highly modern, sophisticated, western countries, audiences comprising of highly educated people: critics of Islam, clergymen, philosophers, doctors, scholars in various branches of knowledge. They were dazed at the ease with which he was able to present Islam to them. They were amazed that one man could master so vast knowledge. Yet, they had experienced only one small example of the greatness of human personality and character created by Islam, of which there were many in the glorious past of Islam. . . . To the Muslims he constantly sounded the clarion call which was echoed before him by the great sons of Islam like JalmaludDin Afghani; Maulana Hali; Sir Muhammad Iqbal; Maulana Abdul Aleem Siddiqui, and many others. He warned them of the dangers that could befall them if they do not implement real Islam; he diagnosed their situation among other nations; and he suggested solutions and practically helped them in various parts of the world for the improvement of their condition as Muslims. Toward the end of May, 1974 Maulana fell ill, everyone was worried. He was taken to the hospital. Monday morning 3rd 212

Dr. Ansari: The Ghazali of his Age June 1974 (11-JAMADIUL AWWAL 1394), we were crowded in the room of brother Sulaiman Peterson, on the first floor of the Aleemiyah Hostel, hoping and praying for Maulana’s life. By about 10 o’ clock a.m. the news came: Maulana Ansari had left this physical world for the spiritual. It came as a shock to us all. We could hardly believe it. We were overcome with emotion. Maulana had lived for 63 years. (Lunar) just like the Holy Prophet (P.B.U.H) and his tutor Maulana Abdul Aleem Siddiqui, (R.A.) and as such fulfilling the last Sunnah of the Beloved of ALLAH . . . . . . . May ALLAH lead us on the right path and give us the conviction based on real knowledge and sincere love and devotion for Him and His Beloved Prophet Muhammd Mustafa (P.B.U.H). May Allah bless the soul of Maulana Fazlur Rahman Ansari (R.A.) for the invaluable service he rendered to Islam and humanity. If at least one of his students takes his place or at least carries on the same mission, HE WILL HAVE SUCCEEDED. Insha ALLAH, Ameen . . . . . . !

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REFLECTIONS Siddiq Ahmad Nasir

A year has passed since that fateful day and yet the memories are evergreen. ‘It was on a Monday morning, I well remember, that breathed his last. A month in hospital and all the while he emphasized that there’s still so much work left to do! Then the pioneer returned to is Lord. Yes, the 11th Jamadi-ul-Awwal, 1394 is a day we will remember for it marked the end of what may be termed the era of Maulana Dr. F.R. Ansari. Perhaps you may say that he was eminently suited for the tasks he performed by the type of education he had the good fortune to receive. But who can doubt that it was the Grace of the Almighty which so extensively prepared him for serving the cause of Islam as a pioneer in this age? Examine the situation a while. In theology he was tutored by that eminent personality Maulana Syed Sulaiman Ashraf, who is regarded as one of the leading theologians, if not the leading one, in the Indo-Pak subcontinent of his day. That was not all ---, in philosophy his teacher and guide was none other than Dr. S.Z. Hasan, unmistakably one of the two leading philosophers of the subcontinent at that time. Had this been all, it would have sufficed to make him a scholar of pre-eminence, for not only were his professors of the highest caliber but they also spoke 212

Dr. Ansari: The Ghazali of his Age of him in glowing terms --- Maulana Syed Sulaiman Ashraf describing him (way back in 1936) as “a young man with a personality radiant with virtue and exceptional intelligence”, while Dr. S.Z. Hasan had said of him “he is recognized by his teachers and his fellow students as an exceptional student, head and shoulders above others”. But over and above this he had come under the tutorship and tutelage of an eminent saint, recognized as such in many different parts of the world even up to this day. This was none other than Maulana Abdul Aleem Siddiqui and it was at his hands that this young scholar received training in Tasawwuf and in missionary work. This surely would have been enough! But yet he was not content. The age in which he lived demanded much more of him. A life dedicated to the service of Islam was already his mission. Yet he could see what was really needed was a missionary who not only personified Islam and was well grounded in Islamic sciences, but also was in a position to cross swords and match wits with adversaries and skeptics in their own line of learning. Hence his was a spirit eager to imbibe more and more, and yet more, knowledge. For this reason on his own, he studied diligently various subjects ranging from Economics to Law, from Sociology to medicine, from Physical Science to History and Comparative Religion. In effect he was following the edict proclaimed by the SuperLeader of the Muslims, the Noble Prophet of Arabia that 212

Dr. Ansari: The Ghazali of his Age “knowledge is the lost property of the believer, wheresoever he finds it he should take hold of it”. Actually he could see that one of the cogent reasons for the continuing set-backs faced by the Ummah is the conspicuous, prevailing ignorance and illiteracy among the Muslims, standing in sharp contrast with the elevated position that the Noble Prophet had bestowed on the quest for knowledge, while at the same time making at obligatory. Therefore is not the education acquired by Maulana Dr. F.R. Ansari a lesson for us in this age when we expend our energies on acquiring certificates and not education, and on the quest not for knowledge but for diplomas and allied pieces of paper? Another point on which we may reflect is his outlook of Islam. At present the Muslim world is permeated with a conservative outlook, any deviation from which it is felt, automatically qualifies the deviator as being outside the fold of Islam. However, for some time now thinkers have been trying to reinterpret Islam in the light of the age in which they find themselves. Undoubtedly this is a difficult task and many of them found it necessary to discard some of the tenets of Islam during the process or to interpret them away, as can be clearly seen from some of the unorthodox re-interpretations of the last century or so. However great thinkers have also called for reinterpretation of Islam, among them notably Allama Dr. Muhammad Iqbal.

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Dr. Ansari: The Ghazali of his Age Maulana Dr. Fazl-ur-Rahman al-Ansari stepped forward to meet this challenge and to fulfill this need. He stressed that Islam should be presented as a dynamic orthodoxy. The success of his outlook on Islam can be seen from the esteem in which he was held by the intellectual circles in many countries, Muslim and non-Muslim, and also from the impact he made on the youth of the day. Islam is a perfect way of life you may say. Then whence the need for re-interpretation? Are not the Qur’an and Sunnah enough for us? If they are then doesn’t re-interpretation mean changing them? These questions deserve our careful consideration. One of the dynamic thinkers of Islam, Mr. A.K. Brohi had occasion to remark, “I submit that the Qur’an is a valid book for all peoples and for all times in the sense it outlines the principles upon which humanity has been invited to organize itself, whether the organization be in the sole life of an individual or the collective life of the community. These principles cannot change for they are eternal --- only in application to the changing conditions of society they occasion different solutions. When all is said and done, for a successful application of the Qur’an principles, we shall have to reckon with objective facts of history and geography. The light of the sun is ever the same --- but when it falls on a prairie it is green; on the sea, blue; on the hill of basalt, black. The same goes for principles --- without ceasing to be universal, they will necessarily take on the colour of political, historical and 212

Dr. Ansari: The Ghazali of his Age geographical milieu in which they are applied.” (Reflections on Islamic Socialism) Maulana Dr. Ansari recognized the dire need of presenting the principles stated in the Qur’an as a coherent code of life relevant to the modern age. Hence his masterpiece The Qur’anic Foundations and Structure of Muslim Society. The code of life presented therein has been described by Dr. Manzoor Ahmad of the Philosophy Department of the University of Karachi, as follows: “It is, indeed, a very comprehensive account of the moral code provided by the Qur’an, a like of which, to my knowledge, has not been formulated with such extensiveness by anyone in the history of Muslim literature.” Writing this book was a step towards trying to remove a major drawback of the present outlook on Islam, where Fiqh and the its study are given the most importance and emphasis, then next in line comes Ahadith and its study and with the least importance and emphasis being given to the Qur’an and its study. Many a time did Maulana Dr. Ansari repeat that the study of the Qur’an should come first in importance and emphasis, the study of Ahadith next and finally the study of Fiqh. Hence he based his book on the Qur’an alone. Mr. A.K. Brohi in the above-quoted statement has spoken very forcefully of the unchanging and eternal principles of the Qur’an of necessity occasioning different solutions in their application to the changing conditions of society and that in 223

Dr. Ansari: The Ghazali of his Age this application “they will necessarily take on the colour of political, historical and geographical milieu in which they are applied.” Therefore what the author has attempted to do is to apply the principles of the Qur’an to a projected present-day Muslim society. He himself had very forcefully explained his stand in his Introductory Observations. “The enquiry in the present dissertation,” writes the author, “has been confined strictly to the Holy Qur’an, not because the present writer does not give to the Hadith literature its rightful place, but on the following grounds. . . . .” The author then goes on to explain the seven grounds for his stand. Among these are the following: “Firstly it alone enjoys the status of being the Scripture of Islam. “Secondly, every word of its text is absolutely authentic as having been preserved to the very letter in the very words in which it was delivered by the Holy Prophet Muhammad (Peace be upon him!) . . . . . “It should be so, because: (i) it is the Qur’an which forms the criterion of Judgment6 in respect of Islam – a status explicitly given to it by itself – and not the Hadith literature.” (Vol. I pp.xxi, xxiii). 6

i.e al-Furqan, vide al-Qur’an 2:185

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Dr. Ansari: The Ghazali of his Age The Holy Qur’an is, according to our claim, a Book of Guidance for humanity of all ages. We should therefore be able to present a comprehensive Code of Life, suitable to the present age, based on the Holy Qur’an if we are to vindicate our claim. This is the task undertaken by the author. After discussing the present “grave imbalance in the lives of the Individuals and the Communities” leading “to the heights of a Mighty Crisis,” he goes on to say “. . . a Philosophy and a Code a Life based on Integralism is needed very urgently – a Philosophy and a Code that may establish a Culture wherein all human yearnings ranging from the Transcendental to the Physical, may find their fulfillment and whereby Humanity may be enabled to achieve its true Destiny. “That Philosophy and that Code of Life has been given in the Holy Qur’an. “And the present work, being a systematic and comprehensive exposition of the same, forms the need of the hour. . “ And Mr. A.K. Brohi has remarked, “.... anyone reading the book is apt to believe that Islam, continues to occupy a transcendental position and is able to throw light on the growth of contemporary thought, belief and practice and at the same time to be able to co-ordinate the results which are in accord with the grammar of its own teachings. ” We can therefore conclude that the author has been very successful in his attempt and that the Qur’anic Foundations

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Dr. Ansari: The Ghazali of his Age and Structure of Muslim Society deserves the serious study of all those who are really interested in Islam. The objection has been raised in some quarters (and, of course, whatsoever you do the people will talk) that in basing his book on the Qur’an the author has (presto!) become antiHadith. Is this objection valid? Let us examine the situation! The author writes, “All students of Islam are aware of the sectarian mischief raked up purely in the name of Prophetic Traditions (Hadith), by certain groups in Muslim history, through the projection of certain allegedly divinely inspired and divinely sanctioned offices like those of an infallible Imam, a Mujaddid, a Mahdi, a Promised Messiah or a Mahdicum-Massiah . . .” After shedding light on these examples, and in view of the fact that the Qur’an’s “authority as the basic source-book of Isalm has been universally accepted by all sections of Muslims in all ages”, the author concludes, “All in all, accepting the Qur’an alone as the fundamental basis for all knowledge of Islamic Guidance is not only the requirement of reason but also the only road to the salvation of Muslims.” But this is far from being the whole picture. The author has certainly not relegated Hadith to a position of practical uselessness, for he goes on to state “Of course, there are certain aspects of the Qur’anic Guidance where the projection is of an implicit nature. And it is here that recourse to the Hadith literature becomes necessary --- but only for further clarification and not for adding further dimensions to the basic 222

Dr. Ansari: The Ghazali of his Age structure of Islam. Also it is necessary to know as to how the Qur’anic Guidance was put into practice by the Holy Prophet Muhammad himself (On him be Peace!). In other words it is necessary to know not only the Qur’an as a Book of Guidance but also the ‘Qur’an in Action’, viz., the Holy Prophet’s Sunnah. For that, evidently the Hadith literature is the most indispensable instrument. “But here two important facts have to be kept in view: (i) The Qur’an is the basic instrument for understanding Islam. Hence, for the value-system of Islam and its entire fundamental structure, it is necessary to concentrate on the Qur’an alone. (ii) The knowledge thus obtained forms the fundamental instrument for obtaining further guidance on Islam form the Hadith literature.” (p. xxiii). Would anyone still dare to hold the opinion that the author was anti-Hadith? Perhaps reading the last two paragraphs a second time would bring home most forcefully his stand on Hadith Literature. Finally we should consider that statement which the detractors claim establishes prima facie a good case on which they hope to have Maulana Dr. F.R. Ansari indicted as anti-Hadith. Let us therefore have recourse thereto – “. . . . . the Qur’an is absolutely authentic while even the best Hadith literature is 222

Dr. Ansari: The Ghazali of his Age only, relatively authentic – namely, authentic only in a qualified manner.” (p. xxiii) Before examining the above statement we should be very clear on one point and that is that he has not stated anywhere that the best Hadith literature is unauthentic. Howsoever he has qualified the word the fact remains that he has spoken of the authenticity of Hadith literature and not of its unauthenticity. Now a look at the italicized adverbs ‘absolutely’ and ‘relatively’ as prefaced to the adjective ‘authentic’ in the above quotation. All that the statement expresses is the orthodox classical view as can be realized from a study of jurisprudence, where we read of the difference of Mutawatir and Aahad. A full discussion of the matter would take us too deep into jurisprudence. Suffice it to say that the Qur’an is not only Mutawatir in its narration but also to such an extent that no Mutawatir Hadith can reach that standard. In addition to this, manuscripts of the Qur’an written in the time of the Sahaba, exist up to this day. About the Hadith literature, they were compiled after the time of the Sahaba, (most of them in the third century Hijri) and in addition there is no conclusive proof that the present-day manuscripts date back to the time of their compilers. Therefore no sane right-thinking person ever equates the Qur’an and the Hadith literature in authenticity while all orthodox scholars accept both as authentic. This is exactly the position of Maulana Dr. F.R. Ansari when he describes the 222

Dr. Ansari: The Ghazali of his Age Qur’an as “absolutely authentic” and the Hadith literature as “relatively authentic”. So much for that objection. However, before we leave the question of Hadith perhaps we should take a look at his views on the Sunnah of the Holy Prophet. According to him “The Holy Prophet’s Sunnah stands for the dynamic manifestations of the ethico-religious dimensions of his personality. Or: Looking at it in the perspective of the Qur’an, we may define it by saying that it is the realization by him of the Qur’anic value system in the different dimensions of his personality.” (p. xxvi). However after quoting a few facets of the Sunnah he laments, “It is heart-rending to observe that the very notion of the obligatoriness of imitating the real Sunnah – which has been fundamentally projected above – has progressively departed from the Muslims, while love for externalistic formalities in the name of the Sunnah and that too with much fuss as to juristic hairsplitting, has increasingly taken its place among the so-called orthodox pursuers of religiosity – all that resulting in the creation of large numbers of Islamically unbalanced religious personalities.” (pp. xxvii, xxviii). The present age is an age of crisis in many different ways. One of these is the crisis of leadership in the Muslim community. There is no doubt that a considerable section of the “religious Leaders” among Muslims, exploit the masses for their personal gain. Even more serious is their assumption of the role of custodians of Islam, with the result that their defects and shortcomings are projected back to Islam itself. The 222

Dr. Ansari: The Ghazali of his Age society is rapidly becoming polarised into those who follow the religious leaders blindly, and those who reject them (and in the process Islam as well) outright. Maulana Dr. F.R. Ansari puts his finger directly on the core of the problem when he wrote “As matters stand in the Muslims world today, it is the decline of religious leadership from the Islamic standard in a serious measure that constitutes a major cause of its inability with regard to its emergence from the abyss into which it has been descending since some time.” (Vol. I, p. 137). The question before us is what type of religious leadership can we call Islamic. How eloquently has the author answered this question! “The religious leadership that emerges thus in the Islamic Community is that of ‘teachers’ and ‘guides’ and not of ‘priests’. Every Muslim without any considerations of colour, race, tribe, family, sex and worldly status, can aspire – in fact, should aspire – for acquiring that status. The qualification he has to acquire for that purpose consists of sound knowledge of Divine Guidance, sound wisdom and sound spiritual and moral personality as emphasised in connection with the Holy Prophet’s Mission (LXII : 2). In short, he should be a miniature representative of the Holy Prophet’s Personality, and as such should be a spiritually, morally, and intellectually illumined person. Whoever acquires this qualification will earn the respect and love of the fellow-Muslims, and even of the fair-minded human beings in general. Therein lies his leadership which is obviously attained through the democratic 222

Dr. Ansari: The Ghazali of his Age process of hard-earned merit. As such, he becomes not only a teacher (Mu’allim) but also a guide (Murshid), capable of helping the people not only intellectually but also spiritually – assisting them in emerging from spiritual darkness into the Light Divine (XIV : 1), himself acting through the Light bestowed on him by God (VI : 122).” (Vol.I, p.136) This is the age in which we are witnessing the assumption of religious leadership by those who possess only scholastic information. However as the author states, “At best, scholastics can function only as formal transmitters of the information they possess, and nothing more.” The situation is getting worse as time goes by because the defective education which scholars of Islam receive is making them more and more out of step with the world due to the tremendous continuous advances in the spheres of knowledge. What therefore should be the type of education imparted to aspiring scholars of Islam? Maulana Dr. F.R. Ansari had realised that it was essential that Muslim leaders and scholars should not be out of step with the progress of knowledge and this is why first of all he embodied in himself a multi-faceted education, acquired through the dint of hard labour. He also felt that every person being educated in the Islamic sciences should have grounding in modern fields of knowledge – notably philosophy, psychology, sociology, and political science. With such grounding no scholar of Islam would feel lost in a labyrinth of confusion when confronted with problems of modern life and living. 222

Dr. Ansari: The Ghazali of his Age With this In mind he presented to the authorities at al-Azhar University in Cairo his ideas for the radical re-orientation of Islamic education but was bluntly told by the authorities there that although they didn’t consider him to be mad, the scheme he proposed was nothing but madness. It is here that he decided to act as a pioneer in yet another field – he set up the Aleemiyah Institute of Islamic Studies in 1964 to meet the need for creating a new breed of Islamic scholars. The idea was novel. The scheme was a departure from the type of education imparted in other religious institutions while at the same time incorporating the bulk of their schemes. Any novel ideal whenever translated into practice always needs time to evolve properly. Eleven years is a short time to judge the success of this scheme. However, one thing is quite clear and that is that if any scheme is going to succeed it must be based on the lines on which he had established the Aleemiyah Institute. It is noteworthy that changes in this direction are taking place in religious institutions and this augurs well for the future. As regards the Aleemiyah Institute of Islamic Studies – history WILL make its decision, regardless of what our conclusions happen to be. Yea! A year has passed! And now the time has come when his death anniversary is being commemorated. But should we not bear in mind that mouthing pious platitudes and empty flattery, especially when devoid of any backing in the realm of activity, far from being a memorial, serves only to insult this 222

Dr. Ansari: The Ghazali of his Age memory? He that taught that Islam is a religion of continuous activity and ever increasing progress – yea, a veritable lifelong Jihad in all dimensions of one’s being! He that oft repeated during his last illness that there is so much work left to do! What could be a better manner to commemorate his death anniversary than to resolve to undertake and to undertake some of that work to the extent of one’s capacity? This orthodox missionary, this scholar who was not afraid to cross swords with philosophers, whether they be Emmanuel Kant or Bertrand Russell, this thinker who could dare to match wits with the likes of Karl Marx, this theologian of a rare caliber in contemporary Islam, this practical embodiment of Tasawwuf of the unadulterated form – were the world to write his epitaph, what more could it say than, “Here indeed was a true servant of God, a real ‘Abd of Allah!” May Allah Almighty shower His Blessings on this most noble soul!

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LIFE PATRONAGE CONFERRED The Muslim Assembly (Cape, South Africa)

Your affectionate concern for the Ummah in all parts of the world has enabled us, this Muslim community of the Western Cape Region of the Republic of the South Africa to have the privilege and the singular honour of being visited by you. We thank Almighty Allah for the blessing of having in our midst, regrettably for a short duration, so illustrious a servant of the Ummah of Rasool-e-Kareem Muhammad (P.B.U.H), to teach and inspire us to more resolute action, higher ideals and more dedicated commitment individually and collectively to the Cause of Islam. Esteemed teacher, guide and mentor of the universal fraternity of Muslims! Your example to us in these troublous times evokes our deep appreciation, our warm affection and highest regard. Your youth, and all who seek understanding of Islam, have cause to rejoice that so eminently qualified a scholar, such an undaunted Mujahid, has, by the Grace of Almighty Allah, restated Islamic values and ethical ideals in meaningful terms, and invigorated our spirits towards the determined pursuit of those ideals. In a period of uncertainties and wastefulness of human resources your eminence has contributed to Islamic education as an academic discipline in a manner that will restore to the Ummah of Rasool-e-Kareem that practice of the pure Islam as 222

Dr. Ansari: The Ghazali of his Age its raison d’etre, removing from its life the tendency to separate the apparently religious and secular into two compatible entities. As a humble token of our affection and esteem, and as a commemoration of your historic visit to these shores, we have the honour to bestow upon you the distinction of LIFE PATRON Of THE MUSLIM ASSEMBLY (CAPE) And we do fervently pray that Almighty Allah will grant you His blessing in abundance upon all your endeavors. Sept, 1970 Cape Town, South Africa.

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UNIVERSITY OF CAPE TOWN (With which is incorporated the South African College) Department of Religious Studies The Editor, The Minaret, Islamic Centre, B-Block, North Nazimabad, Karachi 33, (Pakistan). 14th April, 1975. Dear Sir, It was with a deep sense of loss that I heard of the death of His Eminence Dr. Fazl-ur-Rahman Ansari. His visit to Cape Town some years ago came within a few months of the founding of the Department of Religious Studies at the University of Cape Town. The ecumenical quality of this great man did much to inspire us. His grasp on European ways of thinking not only in the realm of religion but also in those of philosophy and psychology enabled him to communicate with us at a very profound level. Dr. Ansari’s concern to make clear the large common ground shared by Islam, Judaism and Christianity in order to unite 222

Dr. Ansari: The Ghazali of his Age believers in a good and personal creator God against the forces of atheistic materialism made a big impact upon those who heard him speak and has not ceased to influence me in my thinking on this matter. Of all the other things that I would like to say, one I must not leave out, and this is the late Dr. Ansari’s appreciation of the place of serious academic study in the life of any religious community, and particularly of those who are called to minister within it. He was as saddened as much by my report of the loss of this appreciation of the academic in my own community in South Africa as he was by his sense of the lack of it in this town. Yours faithfully, PROFESSOR J.S. CUMPSTY Head of Departement, Department of Religious Studies, University of Cape Town.

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He Came Our Way But Once Maulana S.A.H. Bukhari Across the Bridge

It is full one year since we lost our best friend, our guide and patron, Maulana Dr. Muhammad Fazl-ur-Rahman alAnsari al-Qaderi. The strong and wholesome impression he made during his short span of life on those who were close to him is enough to make him immortal in their memory. He still lives in our memory, as physical as ever, with is sweet and winning smile and bright countenance. Yet one whole year has passed since he left us to enter the Heavenly Kingdom in the neighbourhood of the Only True Friend. Death is a bridge that conducts a friend to his Friend, as it is mentioned in the books of Aathar. Happy are they who fulfill their missions during their temporary stay on this planet, as they shall surely be rewarded with everlasting bliss by their Most Bountiful Master. One can safely hope, and with reason, that His late Eminence is one of them. Islam Personified His Late Eminence was every inch a Muslim, not only in appearance but also in his actions and thoughts. With his towering height, clad in neat and dignified clothes and with his winning smile and enlightening speech he presented to all

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Dr. Ansari: The Ghazali of his Age who beheld and heard him a model of what a Muslim should be. The poet of the East, Dr. Muhammad Iqbal, says: “When I say: ‘I am a Muslim’, I shudder as I know how hard it is to be a Muslim.” Most unfortunately, Islam has been taken for a particular outward appearance and the observance of a few religious rituals by both the laymen and the so-called religious scholars. This false concept is one of the major causes of our degeneration both morally and materially. But, as a matter of fact, Islam is a rigid and rigorous moral discipline which demands sacrifice and constant alertness. The outward appearance and the observance of rituals are necessary, but they constitute only one aspect of Islam, while there are also other aspects which are of great importance. His Late Eminence was one of the rate personalities who were conscious of this reality and who exerted their utmost to follow Islamic teachings and the model set by the Holy Prophet (p.b.u.h) in all aspects of life – the moral, material and spiritual aspects. Sweet Disposition A person who is self-centered is apt to fall a prey to such evils as rudeness, hatred, envy, pride, etc., which constitute a deadly poison to spiritual health as well as to national solidarity. Such behaviour is anti-Islamic even if it is displayed by people who 222

Dr. Ansari: The Ghazali of his Age claim to be religious and spiritual leaders, despite their towering turbans flowing beards and apparently dignified manners. Far from being guides, they stand themselves in need of a true guide who could purify them by washing out the filth that sticks to them. There was never born a son of Adam who was more sweetly disposed towards all creatures than the Holy Prophet (p.b.u.h) He was the greatest benefactor of all humanity, who had come with the noblest of missions, and he tried to guide humanity to a path that would surely lead them to prosperity and bliss in this life and the life after death. He approached them and appealed to them in the most tender way that was possible. But he was treated most unkindly by them; he was cursed, abused, and pelted with stones; thorns were spread in his way, filth was poured down on his holy person; he was subjected to social boycott and starvation, forced to leave his native town and take refuge in Medina, and to crown their insults and injuries, they finally imposed upon him a series of gory wars. In spite of all this rudeness on the part of the enemies he never cursed them and was never rude and ruthless to them. He prayed for them, worked hard to guide them and never missed any opportunity to guide them to reason. True it is that when war was imposed on him, he defended himself and his followers, but even in war he was merciful to his enemies – treating them always most generously and trying to avoid blood-shed.

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Dr. Ansari: The Ghazali of his Age When Mecca was conquered and his former persecutors stood before him harbouring in their minds the worst forebodings, he proclaimed: “I lay no blame on you; go, you are all free.” This is the model the Holy Prophet (p.b.u.h) presented before us and the Holy Qur’an enjoins on us to follow it. It is easy to devote a few minutes, each day for prayer; it is easy to abstain from food and drink during the daytime in the month of Ramadan; it is still more easy to adopt a particular appearance in order to look like a religious and spiritual leader, but it is not easy to follow this example of the Holy Prophet (p.b.u.h). It is not possible to follow it unless the brute in man is subdued, subjugated, and disciplined in full agreement with the noble teachings of Islam. From this aspect His Late Eminence shines out among his contemporary scholars even as the moon does shine amidst stars. In this respect – as well as in many other respects – he was a perfect follower of the Holy Prophet (p.b.u.h) He was the head of an international organization, the head of an international spiritual circle, the Sheikh-ul-Islam of some countries, yet he was far from being proud or conscious of self-importance. He was as simple as an innocent child and as kindly disposed as a loving parent or elder brother. Rare are those who have seen a frown on his face – if it is admitted that he had ever frowned. Those who have seen him, remember him with his sweet and winning smile as if his countenance was made and was fit only for smiling. People 222

Dr. Ansari: The Ghazali of his Age have also been rude to him and have heaped him with insults, but he bore the insults patiently and tried to convince his opponents, appealing to their reason, while the same sweet smile would be impressioned on his bright countenance. Being the head of an international organization, a large number of people worked under him. They were men of different capacities and calibre, as well as men of different dispositions. They had their short-comings, as each of us has his own, and some of them taxed his patience to a great extent, but he was always tolerating and forbearing with them. He would assign some task to some of his subordinates and would wait to see it accomplished. If he saw after a reasonable period that the task had not been accomplished, he would remind the concerned officer of it with a smile. The said officer may keep on delaying, and His Late Eminence would keep on reminding him, but always with the same winning smile, and never with a frown nor with impolite words. He treated his subordinates as members of his own family, as his equals, nay, but even as his superiors. Sitting together among his subordinates, it was not possible for a stranger to know who is really the boss, except for his personal dignity and enlightening speech. He would be more polite, more respectful and more gentle and obliging than all others. He would often address his subordinates saying: “We are the members of the same family as we are working for the same mission. None of us is a boss and, none of us is subordinate: we are only performing those duties which suit us in view of 222

Dr. Ansari: The Ghazali of his Age our different capacities and qualifications. The salaries that some of us receive come from God and no one is to be thanked for the same except God. It is only a help to keep on living and not a reward or wages for the labour that you put in, as the reward will come in the Hereafter. If I do not receive any salary, it is because I have another source of income that suffices me.” If this had been his dealing with his immediate subordinates, one may very well imagine the way he would have behaved with people who were not his subordinates. His sweet disposition was not confined to mere smiles and polished words, he also had a heart that suffered to see the sufferance of others. Though he had to maintain a large family and his fame and social, as well as spiritual, position used to attract an unending series of guests and visitors with whom he could not but be hospitable – and of course he was a man of only moderate means of income – yet he could not prevent himself from bestowing his generosity on a poor man in adverse circumstances or a widow in distress. He did this so secretly that none would know the good service he had performed except when the person concerned himself revealed it. Once, while the writer of these lines was discussing with him certain problems, a distressed woman approached him for a sewing machine. He gave her one hundred rupees from his own pocket and said that it was his contribution towards the needed machine, and promised her that he would approach some of his friends to contribute towards buying a machine for 223

Dr. Ansari: The Ghazali of his Age her. It so happened that before the woman could leave, who should come to visit His Eminence except a well-known manufacturer of sewing machines. When he knew of the woman’s need, he said: “Let her have the hundred rupees you have given her: I will give her a sewing machine as a gift from me.” The Holy Prophet (p.b.u.h) has said: “The entire creation are the dependents of God, and the dearest to Him is he who is the most serviceable to His dependents.” In the light of this Hadith we can realise how dear His Late Eminence would have been to God and how close to Him! Self-Sacrifice After his graduation from Aligarh University with flying colours, his late eminence had every opportunity to rise and shine in official circles. Had he chosen to earn worldly fame, he would have been one of the most outstanding figures in the Indo-Pakistan sub-continent. But he was a man of different disposition – he looked with disdain at worldly fame, prosperity and power, and chose to devote his time, his energy and his entire life to the cause of Islam. It was a great sacrifice on the part of an able and vigorous youth to discard disdainfully the lavishing smiles of the frolicsome dame known as fortune. Once he took his decision, he never hesitated, never repented, but remained as true and as firm as steel. During the short span of his life, it so happened that although he discarded the world, yet the world needed 222

Dr. Ansari: The Ghazali of his Age him and appealed to him to accept her in his own way. He was offered important posts in universities and elsewhere, some of the posts he accepted temporarily, but as soon as his mission called him, he resigned his posts and busied himself in the path of his Lord. During his last days, His Late Eminence was offered a very lucrative post in a foreign university but those were the days when he was busy writing his masterpiece “The Qur’anic Foundations and Structure of Muslim Society”. He had put his heart and soul into writing this book, and somehow he had the forebodings that if he accepted the service that was offered, he would not be able to complete the said book. Those were the days when he was pressed by financial needs, but he rejected the offers without a moment’s hesitation. His forebodings proved to be true, and he passed away shortly after the completion and publication of the book. His devotion to work and persistence in it had spoiled his heath grievously. His digestive system, his heart, kidneys and almost every vital part of his body were weakened and had sustained losses beyond recovery. He had repeatedly been advised by his physicians to take complete rest – but he persistently refused to rest, as it was Jihad that he was carrying on single-handedly. His whole body ached sorely, life was hard, and full of suffering, but he wished to live, not for the love of life, but for the sake of work, for the sake of the mission to which had devoted his entire life. Once, during his ailment, he said to the writer: “After all this hard work and life-long research, I have been able to discover certain truths 221

Dr. Ansari: The Ghazali of his Age and diagnose the ailments of the Muslim Ummah. How I wish that Allah grants me a few years more to work, so that I may put in my little contribution which is the best in me, for the furtherance of the cause of Islam and Muslims.” But Allah willed that he should rest after a life that was full of hardship, trials, tortures and self-sacrifice. Before he was hospitalised, he had given a particular task to some of the members of the teaching staff of the Aleemiyah Institute. When the writer of these lines visited him in the hospital, he lay in a state of swoon. After a short while, he opened his eyes, looked at the writer; there appeared a feeble smile on his lips, and he said. “How is the work progressing?” He was so weak that his voice sounded as if coming from quite afar. When he was told that it was progressing in the normal way, he sighed and said: “Tell them that I shall see it when I come back home?” He did come back home, but not to stay, for soon he had to leave for his eternal abode of bliss. There, at the eastern gate of the Islamic Centre, North Nazimabad, Karachi, lay the earthly remains of the noble soul that worked and suffered for Islam and Muslims, facing heroically the hardships of the way that was strewn with thorns, never grumbling, never groaning or cursing, and bearing always a sweet, cheerful, encouraging and heart-warming smile on his radiant countenance. Rest in peace dear friend and noble guide! For you have worked hard and suffered long. May Allah shower His choicest blessings on your noble soul – Ameen! 222

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A MAN OF GOD Sulaiman Petersen

G

“ reatness is not a teachable nor gainable thing, but the expression of the mind of a God-made man: teach, or preach, or labour as you will, everlasting difference is set between one man’s capacity and another’s ; and this God-given supremacy is the priceless thing, always just as rare in the world at one time as another . . . . . . And nearly the best thing that men can generally do is to set themselves, not to the attainment, but the discovery of this: learning to know gold, when we see it, from iron-glance, and diamond from flint sand, being for most of us a more profitable employment than trying to make diamonds of our own charcoal.” (Ruskin) Shah Muhammad Fazl-ur-Rahman al-Ansari was a great man. His qualities of head and heart had set him apart from and above those of the teeming millions who inhabit this globe. His remarkable and gifted intellect had astounded his teachers as it did those other great minds with whom he came into contact in later years. His forceful personality attracted many and made a lasting impression on the minds of many. His shining character served as a fitting mirror for those who had found in themselves something wanting and reflected ably the mission and the message which he was propounding. 222

Dr. Ansari: The Ghazali of his Age Muhammad Fazl-ur-Rahman al-Ansari was a great man because he was a man of God. A NOBLE MISSION Greatness of a kind of this man is a rare thing indeed and that he was destined to lead the type of life he had led since his very early years is borne out by the priceless legacy he had left behind – a legacy which entailed years of hard and ceaseless study and struggle, years of arduous sacrifice and relentless upheavals and the doggedness with which he persevered has earned for himself an illuminated niche in the Temple of Fame. And yet, with all these accolades and showers of praise that was bestowed upon him, he remained, throughout his meaningful life, a simple man. Whether he was addressing a huge gathering in a brilliantly lit auditorium, whether he stressed a point with able academicians, whether propounding theories to his contemporaries or instructing his few students or conversing with the man on the street, Fazl-ur-Rahman alAnsari did so with natural grace, ease and dignity; no affectation and no pedanticism. Whoever came into contact with him could not help but be charmed by the affable manner of Dr. Ansari and thus was his way of influencing people; especially those who were constantly around him and closest to him. The mission of Dr. Fazl-ur-Rahman al-Ansari started at an early age. While other young men, his own age, were occupying themselves with current amusements of various sorts, young Fazl-ur-Rahman al-Ansari was thinking how this world could be made a better place to live in. 222

Dr. Ansari: The Ghazali of his Age Dr. Ansari was very much concerned about the conditions of this world. He was concerned because he had set for himself a mission to change the conditions of Muslims particularly and the world generally and he was under no illusions as to what his mission would entail. However, Dr. Ansari persevered in his mission throughout his life and fought with determination and vigour the obstacles that came in his way. He had the courage of his convictions and fearlessly expressed his opinions without fear of contradiction. Needless to say, all this resulted in him earning for himself a position of eminence in his community; the community of Muslims throughout the world. Dr. Ansari enjoyed the singular honour of being the first Muslim in the history of Islam to have travelled the world five times for the sake of the propagation of Islam. At times he was heavily indisposed due to matters of health, domestic affairs, organizational affairs, etc., but he did not demur – his mission, the mission of Islam was upper-most in his mind. But I well remember the visit of Dr. Fazl-ur-Rahman al-Ansari to the Republic of South Africa. Dr. Ansari visited the Republic of South Africa in 1970 to deliver, it was said, some of his finest lectures. Dr. Ansari travelled the whole country and visited Cape Town before returning to Pakistan. The first lecture he gave was at the Old Drill Hall opposite the Grand Parade Centre where, more than twenty years ago a huge crowd listened to an inspiring address by the late Maulana Abdul Aleem Siddiqui. The hall was 222

Dr. Ansari: The Ghazali of his Age packed to capacity with the result that loudspeakers had to be relayed outside for those who came late and could not get into the hall. Dr. Ansari was the guest of the Muslim Assembly (Cape) and I remember the occasion on his very first lecture in Cape Town when the organizer, Mr. M.T. Ajam and the secretary Mr. S.A. Seria, on requesting the men in the audience to make place for the ladies there was no response. But before Dr. Ansari started his lecture he said very simply that it was Islam which introduced the concept of ‘ladies first’ in the world and, as if on a given signal, all the men in the audience stood up to offer their seats to the ladies. This request was greeted with a thundering applause. I vividly remember the opening address of this great orator and the ease with which he recited the Holy Qur’an captivated and fascinated me. In the middle of his lecture I had made up my mind to come to Pakistan and to learn under this man. His lecture was interspersed with clapping from the audience. But the ovation he got at the end of the lecture was deafening. The people had taken him to their hearts; they loved him. There were quite a number of non-Muslims in the audience and I learnt afterwards that four people (it might be more) had embraced Islam under him. He was followed wherever he went and every venue was packed to capacity. A lecture that stands out in my mind was the one he gave at the University of Cape Town. The Rabbi of Cape Town, Professor Lapin and Dr. J. Cumpsty, the Head of the Department of Religious Studies at the University, were the other two speakers. The hall was, again, packed with a multi-racial, multi-religious 222

Dr. Ansari: The Ghazali of his Age audience. Dr. Ansari was the last speaker and there came a hush over the listeners; you could hear a pin drop in the silence. There was roaring ovation at the end of his speech which he took easily and very casually. The second visit Dr. Ansari paid to South Africa was as the guest of the Muslim Youth Movement. Dr. Ansari was invited as the guest speaker at the M.Y.M. Convention which was held in Natal. The Convention ended on a Sunday and Dr. Ansari flew down to Cape Town with his young host, Hafiz Muhammad Abu Bakr, the President of the Muslim Youth Movement of South Africa. Dr. Ansari delivered a lecture the same afternoon hardly a stone’s throw away from my house. The Athlone Stadium was the venue this time and the grand stand was crowded. The ‘Ulama of Cape Town were also represented and the President of the Muslim Assembly, Sheikh Muhammad Salie Dien, made the opening address. After the President’s address Maulana Ansari requested that the dais be moved nearer to the audience. Hurriedly a few young men, including myself, shifted the entire dais from where it stood in the centre of the stadium to a place near the entrance. The audience was entranced. I have asked myself, quite objectively that is, what was it that made Dr. Ansari a different speaker or a different man from other equally, eloquent speakers or orators I have heared and I have since then concluded that it was the man’s spirituality; his whole manner suggested a type of humility that carried with it the unmistakable stamp of spirituality and greatness and also his 222

Dr. Ansari: The Ghazali of his Age penetrating gaze. One could feel that gaze boring into one and felt that nothing remains hidden from this man. But the occasion I really enjoyed was the private session Dr. Ansari had with the members of the Muslim Assembly (Cape). I remember that was on a Sunday evening and all the members were present (a difficult thing indeed on other occasions!). Dr. Ansari arrived dead on time with his host. There were also visitors from Durban and Johannesburg present. It was a very informal session and soon the ice was broken. Dr. Ansari answered the questions of the members with that simple ease and affability that had endeared him to so many. I passed the vote of thanks that night and I remember that I was feeling a bit nervous. All the time while I was speaking Dr. Ansari never once took his eyes off my face but instead of nervousness, I experienced something else and that ‘something else’ spurred me on to come to Pakistan. All the lectures of Maulana Ansari were recorded and I made sure that I had my own collection and which I did get eventually. It is a pleasure and an experience just to sit and listen to the lectures of this wonderful man and many of my friends were visibly moved after having listened to one or a few lectures. The manner with which Dr. Ansari captivated his listeners and the general public was the same manner with which he fascinated and impressed academicians and other learned men whom he had met on his South African visit. Wherever he went he was fittingly feted. The informal discussions he had with professors of various faculties were stimulating, thought222

Dr. Ansari: The Ghazali of his Age provoking and refreshing. Some professors expressed their amazement at the multi-dimensional academic and ecumenical qualities of Dr. Fazl-ur-Rahman al-Ansari; he won over these opponents with logic and manner. It is difficult to assess the many-sided genius of this man. One has to read his works and one has to talk to his family members and close friends to get some measure of understanding. His thought soared above those of the ordinary man and he was forever pre-occupied with matters of the mind. He was like a father to the students of the Aleemiyah Institute of Islamic Studies and they in turn, looked upon him as a father. Whenever he had the time he would avail himself of the opportunity to come and speak to the students either informally or a lecture would be organized where the students were free to ask questions. In the short time that I had with Dr. Ansari (twelve months, in fact, before his death) and the few discussions I enjoyed with him opened to me new vistas of thought and vision and I also learnt a great deal. But the thing that was continuing to astound me was his manner – It was so simple. I also remember one occasion when I went with him to his doctor. He had to go for a medical check-up. We spoke of so many things since leaving the house until we reached the doctor’s surgery. I went with him into the doctor’s examination room and while the doctor was examining him he continued his conversation with me and would in between reply to some questions the doctor would put to him. I realized 223

Dr. Ansari: The Ghazali of his Age afterwards that only a person who has the fullest convictions that whatever he was doing is right would act in such a manner and I am in no doubt that Dr. Fazl-ur-Rahman alAnsari was such a person. His death came as a terrible shock to all of us; in fact, we were stunned at the news. A year has now passed since he returned to his Maker but the atmosphere which Maulana Ansari created over Islamic Centre is still there. He lies buried near the entrance to our campus and one cannot fail but be reminded every time one passes his grave that we came here so that we could become missionaries of the calibre of him who lies buried there. There is also no doubt in my mind that Maulana Dr. Muhammad Fazl-ur-Rahman al-Ansari was the greatest exponent of Dynamic Orthodoxy (his own term!) in the Muslim World. He was also the greatest thinker; he had a full grasp of the Western mind and fully understood the malady which existed in the world. His Magus Opus The Qur’anic Foundations and Structure of Muslim Society clearly points out the brilliant intellect of the author. It is rare for one man to have within him qualities of a soldier, a worker and a philosopher; Dr. Ansari had these qualities and more. Despite his philosophical dissertations and sharp logical acumen he was also very much a practical man as his constant involvement in the administration of the World Federation of Islamic Missions (which he founded) pointed out and the manner with which he would convince a visitor from abroad that the best method to employ for the Muslim community “in 222

Dr. Ansari: The Ghazali of his Age your country would be this because, under the peculiar circumstances which you people live, it is best to adopt an attitude of . . . . . . .” Muhammad Fazl-ur-Rahman al-Ansari is no more with those who love him. But, as has been mentioned elsewhere in this magazine, his memory will remain evergreen. What better prayer could we offer than to ask Allah Almighty to make us missionaries of the same mould as Fazl-ur-Rahman al-Ansari so that we could carry on the mission where he left off. I think that this is what Dr. Fazl-ur-Rahman al-Ansari would’ve wished . . . . . . . . .

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REFLECTIONS Maulana S.A.H. Bukhari B.A.

The Passing away of a Saint

Monday, the third day of June in the year 1974 A.C. was one of the saddest days in the lives of many of us. It was the day when His Late Eminence Maulana Fazl-ur-Rahman alAnsari al-Qaderi, President of the World Federatin of Islamic Missions, Karachi, breathed his last: "O thou soul in rest and satisfaction! Come back thou to thy Lord, well-pleased and well-pleasing unto Him. Enter thou, then, among My Devotees! yea, enter thou My Heaven." (89:27-30). The late Maulana was an outstanding scholar of the Muslim World. Apart from being a great scholar of religion, he was also a Doctor in Philosophy and had an inexhaustible fund of knowledge in different branches of Modern Arts and Sciences. He had a clear vision and deep insight which enabled him to expound the truth of Islam and the wisdom of its teachings in a way most appealing to common sense. His discourses, therefore, were equally inspiring to both the common masses and the elite.

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A Devout Missionary The rare combination of merits which His Late Eminence enjoyed had qualified him for different walks of life at the same time. At the outset of his active life, he had two different paths before him to choose: the path of the Civil Service, which was strewn with roses and glory, and the path of the missionary, which was strewn with thorns and hardships. He was qualified for both and also had aptitude for both, but he chose the path that was the hardest and demanded the sacrifice of lifelong personal interests--he chose the path of the missionary. As a missionary, His Late Eminence was often on tours, organising the small Muslim minorites that lay scattered in different parts of the world and inspiring them with fresh faith and zeal. Apart from short missionary tours which he undertook quite frequently, he also made five round the world missionary tours during which he established and or affiliated forty organisations to the World Federation of Islamic Missions in different countries of both hemispheres. These branches have done and are still doing a lot of good service to the cause of Islam and Muslims.

The Aleemiyah Institute The Muslim Minorities that lay scattered in Latin America, Africa, South-East Asia and elsewhere in the world had certain difficult problems to face. They did not have amidst 222

Dr. Ansari: The Ghazali of his Age them scholars of Islam who would impart religious knowledge to their children and inspire the grown-ups with fresh faith in Islam. Culturally, the Muslim minorities had already been absorbed by the surrounding majorities and their attachment to Islam was merely emotional which could not last forever in view of the attacks on Islam from all sides. The occasional visits of Islamic Scholars from Pakistan and India created a temporary zeal among Muslims but it was not a permanent solution to the problem. Being gifted with vision, His Late Eminence was able to find out the right solution for this problem. He knew that unless the Muslim minorities had religious scholars of their own who would also be conversant with modern thought, their emotional attachment with Islam would not last for long. With this idea in view, he established the Aleemiyah Institute of Islamic Studies where bright young men from these minority areas are imparted religious education together with modern education. They are granted every facility, and are encouraged to appear for the examinations of Karachi University. This effort of His Late Eminence bore the desired fruit and a modestly fair number of the graduates of the Aleemiyah Institute are working most successfully in their respective countries. The Aleemiyah Institute is also open for Pakistani students, provided they have already passed their Matriculation Examination.

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Free from Prejudice In relation with the different schools of Islamic thought, such as the Barelvies, the Deobandis and the Ahle-e-Hadith, His Late Eminence had an extremely broad outlook, and was far from being prejudiced against any of these groups. In this respect, he used to say that every individual was born with a particular psychological build and a particular taste, and when added to it the different nature of personal experiences, we might easily realise the cause of the difference of their opinion relating to particular matters. Hence, the same verse of the Holy Qur'an and the same Hadith of the Holy Prophet (peace be upon him) may give slightly different meanings to different individuals, as it is hard for man to rise above his mental level, or deviate from the angle of vision which is natural for him in view of his psychological build and personal experiences. He was planning to present a valuable book on this subject, discussing therein the points of differences of opinion among the various schools of thought and explaining the causes of these differences. But alas! before his aim could be materialised, he was taken away from us.

Nobility of Character His Late Eminence was a man of extremely noble character; in fact he was a model in miniature of the character of the Holy Prophet (peace be upon him), and this is what is expected of every Muslim, as the Holy Qur'an says: 222

Dr. Ansari: The Ghazali of his Age "Verily, there is a good example for you in (the person of) the Messenger of Allah." His speech was sweet and dealings were generous. A large number of people worked under him and were paid by him for their work, but he always treated them as his equals, nay, but even as his superiors. Whenever he addressed them, he did it with utmost politeness and even respect. His directions came to them not in the form of command, but in the form of suggestion and even request. After assigning some of his workers some job, he would wait patiently for its completion, and if the work was delayed beyond all reasonable limits, he would remind of it with a most winning smile, even if the delay had caused him great loss. The Holy Prophet (peace be upon him) said: "The entire creation are the dependents of Allah and the most beloved of them is he who is the most helpful to His dependents." In view of this Hadith, His Late Eminence was very close to God, as he was most helpful to mankind both morally and materially. Those of his friends who were closest to him received the maximum of his good, but those who were distant were not totally deprived of it. He was never a rich man,but even like a burning candle, he spread light and cheer, all around him, to the best of his capacity, and none ever knew of 222

Dr. Ansari: The Ghazali of his Age the favour and the material help he conferred upon those who were in need of it, except by chance or from the recipient of the favour. In short, he was a man of saintly character, and a true picture of what a real Muslim, a real follower of the Holy Prophet (peace be upon him) ought to be. His death was a great loss to the world of Islam in general and to Pakistan in particular. But death is a natural consequence of life on this planet of ours. Happy are those who pass away from here having completed their mission successfully.

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Dr. Ansari: The Ghazali of his Age

Reflections on Dr. Ansari a decade After his demise Dr. Ahmed D. Alonto (Member, Constituent Council, Rabitah al Alam al Islami, Makkah; Member, Executive Council, Mutamar al Alam al Islami, Karachi; Murshid al am, Ansar al-Islam, Manila; Chairman, Board of Trustees, Jamiatul Philippine al Islamiah, Marawi City, Philippines.)

I had the opportunity to meet Dr. Ansari in 1950 while he was accompanying the late Maulana Abdul Aleem al Siddique al Qaderi as the latter’s Secretary, in that memorable, epochal and messianic visit of the latter to the Philippines. The Muslims of this country, especially the younger generation of which I was one, were then almost completely lost to Islam. It was this historic visit that jolted the Filipino Muslims to the realization that Islam was fast slipping away from them, if not completely lost to them. I was lucky to be one of those who were privileged to strike an acquaintance with Dr. Ansari which blossomed in time into a real life-long fellowship that has, for me, produced a complete transformation of attitude of mind towards life and world-view. As for Dr. Ansari, he found in the Philippines a fertile ground to cultivate, in line with his chosen life-mission, the restructuring of the Muslim society to conform with the Islamic framework.

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Dr. Ansari: The Ghazali of his Age Dr. Ansari visited the Philippines several times over and won over hosts of disciples to his mission especially among the Muslim intellectuals who had been educated under the western secular unislamic system of education prevalent in the Philippines. It is these ‘disciples’ of Dr. Ansari who have been mainly responsible for the almost miraculous awakening of the Muslims in this country and the vigorous Islamic missionary movements throughout the length and breadth of the archipelago that has followed in its wake. Islamic institutions like mosques, centers, madrasses, schools including modern Universities, mushroomed everywhere; associations, societies, and movements were established culminating in the establishment of the Ansar El Islam movement that has over half million enrolled and active members. Their sole objective is to liberate Islam in the Philippines and their militant activism in this regard became one of the excuses of the Philippine regime for the imposition for the imposition of the Martial rule in this country in 1972. The influence of Dr. Ansari over the Muslims of the Philippines can hardly be overestimated or expressed in words. At the time he appeared in the bleak Islamic horizon in the Philippines, the process of deislamization of the Muslim communities and its gradual evangelization to the various Christian missions, local and foreign, was at its height within barely one decade of his historic intervention there has been a complete reversal of the trend. The spiritual awakening among 223

Dr. Ansari: The Ghazali of his Age the Muslims and its concomitant effect on the thinking, outlook and behaviour of the Muslim society is nothing short of miraculous. True indeed what Allah has said in the Holy Book that men who die fighting in His Cause are truly alive, for to me and countless other Muslims in the Philippines who have been quickened by his influence, the Maulana will always live as Mujthid and Mujahid rolled into one. May Allah subhanahu wa ta’ala grant the spirit that Shahid Maulana has awakened here in the Philippines and elsewhere in the East and the West will overcome. Amin Ya Rabbu’l Alameen.

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Dr. Ansari: The Ghazali of his Age

Dr. F. R. Ansari M.A.R. Shaheen (Principal, Arabic College, Karachi)

My acquaintance with Dr. Fazlur Rahman Ansari started in 1954. At that time he was the Editor of the voice of Islam, an English monthly of Jamiatul Falah. The Voice of Islam was one of the small number of standard Islamic magazines at the time and, together with its editor, enjoyed wide respect and popularity. I had written an article captioned “The united Islamic Khilafat” for the magazine Dr. Fazlur Rahman Ansari liked the article very much and we had a fairly lengthy discussion on the subject. I found in him much more than an Editor. This was a man dedicated completely to the service of Islam. He was a man of courteous habits and charming manners. He agreed with the contention in my said article regarding the oneness of the Ummah Islamia and the need for the revival of Khilafat under which the Muslims should be united. The article was published in March, 1954 issue (as far as I recollect). Subsequently Dr. Fazlur Rahman Ansari asked me to join him in setting up an Islamic Missionary college and wished that I should be the head of its Arabic Department (on honorary basis). In view of my other preoccupations, I agreed to be associated for the initial period only. We chalked out a plan and, as a first step, started with the first batch of about 25 221

Dr. Ansari: The Ghazali of his Age Arabic students who were later to take further training in Daawa work. The Jamiatul Falah had only two rooms at the time. The class was held in the evening in the bigger library type hall. Moulvi Tamizuddin, then Speaker of the Constituent Assembly of Pakistan, inaugurated this Arabic class. A few months later the late Dr. Amin al Misri, a great scholar of Syria, was also associated with the Institute. Later on the same Islamic Missionary College was converted into a big International Daawa Institute under the name of Islamic Centre at North Nazimabad. The Institute is a living monument to the memory of the late Dr. Fazlur Rahman Ansari’s service of Islam.

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Dr. Ansari: The Ghazali of his Age

A Tribute from Anjuman Sunnat-ul-Jamaat Association Trinidad and Tobago (West Indies) Haji Abdul Sattar, President-General

I consider it a great privilege to be asked to give a message

on the occasion of the commemoration of the 10th death anniversary of his late Eminence Maulana Dr. Fazlur Rahman Ansari (May Allah be pleased with him). Our association in Trinidad and Tobago with the late Dr. Ansari started in 1950 when he accompanied our late Patron, the World renowned missionary, H. E. Maulana Abdul Aleem Siddiqui (May Allah be pleased with him) on a round-theworld tour which included our country. After the death of Maulana Siddiqui, the late Dr. Ansari continued to pay regular visits to our country, giving public lectures, conducting courses and advising on matters relating to Islam. During these visits Dr. Ansari not only endeared himself to the hearts of Muslims in our country, but he was also responsible for the re-kindling of Islam in the hearts of thousands of Muslims. He earned our respect for his depth of knowledge not only of Islam but also in the field of secular education. Perhaps Dr. Ansari’s greatest ambition was to establish an Islamic Institute for the training of missionaries who would be 222

Dr. Ansari: The Ghazali of his Age able to propagate Islam in a ’Western’ society. That dream was fulfilled with the establishment of the Aleemiyah Institute of Islamic Studies, and we are happy to have been associated with that project from its inception. On this occasion, therefore, I wish to publicly place on record the monumental and unselfish contribution his late Eminence Maulana Dr. Fazlur Rahman Ansari made to the cause of Islam, especially in our part of the world. We pray that Allah Subhanahu wa ta’ala will have mercy on his soul and grant him a place in paradise; we also pray that Allah will guide those who have taken up the onerous responsibility of continuing his noble work. (Maulana Dr. Ansari was elected as Shaikh al-Islam of the Muslim community of Trinidad and Tobago in 1964. He occupied this office until his death in 1974. Ed.)

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Dr. Ansari: The Ghazali of his Age

The Influence of Maulana Dr. F.R. Ansari’s Thought in the World N.E. Abdul Hadi, Jakarta, Indonesia.

Maulana Dr. F.R. Ansari was born in Muzaffar Nagar U.P,

India on 14th Sha’ban 1333, corresponding to 14th August 1914, He started his study by learning the Holy Qur’an, the scripture of Islam. Maulana Dr. F.R. Ansari was a genious, a great intellectual and thinker, a man of action, truly a dynamic personality. He was a far-sighted saint and he could not only foresee the trend and necessity of Islam spreading over every nook and corner of the world but he could also analyse the ailments to provide cure to the ailing Muslim societies. He made Islamic Missionary world tours and covered dozens of countries including Malaysia, Thailand, Philippines, Indonesia, Hong Kong, Japan, Canada, United States of America, Trinidad and Tobago, Guyana, Suriname, England, Holland, Turkey, Syria, Iraq etc. Wherever he went he was hailed as a great preacher of Islam. People listened to him and were moved to ecstasy. They all requested him to provide successful and competent preachers in different countries where the Muslims were in minority and needed regular religious guidance for themselves and for their children. He grasped the situation and decided immediately to set up an organization for the purpose. He founded the World Federation of Islamic Missions in 1958 222

Dr. Ansari: The Ghazali of his Age with a very grand and ambitious programme and with no other income or support except the trust in Allah. Maulana Dr. F.R. Ansari realized that it was essential that Muslim leaders and scholars should not be out of step with the progress of knowledge and this is why, first of all, he embodied in himself a multi-faceted education acquired through the dint of hard labour. He also felt that every person being educated in the Islamic sciences should have grounding in modern fields of knowledge – notably philosophy, sociology and political science. It is here he decided to act as a pioneer in the field – he set up the Aleemiyah Institute of Islamic Studies in 1964 to meet the need for creating a new breed of Islamic scholars. Islamic Research and Publications Bureau is another marvel of his far-sightedness. In spite of his being so busy with multifarious preaching activities, he wrote his own monumental book – The Qur’anic Foundations and Structure of Muslim Society. Maulana Dr. F.R. Ansari analysed that at present the Muslim world is permeated with a conservative outlook, any deviation from which, it is felt, automatically qualifies the deviater as being outside the fold of Islam. However, for some time now thinkers have been trying to re-interpret Islam in the light of the age in which they find themselves. Undoubtedly this is a difficult task and many of them found it necessary to discard some of the tenets of Islam during the process or to interpret 222

Dr. Ansari: The Ghazali of his Age them away, as can be clearly seen from some of the unorthodox re-interpretations of the last century or so. Maulana Dr. F.R. Ansari stepped forward to meet this challenge and to correct this distortion. He stressed that Islam should be presented as a dynamic orthodoxy. The success of his outlook on Islam can be seen from the esteem in which he was held by the intellectual circles in many countries, Muslim and con-Muslim, and also from the impact he made on the youth of the day. Maulana Dr. F.R. Ansari was the upholder of Dynamic Orthodoxy as opposed to the Conservatism and Modernism with the slogan: Return to the Qur’an, and Return to Muhammad (p.b.u.h). He was also a great spiritual leader for the Ummah. He was every inch a Muslim, not only in appearance but also in his actions and thoughts. With his towering height his smile and enlightening speech he presented to all who beheld and heard him a model of what a Muslim should be. He was very simple but generous in his life. He was the true follower of our Noble Prophet (peace be on him). Maulana Dr. F.R. Ansari returned to his Lord on Monday 11th Jamadial Awwal 1394, corresponding to 3rd June 1974, after spending his life working for the spiritual and moral uplift of different Muslim countries and communities in the Orient and Occident. He was buried in Karachi, Pakistan, in the compound of the Islamic Centre. May the Mercy of Allah be on him. (Ameen)!

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Dr. Ansari: The Ghazali of his Age

A Tribute from Singapore Haji Ahmad Hasan Siddique, Haji S.M. Meera Mohiadeen Mariear, Muhammad Anwar Husain

G

“ reat men die young” is a maxim often proved to be absolutely true in the case of some most brilliant Muslim scholars, writers, philosophers and thinkers. One such recent example is our young and extraordinarily brilliant Islamic scholar, orator, thinker and philosopher, the late His Eminence Maulana Dr. Shah Muhammad Fazlur Rahman Ansari, M.A., Ph. D, of Pakistan (originally from Meerut, North India), Dr. Ansari was the son-in-law of a very great modern Islamic lecturer, writer and missionary of Islam, Maulana Muhammad Abdul Aleem Siddiqui whose lectures, writings and missionary work made him famous and well know throughout the Muslim world, and who died and lies buried in the Holy city of Medina. This great savant had earned the name of the ROVING AMBASSADOR OF ISLAM for his stupendous and indefatigable work for Islam, teaching the people true Islam though his mighty pen, his personal example and his most eloquent tongue. This great missionary of Islam went to every nook and corner of the world-Ceylon (now Sri Lanka), South India, Malaysia, Singapore, Fiji Islands, the Madagascar, South Africa (including Cape Town and other parts), Kenya, Hong Kong, Japan, Korea, North America, Arabia etc. He delivered soul-stirring lectures on Islam with a scientific view-point proving it to be a religion par excellence, the only historically revealed Faith whose every tenant and practice to this day stands unpolluted and unchanged as revealed to God’s last and greatest Messenger, the Holy 222

Dr. Ansari: The Ghazali of his Age Prophet Muhammad (Peace Be On Him), more than 14 centuries ago. Maulana Dr. Ansari also, like his great father-in-law, spent and sacrificed his whole life working for the cause of Islam and never gave any thought to his own health and well-being. After the death of his late Eminence Maulana Shah Abdul Aleem Siddique, Dr. Fazlur Rahman Ansari became his successor and followed in his father-in-law’s footsteps taking over the burden of Islamic missionary work on his lone but mighty shoulders. Dr. Ansari had been his father-in-law’s private secretary and had accompanied him world-wide on his missionary tours. Thus he had gained much experience and knowledge about preaching Islam and was well known throughout the Muslim World. In Singapre, Dr. Ansari made his name most distinguished and outstanding by his brave encounter and religious debate with no lesser a personage than the Bishop of Singapore (Dr. Wilson) at his own Cathedral in Singapore, earning a great appreciation from the editor of the Straits Times, a premier daily newspaper of Singapore describing him as “the silvertongued orator of Islam”. Dr. Ansari organized and started the well-known “THE GENUINE ISLAM” a monthly Islamic magazine, carrying learned articles on Islam by himself, Maulana Abdul Aleem 223

Dr. Ansari: The Ghazali of his Age Siddique, Puisne Judge Akbar of Ceylon, Maulana Syed Sulaiman Nadvi, etc. Dr. Ansari was its honorary editor and while he was away from Singapore, this task was virtually taken over by Haji S. M. Maricar and then by Dr. Ahmad Ibrahim, the former Attorney-General of Singapore. Dr. Ansari gave many lectures during his short visits to Singapore in English and Urdu. One distinguished lecture was his talk on “Evolution in Islam” to the Muslim Union of the University of Singapore where he stunned science students. At question hour he fully satisfied his audience with prompt and adequate answers. His masterly and scientific lecture explained the metamorphosis and evolution that takes place at certain periods from the union of the parent’s egg to the time when the baby forces itself out of the womb of the mother. The learned audience were spellbound throughout the lecture and admired the relevant Qur’anic quotations that followed freely in great numbers as the evolution proceeded. Maulana Ansari has written many books, from small works like “The Muslim Revolution of Today”, “Through Science and Philosophy to Religion”, “Islam and Christianity in the Modern World” and “Beyond Death”, to huge volumes like “The Qur’anic Foundations and Structure of Muslim Society”, etc. As the founder of a great unifying Federation of the Muslims scattered all over the world, the World Federation of Islamic Missions, Maulana Ansari had gone a step further than his 222

Dr. Ansari: The Ghazali of his Age illustrious spiritual mentor and father-in-law, Maulana Shah Muhammad Abdul Aleem Siddque, who had founded Muslim Missionary Societies in various parts of the world, thus bringing these loosely-separated societies into a closely knit unity, all finding themselves closely connected, a common unit of cooperation, assistance and sharing each other’s ideas, work and strategy on a world-wide basis. The Muslim Missionary Society of Singapore, under the new management of the energetic new President Dr Abubakar Bin Mydin, has undergone a tremendously vast improvement and added a lengthy catalogue of fresh activities so much so that its status is now acknowledged to be a most admirable, praiseworthy and enviable one. May Allah bless the World Federation of Islamic Missions and all its constituent bodies including the Muslim Missionary society of Singapore (Jamiah) with every success. Ameen ! (The writer were all very closely associated to Maulana Dr. Ansari during his historic stay in Singapore in the 1930’s and collaborated with him in all his subsequent visits to that island.)

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Dr. Ansari: The Ghazali of his Age

Tribute from a Spiritual Brother H.G. Shaikh, Member of Aleemiyah Qaderiyah Spiritual Assembly

I had a very close relation with His Eminence Maulana Dr. F.R. Ansari ever since I first met with him at the home of our spiritual preceptor, Maulana Abdul Aleem Siddique, in Meerut, India in 1944. There are no words to adequately describe his profound love for tabligh and his enthusiasm to serve the cause of Islam. He was a true follower of Islamic Shariah and a true social reformer in field of Shariah. He very tactfully avoided sectarian controversies and differences and led the World Federation of Islamic Missions successfully and peacefully towards the goal of serving all the Muslims and all mankind. When the Deputy Prime Minister of Egypt paid a visit to Maulana’s grave shortly after his death, he burst into tears and cried out ‘Oh Scholar we needed you the most.’

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Dr. Ansari: The Ghazali of his Age

A Tribute from a Student Ebrahim Girie (South Africa.)

No description of an action or a life-style is comprehensive and complete until an account is given of the belief, motive and intention that shaped that action or life – style. The greatness of a man is directly proportional to his degree of sincerity; and the degree of contagiousness of his teaching is directly proportional to the truthfulness of those teachings. Moreover, there is no man better in speech than one who invites men to the cause of Allah. And there is no man better in behaviour than one who is an exemplar fit to be emulated in his effort to establish universal social justice. The late Maulana Dr. Muhammad Fazl ur Rahman Al-Alsari Al-Qaderi was such a man. May Allah’s richest blessings be bestowed upon him, Insha’ Allah; A man who devotes his entire life to being a seeker of truth, and who was in word thought and deed an agent of social change and for social change cannot fail to leave the world richer than he found it. “Of those we have created are people who direct (others) with truth; and dispense justice therewith.” (Qur’an 7: 181) “The best man is he from whom good accrues to humanity.” And in the era of rapid scientific progress and hence materialistic skepticism Dr. Ansari (R.A) proved beyond 222

Dr. Ansari: The Ghazali of his Age doubt that Islam is above reasoning but not above reason. Whereas many great thinkers abound, it is the rare few who realize that knowledge without practice is like a fruit tree without fruit. No greater honour, therefore, can be paid as a tribute to his memory than to continue the excellent work which he started and to use the Qur’an as the criterion against which to judge the progress of that work.

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Dr. Ansari: The Ghazali of his Age

Tribute from Muslim Commonwealth Movement Aslam bin Ibrahim Chairman, Muslim Commonwealth Movement (Pakistan)

On the occasion of the tenth death anniversary of the late Maulana Dr. Fazlur Rahman Ansari it is most appropriate for the Muslim Commonwealth Movement to pay tribute to the memory of this eminent thinker and devoted missionary of Islam. We in the Muslim Commonwealth Movement recall with vivid memory the brilliant address delivered by Dr. Ansari at a public meeting organized by the Movement on 21st March 1970, when effort was made to exert pressure on the Islamic States to establish a permanent Organisation of Islamic States with a permanent Islamic Secretariat. The first Islamic Summit Conference had been held six months earlier In Sep. 1969 at Rabat. And the first conference of Foreign Missions, which was to discuss the question of a permanent Secretariat (and, by implication, a permanent organisation) was about to take place in Jeddah. Our Movement approached Dr. Ansari and requested him to preside over the meeting. He did so, and in the course of his important address, endorsed our proposal for the establishment 222

Dr. Ansari: The Ghazali of his Age of a permanent Organisation of Islamic States with a permanent Islamic Secretariat. In Dr. Ansari’s view, the establishment of such an organization would represent a step in the direction of the consolidation of the Ummah and its eventual reemergence as a powerful force capable of fulfilling the mission entrusted to it by Allah. He warned that the Muslims, in order to achieve success, will have to behave as soldiers of Allah and not slaves of any ism whether it be secularism, capitalism or socialism. It was wrong, he pointed out, to believe that capitalism minus interest or socialism plus God were sufficient to make a true Muslim. Islam was a complete, self-contained and selfsufficient code of life. Dr. Ansari warned that the goal of Muslim unity was multidimensional but, nevertheless, constant and persistent efforts will have to be made to achieve that goal. The Muslim Commonwealth Movement, in paying tribute to this valiant soldier of Allah, also prays that Allah may bless his soul and reward him abundantly for the untiring efforts he made for protecting the Muslims and guiding them in the troubled times in which he lived.

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DR. FAZLUR RAHMAN ANSARI Syed Ali Ashraf

I was in Cambridge in 1974 when Brother Fazlur Rahman Died. I was so sudden. He was only sixty, an age when we retire from service in order to devote our attention to the type of work we love to do. But Brother Fazlur Rahman was taken away before he could retire. Of course he never thought of retiring. Nor did he have any time to think about it. He was too busy organizing the Aleemiya Institute and writing his books. I had visited the Institute, gave lectures, met his students and disciples and discussed educational concepts with his committee members. I had gone with him to his residence and also to the residence of his mother-in-law. I had not the good fortune to meet his spiritual master and father-in-law, the devout missionary and a great sufi Shaikh of outstanding calibre, Hadrat Shaikh Abdul Aleem Siddiqui (Rahmatullah ‘alaihi). At that time I did not know the family as much as I know now. Maulana Fazlur Rahman had also taken me to the then ambassador of Iraq, Shaikh Abdul Qadir Gilani, mercy of Allah be on him. As Shaikh Gilani was a descendent of Hadrat Abdul Qadir Gilani (Rahmatullah ‘alaihi) of Baghdad, the head of the Sufi Qadiriyya silsila, and as Maulana belonged to that silsila, they were very close to each other.

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Dr. Ansari: The Ghazali of his Age We had also a common friend who was also a benefactor of the World Federation of Islamic Mission – Mr Ebrahim Ahmed Bawany (marhum). At the initial stage Mr Bawany, may Allah bless his soul, was a great help. I had thus close brotherly relationship with Maulana. As he was teaching Islamic studies in Karachi University and as I was the Head of the Department of English, our intimacy became stronger. But we did not feel the impact of his work on the education system of the country. Though university professors visited the Aleemiya Institute Maulana never tried to expand his work and influence the authorities in order to make the education of Pakistan Islamic in character. The main reason seems to be the Maulana’s intention to train a few scholars first. But most of the students at the Institute were from outside Pakistan and as they were trained to be missionaries, the Aleemiya Institute was regarded by us as a theological school for training Muslim missionaries who would be able to meet the challenges of modern civilization when they go back to their countries. This feeling was further reinforced by the fact that the degree of the Institute was not recognized anywhere and Maulana advised some of the students to study at Karachi University. We therefore always thought that the Maulana had a specific intention and we never delved deeply into his lessons, and the implications of the methods used by him. When Baba Zaheen Shah Tajee (Rahmatullah ‘alaihi) thought of establishing a large institute in Karachi and when I was planning the 222

Dr. Ansari: The Ghazali of his Age curriculum, I did not think of Maulana’s work only because I thought that we were trying to bring about some reform in the total education system of the country whereas the Maulana was trying to produce only missionaries. After going through his works now, after discussing with his colleagues and students, after organizing the First World Conference on Muslim Education in 1977 and after helping others to organize three other World Conferences on Muslim Education at Islamabad (1980), Dhaka( 1981) and Jakarta (1982) and also after trying to get some research done in order to produce Islamic schools of thought in each branch of knowledge, I have realized the immense significance of the pioneering work done by Maulana Dr Fazlur Rahman Ansari. What we are trying to do together now, he tried to do singlehanded. He had to read a lot. He had to know psychology, the philosophy of modern sciences, sociology and economics, analyse and criticize their basic secular concepts and then replace them by Islamic concepts. He not only tried to do this himself, he also started teaching these subjects from the Islamic point of view. He had evolved a unique method of teaching but he was too busy reading, writing and with missionary visits abroad. It was not possible for him to evolve a comprehensive system. As he confined this work only to the Institute and as his disciples were going abroad, there was no central country whose education system could be influenced effectively by his contribution. This is the sad aspect of his work. 223

Dr. Ansari: The Ghazali of his Age The happier and beneficial aspect far outweighs this aspect and gives me great pleasure when I think about it. Here was a person whose lineage goes back to Hadrat Abu Ayub Ansari, (may Allah be pleased with him) – a dear companion of Prophet Muhammad (peace and blessings of Allah be upon him) and a near relation from the Prophet’s mother’s side. He was not only a Hafiz of the Qur’an but also an alim wellversed in Arabic, Persian, Urdu, English and German. As a result he was one of those rare Muslim scholars who combined within themselves traditional Islamic knowledge and the modern method of acquiring knowledge. As he had studied in a modern university, he had also acquired modern knowledge. He was a student of Aligarh Muslim University. In those days Aligarh, inspite of being a modern university, had a typical Muslim character and was in the vanguard of Muslim revival in India. This revivalism had some unique features which differentiated it from the revivalism of Syed Ahmed Shaheed and Shariatullah. In order to appreciate the special contribution of Dr Ansari to this twentieth century revivalism it is necessary for us to compare this movement with the earlier one.Syed Ahmed Shaheed and Shariatullah had no knowledge of modern technological civilization and what its impact would be on Muslim consciousness. Therefore they were trying to purify the existing society, rouse it from its lethargic inertia and inspire it with the spirit of internal and external jihad.

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Dr. Ansari: The Ghazali of his Age One such person was Maulana Fazlur Rahman Ansari. He therefore intended to rectify the mistake of Sir Syed. In his own way he started campaigning and experimenting in the Aleemiya Institute. Obviously he did not consider the Aligarh pattern a preventive against secularization. Otherwise he should have considered his teaching of Islamic studies as a compulsory subject at Karachi University sufficient enough. He realized that there should be Muslim research scholars in philosophy, history, psychology and the natural sciences who would present these subjects from the Islamic point of view. He used to call some of his colleagues to assist him but he did not formulate a system or carry on a movement. His major intention was to produce missionaries who would be able to resist the attacks on Islam and also advance arguments against modern scientific theories. That was why he took upon himself the gigantic task of formulating Islamic approaches to society, psychology, economics and political science. To a certain extent he succeeded but because of his own limitation as an individual it was not possible for him to formulate a metaphysics that would cover all branches of knowledge. His two-volume monumental work, The Qur’anic Foundations and Structure of Muslim Society, covers all branches of knowledge but it is an attempt to restate conventional Islamic wisdom with reference to the modern context of life. This itself is an arduous task and he had succeeded in completing it with remarkable acumen, accuracy and wisdom. It shows his wide range of reading, his intensive study of the Holy Qur’an 221

Dr. Ansari: The Ghazali of his Age and Hadith and his discipline (tariqah) and modern knowledge. Dr Ansari did not have any political ambition nor did he try to create a group of students and political workers to fight for his ideology. He was more interested in creating a group of scholars who will act as missionaries and counteract both Christian Missionary activities and other anti-Islamic forces.

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Pakistani Industrialist Eulogises Karachi’s Aleemiyah Centre Mr. M. D. Dadabhay

DURBAN has been visited again after an interval of 16 years by Mr. M. D. Dadabhay, one of the eminent industrialists of Pakistan and Chairman of the Star Textile Mills of Karachi which employs 2,400 workers. We had the pleasure of an interview with Mr. Dadabhay who had some most interesting information to give to the Muslim Community concerning the Aleemiyah Islamic Centre of North Nazimabad, Karachi. Mr. Dadabhay described Moulana Fazlur Rahman Ansari, President of the World Federation of Islamic Missions, as an outstanding Muslim scholar and the work that the Moulana has done in establishing the Aleemiyah Educational College as an important contribution towards contemporary Muslim education. Mr. Dadabhay spoke in eulogistic terms of the organization which has its object to train Muslim scholars of the future. He paid tribute to the manner in which the running of the Institution has been conducted and declared that it compared with the best of such a type of Educational Institution anywhere. 222

Dr. Ansari: The Ghazali of his Age He hoped that the South African Muslim Community would begin taking more active interest in this ideal Islamic Institution by sending their children to this Institution at North Nazimabad, Karachi. Mr. Dadabhay described in detail the facilities obtainable at this College. He spoke of the Mosque, the Lecture Hall, the Hostel and the care with which accommodation for the students was organized. The boarding facilities and the cleanliness which characterized the Institution were admirable. Mr. Dadabhay continued to describe the Institution as one of the finest and most modern where foreign students could have their education under trained, capable instructors, under the personal supervision of the Founder, Moulana Fazlur Rahman Ansari who is also a Lecturer at the University of Karachi. Mr. Dadabhay stressed the fact that the instruction through the medium of the English language distinguishes this Institution from the rest and said that South African Muslims should send their boys to this College for the study of Islamic theology and modern thought, as well as English studies, and that South African Muslims should help this modern Muslim Institution.

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Dr. Muhammad Fazlur Rahman Al-Ansari Al-Qadiri

A Philosopher –Having Scientific Mind Dr. Mujeeb Ahmad Islamic International University, Islamabad

Muhammad Fazlur Rahman al-Ansari al-Qadiri was born on August 14, 1914 in Muzaffarnagar, India and completed his Dars-i-Nizami Course in 1933. His alma mater includes Madrasah-i-Islamiah, Meerut, Meerut College and Aligarh Muslim University Aligharh (December 1920). At Aligarh Muslim University he had been a student of Sayyid Muhammad Suliyaman Ashraf Bihari (1878-1939) and Dr. Sayyid Zafarul Hassan Ambalwi (1879-1949). In the field of tasawwuf, he was a disciple and a successor of Mawlana Muhammad Abdul Alim Siddiqi al-Qadiri (1892-1954). Right from 1938 to 1973, he occasionally toured almost all over the world for his missionary commitments. Dr. Ansari enjoyed the singular honour of being the first Muslim in the history of Islam to have traveled the world five times for the sake of the propagation of Islam.1 For well-connected and effective missionary activities, in August 1958; he founded the World Federation of Islamic Missions. Dr. Ansari wanted to have an institute of Islamic learning to produce real Muslim scholars for the Muslim Ummah. In July 1964, he established Aleemiyah Institute of Islamic Studies, in Karachi, Pakistan. In 1970, he was granted a Ph.D. degree in Philosophy by the 222

Dr. Ansari: The Ghazali of his Age University of Karachi (June 1951) for his thesis entitled; “Islamic Moral and Its Metaphysical Background.” Besides serving other educational institutions as a teacher, he served the University of Karachi for more than 10 years. Dr. Ansari wrote his first booklet in 1932, and later wrote more than a dozen books both in English and Urdu. Numerous research articles, published mainly in the monthly The Minaret (Karachi) are also go to his credit. His voluminous magnum opus, The Qur’anic Foundations and Structure of Muslim Society (2 Vols.)2, Foundations of Faith3, Islam and Christianity in the Modern World4 and Through Science and Philosophy to Religion5 are among the most important to be mentioned. He died on June 3, 1974 and was buried in the premises of Aleemiyah Institute of Islamic Studies, Karachi. According to Dr. Ansari, life is full of immediate and ultimate problems. The immediate problems are day-to-day problems of the practical life. Whereas, the ultimate problems are related to the nature of the human beings and the world. For the Solutions of the ultimate problems, there are three claimants in the field of guidance and every one of them claims that it can guide humanity in that sphere of life. These claimants are science, philosophy and religion. About the science, particularly empirical and normative Sciences, Dr. Ansari was of the view that modern science entered the field of human thought as the all-solving branch of knowledge and became the rival of religion towards the middle of the 18th century. The reason of this new attitude of modern science, he 222

Dr. Ansari: The Ghazali of his Age believed, was not that science had found out some such unerring methods or instruments of knowledge that could authorize it to make the claim. Rather, it was a purely sentimental affair.6 According to Dr. Ansari, science came to the modern West form the world of Islam. It was the Muslims who, after the conquest of certain parts of Europe, especially Spain, established the early universities, scientific observatories, laboratories and libraries on the soil of Europe, and influenced the first Christian scientists who, after centuries of darkness and ignorance, lit the torch of scientific knowledge in England, France, Germany and so on. They were the pupils of Muslim masters. Christianity, as distinct from the original message of the Prophet Isa had been anti-science and antireason from the very beginning. According to him, it was the new version of Christianity which extinguished whatever light of knowledge was to be found in Greece, Egypt and Syria when it became politically powerful. Besides, as science came to modern West through Muslims, whom, the Christians regarded as their deadliest enemies. Hence, the Christian Church had persecuted the scientists, burnt them at the stake and hanged them on the gallows.7 This violent persecution made the Western scientists the enemy not only of the Christian Church but of all religions, and because, according to Dr. Ansari, religion concerns itself basically with the ultimate problems of human life and demands the loyalty of human beings on that score, the 222

Dr. Ansari: The Ghazali of his Age scientists entered the field of ultimate problems and started in the principles of scientific facts, to oppose the teachings of Christianity concerning such problems as the origin of man, the origin of the world, the existence of the supernatural world and even the existence of Allah.8 After discussing the historical background of the origin of modern science and its attitude towards religion, Dr. Ansari analyzed its limited scope and the limitations in solving the ultimate problems, in another way. For his arguments, he pointed out the weaknesses and shortcomings in the scientific method. While analyzing the scientific method, Dr. Ansari observed that the scientific method of obtaining knowledge consists in observation and experiment. Scientifically viewed, every observation is made up of three factors, namely the observer, the object which is observed and conditions under which the observation is made. As far as the first factor is concern, Dr. Ansari held the view point that observation is bound to vary from observer to observer, because different human beings do not have similar sharp and accurate capacity of observation either as regards their physical senses or as regards the intellect which coordinates the reports that the brain gets through the physical senses. It is thus a well-established fact that the first factor in every observation is of a variable factor, which means that different observations can vary on the basis of this factors.9 222

Dr. Ansari: The Ghazali of his Age While discussing the second factor, the object, Dr. Ansari said that the more immediate, the more concrete and the more comprehensible the object is, the more is the possibility of the observation being correct; and the more remote, the more subtle and the more ungraspable an object is, the less possibility is there for the anything like correct observation – nay, even for observation itself. Coming to the third factor, he pointed out that the conditions under which an observation is made, is a variable factor. Likewise, all the three factors which constitute a scientific observation are also variable. In other words, he explained that any and every scientific observation is liable to vary in its accuracy according to any one or two or all of these factors. The margin of this possibility of error in scientific observation becomes wider and wider as the objects observed become more subtle and more distant. The ultimate result of this is that physical science can be a good guide and source of knowledge only in the immediate and mostly physical problems – although even then it is not completely immune from error. Indeed, it has been making a lot of mistakes, Dr. Ansari observed. As regards the ultimate problems, which comprehend within them the entire universe and all aspects of existence, Dr. Ansari vowed that it would be extremely unscientific and even foolish to expect their objective and accurate solutions from physical science. It cannot gives us a sure knowledge in all cases even as regards the immediate physical objects.10

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Dr. Ansari: The Ghazali of his Age As far as the second claim, philosophy is its concerned; Dr. Ansari broadly classified it into four schools of thought namely, Formal Rationalism, Empiricism, Criticism and Empirical Rationalism. Of these four, only two schools of philosophy namely, Formal Rationalism and Empirical Rationalism, held the belief that Philosophy can discover the Ultimate Truth. The Formal Rationalism holds that human reason, unaided by anything else, is capable of knowing the ultimate facts of life and the world. Whereas, Empirical Rationalism holds that reason and sense-experience should combine to enable human beings to find out the Ultimate Truth and that, through this combination of the sources of knowledge, philosophy can solve the Ultimate Problems and guide humanity in that behalf.11 While explaining the flaws of Formal Rationalism, Dr. Ansari claims that it depends wholly on Logic. Its method is to choose a hypothesis as the starting point of its investigation and on that hypothesis to build up a whole world of philosophical thought by using the instrument of logic. Whereas, in Empirical Rationalism, renamed as “Philosophy of Science” by Dr. Ansari, its method is to collect and arrange the facts discovered by science and to endeavor, by using the instrument of reason, to form an integrated picture of the world as a whole and thereby to answer the ultimate questions. After evaluating the Formal Rationalism, Dr. Ansari observed that, it is incapable of giving us any certain and accurate knowledge of the Ultimate Problems. This is so because, as 132

Dr. Ansari: The Ghazali of his Age explained by Dr. Ansari, its starting point is always a hypothesis, which is nothing more than a supposed idea, or at best an observation based on common sense, and it has always been chosen by every philosopher arbitrarily. Now, every hypotheses, especially in the realm of abstract thought, is, in the very nature of the case, is uncertain and unverifiable. If it is uncertain, the thought-structure built upon it and the conclusions arrived at must also be uncertain, according to Dr. Ansari’s point of view, that is, the knowledge of Ultimate Problems given by Formal Rationalism cannot be sure and accurate.12 As regards the Empirical Rationalism, Dr. Ansari claims that its starting point consists in the scientific facts, namely, sensorial observation, and its method is to reason out the Ultimate Problems on their basis. Scientific facts are at best workable hypotheses or working material on the scale of observation or the system of reference with which they are connected. Hence, for Ultimate Problems, he emphasizes that they have neither finality, nor perfect accuracy, nor absolute certainly. This means that if the starting point and the working material of Empirical Rationalism lack accuracy, certainty and finality, the conclusions arrived at will also suffer from the same shortcomings. Finally he concludes that, a solution of the Ultimate Problems on the basis of objective knowledge is impossible even for the Empirical Rationalist School of philosophy.13

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Dr. Ansari: The Ghazali of his Age After presenting his observations and reservations about the limitations of above-mentioned two claimants, Dr. Ansari delivers his verdict by saying that neither science nor philosophy (although it has a basic importance for humanity) can ever be capable of giving accurate answers to our Ultimate Questions on the basis of sure knowledge. Even those answers which they have been giving, or might give in future, have been, and shall always be, at best approximations in the nature of partial truths and, in most instances, what the Qur’an calls them “conjectures”.14 Finally Dr. Ansari, according to his perception, pointed out the exact, accurate, safe and sound solution and answer of the Ultimate Problems. The answer of the Ultimate Problems being faced by the humanity, according to him, lies in the reveled religions. Reveled Religious Knowledge is more vital to the success of mankind than any philosophy, art or science. It is this knowledge, according to him, which stands at the base of all knowledge. Philosophy, with a modified claim, comes next to it and stands as its hand-maid. After philosophy come the various sciences and arts.15 For that matter, he gave detailed and very strong arguments. According to Dr. Ansari, the plausibility of the claim of religion to answer the Ultimate Questions consists in the source of knowledge. Among the various religions of the world, reveled religions also hold the view point that the human faculties of sense and reasoning are, in their very nature, incapable of arriving at accurate and sure knowledge 132

Dr. Ansari: The Ghazali of his Age of the ultimate facts both through logical reasoning and mathematical reasoning. But side by side with that, according to Dr. Ansari, it gives a message of hope and imparts a very plain and convincing guidance in that behalf, for the human beings. The scope and importance of that guidance was elaborated by him in the following way. There are two factors in every act of knowledge, namely, the subject and the object. As regards the process of knowledge, it is possible in two ways, namely, the subject may embrace the object with the instruments of knowledge which, in the case of man, are senses and reasoning and the object may reveal itself to the subject. According to Dr. Ansari, the usual path of knowledge is the first one, and it is this which science and philosophy employ. As the finite cannot embrace the infinite, so, the attempts of science and philosophy at solving the Ultimate Problems end in failure.16 The second path of sure knowledge is only the path of reveled religions. This path is a matter of experience in the scientific field, which is also known to all scientists. For that point, Dr. Ansari gave an example; as there are planets which are far away from the farthest horizon which the most advanced instruments of astronomy have been able to penetrate. Those planets enter that horizon only for a while after very long periods of time. Thus, instead of the powers of the astronomical instruments going out, so to say, to embrace them, they themselves reveal their existence by moving for a while into their embrace from a position where their existence 132

Dr. Ansari: The Ghazali of his Age cannot be known, and after that revelation, they again disappear into the Unknown. Those whose gaze is fixed and whose instruments of observation are focused on that horizon see them and know them, while others affirm their existence afterwards only on the basis of authority, because verification through observation does not remain possible after the disappearance of those planets.17 Dr. Ansari, in the light of this example, made his arguments strong by stating that this can be said for the physical world – the world of sense-experience – the world which in quality as well as quantity is only a part of the unknown and infinite universe. It brings home to an important fact. The farther removed a thing is qualitatively (i.e., as regards its difference from us in its nature, constitution and function) or quantitatively (i.e., in space or time), the greater becomes the necessity for the first path of knowledge to give place to the second path, i.e., revelation.18 As a Muslim philosopher, Dr. Ansari presented and advocated Islam (Religion of Fulfillment) as the last and final way for the solution of the ultimate as well as immediate problems. According to him, Islam means conformity to natural laws and the Islamic Principles are so rational and valuable that the modern science is based on them.19 According to him; Islam affirms the existence of Allah and says that He is the Creator and Cherisher of the Universe. He is All-Powerful, AllKnowing and Omnipresent. He possesses perfect knowledge of the origin, the constitution and the function of every thing, 132

Dr. Ansari: The Ghazali of his Age and His knowledge comprehends the past, the present and the future. He not only possesses that knowledge but He has also reveled to humanity the correct guidance on the ultimate and intricate problems which defy correct and sure solution by means of senses and reason. His Revelations came, through the spiritual Luminaries who appeared on the horizon of humanity from time to time. Those spiritual luminaries included prophets like Adam, Abraham, Moses, Jesus, the last among them being Prophet Muhammad (peace be upon him) and the last Reveled Book, the Qur’an.20 Now, as an advocate of Islam, Dr. Ansari explained that Islam regards the basis of all life as spiritual, and, though its approach to the problem of mind and matter is unitary, however, in the realm of values it gives primacy to the spirituality. Islam does not believe in separation between Spirit (Ruh) and matter, however, it preferred spirit on matter.21 In the light of Qur’an,22 Islam accepts space and time as a realities but it rejects the modern monistic approach towards society. In Islam ‘ibadah is meant to cover the whole life. It refuses to acknowledge dualism and affirms monism on life.23 While elaborating the importance of basic teachings and philosophy of Islam, Dr. Ansari explains that the universe is the act and creation of Allah, hence it is essentially good. So, Islam teaches the fullest utilization of physical situations and 132

Dr. Ansari: The Ghazali of his Age consequently leading the social life in all its fullness. Islam teaches the philosophy of transforming the whole life into a life of ‘ibadah, side by side it also teaches the ceremonial acts of ‘ibadah as they too play a vital role in building up the human personality.24 While giving his arguments, Dr. Ansari said that it is through social morality and subjugation of the natural forces by means of physical science and personal spiritual development through an all-pervading love for and devotion to Allah, that humanity can attain the status of the Khalifah of Allah. Islam is a self-contained Culture and a self-sustained civilization. The base of its social and cultural life is the Qur’an. The culture of Islam has been conceived on the principles of knowledge and piety. The basic constituents of the Islamic social order are equality, fraternity and liberty. The underlying idea of the Islamic society is the establishment of social, political and spiritual democracy. Islam has laid the foundation of the fundamental human rights ----- its major contribution in the field of social relations.25 While highlighting the importance of knowledge in Islam, Dr. Ansari pointed out that Islam has laid the fullest emphasis on the importance of reason and on the cultivation of knowledge and all its branches. According to Islam, humanity can attain true knowledge and derive proper benefits from the pursuit of knowledge, not by segregating the different departments of knowledge into separate water-tight compartments ----- a blunder which the modern Western civilization has committed 132

Dr. Ansari: The Ghazali of his Age ----- but by channelising the different currents of knowledge into a unitary stream. Here Islam has given the great principle of the correlation of knowledge. Side by side with that, however, Islam also emphasizes the limits of human reason. For instance, Islam teaches that human reason is absolutely incapable of solving the ultimate problems. In the domain of social problems also, Islam holds to the view that human reason must commit blunders if it is not guided by Divine revelation.26 The basic feature of Islamic ideology, in the eyes of Dr. Ansari, is that it is allied to reason. Instead of demanding blind acceptance, the Qur’an makes fervent appeals on page after page to employ reason in understanding the truth, the beauty and the grandeur of its teaching. Islam regards reason as man’s distinctive privilege and Allah’s noble gift, and the Qur’an has repeatedly exhorted mankind to employ reason in the matters of social and natural phenomena and in understanding its message and practicing its guidance, thus giving to “personal judgment”, its due place in the life of a Muslim. “Intellectual culture” in general, forms one of the noblest pursuits of human life in Islam and the acquisition and cultivation of knowledge has been made obligatory upon every Muslim.27 According to Dr. Ansari, the same cannot be said of any other religion of the world. Islam has not only harmonized the roles of reason and revelation in the domain of human problems, but it has also laid special emphasis on the cultivation of physical sciences -132

Dr. Ansari: The Ghazali of his Age --- a pursuit which is a sacred obligation according to the Qur’an which, on page after page, makes the most passionate and impressive appeals to investigate the multifarious natural phenomena and thus to realize the World of Allah in the Work of Allah, and also to harness the natural forces for the realization of human destiny in terms of the vicegerency of Allah.28 Explaining Islam’s attitude towards science and other branches of knowledge, Dr. Ansari wrote that while other religions may feel shy of science, Islam has made the scientific quest a religious obligation. The aims of that quest, however, are not the unbalanced indulgence in physical pleasures, promotion of materialism and atheism and the tyrannisation over fellow-beings, as is happening most unfortunately in the West, but the advancement in the love of Allah through progress in the knowledge of His works and the service of humanity through the acquisition of control over the “forces of nature”. Because of its deep-rooted hostility to Islam, implanted during the middle Ages, Dr. Ansari vowed that the West has been very slow in acknowledging the merits of Islam. Admissions and confessions have, however, been gradually coming forth grudgingly or ungrudgingly. Thus, it has been admitted that the Muslims gave to the West the scientific method as well as the scientific inspiration. But the Muslims themselves received them from the Qur’an.29 Muslims were given, by Islam the idea of inter-planetary transport through the incident of Mi’raj.30 Life after death 132

Dr. Ansari: The Ghazali of his Age satisfies scientific consciousness because it affirms the existence and validity of law in that life.31 After highlighting the importance of the knowledge in the light of Islam, Dr. Ansari discussed the ground realities and the educational and scientific conditions of Muslim world. According to him, the greatest crime against their own selves which Muslims committed was, the neglect of the cultivation of physical sciences ----- a task which had been sanctified by Islam, a task which their forefathers had pursued with glory, ultimately to become the inaugurators of the modern scientific era, a task without which the maintenance of political greatness and material prosperity was impossible. Historically reviewing, Dr. Ansari wrote that this negligence did actually that causes the backwardness of Muslims in the realms of technology, industrial production and economic organization. It kept the Muslims back from developing better weapons of war. It finally culminated in making the Muslim World politically vulnerable and, as a consequence thereof, economically and intellectually conquerable.32 While explaining the causes and reasons of the present day Western dominance over the Muslim World, Dr. Ansari regretfully argued that when Muslim scholarship proved deficient in fulfilling the intellectual needs of the community and the non-Muslims became the custodians of all the sciences and arts, it was only natural for the Muslims to become votaries at the non-Muslim shrines of learning. 123

Dr. Ansari: The Ghazali of his Age It was thus, according to him, basically Muslims’ neglect of intellectual Jihad which caused the present ugly situation. Islam has invited its followers through the Qur’an and the ahadith to a comprehensive intellectual jihad, and if Muslims had not kept themselves aloof from it for centuries, especially in the fields of physical and social sciences, it appears in the light of philosophy of history that neither would the Muslims have fallen prey to mental slavery nor to political, economic and social slavery. Most unfortunately, Muslim world of today is confronted with the very ugly situation. They are not only weak politically, economically and intellectually, but even their moral life is not what Islam wanted it to be. Morally they have been caught in a whirlpool and signs of moral degeneration are manifest everywhere.33 The only genuine and correct method of resolving this ugly situation, according to Dr. Ansari, is through the creation and adoption, by all Muslim countries of a system of education which should harmoniously combine the “religious” and the “secular” education. In its concept of education, Islam does not exclude “secular” knowledge from the curriculum of “religious” studies in the manner in which the one-sided religions and cultures of the world do it. This is the reason why, according to Dr. Ansari, during the age of glory of the Islamic civilization, the educational system of the Muslim world was unitary – being based on the fundamental Islamic principle of tawhid. In that system, theological sciences were taught in conjunction with all other “secular” subjects, e.g. 122

Dr. Ansari: The Ghazali of his Age natural sciences, mathematics, philosophy, etc., the result was that every Muslim scholar of that age was a comprehensive scholar.34 While critically analyzing the current religious educational system of the Muslims, Dr. Ansari observed that the emphasis in our current system of theological education being mostly on fiqh. Our ulama are generally capable only of legalistic guidance in respect of the daily personal life of Muslims. The task, however, of establishing rationally the truth of the teachings of Islam in all their aspects and the superiority of Islam over other religions and ideologies cannot be accomplished without a comprehensive and deep knowledge not only of Islam but also of other religions and ideologies ---- both ancient and modern. Dr. Ansari wanted to see ulama as the religious as well as socio-political leaders of the Muslim ummah, so, he stated that if they are not highly equipped intellectually and truly dynamic and powerful in their spiritual leadership, it would be futile to expect a radiant and healthy ideological life within the Muslim community especially, with regard to those moderneducated Muslims who have fallen victim to the glamour of alien philosophies and cannot be persuaded to practice Islam unless their brains have been washed clean of the anti-Islamic influences of alien thought and they have been thoroughly inspired in respect of Islamic ideals and values and a proper transmission of the message of Islam to the humanity at large.35 121

Dr. Ansari: The Ghazali of his Age Furthermore, Dr. Ansari believed that, even after the accomplishment of this task in the realm of belief, it is necessary for the ulama to employ hikmah, i.e., methodical and consequential approach in the domain of action, and for this purpose deep spiritual and psychological knowledge is necessary – knowledge formulated and cultivated by the classical Sofia of Islam.36 Dr. Ansari visited South Africa in 1970 and 1972 to conduct a series of impromptu lectures on different topics at mosques, universities and assemblies. While giving a lecture on the challenge of the twentieth century for the Muslim Ummah, he said that the modern civilization has branched into two camps, namely philosophical materialism or Capitalism and scientific materialism or Communism. Both ideologies are materialistic through and through. No wonder, Dr. Ansari ironically said that, “If you believe in Allah today, you are considered reactionary and if you do not believe in Allah, you are considered to be progressive and modern. If you do not believe in morality, you are modern, but if you believe in truth, goodness, moral integrity and chastity then you are outdated. If you do not believe in ethical principles or moral foundations in business, you are prosperous”.37 According to Dr. Ansari, this is the real challenge for the Muslim ummah as it lacked its real and just identification. Dr. Ansari not only warned the Muslim ummah of the challenges of the twentieth century, but he also suggested remedies and methods for combating this challenge. 122

Dr. Ansari: The Ghazali of his Age According to him, Islam taught the Muslims, the principles of greatness in this world through virtue, Allah says in the Qur’an; “Against them make ready your strength to the utmost of your power.”38 “If you do not do it,” according to Dr. Ansari, “you will suffer very badly”. The time is going to come when the forces against you are going to become greater. Therefore, acquire knowledge, as we have been commanded by the Qur’an, to pursue all knowledge – not only a particular branch of knowledge. Every single branch of knowledge is sacred in Islam and has to be pursued by Muslims. Islam stands for all sciences and the pursuit of physical science is one of the highest forms of worship of Allah. This is the highest state of knowledge – to know Allah Himself, who is the Real Reality behind everything. A Muslim, according to Dr. Ansari, has to walk this path right here and to acquire knowledge act all levels. It is the duty of every Muslim to pursue knowledge at the level of the higher reason. Unless you maintain that status for all time, as soldiers of Allah, you will be in trouble”, Dr. Ansari observed. According to him, this is a challenge for Muslims because Islam teaches them to obtain all the good of this world as well as of the hereafter. When Muslims’ enemies overpowered them on the battlefield, they were enslaved and at a loss as how to balance themselves.39

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Dr. Ansari: The Ghazali of his Age Although, Dr. Ansari was critical about the Western dominance over the Muslim ummah, he did acknowledge its achievements and impact on the ummah. In the light of saying of the Prophet Muhammad (peace be upon him), “All wisdom is the lost property of the believers. He should take hold of it wherever he finds it”, Dr. Ansari acknowledged that the only wisdom that the West can give to Muslims, consists in its achievements in the field of technology. However, Islam places no bar in the way of the acquisition of this wisdom by Muslims. But the sensate culture of the West, according to him, is pure poison in many of its aspects; and its adoption means nothing less than the destruction of Islam. Moreover, as Islam aims at a self-contained culture and a self-sustained civilization; and hence it cannot permit anyone to replace its foundations or to exchange its cultural principles with alien norms and ideals. According to him, this is the truth which is necessary for the Muslim world to realize in its fullness before it is too late; and the realization of this truth, in its turn, means a radial break with the present chaos and a return to social philosophy of Islam and a system of education which might ensure the creation of all-round Islamic personality in the ranks of Muslim intelligentsia.40 As a staunch believer in Islam, Dr. Ansari was the upholder of dynamic orthodoxy as opposed to the conservatism and Modernism with the slogan: Return to the Qur’an, and return the Sunnah of Prophet Muhammad (peace be upon him). In 122

Dr. Ansari: The Ghazali of his Age other words, returned to the supreme and practical knowledge, Islam. According to him, it integrates the different aspects of the life of the individual. It integrates the life of the individual with the lives of other individuals. It integrates the life of the individual with the life of the cosmos. It integrates the life of the individual and the society with the Divine scheme of creation.41

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Dr. Ansari: The Ghazali of his Age REFRENCES 1. Sulaiman Petersen, “A Man Of God”, Monthly The Minaret (Karachi), August 2000, Vol.37,No.8,16. 2. Muhammad Fazl-ur-Rahman Ansari, The Qur’anic Foundations and Structure of Muslim Society, Vol.I, (Karachi: World Federation Of Islamic Missions, 1977) and The Qur’anic Foundations And Structure Of Muslim Society, Vol.II, (Karachi: World Federation Of Islamic Missions, 1977). 3. Muhammad Fazl-ur-Rahman Ansari, Foundations of Faith: A Commonsense Exposition (Karachi: World Federation Of Islamic Missions, 1967). 4. Muhammad Fazl-ur-Rahman Al-Ansari Al-Qaderi, Islam and Christianity in the Modern World, (Karachi: World Federation Of Islamic Missions, 1976). 5. F.R. Ansari, Through Science And Philosophy To Religion, (Karachi: World Federation Of Islamic Missions, 1976) 6. The Qur’anic Foundations And Structure Of Muslim Society, Vol.I, op. cit., 31-34. 7. Ibid., 35. 8. Through Science And Philosophy To Religion, op. cit., 6. 9. The Qur’anic Foundations And Structure Of Muslim Society, Vol.I, op. cit., 36-37. 10. Ibid., 38. 11. Through Science And Philosophy To Religion, op. cit., 1011. 12. Ibid., 11. 13. The Qur’anic Foundations And Structure Of Muslim Society, Vol.I, op. cit., 40-41.

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Dr. Ansari: The Ghazali of his Age 14. “But they have no knowledge Therein. They follow nothing But conjecture, and conjecture avails nothing against Truth”. (LIII : 28). Abdullah Yusuf Ali, The Holy Quran: text, translation & commentary, (Durban: Islamic Propagation Centre International, n.d.). 15. Foundations Of Faith, op. cit., 4. 16. Through Science And Philosophy To Religion, op. cit., 15. 17. Ibid., 15-16. 18. Ibid., 45. 19. Khalil Ahmad Rana, ed., Tadhkirah Daktar Muhammad Fazlur Rahman Ansari al-Qaderi (Lahore: Idarah-i-Ma’arifi-Nu’maniah, 1992), 18. 20. The Qur’anic Foundations And Structure Of Muslim Society, Vol.I, op. cit., 45-46. 21. F.R. Ansari, Islam verses Marxism (Karachi: World Federation Of Islamic Missions, 1980), 4. 22. CIII : 3. 23. Muhammad Fazlur Rahman Ansari al-Qadiri, Qur’an-iHakim ka ‘Imrani Falsafah (Karachi: al-Markaz al-Islami, n.d), 9-11. 24. F.R. Ansari, Philosophy of Worship in Islam (Karachi: World Federation Of Islamic Missions, 1980), 3-5. 25. F.R. Ansari, Which Religion? (Karachi: World Federation Of Islamic Missions, 1976), 3-4. 26. F.R. Ansari, Islam and Western Civilization (Karachi: World Federation Of Islamic Missions, 1983), 15. 27. F.R. Ansari, What is Islam (Karachi: World Federation Of Islamic Missions, 1985), 12. 28. Islam and Western Civilization, op. cit., 17-18, 22. 29. What is Islam, op. cit., 14,16.

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Dr. Ansari: The Ghazali of his Age 30. F.R. Ansari, “Physical Ascension of Prophet Muhammad (Peace be upon him) Through Outer Space To The Heavens And Beyond On The Night Of Me’raj”, The Minaret, October 2000, Vol.37,No.10,11 and Fazl-ur-Rahman Ansari, “Mi’raj”, Islam to the Modern Mind: Lectures in South Africa 1970 and 1972, ed. Yasien Mohamed (Gatesville: Hidden Treasure Press, 1999), 12. 31. F.R. Ansari, Beyond Death (Karachi: The World Federation Of Islamic Missions, 1980), 12. 32. F.R. Ansari, “Islamic Theological Education An Urgent Call to the Muslims of the World”, The Minaret, November 2000,Vol.37,No.11, 11. 33. Ibid., 12 34. Ibid., 14-16 35. Ibid., 16-17 36. Ibid., 18-19 37. “The Challenge of the Twentieth Century”, Islam to Modern Mind, op. cit., 146 38. VIII : 60. 39. “The Challenge of the Twentieth Century”, op. cit., 146. 40. Foundations Of Faith, op. cit., 2-4. 41. Ibid., 4-5 and Abdul Hadi, “The Influence Of M 42. aulana Dr. F.R. Ansari’s Thought In The World”, The Minaret, October 1998, Vol.35,No.10,12.

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World Tablighi Tours of Mawlana Ansari Abdul Kader Choughley

The world tablighi tours undertaken by Mawlana Ansari were significant in contemporary Islam as no global Islamic missionary work was done during the 1950s and 1960s. Although Islamic centres and mosques were established in several distant regions of the world, the scope of their activities was limited. Again, the countries Mawlana Ansari visited had previously enlisted the services of Islamic scholars for specific purposes only. Apart from imparting Islamic instruction to children and adults, the entrenched practices of Islam from a South Asian milieu were strictly maintained. In a particular sense, devotional Islam with strong sectarian bias dominated the religious life of Muslim communities. What was the impact of Mawlana Ansari in these countries which he had visited several times during his tablighi tours? An attempt is made to reconstruct his tablighi tours in given time frames and to contextualize his contributions in order to examine his impact to the tablishi cause. The element of continuity emerges in many countries he had visited and so it is important to analyze the challenges the Muslim communities faced in their articulation of an Islamic identity. Again no objective assessment of Mawlana Ansari’s contribution can be me made without tracing the growth and development of the Muslim communities where Islam was present for more than a century. Also parallels can be drawn in 113

Dr. Ansari: The Ghazali of his Age the shared history of Muslim communities in the Caribbean islands as they too like their co-religionists in countries like South Africa had humble beginnings and thereafter made sustained efforts to build a Muslim society.

Suriname Suriname, a Dutch-speaking Republic located on the northern shoulder of South America, is the only country in the world where the mosque and synagogue face each other and where aspects of the shar’iah law were granted b the State to the Muslim community who constitute twenty five percent of the total population.1 Furthermore, as a member of the OIC (Organization of Islamic Countries) it has played a vital role in forging relationships and bilateral trade with the Arab world.2

History The multicultural character of Suriname is a result of Dutch colonialism and the institution of slavery to support the plantation economy. The West African Muslims were the first who set foot in Suriname and had given the country some of its early heroes like Zam Zam and Arabi of the Mandika clan. Subsequently in 1873, Indian indentured labour was secured from British India. Muslims constituted a significant percentage and came from North India. In the decades that followed, Muslims consolidated their presence through the establishment of mosques and Islamic centres in areas where they settled. The upward mobility can be attributed to the state 112

Dr. Ansari: The Ghazali of his Age policy of tolerance which was evident in Muslim representation in the National Assembly and also occupying key positions in the cabinet. During the 1950s and 1960s efforts were also made to galvanise Muslim organizations under a central body to collectively address all matters relating to Muslim life. This initiative was necessary in view of the presence of Javanese Muslims of Indonesia who after having arrived after the Indian Muslims were a disadvantaged group economically and educationally. Furthermore some of their practices were underpinned by their steadfast adherence to rites that were characteristically un-Islamic Voices of reform within the community challenged their practices and some measure of success was achieved. However, the viable option to the disparate groups operating independently was a coordinated organization which not only respected the autonomy of these respective organization but ensured the realization of their respective objectives. The establishment of the Suriname Muslim Association (SMA) was a tacit endorsement of cooperation among Muslim organizations. Since 1960 the Muslims have been drawn closely to the Islamic world partly due to mass communication. They have been vocal in expressing their support with the plight of Muslims across the world and in this way they have renewed their solidarity with the global ummah.3 Naturally strong bonds existed between the local Muslims, Indonesian, Indian and Pakistani, in view of their religious and cultural roots dating as back as 1873. Upto 1920 they were 111

Dr. Ansari: The Ghazali of his Age relatively isolated from the Muslim world until the coming of Mawlana Siddiqui and his private secretary Mawlana Ansari, whose later tablighi tours strengthened his presence in the country. A parallel development was the arrival of the Ahmadis, a deviant sect, which attempted to present a distorted image of Islam. It was Mawlana Siddiqui who denounced the Ahmadi4 group and urged Muslims to establish the Suriname Muslim Association (SMA).5

Second World Tablighi Tour (1957) Mawlana Ansari was received by more than a thousand disciples and well-wishers during his visit in 1957. He toured the various areas of the country. In the inaugural opening of the Jami mosque he delivered a soul-stirring lecture. A special function was hosted for Christians and other non-Muslim dignatories as well as politicians from the cabinet. Also in attendance was the governor, Yar Khan Tabragh. Mawlana Ansari’s lecture on the meaning of salah and its implication for Muslims was received with much appreciation. The proceedings of the function received coverage by the Department of Information. Another lecture was organized in Paramaribo. Mawlana Ansari’s extempore lecture Islam and Communism was a critique on the ideological movement which had penetrated into several Muslim countries.6 Mawlana Ansari’s call for unity among Muslims was in direct response to the schisms that existed largely because of divergent ideological interpretations. The differences (ikhtilaf) 112

Dr. Ansari: The Ghazali of his Age which were peripheral in nature fuelled sectarian prejudice. As a result of the ikhtilaf the shari’ah was subjected to narrow and rigid interpretation by ‘ulama belonging to different Islamic organizations. A disturbing trend was the proliferation of debates which impacted negatively on meaningful initiatives to the unity call. In his third visit to Suriname in 1960, Mawlana Ansari noted with disappointment that no significant progress was made on his call for unity among Muslim organizations. At the same time he urged Muslims to be more introspective in assessing their successes and limitations. He called on Muslim organizations to devote their energies on the disadvantaged Muslim communities who otherwise would lose their Islamic identity if no corrective measure was adopted for imparting Islamic teachings to them.7 A notable contribution of Mawlana Ansari during this tour was the ratification of the Statute of the Suriname Muslim Association (SMA) by the state, which in effect mandated the organization to liaise directly on Muslim affairs. According to Mawlana Ansari “[this] passing of the Statute is an historic event for the Muslims of Suriname.”8

Guyana In Guyana, one does not speak of religious minorities as in other parts of the world but of nationalities. Historically, Islam was first brought to the Caribbean, mainly to Trinidad and 112

Dr. Ansari: The Ghazali of his Age Guyana by African slaves. Neither historians not demographers have been able to say who were the first Muslim slaves but it is believed these were Mandigo and Fulani Muslims from Africa who were brought as slaves to work in Guyana sugar plantations.9 As much as the slaves were practicing Muslims, the plantation system did not permit any continuation of Islamic practices, and missionary infiltration resulted in slaves becoming Christian converts. Islam was formally reintroduced with the arrival of Muslims from the Indian subcontinent in 1838. Immigration of Muslims to Guyana took place from different regions of the subcontinent with the result that there was entrenched social class stratification.10 Moreover as a minority group against the indentured Hindu majority the Muslims had to articulate their Islamic presence with their limited resources. Therefore the history of Islam in Guyana is directly linked to the Indian subcontinent. Initially the arrival of ‘ulama from India established the traditions of Urdu as the language of communication and other customary practices which were considered Islamic. In fact, the cultural synthesis,11 was brought along by early Muslim pioneers and sanctioned by ‘ulama. It must be remembered that their practices had been patronized by early sufi scholars in the subcontinent as a result of Hindu influence over the centuries. The pioneers had made efforts to establish mosques and Islamic organizations for the purpose of serving the needs of the Guyanese Muslims. The Queenstown Mosque built in the 112

Dr. Ansari: The Ghazali of his Age early years of Muslim immigration to Guyana was a focal point for Muslim activities. Although many organizations were formed with conflicting agendas, the formation of the United Sadr Islamic Anjuman (USIA) in 1949 was representative at all levels of the Muslim community’s aspirations in the country.12 Mawlana Ansari previously accompanied Mawlana Siddiqui to the Caribbean in 1950 as his private secretary. His subsequent visits in 1957 and 1960 were aimed at mobilizing Muslim leadership which had succumbed to political rivalries and sectarian conflicts. In response to these alarming developments Mawlana Ansari initiated a move with the President of USIA, Abdul Majid, to establish the Muslim Trust College of Georgetown. Islamic education was his primary concern as he noted with disappointment the fractious elements which undermined efforts to restore unity among the Muslims. Likewise, Mawlana Ansari was instrumental in the formation of the Islamic Missionaries Guild (IMG) in the Caribbean whose officials were from Trinidad, Guyana and Suriname.13 In 1969 his lecture on his final visit to Guyana, Islam and Socialism, drew criticism from the People’s Progressive party and its supporters. After his departure, several leading newspapers published articles condemning his lecture and political interference. Mawlana Ansari’s candour and assessment of the political realities in the country raised the ire of Muslim politicians. Nevertheless, the WFIM which was 112

Dr. Ansari: The Ghazali of his Age founded in 1958 by Mawlana Ansari (discussed in subsequent sections) maintained its presence despite the campaigns by local Islamic institutions which challenged the legitimacy of entrenched customary practices. The graduates of these institutions had largely studied in the Arab world and thus they advocated a sunnification14 process which aimed at purging Islam from syncretic practices. Conflicts were further exacerbated amidst renewed calls for Muslim solidarity. However, in the 1970s Guyanese Muslims began a movement towards greater homogenization and uniformity. This was made possible y the establishment of Islamic colleges to trains Imams and the scholarship programmes offered by Muslim countries for the young Muslim Guyanese. The shift to Arabic rather than Urdu had far-reaching implications for the Guyanese Muslims in terms of their new readings of Islamic thought. Mawlana Ansari’s vision of a holistic Islamic education was aimed at preparing Islamic missionaries to assume leadership roles in their respective communities. The establishment of the Aleemiyah Institute in 1964 in Karachi complemented the activities of the WFIM. During this formative period, three Guyanese students Mawlana Siddiq Ahmad Nasir, Mawlana Rauf Zaman and Mawlana Muhammad Saffee were among the first graduates of the Aleemiyah Institute.15

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Trinidad and Tobago The advent of Islam The first Muslims to arrive were Africans of the Mandigo tribe who were captured and brought to work as slaves on the sugar plantation. Muslim presence in Trinidad was for at least two hundred years. A community of Mandigo Muslims who had been captured from Senegal had lived in Port of Spain in the 1830s. They were literate in Arabic and kept their Islamic identity. There were also Mandigo Muslims among the free African immigrants who came to the islands beginning from the 1840s and ‘were uniquely successful in keeping their language and culture.’16 The second group of Muslims to arrive were brought as indentured labourers mainly from India from 1845 onwards. Apart from a few limited liberties their conditions were not dissimilar from the African slaves and they also experienced the same de-Islamisation pressures. Likewise the Christian missionary campaign was encouraged by estate owners while Muslims in turn had to endure much hardship in order to preserve their Islamic identity. Under these extremely harsh conditions they managed to build small mosques and imparted the basic tenets of Islam to their children. At the end of the contracts many preferred to settle down rather than return to India.17

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Dr. Ansari: The Ghazali of his Age In the decades that followed, Muslims were able to institutionalize their Islamic beliefs and practices through the establishment of mosques and Islamic organizations. They were able to secure the services of ‘ulama from their homeland and maintain the continuity of their culture and Islamic teachings in a foreign soil. The Indian Muslims unlike the African Muslims who were economically disadvantaged prospered in the economic sector and held key positions in the government.

Formation of Major Islamic Organisations By 1926, the first organisation Takwayatul Islamic Association (TIA) was formed with specific goals of uniting Muslims. It was the first Muslim organization to be recognized by the colonial government.18 Another organization, the Anjuman Sunnat-ul-Jama’at Association (ASJA)19 was officially incorporated in 1935. It is the largest and most powerful organization in the country. It has also received official recognition by the government has represented the Muslim community on official functions as well. After the declaration of Independence in 1962 the ASJA’s role in the community was boosted as the chief representative of Islam in Trinidad and Tobago. The turning point of Islam and transformation of Muslim life in the country came with the visit of Mawlana Siddiqui in 1950 accompanied by his secretary Mawlana Ansari. The visit 112

Dr. Ansari: The Ghazali of his Age provided new dimension to the Islamic presence and ‘gave new meaning to religious obligations, values and cultural practices.’20 There were renewed efforts by Mawlana Siddiqui and Mawlana Ansari through their lectures and active involvement to prioritise the importance of Islamic fundamental teachings and the performance of dhikr as an exercise toward greater spirituality. Two important books Elementary teaching of Islam21 and Codification of Islamic Law22 were written by Mawlana Siddiqui in response to the urgent concern of the Muslims in the century. Mawlana Ansari’s lecture programmes to Trinidad in 1950 were limited when he accompanied Mawlana Siddiqui. His only public lecture was delivered to the youth as a result of which the Central Muslim Youth Organisation of Trinidad and Tobago (MYO) was formed. The body was active for over a decade. Mawlana Ansari’s low-key profile during this tablighi tour was a reflection of his humility and reverence for this mentor. When asked why he had not given public lectures like Mawlana Siddiqui he would reply “When the sun rises, the moon fades away.” Throughout his life, streaks of egotism and self-importance were kept in check, and as a true sufi master his lectures would focus on nurturing the ego in order to achieve Divine pleasure.23

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Dr. Ansari: The Ghazali of his Age One of the major successes of Mawlana Siddiqui, according to Mawlana Ansari was his address to a multi-religious crowd of seven thousand people organized by ASJA at the Queens Park Savannah (Port of Spain). Two notable converts to Islam were Yusuf Mitchell who was instrumental in drawing up plans for mosques and Islamic colleges and Muriel Fatima Donana who later became a Minister in the government. Likewise it would therefore hardly be surprising that Mawlana Ansari’s lectures would have a lasting impact on non-Muslim intellectuals, in this particular case, the then Prime Minister of Trinidad, Dr. Eric Williams. Indeed, the first Prime Minister and distinguished scholar, Dr. Eric E. Williams, extended to the Islamic scholar the most profound respect. When Mawlana Ansari delivered a public lecture at Woodford Square in September 1960 on Islam and Western Civilisation and proceeded to expose and to criticize the godlessness of western materialism, its racial and economic oppression and moral decadence (while presenting Islam as an alternative to that world-order), the author of Capitalism and Slavery (Dr. Williams) not only attended and sat through the lecture, but also responded with praise for the speaker. In fact Dr. Williams went onto develop a deep and abiding respect for Islam.24 Mawlana Ansari’s subsequent visit to Trinidad concentrated on strengthening the tablighi mission under the aegis of WFIM. The Islamic Missionaries Guild (IMG) was founded by Mawlana Ansari in 1960. However it did not become active 122

Dr. Ansari: The Ghazali of his Age until 1962. It was an autonomous body and became a regional organization with branches and affiliates in all the English speaking Caribbean islands.25 Its activities included publishing Islamic literature, hosting lectures, activities included publishing Islamic literature, hosting lectures, radio and television programmes, arranging for Islamic scholars to visit the region on lecture tours and assisting Muslim youth with scholarships to study Islam abroad, namely Aleemiyah Institute (Karachi), Madinah University and Al-Azhar University (Cairo).26 IMG was successful in organising youth camps during the holidays which were based on the themes of tarbiyat (Islamic behaviour) and leadership. Likewise it held twenty five regional conferences during 1950-1990.27 The IMG contributed significantly to the development of the Muslim communities throughout the Caribbean.28 The presence of numerous organizations among the Muslims of Trinidad and Tobago was a reflection of the social awareness of the community and its ability to engender a collective effort to shape an Islamic discourse that linked it to the Islamic world.

World Federation of Islamic Missions (WFIM) The second world tablighi tour undertaken by Mawlana Ansari in 1957 focused on the progress made by Islamic organizations in the various countries he had previously 121

Dr. Ansari: The Ghazali of his Age visited. The warm welcome Mawlana Ansari received during this tour could be attributed to his previous visit when he accompanied Mawlana Siddiqui as his private secretary. His personal contributions enhanced his popularity as an outstanding muballigh combined with outstanding scholarship. As a chief successor of the Qadiriyyah order (silsilah) he was revered by thousands of people yearning for the spiritual quest. His visit created a euphoria that mobilized the various Muslim communities to assume greater responsibilities in projecting a strong, vibrant Muslim identity. In our previous examination of specific countries which were associated with Mawlana Ansari’s mission, the lack of dynamic leadership among Muslims was much in evidence. Too often self-interest and sectarian prejudice blurred out the ideals of Mawlana Ansari’s tablighi tours. It would thus be an exaggeration to suggest that Mawlana Ansari’s charismatic personality united the disparate organizations in various countries under a single centralized body. However, in response to these rising challenges, Mawlana Ansari founded the World Federation of Islamic Missions in 1958. It was established to follow up the missionary efforts of Mawlana Siddiqui to “serve humanity in all parts of the world through the exposition, propagation and implementation of the teachings of Islam.”29 Its primary aims were to co-ordinate these missions through pro-active missionaries (muballighs) and provide them with forceful Islamic literature which would enable them to meet 122

Dr. Ansari: The Ghazali of his Age the challenges of the modern times. The motivation for the WFIM “was the painful realization of the fact that the Muslim world in general and Pakistan in particular, by divorcing the educational system from Islam and placing it under the guidance and tutelage of the materialistic civilization of the West had laid the ground for the de-Islamisation of the Muslim youth.”30 In other words, Muslim youth were alienated from Islam as a result of the dichotomous educational system prevailing in Muslim countries. Mawlana Ansari lamented the fact that Muslims lacked the collective will to give tabligh its rightful place in society. The defining feature of tabligh was highlighted by the Qur’an and Sunnah. This did not imply as Mawlana Ansari argued that books only had to by written in refutation of the dominant religious ideologies and cultures. On the contrary, Muslims were beset with the menace of modernism which advocated materialism as a criterion of progress. Also theories of Darwinism and Marxism were gradually embraced by Muslim youth who believe that Islam was antagonistic to scientific progress.31 The ominous signs of Muslims being swept away by the plethora of current ideologies prompted a re-evaluation of Muslim response by Mawlana Ansari. The WFIM in his view was one of the effective measures to counteract these deviant systems.

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Dr. Ansari: The Ghazali of his Age In an assessment report provided by Mawlana Ansari in 1971, the following points emerged:  The five global tours undertaken by Mawlana Ansari (1949-69) produced positive results. The establishment of 40 missions across the world affiliated to WFIM in Karachi was a major success.  There was spiritual re-awakening among Muslims in the far-flung countries of the world.  The urgency of preparing Pakistani and foreign ‘ulama to pursue tabligh.  The establishment of a Youth Forum to engage in Islamic teaching and current matters.  Preparation and publication of Islamic literature in various languages.  Establishment of the Women’s Wing to promote the mission of WFIM.  Most importantly, the establishment of an Islamic institution to equip ‘ulama with Islamic and secular knowledge in order to guide humanity in all walks of life.32 The WFIM was inseparably linked with the Aleemiyah institute established in 1964. Thus the objectives of WFIM were interleaved with the activities of the Aleemiyah Institute listed above and must be understood in context of Mawlana Ansari’s multi-faceted career.

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Dr. Ansari: The Ghazali of his Age Two important aims and objects as enshrined in the WFIM Constitution reflected the broader mission that Mawlana Ansari had envisaged:  To work for Islamic unity and solidarity by all means possible.  To co-operate, without compromising the principles of Islam, with the followers of other religions and ideologies for jointly combating the forces of irreligion, atheism and immorality.33 Unity and solidarity were twin concepts in Mawlana Ansari’s formulation of tabligh. According to him the principles of unity is an established fact of Islam and of the Islamic way of life and is reflected through justice and selfless service to others. Thus unity cannot by maintained unless the principles of justice are established, such as selfless service to others, love and goodwill. To illustrate this point, Mawlana Ansari observed: “When we do anything for the sake of Allah, the ego is completely annihilated. Why does disunity come into a community? When the individual egos are projected, justice cannot be established. The very name Islam means “the annihilation of the ego” or “submergence of the ego” into the Divine pleasure and it starts form this point and then gives the principles of justice in clear terms.” 122

Dr. Ansari: The Ghazali of his Age Likewise Mawlana Ansari maintained that Muslim insularity could not effectively combat the menace of new ideologies. Collaborative initiatives combined with forceful literature resonated in Mawlana Ansari’s public lectures during his world tablighi tours. His pragmatism was echoed in Back to the Qur’an, Back to Muhammad (SAW), a refrain that is elaborated in his Qur’anic Foundation.”34

Third World Tablighi Tour (1960) Another milestone was reached when Mawlana Ansari undertook an eight-month tablighi tour to the following countries: Malaysia, Philippines, Hong Kong, Taiwan, Japan, Canada, USA, Trinidad and Tobago, Guyana, Suriname, Britain, Switzerland, Egypt and Jordan. The follow-up to these countries was aimed at consolidating the tablighi missions through which a wider constituency could be reached in order to establish a vibrant Muslim society. Each country had its own characteristics: changing political landscapes, exposure to new trends of Islamic interpretation, and the daunting challenges of materialism which assumed different outfits in the form of Socialism and Communism. Mawlana Ansari’s tablighi tours set historical precedents in the countries he visited. For example, Suriname which enjoyed OIC status aligned itself to the needs of the Muslim community and ensured that Muslim representation in policy making would establish economic and political relationship with the Arab countries in particular. Key figures 122

Dr. Ansari: The Ghazali of his Age in this transition period included notable Muslim politicians who were in some way influenced by Mawlana Ansari’s visionary leadership.35 In Philippines, the Islamisation process could be attributed to a great extent to the indefatigable efforts of Mawlana Ansari. The following assessment by Ahmed Alonto illustrates Mawlana Ansari’s Islamic influence in the country: “Dr. Ansari visited the Philippines several times over and won over hosts of disciples to his mission especially among the Muslim intellectuals who had been educated under western secular un-Islamic system of education prevalent in the Philippines. It is these ‘disciples’ of Dr. Ansari who have been mainly responsible for the almost miraculous awakening of the Muslims in this county and the vigorous Islamic missionary movements throughout the length and breadth of the archipelago that has followed in its wake. Islamic institutions like mosques, centres, madrasahs, schools including modern universities mushroomed everywhere. Associations, societies and movements were established culminating in the establishment of the Ansari-al-Islam movement that has over half million enrolled and are active members. Their sole objective is to liberate Islam in the Philippines and their militant activism in this regard became one of the excuses of the Philippine regime for the imposition of the imposition of the Martial rule in this county in 1972. 122

Dr. Ansari: The Ghazali of his Age The influence of Dr. Ansari over the Muslims of the Philippines can hardly be overestimated or expressed in words. At the time he appeared in the bleak Islamic horizon in the Philippines, the process of de-islamisation of the Muslim communities and its gradual evangelization to the various Christian missions, local and foreign was at its height. Within barely one decade of his historic intervention there has been a complete reversal of the trend. The spiritual awakening among the Muslim and its concomitant effect on the thinking, outlook and behaviour of the Muslim society is nothing short of miraculous.”36 Switzerland which had attracted a steady influx of Muslim immigrants after the Second World War included a number of Muslim intellectuals. In fact, many of them were forced into political exile and settled in Geneva from where they were able to continue with their da’wah efforts unhindered by state interference. The establishment of the Islamic Centre by Sa’id Ramadan (d. 1993) son-in-law of the Ikhwan’s founder, Hasan al-Banna was one such example who chose Europe for his Islamic work.37 His contribution to the Islamic intellectual renaissance had inspired a generation of Islamic scholars to promote the message of Islam in a country where freedom of expression and religious movement was not stifled unlike in Egypt which suppressed all forms of Islamic re-awakening and propounded Nasserist ideology38 which militated against Islamic beliefs and practices. The Islamic Centre in Geneva was a hub of intellectual activities and Mawlana Ansari’s 122

Dr. Ansari: The Ghazali of his Age lectures contributed significantly to the Islamic re-awakening in the county. His vision of Islam mirrored the message that Mawlana Ansari stood for. “Power is not our objective, what have we to do with it? Our goal is the love of the Creator; the fraternity and the justice of Islam.”39 Love and concern for the Muslim ummah was central to his writings and lectures, and like Mawlana Ansari his pragmatism to Islamic spirituality was endowed with aura that reflected his devotion to Allah. Tariq Ramadan remarked about his father’s deep-seated spirituality. “A few months before returning to Allah, he said to me with the strength of his sad, drowned look: Our profile is one of spirituality. If a man comes to me about the reforms to be taken in the Muslim world, about political strategies and of great geo-strategic plans, my first question to him would by whether he performed the dawn prayer (fajr) in time.”40 The emphasis of spirituality was also reminiscent of Mawlana Ansari’s life. In the solitary hours of the morning he found solace and encouraged people to fulfill their obligations to Allah by offering salah with complete devotion before envisioning ambitious goals of Islamic renaissance.

Egypt Cairo, the citadel of Islamic culture and civilization served as a nexus for Islamic scholarship. Its transnational character shaped by a series of dynastic rule and its pivotal role as a 123

Dr. Ansari: The Ghazali of his Age transmitter of Islamic traditions over the centuries had established the city as an important centre of Islamic learning.41 Al-Azhar, the oldest Muslim university in the world had played a prominent role in defending Islam and preserving the classical traditions of Arab-Islamic culture.42 The past millennium had seen the influential role of Al-Azhar in the religious and socio-political milieu43 across the Muslim world. Mawlana Ansari’s second visit to Egypt had strengthened his position as an international scholar of repute. The highlight of his visit was the warm welcome he received from the Minister of Awqaf, ‘Abdullah Tuwama. His lectures in several notable mosques in Cairo and public addresses had central theme: unconditional devotion to Allah and His Holy Prophet (SAW). At the function held at Shepard Hotel, Mawlana Ansari stated that “transcending all other obligations and duties was the need for man to love Allah above all things … and after Him to give love to the Holy Prophet (SAW) … and to extend Allah’s love on the earth.”44 Mawlana Ansari’s cordial relationship with two eminent scholars revealed two facets of his multi-dimensional career. Shaykh Muhammad Mahmud Alwan, a sufi master was considered an authoritative voice of tasawwuf 45 in Egypt. Their mutual respect and exchange of ideas on tasawwuf in many ways reaffirmed Mawlana Ansari’s status as a sufi shaykh. 122

Dr. Ansari: The Ghazali of his Age Shaykh Mahmud Shaltut’s admiration of Mawlana Ansari’s intellectual contribution to Islamic re-awakening in the Muslim world indicated a special bond between them. However it must be pointed out that Shaykh Shaltut, the then the Rector of Al-Azhar, pursued his work of Islamic reform on specific issues, often controversial, which were opposed by the ‘ulama in general.46 Remember, his pioneering contribution Islamic revivalist thought has shaped the Islamic discourse in the Arab world.

Fourth World Tablighi Tour (1964) Before we undertake to discuss the fourth world tablighi tour of Mawlana Ansari, two points need to be kept in mind. Firstly, Mawlana Ansari’s tablighi mission co-incided with the establishment of the Aleemiyah Institute and therefore an overlapping of activities is evident. Secondly, he devoted considerable energies to expand the scope of his tablighi activities in Africa through scholarships for African students to be enrolled at the Aleemiyah Institute. The following assessment by Mawlana Ansari of the missionary (tablighi) movement in Africa also sheds light on the practical course of action he adopted to address the plight of Muslims in the continent.47 Mawlana Ansari adopted a three-pronged strategy for the propagation of Islam in Africa:

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Dr. Ansari: The Ghazali of his Age  Dissemination of Islamic literature in regional languages.  Co-ordinating tablighi efforts with other Islamic organizations.  Providing modern education in regions where Muslims constitute a majority with marginal political influence.48 It must be noted the strategies incorporated in the Aleemiyah Institute’s plan of action were gradually introduced; thus there was no rapid increase in student enrolment to effectively implement these strategies. The fourth world tablighi tour which took Mawlana Ansari to counties like United Kingdom, Germany, Trinidad, Suriname, West Indies, USA, Canada, Japan, Hong Kong etc. lasted for three months. Apart from the conversion of important Christian personalities in several countries he visited, his inspirational lectures added a new purpose and meaning to the Muslim audience.49 His prolonged stay in Trinidad and Tobago gives an overview of his important contributions to the reform of Muslim society. The establishment of mosques and Islamic centres were forums through which the message of Islam could be translated into action. Mawlana Ansari’s impassioned appeal for unity among divergent organizations yielded positive results through their pledges to address the unity call made by him. Furthermore his meetings with leading Muslim personalities and non-Muslim cabinet 122

Dr. Ansari: The Ghazali of his Age members gave him opportunities to advance the cause of his tablighi efforts. The following report is a synopsis of his successful tablighi mission: Trinidad During his visit to Trinidad Mawlana Ansari addressed mammoth public meetings in various cities and town under the auspices of ASJA and Islamic Missionaries Guild. He laid the foundation stone of several mosques with the following message: “The Mosque is symbolically called the House of Allah and the most important attribute of Allah is unity.” Mawlana Ansari was categorical in his criticism of sectarian bias and the establishment of mosques along ideological lines. He also urged Muslims to build up a life of taqwa (Allahconsciousness) which was the harbinger of moral values and conduct.

San Fernando Addressing a packed gathering at Naparima Bowl, San Fernando, on the occasion of the Holy Prophet (SAW)’s birthday celebrations, Mawlana Ansari said that everything in the universe was Muslim because it is created so. He explained that “A Muslim is he who submits his will to 122

Dr. Ansari: The Ghazali of his Age Allah.” He appealed to all Muslims to hate evil but not the evil-doers. He said that there was not a single aspect of human life, not a single problem of humanity found today which had not been dealt with by the Holy Prophet Muhammad (SAW), who lived all his life for the cause of humanity. He related some of the difficulties which confronted the Holy Prophet Muhammad (SAW) and how he overcame them.

Port of Spain “The Holy Prophet Muhammad (SAW) was the inaugurator of modern scientific era although he was born in a country with no scientific enlightenment,” said Mawlana Ansari delivering an illuminating lecture on the occasion of the Holy Prophet’s (SAW) birthday function at the Port of Spain Town Hall. Mawlana Ansari added that the Holy Prophet Muhammad (SAW) was born in an age of perpetual darkness but some of his theories were being adopted in modern science. When one tried to find out who was the personality behind the era through whom man has advanced phenomenally there is no other personality than that of the Holy Prophet Muhammad (SAW).

Barbados Speaking at the Barbados College of Arts and Science on “The Place of Islam in the World History” Mawlana Ansari said that Islam had laid down an economic system that combined the best features of Capitalism and Socialism. But the evils of 122

Dr. Ansari: The Ghazali of his Age Marxism found no part of the Islamic philosophy. He was invited to lecture on the above subject to the Guild of undergraduates of the College. Mawlana Ansari also dealt with Islam’s contribution on the spiritual, ethical, sociological, economic and political planes. He emphasized the fact that Muslims regarded Allah as one and indivisible, and consequently regarded the universe as one and indivisible. There was therefore no room in Islam for discrimination based on race or colour or other grounds. Referring to recent attempts to penetrate the secrets of space, Mawlana Ansari said that such attempts were not contrary to the teachings of the Holy Qur’an which specifically enjoined Muslims to try to penetrate those secrets but acting under the guidance of Allah. Touching on democracy, he said, “Democracy as we know it today was unknown to the world until the advent of Islam. It means government through Allah by the people for the people. You can rule other people only as trustees of Allah.”50

Towards Unity in the Ummah A Muslim Advisory Council for Trinidad and Tobago mooted by Mawlana Ansari was constituted. The Council was mandated to represent the Muslim community in all aspects affecting their collective life. It would liaise with the Council of ‘ulama in Pakistan under the guidance of Mawlana Ansari. Organisations and committees across the country endorsed the 122

Dr. Ansari: The Ghazali of his Age formation of the Council which was a major step towards the unity of the Muslim community. The initiative was a laudable effort taken by Mawlana Ansari to forge close ties and cooperation among the various organizations.51 However dissenting voices compounded by sectarian bigotry thwarted the efficient functioning of the Council and thus Mawlana Ansari’s efforts achieved limited success. During this visit in 1964 Mawlana Ansari was appointed the Shaykhal-Islam of Trinidad and Tobago. This position uniquely associated with the Muslims of the country illustrated the primacy of religious authority which governed and shaped their corporate Islamic identity. The honorific title conferred on Mawlana Ansari was also a testimony of his high-profile contributions in this country.52 He occupied this office until his death in 1974. Connected with ‘ulama, the title Shaykh-ul-Islam assumed a precise and more formal meaning during the Ottoman period. In the Ottoman system, the Shaykh-al-Islam related not only to legal and religious issues but to questions of state policy. He also served as a key adviser to the Sultan on political matters and thus wielded considerable influence on decision making as well. However by the nineteenth century, this position fell victim of the secularizing and reformist policies and was eventually abolished by the nationalist regime of Kemal Ataturk (d. 1938).53

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Dr. Ansari: The Ghazali of his Age Mawlana Ansari devoted his time to conduct courses on Islamic beliefs and teachings with the sole aim of projecting the message of Islam in its pristine purity. Delivering the first in a series of lectures in the Islamic training course, Mawlana Ansari said that there were many “posers” in Islam who distorted the message of Islam. As there was no conflict between the internal and external dimensions of Islam, he urged Muslims to internalize the external laws in order to obtain Divine Pleasure. In his farewell function Mawlana Ansari expressed deep concern about the future of the Muslim youth who in his view had the potential to consolidate the message of Islam.54 Mawlana Ansari’s visit to Trinidad and Tobago had a direct bearing on the need for religious tolerance and leading a righteous life that would earn Divine pleasure. He also exhorted the Muslim community to combat the menace of irreligiosity and immorality spawned by socio-political developments in the country. Muslims were not immune to these negative influences which threatened to erode the fabric of the Muslim society. Mawlana Ansari’s singular contributions were acknowledged by the ASJA in the following words: “Our association in Trinidad and Tobago with the late Dr. Ansari started in 1950 when he accompanied our late Patron, the world renowned missionary, H.E. Mawlana Abdul Aleem Siddiqui on a round-the-world tour which included our 122

Dr. Ansari: The Ghazali of his Age country. After the death of Mawlana Siddiqui, the late Dr. Ansari continued to pay regular visits to our country, giving public lectures, conducting courses and advising on matters relating to Islam. During these visits Dr. Ansari not only endeared himself to the hearts of Muslims in our county, but he was also responsible for the re-kindling of Islam in the hearts of thousands of Muslims. He earned our respect for his depth of knowledge not only of Islam but also in the field of secular education. Perhaps Dr. Ansari’s greatest ambition was to establish an Islamic institute for the training of missionaries who would be able to propagate Islam in a Western society. That dream was fulfilled with the establishment of the Aleemiyah Institute of Islamic Studies, and we are happy to have been associated with that project from its inception.”55

Fifth World Tablighi Tour (1969) Venezuela Islam was introduced in Venezuela (South America) by Arab immigrants in the first half of the twentieth century. The statistics in 1960 showed a Muslim population of 40,000 Spanish-speaking Muslims largely of Lebanese and Palestinian origin.56 No formal Islamic institutions existed for the Arab immigrants although scholars form Al-Azhar were responsible in many ways to consolidate the fledgling Muslim community by catering to their Islamic needs. 122

Dr. Ansari: The Ghazali of his Age Mawlana Ansari’s visit to Venezuela was considered a landmark event in the history of the Muslims of this country. He empowered the Islamic minded into religious activity and gave them orientation to pursue the Islamic ideals even living as a minority in the country. At a meeting in Caracas he together with prominent intellectuals of the community formed the Venezuelan Islamic Mission, which would function as a branch of WFIM. The Mission’s first task was to publish Islamic literature in Spanish.57 The interest in Islam among non-Muslim Spanish youth resulted in a number of conversions at the hands of Mawlana Ansari.

Suriname As in his previous visit in 1957 Mawlana Ansari’s contributions included the establishment of Muslim educational institutions, hospitals, orphanages etc. Subsequently the first education institution, Dr. F.R. Ansari High School was named after him in Paramaribo. In recognition of his sterling service he was conferred the title of Shaykh-al-Islam and patron of the Suriname Muslim Association. This visit had a two-fold purpose:  To expound Islam as a progressive ideology which is compatible with modern times.  Establishment of the Women’s Islamic Guild to empower Muslim women to participate in mainstream Islamic activities. 123

Dr. Ansari: The Ghazali of his Age The importance of Islamic literature in the Dutch language was emphasized by Mawlana Ansari in order to disseminate the message of Islam on a wider scale.

West Indies and Guyana Mawlana Ansari’s last visit to Trinidad marked another milestone for Muslims. In his more than fifty lectures to the Muslims all over the island he directed their attention to two important issues – unity and progress which were embodied in the Qur’anic message. His dynamic and revolutionary exposition of Islam presented to a cosmopolitan audience received critical acclaim in the media. His public lecture The Tragedy of the Modern Age at the Port of Spain Town Hall signposted Islam as the balanced and most dynamic ideology which has the panacea for all human ills.58 In Guyana apart from his multifarious activities, he delivered his historic lecture at the City Hall, Georgetown, expounding the Islamic ideology in relation to philosophical materialism and scientific materialism.59 His concern for Muslim educational upliftment in Guyana saw the establishment of the Muslim Girl’s High School which he inaugurated in collaboration with the Muslim Ladies Association of Guyana.60

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United States of America The thrust of Mawlana Ansari’s lectures in several cities of USA was Islam’s unique role in the Modern Age and its civilisational influence on the West. His meetings with academics form Harvard and Boson universities opened up meaningful dialogues on Islam’s encounter with the West and the prospects of intellectual collaboration with Muslim institutions. His public lecture on the Role of Islam in the Modern Age at the Islamic Centre in Washington to a cosmopolitan audience received appreciable comments as observed by its director, Dr. Abdur Rauf. At the Community Church Hal in New York, Mawlana Ansari’s illuminating address on Islam’s Contribution to Civilisation was a poignant reminder that rapprochement between Islam and the West61 was expected to at least acknowledge Islam’s major contributions for meaningful dialogue to take place. Mawlana Ansari’s profile as sufi master was evident when he addressed an audience at the Islamic Mission of America (Brooklyn) on Islamic Spiritual Dynamics after which a number of persons joined the Qadiriyyah order. During the 1960s the Afro-American Muslim community was on a threshold of searching for markers of Islamic authenticity. Mawlana Ansari’s comments on their interpretation of Islamic spirituality are revealing:

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Dr. Ansari: The Ghazali of his Age “In New York, I had the opportunity of addressing a group of new converts to Islam. As I entered the hall, I thought that all the people present were villagers from Pakistan. I could never dream that the Afro-Americans could dress and behave like that. I inquired from the chairman and he confirmed that they were all Americans and none were “imported” from Pakistan. After the lecture I invited all those people to me and asked them to explain why they were wearing that type of dress. They replied that it was the symbol of piety. They said that great Islamic workers came there and taught them that if they wanted to be really good Muslims in the eyes of Allah, they should wear a triangular pyjamas, the quadrangular kurta and the hexagonal cap! It took me a long time to convince them that they were committing a crime by wearing that dress in America. Firstly, no dress has been prescribed by the Holy Prophet (SAW). He only prescribed rules of decency about dress. Secondly, if you wear this strange type of dress then you are a walking propaganda against Islam among the Americans. If the condition to become a Muslim is to wear these clothes then the other Americans would refuse to become Muslim. The problem is not unsolvable. If we go to the Qur’an and Hadith, we’ll find that many things we think are compulsory are in fact not compulsory. Islam is a universal religion, which has come for all ages. Students of sociology know that the cultural pattern changes with the industrial pattern. The change in the cultural pattern leads to a change in the 122

Dr. Ansari: The Ghazali of his Age psychological pattern. The Holy Prophet (SAW) was aware of all that. He did not give this type of religious outlook that we have developed. It is we who are responsible for it.”62

Canada Mawlana Ansari toured Canada for the fifth time in his fifth world tablighi tour. The highlights of his visit were based on the relevance of Islam in modern society and Muslim commitment to building a dynamic Islamic society in the country. Some of the lectures are mentioned to give an overview of Mawlana Ansari’s formulation of dynamic orthodoxy (which is discussed in subsequent chapters).  Foundation & Structure of the Islamic community: Islamic Centre of Quebec.  Philosophical Bases of Islamic civilization: Carleton University (Ottowa).  Islam – Its Past, Present and Future – Islamic Centre: Toronto.  Why the World needs Islam: Islamic Centre of Edmonton.63

Japan Islam’s relation with Japan is quite recent as compared to other countries around the world. There are no documentary records to suggest Islam’s coming into Japan through da’wah 122

Dr. Ansari: The Ghazali of his Age work except for some isolated cases of individual efforts by Japanese and Muslims of other countries before 1866.64 The first Japanese Muslim was Omar Yamaoka who played a pioneering role in the dissemination of Islam in the country. With the establishment of the Tokyo Mosque in 1938 a fledgling Muslim community of Japanese and foreign nationals was established. The Islamic contributions of Umar Mita (d. 1984) are closely associated with the growth and development of the Muslim presence in the country. As the second President of the Japanese Muslim Association, he was responsible for the publication of Islamic literature that was compatible with the Japanese temperament. His lasting contribution is the translation of the Qur’an into Japanese language.65 Haji Umar Mita’s assessment of the Japanese outlook on life has a historical context in order to appreciate the series of lectures delivered by Mawlana Ansari in Tokyo: He says: “The majority of our people are, Buddhists, but they are Buddhists in name only. They are not practicing Buddhists and actually they are almost unmindful of their religion. The main reason for this apathetic attitude may be due to the fact that Buddhism presents a high-sounding and complicated philosophy and gives nothing practical. It is thus beyond the reach of the average person who remains busy with the problems of this worldly life. He cannot understand it nor can he implement it. It is not so with Islam. The teachings of Islam are simple, straight-forward and quite practical. They govern 122

Dr. Ansari: The Ghazali of his Age all the departments of human life. They mould the thinking of man and when once the thinking becomes pure, pure actions will follow spontaneously. The teachings of Islam are so simple, easy and practical that everyone can understand it. Knowledge of Islam is not the monopoly of the priests as is the case in other religions. If Islam is to succeed in Japan, as I am sure it will, all Islamloving people should think over the problem and make sincere and concentrated efforts on this behalf. Such Muslims are true believers and whose lives can be an example to others, should visit Japan and teach the people here. Our people are thirsty for peace, truth, honesty, sincerity, virtue and all that is good in life, and I am confident that Islam and Islam alone can quench their thirst.”66Mawlana Ansari’s critique of Buddhism is a re-affirmation of Umar Mita’s assessment of the features that inhibit the development of a balanced personality as presented by Islam.67

Conclusion Mawlana Ansari’s tablighi tours reinforced the need for an educational institution that would cater for the aspirations of Muslim communities he visited. The Aleemiyah Institute was established to strengthen Islamic ties with Muslims in the countries he visited and offered a dynamic curriculum of Islamic education that would sustain the efforts of tabligh by graduates of the Institution.

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Dr. Ansari: The Ghazali of his Age REFERENCES 1. Raymond Chickrie, Muslims in Suriname Facing Triumphs and Challenges in a Plural Society, in Journal of Muslim Minority Affairs, Vol.31, No.1, 79 2. Ibid., 82, 94-5 3. Ibid., 84-88 4. For a critique on Qadianism – see Qadri, Azim Muballigh-iIslam, 46-54 5. Chickrie, Surinamese Muslims in Plural Society, 66 6. Ali, Ansari… Hayat wa Khidmat, 28-9 7. M.J. Amirkhan, Hiss Eminence Visits to South America, in The Muslim Digest, November, 1960, 16-17 8. Ibid., 9. Dewlat Budhram, Muslim Participation In the Manifestering Sector of Guyana, in Journal Institute of Muslim Minority Affairs, 1982, Vol. iv, 195 10. Raymond Chickrie, Muslims in Guyana: History, Traditions, Conflict and Change, in Journal of Muslim Minority Affairs, Oct 1999, Issue 2, 18 http://www.islamawareness.net/Caribbean/Guyana/guyanes e muslim.html., 2 11. Ibid., 4 12. Ibid., 10 13. Ahmad Hamid, Guyana: The Story of Four Moulanas (1937-1968), 3 14. Chickrie, Muslims in Guyana, 7 15. Hamid, Guyana… 3 16. Omar Kasule, Muslims in Trinidad and Tobago, in Journal: Institute of Muslim Minority Affairs, January 1986, 2-3 17. Ibid.,

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Dr. Ansari: The Ghazali of his Age 18. Aziza Javed, A History of Islamic Groups in Trinidad, The Revolutionary Sept/Oct – 2012,7 19. The growth and development of the ASJA as a supreme body of Muslim Affairs is discussed in the following articles. a. Kasule, Muslims in Trinidad, 5-6 b. Javed, A History of Islamic Groups…, 7-11 20. Pamphlet: ASJA’s Spiritual Development (n.d.) 21. Siddiqui, The Elementary Teachings of Islam (Karachi, WFIM, n.d) 22. Siddiqui, The Codification of Islamic Law, (Karachi, WFIM, 2004) 23. Information supplied by Zainol Khan, Trinidad, 20:02:2012 Editor of ASJA Newsletter and an influential figure in Muslim community affairs of Trinidad 24. Pamphlet: In Remembrance of Mawlana Ansari (n.d.) 25. Kasule, Muslims in Trinidad, 4-5 26. J. ‘Ali, Muslims in the Caribbean Towards Increased CoOrdination and Integration, in Journal of Islamic Institute of Muslim Minority Affairs, February, 2005. 27. Kasule, Muslims in Trinidad, 5 28. Javed has highlighted the conflictual relationship between ASJA and IMG on Islamic authenticity in Trinidad. ASJA accused IMG of pursuing a Wahhabi orientation of Islam which the latter refuted. Javed, A History of Muslim Organisations… 11 29. The Minaret, Jan, Feb, 1984, 18 30. Ibid., 19 31. Siddiqui, The Roving Ambassador of Islam, 46

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Dr. Ansari: The Ghazali of his Age 32. The summary is based on the Graduation Convocation held at Aleemiyyah Institute in 1971. Cited in ‘Ali, Ansari, Hayat wa Khidmat, 44-51 33. World Federation of Islamic Missions Constitution, 3 34. Ansari, Qur’anic Foundations and Structure of Muslim Society, 21-8 35. Ali, Ansari… Hayat wa Khidmat, 27-9 36. The Minaret, 1984, 27 37. A biographical sketch is included in Tariq Ramadan’s Islam, The West and the Challenges of Modernity (Leicester, The Islamic Foundation, 2001), vii-xvi 38. A plethora of writings has been published on Nasserist ideology euphemistically labeled as Egyptian socialism. 39. Ramadan, Islam the West… xiii 40. Ibid., 41. For a detailed of Muslim conquests of Egypt, se Philip Hitti, History of the Arabs (London, Macmillan Educated Ltd, 1986) 42. Yunus Gilani, The Socio-Political Role of the ‘Ulama in Egypt (1798-1870), (New Delhi, Adam Publishers, 2007), 7-26 43. Donald Reid, Al-Azhar, in The Oxford Encyclopedia of the Modern Islamic World, Vol. 1, 168-71 44. Muhammad Awad, His Eminence Visits Cairo, in The Muslim Digest, Aught 1960, 20-1 45. Ibid., 22 46. Zebiri, Mahmud Shaltut and Islamic Modernism, 107-23 47. Ansari, Missionary Movement in Africa, in The Minaret, 1964, 1-2 48. Siddiqui, The Roving Ambassador of Islam, 72-3 49. Ibid., 79

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Dr. Ansari: The Ghazali of his Age 50. The Minaret, 19664, 21-3 (summarized version) 51. Ibid., 27-2 52. The letterhead of the ASJA of 1964 listed Mawlana Ansari as the Patron and Chief Shekh-ul-Islam of Trinidad and Tobago 53. The Oxford Encyclopedia of the Modern Islamic World, Vol. 4, 54 54. The Minaret, 1964, 28-9 55. Abdul Sattar, A Tribute form the Anjuman Sunnat-ulJama’at Association, in The Minaret, 1984, 58 56. Muhammad Sami’ullah Meaning and Significance of Da’wah ila Allah (Islamabad, Islamic Research Institute, 1985), 120 57. The Minaret, 1969, 1-2 58. Ibid., 59. A critique of the Marxist ideology is found in Ansari’s Islam versus Marxism 60. Ahmad Hamid, Guyana: The Story of Four Moulanas (n.d.), 3 61. Akbar Ahmed’s critical study of the global impact of the West especially in the Muslim world is examined in his Postmodernism and Islam (London, Routledge, 1992) 62. Mohamed, Islam to the Modern Mind, 167 63. The Minaret, 1969, 5 64. For example in 1890 Ottoman Turkey dispatched a naval vessel to Japan for the purpose of starting diplomatic relation with Japan and also introducing Islam to the Japanese people: http://www.islamawareness.net/Asia/Japan/history.html. Islam in Japan: The History of Islam in Japan

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Dr. Ansari: The Ghazali of his Age 65. A detailed account of Haji Umar Mita’s Islamic contributions is published in Islamic Culture Forum, Feb. 1975 (Tokyo, Islamic Culture Centre) 66. Sami’ullah, The Meaning and Significance, 171-2 67. See Ansari, Which Religion, 9-10

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Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al-Qaderi Sarfraz Sabri Principal Aleemiyah Institute of Islamic Studies

Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi was born in 1914 in a well-known family in the district of Muzaffar Nagar, India). His father, Allama Khalil Ahmed Ansari, known for his learning and piety was highly respected in the locality. The young Fazl-ur-Rahman learnt the Holy Quran by heart at the age of only six. Then he joined the Madrassa Islamia Meerat for Arabic and religious education. In 1933, he joined the Aligarh Muslim University Here, he received gold medal in B.A. B.Sc. (Combined). In the meantime he came in contact with an eminent scholar Maulana Shah Abdul Aleem Siddiqui (RA) who was highly impressed with his sincerity, talent, intelligence and conscientiousness. This was the turning point in his life. Due to various reasons, the Muslims throughout the world became politically disorganized, economically dependent and educationally backward. All the symptoms of weak and degenerated personality set in and political slavery undermined the character and the spirit of Islam among the Muslims. Ignorance, poverty, lack of religious dedication and 121

Dr. Ansari: The Ghazali of his Age degeneration in all aspects of life went on increasing. Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi, sensed the gravity of the state of affairs as he was directly attached with the prevailing conditions of his time. He diagnosed the ailment, interpreted the symptoms, prescribed the remedy and its dosage and taught how to execute it. He set the evil thinking right, removed the obstacle in the free movement of Muslim thoughts, provided a goal to make the action possible, and used his magical vehicle of expression as a shock therapy to inspire the people to the achievement of the end. All great thinkers and reformers seriously and effectively reflect on the existing conditions, with reference to the past, with a view of decorating the future. Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi likewise had to fight against inactivity, against shallow rationalism and western culture which had created a sense of inferiority among the Muslims. The greatest achievement of Dr. Hafiz Muhammad Fazl-urRahman Ansari Al Qaderi was the establishment of Jamia Aleemiyah Islamiyah also known as the Islamic Centre which became the pioneer in the field of Religious Education as well as modern sciences. He attracted around him a large number of talented scholars who carried on with the mission of his beloved teacher, ideal role model and spiritual leader (Murshid), Shah Abdul Aleem Siddiqui RA, with endless zeal. This institution of learning founded in 1958 continues to spread its light throughout the World since the last 58 years of

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Dr. Ansari: The Ghazali of his Age its existence and has published some outstanding works on diverse branches of knowledge. Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi dedicated his life to the services of Islam, educating Muslims and writing books which inspired an entire generation. He was a prolific writer who wrote books on Islam, Comparative religion, Islamic Sociology and proved the authenticity of Islam by science and philosophy. His first book was "Beacon Light", in English Language in 1932. His classical written work was the "The Quranic Foundation and Structure of Muslim Society” in two volumes which has hardly any parallel in English Language of the world. This was an outstanding work and which has made great impression on the western scholars. His articles published in “The Minaret” and other religious Journals are building the sublimity of thought and rationality of expression are living evidence to his mastery over the language. The brutal persecution of the Muslims in Africa by the French Army and Christian’s community compelled him to visit the African Countries where he raised voice against this brutality and tried to re-unite Muslims which were divided in to Arabs and Berbers. Where he was immensely needed for guiding the framing of a truly Islamic constitution. And by his speeches, writings, and exemplary characters he presented Islam, that is a ‘religion’ and a system covering all fields of life. Islam 122

Dr. Ansari: The Ghazali of his Age means politics, economics, legislation, science, health, psychology and sociology. It is a system which makes no discrimination on the basis of race, color, language or other external categories. Its appeal is, to all mankind. It wants to reach the heart of every human being." His death was mourned throughout the world of Islam and the loss of this great scholar, philosopher, and religious writer was universally acknowledged especially in African countries. His death created a great void in the Muslim of Africa. He was a great man. He was the example of humility and simplicity. He was modest and never took pride in his greatness. In the end I would like to congratulate Dr. Umair Mahmood Siddiqui, young, energetic well known scholar and famous writer and debater who is doing research work on the personality of Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi (RA) since last few years. And presenting the true picture of Dr. Hafiz Muhammad Fazl-ur-Rahman Ansari Al Qaderi (RA) and had uncovered his shining writings and words which were lying under heavy dust. Moreover he has discovered the glorious aspects of his life which were unfamiliar to us. This is a remarkable achievement of Dr.Umair. Because Dr. Ansari was such a kind of person whoes every word and letter was unique, which has a great message and lesson for the revival of Islamic teachings for the young generations who has gone astray. May Allah bless Dr. Umair Mahmood Siddiqui with bounty of blessings in his knowledge and increase his wisdom. 122

Dr. Ansari: The Ghazali of his Age

Dr.Ansari and the Challenge of Modern Age Dr.Habib-ur-Rahman Director General (SEERAT RESEARCH CENTRE KARACHI PAKISTAN)

Muslims, from East and West in the 21

st

Century, are passing through a very critical stage of their history. Muslims have already proven that they are very hard enough to face any threat posed to them in the past by their rival forces. It is happening ever since the advent of Islam. The following brief descriptive sketch will show the tragic incidents Muslims had to go through over past fourteen hundred years. (1)The very first and disastrous blow to their entity was the merciless and tragic incident of the martyrdom of the third Caliph of Islam, Hazrat Usman (r a) at the hands of rebels in the holy city of Madina tul Munawwarah. It shook the established unity of Muslim Ummah for the first time that was maintained firmly by the Holy Prophet Muhammad (pbuh) and his first two successors during their caliphate. (2) The second disastrous event was the first civil war between two factions of Muslims led by Hazrat Aisha (ra) and Hazrat Ali(ra) respectively.It is well known as battle of Jamal (Camel) that was further followed by another battle between Hazrat Ali (ra) and Hazrat Ameer Muawiyah( r a) known as battle of Siffain . This string of mutual atrocities reached to 122

Dr. Ansari: The Ghazali of his Age the climax in the heart rending incident of Karbala when the grandson of Holy Prophet Muhammad (pbuh) was brutally assassinated along with his family members at the hands of the army of the then self declared caliph of the Muslim community, Yazid. This event shuddered the very foundations of Muslim fraternity which remained a hallmark of Muslim community despite all differences from its very inception. (3) Keeping aside many other events, the most fatal destruction of Muslim civilization at the hands of Mongols(Tatar) took place in the 12th century who besides smashing Muslim military might also annihilated Muslim intellectual development without any discrimination between dos and do not’s. The scholarly achievements of Muslim scholars, scientists, philosophers, theologians etc were reduced to nothing. The whole stock of variety of literature was thrown into the river Euphrates and Tigris in a huge quantity which turned the pure and crystal clear water of both the rivers in dark black contaminated syrup. (4) The downfall of Muslim empire in Spain was also a horrible situation when Muslims of Spain lost their great and splendid empire and rule over a large part of Europe. Muslim civilization that had gained its deep roots in the western soil due to remarkable endeavors by Muslims in every discipline and profession had been thrown away by the Christian conquerors. Muslim minority was forced either to convert to Christianity or to exile. Thus centuries long Muslim 122

Dr. Ansari: The Ghazali of his Age dominance and their great empire was devastated and thus only remnants of its past glory left behind. (5) The Great Mughal Empire in Indian Sub-Continent remained one of the most powerful Muslim monarchies for almost a thousand years. It also contributed generously in more or less every aspect of human progress. Education, arts & crafts, civil engineering, public administration, language, literature, music, religious institutions, welfare work, interfaith dialogue, religious co-existence were the salient features of Muslim Mughal Empire. Muslim Monarchs without any discrimination permitted East India Company to launch their trade and business activities without any interruption by the local people and monarchs. So it was this relaxation which was exploited by the British Company to gain its evil designs. No doubt Muslim Rulers had many short comings that could accelerate the down fall of Muslim Civilization in India and naturally it could result into what it ought to plunge. After all, Muslims of the sub continent had their pride in their Muslim sovereignty as to be the best protector of their faith, culture, and civilization. The fall of the once- mighty Mughal Empire was a serious blow to the Muslim status world over. (6) In 1922 the Turkish Muslim Caliph Sultan Muslim VI was deprived of political power and the highly esteemed institution of caliphate was abolished by Kemal Atta Turk with the help of Western powers. It was again great tragedy for the Muslims 122

Dr. Ansari: The Ghazali of his Age to suffer from the collapse of the symbol of custodianship of Muslim unity. The abolishment of caliphate was mourned large and wide by Muslims. Muslims felt as if their earthly guardian was brutally wiped out. In this historical context we find that Muslims maintained to survive and put up a very tough resistance to these accidents and incidents. Whenever they suffered from any defeat at one side, they emerged successful on other fronts.These defeats and losses naturally destroyed their political, financial, military and administrative structure but Muslims survived all these quakes and shocks calmly. What is observed that despite defeat in the aforesaid fronts, Muslims managed to preserve their faith, religious , spiritual, social, educational, political, economic, institutional structure etc. Muslims also succeeded to maintain their individual and collective morality and character. No one could destroy their family life nor could their social fabric be shattered. But the scenario has completely changed in the 20th &21st century. The dominance of western atheistic civilization has deeply influenced Muslim Ummah. As a result of western supremacy over the Muslim individuals, societies and governments, every passing day brings a new challenge to the Muslim world today. Now the nature of the crisis is all embracing. Western civilization has posed a precarious menace to the Muslim population and their Islamic identity at all levels which has sneaked into our institutions, educational centers, houses, monasteries and even in Masajid (Muslim 122

Dr. Ansari: The Ghazali of his Age worshipping places). Western civilization has overwhelming influence on every single aspect of human life. With special reference to Muslim societies, dominant western powers have their own agenda to implement. Their evil design is the conspiracy not against the Muslim world alone but against their own people too. Some misguided atheist thinkers and philosophers of the west have changed the entire religious affinity of westerns. Although People in the west had firm faith in the distorted form of Christianity but still they had close attachment with their creator one way or the other. Church going, daily and weekly prayers, Biblical recitation, Remembering Almighty Allah, respect and reverence for saintly and Godly people, admiration for worship, striving for God’s love was the common attitude and practices of the westerners before the renaissance. As a result of anti-religious and materialistic approach of philosophers and intellectuals’ teachings, people believed and started thinking that they do not need any Divine guidance and revealed scriptures because they are no longer sufficient to meet their needs and necessities for progress and material prosperity in the age of reason, science and technology. The criterion of good and evil was completely changed from divine to human reasoning which is undoubtedly subject to err. Messengers of God and Revealed scriptures were replaced with godless thinkers and intellectuals and their bogus thoughts and ideas. 123

Dr. Ansari: The Ghazali of his Age The great tragedy with the Muslim societies during this age was that they could not produce great thinkers and philosophers who could understand the western philosophy with all its roots and dynamics i.e, epistemology, ontology and cosmology to such an extent to devise a counter strategy and its feasibility to be implemented positively and successfully both in the Muslim and non Muslim worlds. In the 20th century some individuals among Muslims did rise to shine over the scholarly firmament of the world and leave behind their intellectual and scholarly legacy to take benefit from and give response to the modern challenges. Almighty Allah conferred upon these luminaries’ knowledge, wisdom and insight that could see into the future with their strong spiritual standing. They were well equipped with both classical Islamic theology and modern natural and social sciences. . Dr. Fazlur Rehman Ansari Al Qadri (r a) is among those very few sage scholars whose versatile and vibrant personality is highly regarded in the scholarly circles of 20th century. He contributed as an Aalim e Din, religious and spiritual leader, theologian, thinker, philosopher, preacher, teacher, author, orator and journalist for the Revival of Muslim Ummah. He deplored the stagnation and regression of Muslim Ummah in his age and tried to point out the intensity of the grave situation in these words “I wish to emphasize here that this hydra-headed monster of materialism is a real challenge for all those who believe.’’(I) Dr Ansari seems to be so worried about this matter that he was compelled to say,” The challenge is not 122

Dr. Ansari: The Ghazali of his Age an ordinary challenge. Most of us are still asleep’’(2) the reason is our deterioration in almost every field specially in the realm of knowledge and research. He says” the theory of the pendulum clock is an example of regression of the Muslim community. When the ‘Abbasid caliph sent his first delegation to Europe, he sent a pendulum clock, first made by a Muslim in Syria, as gift to the Emperor Charlemagne,. When the clock was presented to Charlemagne, his advisor said, “These Muslims are very clever, they have put a ghost inside it and this is going to cause great damage to us.” But, the situation is reversed in the nineteenth century. When the Bedouins used to rob the pilgrim, they would find a clock in the dead person’s pocket, listen to it, throw it on the ground and shouted “it is a devil!”(3) Dr. Ansari (r a) was not critical to western civilization because he had just developed an interest for condemning it to reflect his sound faith in Islam. He, for this purpose, had deep knowledge, extensive study, philosophical approach and very wide travelling experience, practical observation of the matters and personal interaction with the western thinkers, intellectuals and elites. He therefore has accurately expressed his views regarding the nature and philosophy of western civilization ‘’the philosophy of modern civilization is atheistic and materialistic in the realm of belief; sensualistic and hedonistic in the domain of morality; exploitative in the field of economics and expedient in the political arena.’’(4) He was well aware of the fact that modern western civilization has 121

Dr. Ansari: The Ghazali of his Age different manifestations and titles like materialism, capitalism, communism etc but their nature is one and the same. He says, “this modern civilization has branched into two camps, namely; philosophical materialism or capitalism and scientific materialism or communism. Do not be fooled by the difference in terminology, both ideologies are materialistic through and through’’. (5) This very nature of the western materialistic civilization was further elaborated by Dr Ansari(ra) ‘’may I add that this modern materialistic philosophy preaches in the realm of metaphysics, it is uncompromising materialism. In the field of ethics or morals, this materialistic philosophy of life stands outright as hedonism (soft pleasure) and utilitarianism (actions being judged right because they are useful). In the field of psychology it stands for behaviouristic psychology or mechanistic psychology, wherein all those values for which we stand have been completely discarded. In the field of economics, this modern philosophy stands for exploitation while politics is guided by the notion of expediency’’ (6) The first and immediate target of Western civilization is Muslim youth as rightly pointed out by His Eminence ‘’ Modern civilization with all its glamour is alluring to our youth and they imitate the glamour only’’ (7) And the result that is becoming visible and the new generation is losing its grip on faith day by day’’ Because of these developments , our generations are becoming not only more 122

Dr. Ansari: The Ghazali of his Age skeptical about the beliefs which their forefathers held, but they are choosing the materialistic way of life and the pursuit of physical sensuous pleasure. The corollary or result of materialism is that if a materialistically oriented person does not believe in God and the higher values, then the only way open to him is the pursuit of the maximum amount of sensuous pleasure’’. (8)Again he says why it is so that this civilization is so hazardous that it has changed the entire set of human moral values into vicious standard. “No wonder if you believe in God today, you are considered reactionary and if you do not believe in morality, you are modern, but if you believe in truth, goodness, moral integrity and chastity then you are outdated. If you do not believe in ethical principals or moral foundations in business, you are prosperous’’.(9) How this challenge to be met? His Eminence replies to this question “Even if one spark (of faith remains, it can be converted into the biggest fire that can burn out all the evil within us. This is the same spark our prophet (pbuh) in the hearts of his companions. This spark is that genuine Iman in Almighty Allah. Iman is not a mere ritual or formal exercise, but something real and alive which must be cultivated. This Iman was not for any racial or political aggrandizement, nor for causing any harm or evil to anyone. This Iman was a challenge only for establishment for all that is good and eradicating all that is evil for all humanity. We shall have to return to that Iman. (10)

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Dr. Ansari: The Ghazali of his Age The productivity of that Iman was observed in the past and the early converts has set an example for coming Muslim generations to follow those staunch believers in faith.” Those who understood the meaning and mission of Islam projected a challenge to the rest of the world. The world saw a comprehensive revolution by a small group of Muslims, trained and inspired by the world. The Muslims became pioneers on all fronts: they became the teachers in all branches of knowledge and personified the highest moral standards and spiritual values. They were respected for it because they took the lead in spiritualizing culture to an extent that many countries became ‘’Arabicized’’, like North Africa. This was the impact of Islam which came with such beauty that people not only loved Islam but also its followers. (11) Dr Ansari (a r) further advised Muslims” Every Muslim should study Islam and the Quran” (12). Because it will change the present situation of Muslims, “Let’s investigate for ourselves and we‘ll find that Islam today is the only panacea (universal cure) for the ills and problems of mankind. Islam is that alchemy that can turn base metals into gold’’ (13) He explains the purpose of the advent of Islam and invite Muslims to accomplish this task to counter the challenges of modern age successfully.” Islam did not come to wage war, but to advise positive living, to invite others with love and affection, with sympathy and the best of goodwill. Understand Islam in the light of the demands of modern age.”(14) Besides this he has strictly condemned the blind sectarian affiliation or 122

Dr. Ansari: The Ghazali of his Age biased condemnation of any Muslim group” Do not be affected by any group or sect. if there is any good in any group, that good must be acknowledged, if there is any bad, that bad should not be admired for that would be –to follow the way of the days of ignorance’’. (15) He tried to present the belief in one God as a revolutionary and dynamic force,” I would like to emphasize that God will remain a revolting idea until and unless there is a comprehensive scheme of life where God can be experienced at every step, in the factory, school, market place and inside those temples of worship. Islam says that God is absolute Good and whatever He created is Absolute Good. Consequently, all our activities in this world are good and it becomes really good when every activity is undertaken with the fullest consciousness that a person is behaving as a coworker with God in his scheme. Every activity is for His sake and not for any ulterior motive’’ (16) Dr Ansari called Muslims back to Islam with the slogan” Back to Quran and Back to Prophet Muhammad (pbuh)” .He thus based all his intellectual and theological arguments on the holy Quran and Hadith in order to respond to the contemporary intellectual challenges of his age. Furthermore, in the words of Hafiz Abu Bakr Mahmod “mawlana Ansari was able to marry the inner technology of Islamic spirituality with the outer technology of modern day sciences to produce a beautiful and noble example for Muslims to follow”. ( 17) 122

Dr. Ansari: The Ghazali of his Age This was the man of the 20th century who despite all hurdles and obstacles kept the torch of faith and belief together to light the darkness that had prevailed over the Muslim Ummah. It was his tireless efforts that millions of people changed their mind set from traditional conservatism to the vibrant, dynamic and revolutionary orthodoxy. His writings and speeches are the living missionary force even 43 years after his sad demise. We need to study all his thoughts and ideas carefully to form the counter strategy in our intellectual and theological response to the west. (May Almighty shower His choicest blessings upon his purified soul) Ameen. References 1) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 153 2) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 146 3) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 147 4) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 154 5) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 146 6) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 147 7) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 146 8) Islam to the modern mind, Dr Fazlur Rahman edition 2007, Republic of South Africa pg: 148

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Dr. Ansari: The Ghazali of his Age 9)

Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 154 10) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 150 11) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 150 12) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 145 13) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 150 14) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 150 15) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 150 16) Islam to the modern mind, Dr Fazlur Rahman Ansari,fourth edition 2007, Republic of South Africa pg: 155-56

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THE BRAIN BEHIND ESTABLISHING ALEEMIYA INSTITUTE OF ISLAMIC STUDIES Allah Yar Qaderi

I am grateful to Maulana Sarfaraz sahib, who asked me to write down my feeling regarding great services and contribution of Dr. Muhammad Fazlur-Rahman Ansari Al Qadri. His eminence Dr. Muhammad Fazlur-Rahman Ansari al Qadri (ra) was highly qualified in Islamic as well as contemporary education at a time when the whole world was gripped in the vicious circle of world war one and two and the whole fabric of Muslim society was falling apart. These two great wars produced totally different and disastrous results for the Muslim world. The World War 1 ended with diminishing the power of Muslim Ottoman Caliphate thereby colonising almost all Middle East and North Africa while sub-continent was already colonised. Dr Ansari (ra) called it a total political, economic and educational slavery for Muslim Ummah. However, in contrast to that, the Second World War resulted in creating small and weak Muslim states entirely depended on their colonial masters for advanced technologies, economic system, even political decisions were influenced by these so called world powers. This was political independence but education and economy never got relieved from the western 122

Dr. Ansari: The Ghazali of his Age powers. Dr. Ansari (RA) called it political led independence but economic and educational slavery. During 18th to 19th century, the Muslim education system manipulated and corrupted to such an extent that the Islamic world was divided into two camps namely; 1. People of the faith- religious personalities or ulamas graduated from DARUL-ULOOM. They were very pious and theologians’ trying to hold on to Islamic values and culture using their own Islamic interpretation based on traditional system of DARSE NIZAMI. Unfortunately, some of them went to too extreme that they could not accept anything which was not in tandem to their understanding of Islam. They issued verdicts against learning contemporary education even languages such as English. To them, it was against Islamic values and ideologies 2. On the other hand, there was another group of intellectuals, who were totally influenced by western culture and subdued themselves to their way of thinking and understanding of the world. Hence, two extreme paradoxical education systems developed in Muslim society thereby tearing apart the very fabric of Muslim unity and values. Subsequently, the Muslim world got divided into: a. THE SECULAR, who promoted western values and ideologies and called themselves political authorities and ruling elites while on the other hand 123

Dr. Ansari: The Ghazali of his Age b. THE RELIGIOUS CAMP, who took control of total religious affairs. Instead of coordinating, they became opponent to each other and adversaries.

Against this back ground Dr. Ansari (ra) came up with very touching and well thought of slogan: RETURN TO QURAÁN AND RETURN TO MUHAMMAD‫ﷺ‬ It was very appealing and first step to remind Muslims for their very foundation based on the Word Of almighty Allah and hadith of Nabi-e Karim (saw). He diagnosed the core of the problems that Muslim was facing and learnt that the only solution to unite Muslim Ummah, is to bring back one education system based on teaching and instruction of the Quraán and Hadith. He knew that the very essence of Islam is unity in purpose, moral and Islamic family values in its practices. Islam is the soul and body put together which can never be separated by any means. The holy Quraán says: O you, who believe, enter into Islam with total submission: It further emphasises: O Allah, give us good life in this Dunya, and good in the Hereafter and save us from the fomentation of the hell fire: This aya gives us full description of the purpose of Islamic teachings; 122

Dr. Ansari: The Ghazali of his Age a. A person desires good life in this world by nature. Everyone wants to lead morally upright, modest and decent life independent of commercial or otherwise any peer pressure FID DUNYA HASANAH b. Everyone of us requires to have salvation, forgiveness and Mercy of almighty Allah in the Aakhirah ( Hereafter) WA FIL AAKHIRATE HASANATAH c. Of course, all of us are desirous of entering into Jannah WAQENA AZABANNAR This was a guiding tool for Dr. Ansari to realise that the only solution to multiple problems which Muslims are facing is to re-design the Muslim EDUCATION system inclusive of Islamic Ta’leem and Contemporary Sciences. This was the motivating factor for Dr. Ansari to embark on major reform program in education, apart from touring across the globe and lecturing on the importance of education, he laid down the foundation of ALEEMIYA INSTITUTE OF ISLAMIC STUDIES (AIIS) in 1965 in Karachi- Pakistan, a befitting attribution to and an acknowledgment of intensive Islamic services provided by his eminence, the missionary of Islam in 19th 20th century Maulana Abdul Aleem Siddiqui (ra). The Institute attracted students from all over the World with multiple ethnicities, colors and culture with one purpose – promote Islamic education system 121

Dr. Ansari: The Ghazali of his Age The strategic goal of the project was to produce skilled, highly qualified and effective Muslim workforce in various departments in order to alleviate the poverty level in Muslim Communities, which was very high. It was also to provide a high level of learning Institution based on Islamic Education and Economic System. However, it should be noted that to concentrate only on religious or contemporary education, alienates Islam from our practical life while in actual fact, the practical life of a Muslim is the MANIFESTATION of his/ her belief. This means that Islam is a complete code of Life. AIIS managed by WFIM, must provided Islamic education embedded with contemporary education in order to prepare our youth to face the challenges of the Day. . Dr. Ansari’s (ra) efforts bore fruits and 100s of graduates from AIIS are providing their services to Muslim communities across the world. They are rendering leadership in both Islamic as well as worldly because of their educational back ground. Dr. Ansari has inspired so many people around the world with his understanding of Islamic education, that today so many Islamic schools are mushrooming in most of the Muslim countries which are offering combined education with proper syllabus. A fountain fixed in one place but sprinkling its blessings throughout the World. Dr. Muhammad Fazlur Rahamn Ansari al Qadri was born on 14 August 1914, just a month before the First World War began on 28th July 1914 and lasted until 11 November 1918. It 122

Dr. Ansari: The Ghazali of his Age was just 21 years later that the Second World War started on 1st September, 1939 and ended on 2nd September 1945. After his primary education, in 1933 he enrolled for his BA degree at Aligarh University majoring in English, Philosophy and Arabic. Concurrently, he studied Darse Nizami while pursuing his degree course. His spiritual guide, His Eminence Allama Abdul Aleem Siddiqui sent him to Singapore and Malaysia, on his first missionary errand to lecture and deliver the message of Islam. He completed his post graduate degree and worked tirelessly on his PhD doctoral thesis for five years under Dr. S.Z Hasan of Aligarh University. He migrated to Pakistan in November, 1947 immediately after Pakistan got independence from Colonial rule. He travelled almost five times on his World tours; however, one of his most notable missionary trip was to South Africa in August 1970 and also in December to Seychelles in the same year. His first written works was a response to an article written by a Christian Missionary in Singapore “The Beacon Light” (published in 1932). The most important book on his works is Qura’nic Foundations and Structure of Muslim Society” completed and published in 1973. Dr. Ansari (ra) is physically no more with us but we firmly believe that spiritually, he is still our guide and his set systems in education and missionary works done in the world, shall continue to motivate and encourage people throughout the world. 122

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Muhammad Fazl-ur-Rahman Ansari Mr.Makki Durban, South Africa (1950)

Pakistani scholar, journalist, author and missionary. Born in India in April 1915. Educated at Madressah Islamiah Arabiah, Meerut (Hafiz-ul-Quran; Persian and Arabic education); Government High School, Saharanpore (Matriculation); Meerut College, Meerut (Intermediate); Aligarh Muslim University B.A. - 1st Class 1st; M.A. Philosophy – 1st Class; B.Th. – 1st Class 1st; Completed Doctoral Theses on Islamic Moral and Metaphysical Philosophy (1947). Recipient of the Muslim University Gold Medal and the Philosophy Record Gold Medal. Awarded Fellowship of the Alexander von Humboldt Stiftung, Berlin (1939). Life-sketch included in the BIOGRAPHICAL ENCYCLOPAEDIA. New York (1947). Visited the Far East in 1937-1938 for the religious and social uplift of Muslims. Missionary-in-charge of the All-Malaya Muslim Missionary Society, Singapore (1937-1938). Joined His Eminence at Mecca during the pilgrimage of 1949 and visited Egypt, Italy, Great Britain, France, Portugal, British West Indies, Br. and Dutch Guianas, U.S.A. and Canada. Member, Islamics Sub-Committee, Education Planning Committee of the All-India Muslim League (1944-1946). General Secretary, The International Union of Islamic Service (1938 to date). Editor, The Genuine Islam (monthly), Singapore (1938-1940). Editor-in-Chief, Five Pillars (quarterly), Durban (1945-1950), and Pakistan News, Durban 122

Dr. Ansari: The Ghazali of his Age (1948-1950), Editor, Sind Information (weekly) (1948-1949), Present Editor, “Ramadan Annual” and “The Muslim’s Digest” (monthly), Durban.

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Letter to Zulfiqar Ali Bhutto Karachi the 11th April, 1973 Honorable President, Assalamo-o-Alaikum! It is my privilege as a citizen of Pakistan to offer to you my sincerest congratulation on the present auspicious occasion when the State of Pakistan has been crowned with a Constitution. You have, by Allah’s Grace proved to be a great statesman, and you as well as those who gave you their cooperation in this great achievement deserve the entire nation’s gratitude. May Allah, the Beneficent, the Merciful, always guide you in your noble mission of making Pakistan an invulnerable Islamic welfare state. Pakistan Paindabad! Ever yours for the Glory of Pakistan, (Dr. Muhammad Fazl-ur-Rahman Al-Ansari Al-Qaderi)

Zulfikar Ali Bhutto Esquire, Presdient, Islamic Republic of Pakistan, Presidency, Islamabad 122

Dr. Ansari: The Ghazali of his Age

RESIGNATION To, The Director of Publicity & Public Relations, Sind, Karachi. Sir, God, in His infinite Mercy, has arranged for my return to Islamic missionary work, which I carried on for about fifteen years before joining the present employment under you. The call of Islamic duty has been incessantly agitating my mind during my Government service, so much so that lately it became more and more impossible for me to resist it. I have, therefore, by God’s Grace, resolved to resign my present job and to plunge forthwith in the storm and stress of Islamic work. I intend to complete as soon as possible my book on “ISLAM & COMMUNISM” and thereafter to proceed on a WorldTour, Insha-Allah! I would have resigned on the 1st of the present month but for the fact that I did not like to leave during the strenuous work of the publication of the Annual Number of Sind Information, which I hold very near to my heart. Consequently, I request you now to very kindly accept my resignation forthwith. I feel I must take this opportunity of acknowledging your fatherly attitude towards me which I shall never forget and for which I shall always remain grateful. 122

Dr. Ansari: The Ghazali of his Age I wish the best of prosperity to the Province of Sind which gave me an asylum when I migrated from India under the most trying circumstances and which tried to serve to the best of my ability as a Government servant for the past more than One year. I also wish a glorious future to the “Sind Information” and “Ittela’at-e-Sind”. Dated: 12.8.1949 Yours most obediently, (Sd.) MUHAMMAD FAZL-UR-RAHMAN ANSARI

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Dr. Ansari: The Ghazali of his Age (True copy of the Certificate issued by Director of Publicity, Sind) SEAL OF SIND GOVT:

No. 910/49. 13, Napier Baracks, Karachi. 12th August, 1949. Mr. Muhammad Fazl-ur-Rahman Ansari, M.A. ; B.Th. (Alig.) , who has worked for about 12 months in this department on a remuneration of Rs. 391/- p.m. including all allowances, as officer in charge of the Sind Government Weekly Journal, the “Sind Information” , has unfortunately put in his resignation, as he wants to be free to do some useful Islamic work in life, as I have had very reluctantly to accept his resignation. 2. Throughout his service in this department he impressed me as a scholar of great eminence and gave me full satisfaction in the discharge of his duties, which he attended to most diligently and efficiently. I can fully vouchsafe for his honesty, integrity and uprightness. 3. I wish him the best of luck and all success in life. (Sd.) A.Rahman M. Kazi , Director of Publicity and Public Relations Officer, Sind

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