Mufti Sambhali
FUREC Campaigner, Confidante & Religious Adviser to Jilani mia
Introduction
Rebuttal of Mufti Sambhali's Fatwa': I'ilan e Haqq
24/09/06 [2nd Revised Edition]
28/09/06 [Further update added]
It is He who has sent His Messenger with Guidance and the Religion of Truth in order that He shows its superiority over all other religion, even if the idolaters detest it.
[Al-Qur’an 9:33, 61:9]
Mufti Sambhali’s Advice to JM | Mufti Sambhali's misguidance | Jame Ashraf Fatwa
Detailed Rebuttal of Fatwa' 'I'ilan e Haq'
What follows is a critical & Shari'y legal review & reply to Mufti Mu'inud-Din Sambhali's fatwa exclusively available on the Light of Truth in the English language. The critique will not only encompass a comprehensive examination & analysis based on the Primary & Secondary Sources of Islam & its legal principles, expressed in a consistent & coherent way, but will also explore & identify the subject matter in context to modern & post modernity intellectual thought.
The refutation was prepared collectively by the International Sunni Research Institute: consisting of a team of Research Scholars from Europe, Asia & the Middle-East. The Rebuttal will be periodically posted twice weekly during the relevant updates.
The Light of Truth Team
Mufti Sambhali's endorsed Advice to JM
Contrary to the *Spiritual Advice of Ghawth al-'Alam Hadrat Makhdoom Sultan Sayyad Ashraf Jahangir Simnani, Samani, Quddisa Sirrahu al-'aziz to the Progeny of Hadrat Makhdoom al-Aafaq Haji al-Haramayn Sayyad 'Abd ur-Razzaq Nur al-'Ayn al-Ashrafi al-Jilani Quddisa Sirrahu al-'aziz, Mufti M'uin ud-Din Sambhali, in his Fatwa' I'ilan e Haq, endorses Dr. Muhammad Mawsuf Ahmad's worldly advice to Jilani mia:
''In this [affiliation with FUREC] is benefit for the Ahl e Sunnat wal Jama'at. Ultimately, so too do other sects always 'stick' to the existing government.''
[Dr. Muhammad Mawsuf Ahmad - Urdu Dep't, Ali Garh University, Dated: 27/12/05]
* Spiritual Advice from Hadrat Sultan Sayyad Makhdoom Ashraf (Rahmatullahi alayh)
Detailed Refutation of Mufti Sambhali's Fatwa' 'I'ilan e Haqq'
What follows is a critical & Shar'iy legal review & reply to Mufti Mu'in ud-Din Sambhali's fatwa' exclusively available on the Light of Truth in the English language. The critique will not only encompass a comprehensive examination & analysis based on the Primary & Secondary Sources of Islam & its legal principles, expressed in a consistent & coherent way, but will also explore & identify the subject matter in context to modern & post modern intellectual thought.
The refutation was prepared collectively by the Int'l Sunni Research Institute: consisting of a team of Research Scholars from Europe, Asia & the Middle-East. The Rebuttal will be periodically posted twice weekly during the relevant updates.
ADMIN
Rebuttal of Mufti Sambhali's Fatwa': I'ilan e Haqq
Allah: in The Name of [I begin]; The Most Compassionate, The Most Merciful.
All Praise is due to the: One, Who in His Sublimity is: Unique,
& Blessings of our: Sovereign [Allah] upon the Best of Creation: [Sayyiduna] Muhammad,
[salla Allahu 'alayhi wa alihiwa sahbihiwa sallam]
& the Progeny: Showers of Generosity & the Companions: Clouds of Benevolence.
Allah be well pleased with them all & those who follow their way.
Mufti Sambhali begins his alleged 'researched & Shar'iy' fatwa': Islamic Legal Interpretation, with the following words:
"First the general readers should also understand FUREC." [I'ilan e Haqq Page: 1]
Then he begins to document his research by referring to the English into English & Urdu Dictionary namely: New Edition/Practical Advanced Twentieth Century Dictionary, compiled by Prof. Bashir Ahmad Qurayshi, revised & enlarged by Dr. 'Abdul Haqq & The Oxford English-Urdu Dictionary, al-Qamus al-'Asari: English-'Arabic, al-Mawrid: English-'Arabic Dictionary & The Standard English-Urdu Dictionary respectively.
His research begins with documenting the literal meanings of each key word of FUREC: Foundation for Unity of Religions & Enlightened Citizenship. This is covered throughout pages 1 to 15 of his Fatwa'.
Mufti Sambhali has every right as he has done so, to refer to the literal meanings & their usage in the English Language, however it is both strange & highly suspicious that his research came to an immediate halt there. He applies the same method of research in attempting to understand the contentious excerpts in the Surat Spiritual Declaration. The Surat Spiritual Declaration & the Memorandum of Association: Foundation for Unity of Religions & Enlightened Citizenship, were both primarily written in English. His referral to the English-Urdu Dictionaries & others were obviously for his own assurance & for the Urdu speaking Muslims in general. We in principle, have no argument with the literal or linguistic representations extracted from the reliable sources, but are saddened to see the gross fundamental errors he makes as a Scholar & Muftiof Islam. We strongly believe his fatwa' to be the outcome of gross misjudgement, failure in research & ignorance in the history & development of western ideas & thoughts & its influence on world religions & other faiths.
Jilani Mian's deliberate deception in the Istifta': request for fatwa,' also did Mufti Sambhali no favours. Jilani Mia has also throughout this unfortunate episode outrageously conspired to conceal the real background & true circumstances of the Surat Spiritual Declaration & true purpose of FUREC's official inauguration. The logical outcome & conclusion of Mufti Sambhali's fatwa' as directed, instigated & conspired by Jilani Mia laid the foundation for his desired open defiance of the actual & true circumstances behind the shar'iy fatwa' & shar'iy principles accurately represented in the fatwa' of Jam'i Ashraf.
Jilani Mian's fictitious & superstitious apprehensions coupled with his novelist & journalistic style of writings have also reflected badly on him & made his position untenable from a moral & shar'iy perspective. Jilani Mian's alleged grounds for his constant & systematic personal attacks, false allegations & references of contrived expressions to suspicious conspiracies, etc, on Hadrat Shaykh al-Islam, 'allama Sayyad Muhammad Madani Mia, May Allah preserve & protect him, also merely reflect & demonstrate his impious inner nature, something which seems, he has been accumulating in his heart for some years. It is clear for all to see that such a stand of shar'iy & moral defiance & acts of caprice are simply undertaken to conceal the ideological kufr articulated in the SSD & FUREC's Memorandum, Monthly Bulletin's, etc, & protection of one's love for worldly desires, fame & name. Jilani Mian's ibtila': tribulation commenced from the very beginning of his secret relationship with the co-founders & patron of FUREC. Something he & his co-conspirers, confiders alone know. The tribulation from Allah, The Most Majestic & The Most Sublime, could have sincerely & honourably ended if Jilani Mia had an atom's weight of decency or any sense of moral, ethical, communal or shar'iy responsibility or feelings. From the very first responsible & reasonable demand made by Hadrat Shaykh al-Islam to the issuance of the fatwa' by Jam'i Ashraf over a year later - was adequate time for Jilani Mia to truly reflect & evaluate the shar'iy demands & censure upon him. All the tales of jealousy & conspiracies would have been unnecessary & the escalation of fitnah: mischief & tribulations prevented.
It is important & extremely significant to note that Jilani Mia actually agreed to repent in March 19th 2005. Mawlana Sayf Khalid visited Jilani Mia at his residence, 501 'arif Ashiana, Lukhnow, U.P., India, with the India Today [Hindi] Issue 7th March 2005 magazine. Jilani Mia phoned Hadrat Shaykh al-Islam during this visit. Jilani Mia agreed with Mawlana Sayf Khalid in the meeting & with Hadrat Shaykh al-Islam over the phone to withdraw, repent & acknowledged his error. Jilani Mia granted Mawlana Sayf Khalid permission to compile a written 'Declaration of Repentance'! This happened in the presence of Mawlana Sayyad Hasan 'Askari Ashrafitoo. Mawlana Sayf Khalid wrote the 'Declaration of Repentance' to which Jilani Mia made slight amendments & all parties consented to publishing the Declaration in any Sunni Magazine in India. Mawlana Sayf Khalid retained the 'Declaration of Repentance' content with the outcome that in principle Jilani Mia had agreed to what was instructed & demanded of him by Hadrat Shaykh al-Islam. Both guests showed no ill-intent or foul play on their part.
So what happened? What went wrong? Jilani Mia obviously had other intentions & motives! Carry out the repentance declaration or seek other alternatives: perhaps a compromise with shari'ah could be found or was it his name & pride in question? Or perhaps he thought he had too much to lose & had to conspire & contrive to find a way out? Whatever, the reason he alone knows, but his blatant lies have damaged his name, integrity & future role as a Spiritual leader. The amendments he shrewdly introduced as an attempt to compromise shar'iy principles were also to no avail which merely damaged his integrity further.
Since Mufti Sambhali is not articulate in the English Language & since English is not the principle language of the parties concerned he has primarily relied on the English-Urdu dictionaries to understand the SS Declaration & other material related to FUREC. Urdu & 'Arabic being his principal languages, hence his access to academic material is although sufficient for traditional & classical Islamic sources, however, is dismally insufficient for understanding post-modernity & contemporary western intellectual or philosophical thought which simply has been the underlining reason for his failure to grasp the true context & the 'urf: customary & technical meanings of certain words & terms of the SSD & in FUREC's various documents & literature. In any case, both Mufti Sambhali, Jilani Mian or their advocates cannot excuse themselves with ignorance since the critique, objections & charges from Hadrat Shaykh al-Islam, Hadrat Ghazi e Millat, Jam e Nur's editorial, Mufti Hamid Raza 'Urf Shams al-Qamr Ridwi Qadri Faydi & Mawlana Muhammad Izhar Ashraf Ashrafi, explicitly identified certain words & passages of the SSD, etc, to be representative of Hindu in general & Jainism faith in particular. It is not only suspicious but also faith damaging that Mufti Sambhali, Jilani Mian's advocates & the subsequent fatawa' by other Mufti's following Mufti Sambhali's lead do not even mention this nor attempt to prove otherwise. Strangely, no research or investigation to ascertain the truth of the charge is undertaken. This we shall prove beyond a shadow of doubt since this was & is the fundamental kufr which JilaniMia was & is charged with. The other contentious excerpts refer to actions that are either implying kufr or argumentive, unlawful or unlawful but may potentially lead to kufr & apostasy because of its nature & illah: effective cause or sabab: means.
One must also take note that the content of the Surat Spiritual Declaration, the name of FUREC, its Memorandum of Association & subsequent literature have been principally prepared under the instruction & "aegis" of Acharya Mahaprajna, the leader of the Jain faith in India & permanent member of FUREC together with the President of India. They have the ultimate & over riding authority to achieve the objectives & veto decisions taken by any body under the organisation & are the first Benefactors of the Foundation. The pre-conclave meeting held on the 14th of October 2003, chaired by Y. S. Rajan, Vice Chancellor, Punjab Technical University, was the one who prepared the Surat Spiritual Declaration for presentation in the Conclave Meeting held the following day, which was presented to the President of India.
Mufti Sambhali summarised his lexical 'research' for the basis of his fatwa' into the individual meanings of FUREC from the aforementioned dictionaries:
"Foundation: an applicable meaning here is: an organisation or institute,
Unity: an applicable meaning here is: being united, in agreement,
RELIGIONS: an applicable meaning here is: systems of faith & worship,
ENLIGHTENED: an applicable meaning here is: a civilised person free from
Superstitions & prejudices,
CITIZENSHIP: an applicable meaning here is: the condition or status of a citizen, with
its rights and duties."
Then Mufti Sambhali makes reference to a popular rule of syntax & classical term hadhf al-mudaf: of omitting the noun in the possessive case; possessor, applied in classical [& contemporary] 'Arabic. To state his case he cites an example of such a rule in application from the Noble Qur'an:
"And ask [the people of] the town where we have been …" [al-Qur'an 12: 82]
From this he [rightly] suggests that although in the verse the noun in the possessive case has been omitted in writing, however, it is omitted to make the sentence sound & appear more eloquent through brevity. "And ask the town", i.e. ahl: the people of "the town". The 'Arabic word ahl: the people, being omitted in the above verse for iyjaz: brevity, which is a type of metaphor.
After citing the above proof for such usage he concludes:
"In this context [of the meanings applicable to the individual words abbreviated in FUREC as he identified from the various dictionaries], to imply ahl al-madhahib: followers of madhahib from madhhab & followers of religions from religions is no secretly kept matter. Students of literature do not fear its usage either." [I'ilan e Haqq Page: 15-16]
He then cites another contemporary example of this rule in use, in the English Language, which conveniently for us, we shall comment on later in our critique:
"In the School Text book: English Reader: Lesson two it states:
"He went to Chicago U.S.A. as a representative of India at the Parliament of All Religions of the world."
Soon after which, Mufti Sambhali concludes:
"Parliament of all Religions i.e. Parliament of the followers of all Religions."
[I'ilan e Haqq Page: 17]"
Further on Mufti Sambhali quotes excerpts of some correspondences between Professor Ruqayyah Zayn al-Din of 'AliGarh, Muslim University, a Hadrat Dr. Sayyad Amin Ashraf, Khichochawi, former Professor of English, Muslim University, 'AliGarh, a Dr. Muhammad Mawsuf Ahmad, Professor of Urdu, Muslim University, 'AliGarh, & Jilani Mia who confirm the above mentioned lexical & contextual meaning of 'Unity of Religions'.
[a] Professor Ruqayyah Zayn al-Din of 'AliGarh, Muslim University, made the following remarks on Unity of Religions:
"As for the question [on Unity of Religions], so it has also been customarily used to imply "Unity of the people of religions, as made evident by MuftiSambhaliin his writing."
[b] Hadrat Dr. Sayyad Amin Ashraf, Kichchochawi, former Professor of English, Muslim University, 'AliGarh, made the following remarks on Unity of Religions:
1. "… the word under discussion, its translation will be according to its context, hence I say with
full responsibility that from the order of the literal words & from the verbal expression of the
phrase, its translation will be "Unity of the ahl: people of religions." Your [i.e. JilaniMian's]
position on this is absolutely correct."
[c] And, Dr. Muhammad Mawsuf Ahmad, Professor of Urdu, Muslim University, 'AliGarh, made the following remarks on & in context to Unity of Religions in his correspondence with JilaniMia dated the 27th December 2005:
"At present the subject is of 'Unity of Religions', the [literal] translation of which is not 'Unity of ahl: the people of Religions' rather it is [precisely] 'Unity of Religions'. The suspicion was aroused due to this sway. If the literal meaning of 'Unity of Religions' was understood it still would not result in nor be extracted to mean that Islam & other religions or Islam in other religions are being merged. Especially when in the drafted documents a resolution has been made [in determining the meaning of 'Unity of Religions' to mean 'Unity of 'followers of' religions'] & nor was this the objective of FUREC. In fact, isti'aran: metaphorically, the meaning of 'Unity of Religions' is 'Unity of ahl: the people of Religions'.
We live in Hindustan: during weddings in Muslim homes, whether they are in the villages or urban towns or in the cities, Hindu's also come. Muslims also participate in Hindu functions. There are countless examples of such friendly relations currently today also. Did the Noble Prophet, salla Allahu 'alayhi wa sallam, not desire to participate in "hilf al-fudul" after his 'b'ithat: annunciation of Prophethood?
Because 'FUREC' was established with the objective to restore peace & unity after the 'Gujarat riots', one must take the background into consideration. This is the most pressing necessity & urgency of [our] time: that we live together with brethren's of our nation. Friendly relations & living together peacefully does not mean surrendering one's religion & religious systems nor independence from it. On the contrary, the purpose is absolutely clear: that is, in such state of confusion by what means can there be no disputes because of which everyone especially Muslims incur both loss of lives & wealth … Whatever the number of members of FUREC, in it are numbers of various religions. Will a Hindu Pundit or a Christian Priest desire this, that his religion be merged with another religion? If it is not as such, then to make Hadrat JilaniMia a target of censure is high-handedness. … [then addressing Hadrat Jilani Mia he writes] Your position is absolutely correct & in this is a benefit for the ahl as-sunnah wa'l jama'ah, lastly, people of other sects also 'stick' to the current government. …"
[I'ilan e Haqq Page: 17-20]
Mufti Sambhali then corroborates further with the following:
"Hadrat 'allama 'Abd al-'Alim Siddiqi, 'alayhi al-rahmah, established an organisation & gathered religious leaders from Christians, Jews, Buddhists & Sikhs the world over on one platform & named the organisation "Tanzim bayn al-madhahib" [Organisation of Inter-Religions] it's obvious that "bayn al-madhahib" implies "bayn ahl al-madhahib" : between people of religions."
Mufti Sambhali goes on to substantiate his argument further:
"Hadrat 'allama 'Abd al-Hakim Sharf Qadri, of Jam'iah Nizamiyyah Ridwiyyah writes:
'Hadrat Mawlana ['Abd al-'Alim] Siddiqi, 'alayhi al-rahmah, heeded a lot of attention on propagating every aspect of Islamic teachings, established many Mosques, notably the Hanafi Jam'i Masjid in Colombo, the Sultan Masjid of Singapore, & Masjid Nagariya in Japan. Besides these, he laid the foundations for the Arabic University in Malaya, the Pakistan News Muslim Digest in Trinidad & the Muslim Annual [South Africa].
In Singapore, 1949 [Hadrat 'allama 'Abd al-'Alim Siddiqi, 'alayhi al-rahmah] established an organisation by the name of "Tanzim bayn al-Madhahib" & gathered leaders of the Christian, Jewish, Buddhist & Sikh faith on one platform & appealed to all to [intellectually & academically] collectively root out irreligiousness & secularism. In the joint conference of multi-faith leaders he was addressed as His Exalted Eminence. Also, in Egypt he established an organisation by the name of: "Tanzim bayn al-madhahib al-Islamiyyah" with different Islamic School's of thought.' "
[I'ilan e Haqq Page: 20-21quote from Izhar e Haqq Urdu, Page: 100 & Eng. Page: 61. Original source: Tazkara e Akabir e Ahl e Sunnat, maktabah Qadriyyah, Lahore, Page: 239-240]
Mufti Sambhali then states a shar'iy principle:
"Useful Principle: "Until the possibility of [doing so remains], a Muslim's qawl: speech & 'amal: deed should be attributed to carry a Hasan: good [positive] meaning, abstain from supposition [suspicion, distrust] & remember that actions have a profound bond with intentions. And, for a person is that which he has intended.
Our Lord [azza wa jalla] says:
"O You who believe! Avoid much suspicion, indeed some suspicion are sin." [al-Qur'an 49: 12]
… Adverse suspicion of a righteous believer is prohibited, likewise to imply an incorrect [inappropriate] meaning when hearing any speech of his even though another correct meaning may be applicable & [especially] when the condition [his outer state: speech & action] of the Muslim is consistent [conforms with the alternate sound implication]."
Mufti Sambhali then cites references from Authentic Books of fiqh: Islamic Jurisprudence to substantiate his interpretation:
"It is [adduced] in 'Tanwir al-absar & Durr al-Mukhtar:
'And Know [be informed]! A fatwa' of kufr will not be issued on a Muslim when it is possible to carry [uphold/imply] his speech to something good [a legally valid meaning in shari'ah] or when there is disagreement in his kufr even if that [alternate meaning/opinion] is [based on] a weak report. As is written in al-Bahr [al-Ra'iq], & was restated in al-Ashbah with reference from al-Sughra. And, [it is mentioned] in al-Durar [al-Ahkam], etc, 'whenever in an issue [case] there are many facets [literal/lexical orientations or in the proofs] obligating [necessitating] kufr & one facet averts it then it is [necessary] on the Muftito have inclination toward that which averts it. Thereafter, if his intention was that, then he is a Muslim, otherwise the Mufti's alternate interpretation contrary to the [obvious] kufr will be of no benefit for him.'
It is [adduced] in Radd al-Muhtar, Bab al-Murtadd [Chapter on Apostacy]:
[His comment: 'Even though if it is a weak report'] al-Khayr al-Ramlisaid: I say: 'Even if the report is from other than the [authentic Mujtahid] Scholars of our Madhhab [school of fiqh]. And, this implies [only] upon the condition that: that which necessitates the kufr is majma'an 'alayhi [void of any disagreement amongst the mujtahid scholars, otherwise this rule/principle will not apply].'
It is [adduced in Fatawa'] alamghiri, Kitab al-Siyar, Bab 9:
'Whenever in an issue [case] there are many facets [literal/lexical orientations or in the proofs] obligating [necessitating] kufr & one facet averts it then it is [necessary] on the Mufti to incline toward that facet [which averts the judgement of kufr]. The same is also [said] in al-Khulasah.'
In al-Bazaziyyah:
'Save when he clarifies his intention to be [precisely] that which necessitates kufr, then the [provision of] re-interpretation will not benefit him now. The same [is said] in al-Bahr al-Ra'iq: Furthermore, if the intention of the speaker [proponent] is the facet [specific orientation] which averts the kufr then he is a Muslim.' "
Mufti Sambhali also cites a reference from Fatawa' Nizamiyya, Page: 441, which signify & restate the above mentioned principles & their restricted use. And he also quotes from Fatawa' Nuriyyah, Vol: 4, Page 90, with a reference from Mabsut, Vol: 14, Page 57-58:
"Writes in al-Usul, Hadrat 'allama Abu al-Hasan Karkhi, May He [Allah] sanctify his secret: 'The principle is that indeed, the matters [actions & verbal expressions] of Muslims are always applied upon appropriateness & rightness [soundness], until the contrary is apparent [or proven]."
[I'ilan e Haqq Page: 22]
On Page 23 of his I'ilan e Haqq, Mufti Sambhali quotes the Hadith of Sahih Bukhari, in which [Amir al-M'uminin, Sayyiduna] 'Umar bin al-Khattab, [Allah be well pleased with him], on the pulpit, said: I heard the Messenger of Allah, [salla Allahu 'alayhi wa sallam], saying:
"Verily, the [reward of] deeds depend upon the [sincerity of] intentions & for every person is what he has intended. So whoever's emigration was for attaining the dunya or for a woman to marry her, his emigration was for what he emigrated for."
Relating to the above Hadith, Mufti Sambhali argues that:
"Readers must bear in mind that here the mutakallim: first person, i.e. speaker [Jilani Mia, has also clarified his intention in clear words. JilaniMia in a letter to his Dear Uncle [Hadrat Shaykh al-Islam] writes:
"But to accept the rights and existence of other religions of the country and regard the respect of such religions by retaining one's own religious identity, make join efforts in the issues of the country and to convey the universal message of Islam in the best possible way amongst the multi-faith gathering and play unitedly a positive role in rooting out of terrorism, communal riot and growing restlessness, oppression and violence, killing of innocent people, Drugs and HIV/AIDS, enemies of country and society. Besides this play a positive role in non-violence, service of humanity and in the way of fair and just system. I feel it an immediate urgency and which is not against and contrary to the very spirit of Islam. I joined FUREC with this view."
[I'ilan e Haqq Page: 24-26 quoted from Jilani Mian's letter dated 9th February 2006: Sahifa e Hidayat Page: 66 & the Eng. Trans. From: Izhar e Haqq: Declaration of Truth Page: 9-10]
Also he quotes:
"It is clarified that after the communal riots in Gujarat in October 2003 at Surat, a meeting of inter-faith religious leaders was held at the behest of Dr. A.P.J. Abdul Kalam, President of India. Faqeer Ashrafiwas also invited as an adviser in the deliberation. Surat Spiritual Declaration was also made in the meeting. Subsequently a foundation (Foundation for Unity of Religions and Enlightened Citizenship) was established in June 2004 in New Delhi which came to be known in short (FUREC). From the very first day it was decided in the meeting that Unity of Religions, means-the unity of the followers of religions-in the burning issues of the country. I want to clarify that the above mentioned words like unity, respect, acceptance etc which I have used in my writing or speech and booklet of FUREC should imply the above mentioned meaning in this context. Similarly, 'respect of religions' does not mean to 'acceptance of religions' at all. Since I was assured and had full faith from the meeting of the members of FUREC and the broad meaning of Unity, Respect and Acceptance were enough to eliminate my suspicions and doubts. Therefore, I did not feel it necessary to seek any interpretation from FUREC in this regard. But when some religious personalities started to raise unnecessary objections against the aims and objects of FUREC then I felt it necessary to seek clarification from FUREC to avoid any difference arising out of it in future."
[ibid]
Finally, Mufti Sambhali seals his alleged Scholarly researched & Shar'iy fatwa' by quoting Jilani Mian's correspondence with FUREC which allegedly clarifies & determines the lexical & contextual meaning of: 'Unity of Religions'[We will suffice with the English correspondence of FUREC with Jilani Mia:
[FUREC's LETTERHEAD]
Sudhamahi Regunathan Nehru House
Member Secretary 4 Bahadurshah Zafar Marg
New Delhi 110002
FUREC/MS/2005
October 27, 2006
Rev. Hazrat Saheb,
My Salutations!
With reference to your letter received on 15/09/05 regarding the amendment in the aims and objects of memorandum of association of FUREC, we are sorry to write that despite the detailed note from the chairman of FUREC dated 16/06/05 you feel need to amend in the manual or rules and regulations of FUREC.
Respected sir! You have written a letter proposing the amendment in the clause of aims and objects of Foundation for the Unity of Religious and Enlightened Citizenship (FUREC). It was clarified from the very first day by the chairman of FUREC in his detailed letter on 16/06/05 which I hope removes all the doubts, misunderstandings and differences. However your letter of proposal was put before the Apex Body of the FUREC on 15/09/05. The Apex Body of FUREC met on 14/10/05 approving and giving its notice on the clarification made by the chairman of FUREC on 16/06/06. So in the light of this letter under the clause 30 of memorandum of association of FUREC they agreed upon and decided unanimously to incorporate the following additions:-
Every mention of FUREC will carry with an asterisk, the following:-
Unity among the religions means unity of the followers of religions in making a joint effort in the local and national issues of the country.
If any article or code of Surat Spiritual Declaration (SSD) or the aims & objectives of Furec clashes with the basic tenet or faith of any religion or followers of religion then that religion or followers of the religion are free to joint it.
Yours Sincerely,
Sudhamahi Regunathan
Member Secretary
[I'ilan e Haqq Page: 30, Izhar e Haqq: Declaration of Truth [Eng.] Page 25]
Mufti Sambhali content & satisfied summarises his research:
"It is evident that 'hadhf al-mudaf [omitting the noun in the possessive case] is a popular technical term – to imply ahl e madhahib from madhahib is correct & followers of religions from religions is correct – for a person is that which he has intended – here the mutakallim: 1st person has also made clear his intention & until the possibility of doing so remains, a Muslim's speech & deed should be attributed to carry a Hasan: good meaning. Hence, Hadrat Jilani Mian's statement: Foundation for Unity of Religions & Enlightened Citizenship means Unity of Followers of Religions & Foundation for Civilised Citizens." [I'ilan e Haqq Page: 30]
Before we begin with our critique we will cite excerpts from Sahifa e Hidayat, written & compiled by Hadrat Shaykh al-Islam, Mawlana Khushtar Nurani's editorial in the Urdu Magazine: Jam e Nur, Izhar e Haqiqat written by Mufti Hamid Raza Rizwi Qadri & Tanqid Matin bar Tawzihat Mufti Mu'in ud-Din written by Mawlana Muhammad Izhar Ashraf Ashrafi, relating to FUREC & from some fatawa' selected from Izhar e Haqq.
This treatise is a critique of I'ilan e Haqq written by Mufti Sambhali. To date this fatwa' represents the latest & most current shar'iy position written by one of Jilani Mian's advocates. The above mentioned treatise & editorial were published on the following respective dates:
Name of Book Date Published Copies
Izhar e Haqq [Eng. Declaration of Truth] March 2006 5000 each language
Sahifa e Hidayat May 2006 1000
Jam e Nur's Editorial May 2006 Standard Circulation
Tanqid Matin bar Tawzihat MuftiMu'in ud-Din June 2006 1000
Izhar e Haqiqat June 2006 1000
I'ilan e Haqq July 4th 2006 5000
The above are what we have before us for reference to independently review the critique of the Ahl as-Sunnah wa'l Jama'ah Scholars of India. The above are also extremely significant in the sense that they represent the fundamental issues of contention which were directly available & relevant for Jilani Mia, Mufti Sambhali & their other advocates to address. One can clearly see I'ilan e Haqq was & is to date the last fatwa' in Jilani Mian's apparent defence. One would naturally expect to find direct references made from any of the above sources or if not satisfactorily refute the principal objections made by the above mentioned Scholars. More so, one would expect Mufti Sambhali to address the fundamental critique & charges which Hadrat Shaykh al-Islam comprehensively & profoundly makes in his compilation Sahifa e Hidayat, especially when Mufti Sambhali in the closing words of his fatwa' I'ilan e Haqq declares:
"With His [Allah] Praise, Extremely Blessed & Sublime, from the aforementioned texts this fact is apparent than ever - that the surat mas'uwlah [the case as phrased in the question by the petitioner] is not contrary to the surat waqi'ah haqiqiyyah [the factual & true circumstances-affairs of the case] rather is according to it.
For this reason, merely on the basis of membership of FUREC making Hadrat JilanI Mia the object of blame [shar'iy indictment] is incorrect, not on any account, on any account at all. One who subjected the blame is mistaken & a victim of negligence."
[I'ilan e Haqq Page: 158]
So was this merely a case of gross negligence & error of judgement on the part of Hadrat Shaykh al-Islam & the aforementioned scholars, simply because they misunderstood the literal & lexical implications of the society's name or was it something more sinister, more threatening & faith-endangering for Muslims. Until now we have only cited a summary of Mufti Sambhali's arguments on the Society's name: FUREC.
We will now cite references from the aforementioned treatise & editorial where they elaborate on the concerns & direct shar'iy objections relating to the society's name: Foundation for Unity of Religions & Enlightened Citizenship [FUREC]. As for the compendium of fatawa' attached with the Urdu publication of Izhar e Haqq [Declaration of Truth], we shall refer to these when appropriate & relevant to do so. An independent critique & rebuttal of 'allama Mufti Zayn al-Haqq's, treatise, [Senior Lecturer & Senior Mufti of Dar al-'ulum, Diwan Shah, Bhaywandi, Maharashtar], will also be specifically appended with this treatise.
Before we begin we present the full text of the Surat Spiritual Declaration & the Memorandum of Association Foundation for Unity of Religions & Enlightened Citizenship since reference to these in the forthcoming excerpts are unavoidable.
SURAT SPIRITUAL DECLARATION
PRESENTED TO
HON'BLE PRESIDENT OF INDIA DR. A.P.J. ABDUL KALAM
ON 15TH OCTOBER 2003 AT SURAT / GUJARAT / INDIA
JAIN VISHVA BHARATI INSTITUTE
(DEEMED UNIVERSITY)
LADNUN
CREATOR'S MESSAGE
God has created the human being with brain and thinking faculty. He has commanded His creation to use the faculty with reasoning to reach His image. This is the mission of human life.
Science is a recent boon God has bestowed upon mankind. Science with reasoning becomes the capital of the society. Spirituality is a special quality God has given to the human being. The duty of the human being is to discover it and use it for the benefit of all.
In whatever field we work, be it science, technology, medicine, politics, policing, theology, religion or judiciary, we have to remain in the service of the common man whose well being is central to all human knowledge and endeavour.
THE PRESENT CONDITION
Even while the above is the main focus of human life we find that our nation is facing loss of confidence in itself, at various levels. There is lack of tolerance for others' religion, faith and philosophy or viewpoints; there is lack of harmony; there is lack of respect for moral, ethical and cultural values and there is lack of sensitivity to poverty and inequality. Womanhood is not given its rightful place. There are various social problems like lack of employment opportunities and the resultant rise in crime and other social evils like addiction to drugs etc. Thus there are various forms of violence spreading in the country. While science and technology and economic growth would help in solving some of these problems, it is possible to manage these complex forces to the benefit of humanity only when the dimension of spirituality is embedded in human knowledge and efforts.
DIMENSIONS OF SPIRITUALITY
Every religion has a central component - spirituality driven by compassion and love. Rationality and logic are intrinsic to science and spirituality. A spiritual experience is the goal of a deeply religious person whereas a major discovery or an invention is the goal of a scientific mind. If both the aspects are unified, amalgamated in our own patterns, we can transcend to that level of thinking, in which unity is a cohesive concept. Then the enlightenment of citizenship will take place. For this environment, the two major components - Science and Spirituality have to interact. A Peace prayer can be the foundation for both.
PEACE PRAYER
"Oh Almighty, create thoughts and actions
in the minds of the people of the nation
so that they live united.
Oh Almighty, bless the people
to take a path of life with righteousness
as righteousness gives the strength of character.
Help all religious leaders of the country to
give strength to the people to combat the divisive forces.
Guide the people to develop an attitude to appreciate different viewpoints
and ways of lives and transform enmity among individuals,
organizations and nations. into friendliness and harmony.
Embed the thought 'Nation is bigger than the Individual'
in the minds of the leaders and people.
Oh God, bless the people to work with perseverance to
transform the country into a peaceful and prosperous nation."
SPIRITUAL COMPONENT OF RELIGION
In our country, certain regions are presently being subjected to tremendous stress due to violence in body and mind. If we study the history of India over 3000 years, we will find that the country has always stood for peace. It worked for peace; it prayed for peace to live in peace. But these days, peace seems to be endangered due to societal dynamics described briefly earlier. So, how does one bring back peace? Paradoxically, the ' I ' in us wants peace. Nevertheless, to get peace one has to first get rid of the ' I ' and 'me' as per our scriptures. This may be a tough proposition. For in virtua1ly every sentence, every thought we are dictated by ' I ' and 'me'. As said, if we remove ' I ' and 'me' the ego wi1l vanish. When the ego vanishes, hatred fades away. When hatred goes away, violence in mind and body will disappear. Therefore, peace comes when you forsake ' I ' and 'me': The spiritual goal of every religion is indeed violence free individual in mind and body and thereby a peaceful society. Removal of poverty is one of the components for realizing peace.
REMOVAL OF POVERTY
We realize that the 300 million young citizens who are below 20 years of age in India want peace, prosperity, happiness and safety. It is our responsibility as religious and spiritual leaders to carry out this mission of removal of poverty from our people. Fortunately, there is a road map to go to the India 2020 of our national dream. That entails working intensively on five important areas that have been identified. These are agriculture and food processing, education and healthcare, information and communication technology, infrastructure development including networking of rivers and providing urban amenities in rural areas. lf the villages prosper, the states prosper; if the states prosper, India can prosper. Such a network of prosperity is extremely important to realize the vision of the nation. Removal of poverty means addressing several related elements like removal of illiteracy and providing good governance as it is vital to ensure that funds allotted for the poor and the earnings by the poor people are not frittered away in various forms of social evils like corruption. This is where making of an enlightened citizen comes in. This acquires a moral, ethical and spiritual dimension. Therefore another component for prosperity is religious and spiritual partnership. We have considered how this partnership can be developed.
RELIGION A BEAUTIFUL PARTNER IN THE NATION'S PROSPERITY
Religions are like exquisite gardens, places full of surpassing beauty and tranquility, like sacred groves filled with beautiful birds and their melodious songs. Religions are beautiful gardens, but they are islands. They are enchanting islets, veritable oases for the soul and the spirit. But they are islands nevertheless. If we can connect all these islands with love and compassion, in a 'garland project', we will have a peaceful, happy and prosperous India in front of us. Universal truths embodied in each religion are very similar and they will help to form the bridge thus reinforcing basic unity. Another fact of today is that the intellectual gap between the opinion maker class and the masses is rather large. The removal of the gap is best done by spreading knowledge and increasing the knowledge base of every citizen in all vital aspects of their lives. As the number of enlightened citizens increases, the ability to cope with and transform problems also increases. In order to achieve this, in addition to concentrating on education of the youth, there is also need for continual education of adult population and senior citizens on values of lives and about the basic spiritual unity of all religions. Education and intellectual activities are vital. In addition these values have to be reinforced in every citizen through specific projects, which can bring people together, irrespective of their social levels or religious beliefs.
GARLAND PROJECTS
In order to do so we resolve to undertake the following projects and activities.
Project 1: Celebration of inter-religious festivals.
Project 2: Multi-religious projects.
Project 3: Education in and with the ambience of unity of religions.
Project 4: Inter-faith dialogue.
Project 5: National level independent and autonomous organisation managed by religious and spiritual leaders as well as scholars and enlightened citizens.
PROJECT 1
Every month in all parts of India there can be a multi-religious gathering to convey the core message attempted in the prayer of peace and about the basic truths contained in various religions. Such a prayer should be preceded by prayers from all religions practiced in that part of the country by respective religious and spiritual leaders in the presence of the people. Each month the day selected could be a holy day from one religion: Islam, Hindu, Christianity, Sikh, Parsi, Jain, Buddhist etc. Regular conduct of such meetings by all religious leaders and people from different religions respecting holy days of other religions will send a powerful message. If possible such gatherings can take place at the religious places where all persons from other religions also can gather on that day. People should also exchange pleasantries and sweets during these meetings, as is the practice in some parts of the country where unity of minds prevails. In addition, in order to spread the message of equality to everybody on that day a' langar' (community kitchen and eating) can be arranged so that all people eat common food sitting side by side.
How to organize these? We believe that, if all the religious and spiritual groups build strong connectivity between their own beautiful islands of happiness and solace, it is possible to turn these monthly meetings into mass movements for respecting each other's rituals, ways of life or view points. It will bring harmony and love. Peace and happiness will follow.
PROJECT 2
So far, religious groups have taken many efforts towards the removal of poverty and the accruing misery, in large or small scale, but in isolation. We will launch additionally a number of multi-religious projects in education, healthcare and water supply as well as for generating entrepreneurship and employment, to help the poor people. People will see for themselves that multiple religions are working together for common good. These efforts will elevate religions in the minds of the people and the nation will benefit.
PROJECT 3
All religious educational institutions operating in different parts of the country should enroll children from other religions in certain proportions and imbibe values such as religious tolerance, righteousness. The real purpose and the unity of religions should be embedded in the minds of the students. These children who are the pillars of tomorrow, will foster a sense of peace and amity between themselves and for others. Simple exercises to reinforce positive thinking can also attempted. In addition to these, specially designed value based educational material should be generated so that they are supplied in a large scale to the children. Attempts should also be made for large-scale dissemination of these through various forms of media. It may not be necessary to begin an exercise to generate these materials, as a large number of them are available in India and abroad. It may be necessary to search for them and shape them to suit our specific needs.
PROJECT 4
In addition to the above projects impinging directly on common people and citizens, it is also necessary to have a continual Inter Faith Dialogue between the religious and spiritual heads as well as scholars. This dialogue can address, among other things, minimum common code between religions, methods of creating congenial atmosphere for various religions, solutions for some of the burning problems of the society etc. Proceedings of and conclusion from such an Inter Faith Dialogues can be widely disseminated among people through various electronic and print media. Models for these Dialogues exist in some other countries as well. Maximum benefit may be derived from such knowledge sharing in addition to finding our own unique methods.
PROJECT 5
The religious and spiritual leaders came to unanimous conclusion that in order to pursue the above in a sustained manner for achieving speedy results, it is essential to set up a national level independent and autonomous organization managed by religious and spiritual leaders as well as scholars and enlightened citizens. This organization inter-alia, will train persons in various essential aspects of different religions, in methods of spreading love and compassion among people, in removing hatred as well as in the basic theory and practice of non-violence. This organization being an independent entity will also become a focal point and a catalytic agent for organizing the other projects listed above and in extending necessary infrastructure for the expansion of the efforts into a national mass movement.
CONCLUSION
On the whole, the congregation of spiritual and religious leaders came to the conclusion that with the above five key elements the 'GARLAND PROJECT' for 'Unity of Minds' and for creating 'Enlightened Citizens' in India and eventually in the world, can be successful if we start taking action in all earnestness after this "SURAT SPIRITUAL DECLARATION" made on 15th October 2003 in the presence of Hon'ble President of India.
India can emerge as a Developed Nation by 2020 with its civilizational heritage and value systems spreading harmony and peace to the whole world. This 'Unity of Minds' can be achieved even while keeping intact the rich diversity of rites, rituals, ideas and beliefs amongst us and blending them with modern knowledge and skills.
SIGNED IN THE PRESENCE OF H.H. ACHARYA MAHAPRAJNA AT SURAT
Signature Name of Spiritual Leaders / Scholars
Shri Balgangadharanatha Swamiji
Dr. Homi B. Dhalla
Bishop Dr. Thomas Dabre
Yuvacharya Mahashraman
Sadhvi Pramukha Kanakprabha
Jagadguru Sri Sri Sri Sivaratri Desikendra Mahaswami ji
Rev. Stanislaus Fernandes
Swami Jitatmananda
Rev. Syed Muhammad Jilani Ashraf
Rev. Ezeikal Isaac Malekar
Prince Huzaifa Mohyiuddin
Brahma Kumari Sudesh Didi
Dr. Jaswant Singh Neki
We begin with citing selected excerpts from Sahifa e Hidayat written & compiled by Hadrat Shaykh al-Islam, 'allama Sayyid Muhammad Madani Mia, May Allah, The Most Majestic & The Most Sublime, preserve & protect him, relevant to the society's name 'FUREC':
Shaykh al-Islam's letter dated the 10th of August 2005:
"(3) The letter you wrote to Farzand Ahmad in this you demonstrated a great deal of shrewdness. The criticism on you is not that in the [editorials] review of your interview Bhagat, Gita, Baba Guru Nanak & Swami Vivikanand's philosophies were mentioned … rather … the most significant criticism is that the editor in explicit words has written this that:
'…Jilani Baba is proponent of Swami Vivikanand's view on the merging of Religions' [India Today Page: 22] … meaning Jilani Baba advocates Swami Vivikanand's ideology of Unity of Religions'.
…This kufr ideology was associated to your person yet no tumult befell in your heart & soul. From this you neither feel any wounding on your reputation nor did you upon this 'character destroying' demonstrate any remorse & anger, or threaten legal or Shar'iy action or recourse … In such circumstances everyone is entitled to assume that the elucidation written by Farzand Ahmad which are directly attributed to Jilani Mia are certainly Jilani Mian's. Talk of this nature cannot be written without providing information.
The article in which a kufr ideology is attributed to you, this same editorial you personally distributed among people free of charge & opened these specific pages displaying them in the showcase of the office of Spiritual Foundation [in khichocha sharif] …from this, what does it demonstrate? … Articles of such aren't usually written, are made to be written & by giving money."
[Sahifa e Hidayat Page 19-20]
"… You also did not elucidate from which part of your interview this impression was made [by the editor]. Is the editor so insane that you say mango & he assumes tamarind? … Nevertheless, at this stage you should have considered that the editor attributed a kufr to you. At least you should publish your acquittal in various magazines & newspapers." [Ibid Page: 21]
[Note: The India Today, Hindi magazine published Jilani Mian's interview & editorial in March 2005 & Sahifa e Hidayat was published in May 2006]
"… Yes …however, Farzand Ahmad is indeed a very fortunate person that though attributing a kufr ideology to you, the letter you sent him was very dignified & courteous. In it is neither the swiftness of the pen, nor a shadow of fury or anger nor the mourning of your character defamation." [Ibid Page: 21]
"… Yes … there is one particular point worth noting here, that the exemption clause for some religions & followers of religions which the Chairman of FUREC made provisions for, from it this fact is evident that in certain clauses of FUREC's constitution & in its [Garland] projects, there are some programs such that they clash with the fundamental principles, social values & religious beliefs of some followers of religions. That's why this exemption was necessary. What should have happened is that such clauses should have been removed from the constitution [entirely] and [only] rules which would be acceptable to all members incorporated. …The clauses/articles of the constitution which were for welfare & prosperity could be retained & in this manner the purpose of peace and harmony etc would have been fulfilled which are mentioned in the constitution…But … because the collective struggle for a good cause was not the objective of the followers of religions rather the unity of religions was the actual purpose; that is [precisely] why the sagacious, judicious & discerning of the nation did not [agree] do this. …A man of average intellect can easily understand that in a program where there is a mixture of truth & falsehood, will only be declared falsehood. We conceive all false religions to be [utterly] false. Now even if someone see's some good things in it [in another religion/faith], we will not say the whole religion is good … because … a compendium of good & bad will be regarded bad only. [For example]: … a drop of urine in a glass of water is sufficient to make all the water impure. … In such circumstances it is therefore unlawful, unlawful & severely unlawful for a Muslim to be a member of this Society [FUREC]. If he now [after being informed] assumes it to be permissible then kufr is the consequence … otherwise … there is no doubt in reference to his being a fasiq [an evil doer], a fajir [debaucher], mardud al-shahadah [the testimony of whom will be rejected] & undoubtedly will be the recourse of Shar'iy injunctions relating to fussaq & fujjar." [Ibid Page: 22-23]
"… in the constitution it states: Unity of Religions i.e. uniting of religions, Respect of Religions i.e.
respecting religions … likewise … Acceptance of Religions i.e. accepting religions. All of these words
are wadih: explicit, sarih: unambiguous & each has a haqiqi: original literal meaning. Also, to imply their haqiqimeaning is not muta'adhdhar: difficult [or impossible to imply] …on the contrary … in light of its constitution [their haqiqimeanings] are determined. Unity, Respect, Acceptance, these are not words the meanings of which require the Chairman of FUREC's explanation. In your letter & in the Chairman's letter [reply] unity of religions & respect of religions, both have been stated to define one purpose. It seems unity & respect are understood to be synonymous of one meaning … when, on the contrary … unity of religions, respect of religions & acceptance of religions are not synonymous … rather … all three have three [independent] meanings & have three [independent] purpose's …
The results, consequences & benefits that arise out of unity of religions, respect of religions & acceptance of religions, to assume these to be their meanings & purpose is evidence of utmost ignorance. That which you presented understanding it to be the purpose, is not the purpose but are the benefits & consequences … The benefits resulting from unity, respect & acceptance are associated with the aims & objects of the Society [&] not with their meanings." [Ibid Page: 24]
"6. At this stage it should also be understood that Members of a Society; who among themselves have profound differences in beliefs & ideologies & consider the participation in each others religiously…or…nationally symbolic festivals out rightly unlawful upon them & regard observing partiality in their religious beliefs & practices to be imperative upon them will never achieve the stated aims & objectives of such a Society: FUREC. This is simply because in its Memorandum the unity, respect & acceptance of religions have been given special significance, to the extent that in the society's name also 'Unity of Religions' is included as an important integral part…the Memorandums name itself clearly indicating towards both of its ideals. One [ideal] being 'Unity of Religions' & the other 'Enlightened Citizenship', both [ideals] being achieved through independent means. Hence, mentioned independently in the Memorandum, subsequently explaining their nature independently.
'Enrolling children of all faiths in each others centre's, educating them in each others religions, to establish respect of other religions in their hearts & attending of each others sacred festivals etc these are issues associated with 'Unity, respect & acceptance of religions, besides which, the programs of [social & communal] welfare & prosperity & the establishing of peace & harmony are associated with 'Enlightened citizenship." [Ibid Page: 24-25]
"… [especially] when to imply the haqiqimeaning of 'Unity of Religions' is not muta'adhdhar [difficult to imply] & there is no qarinah [literal or contextual evidence] to suggest a majazi[metaphorical] meaning is applicable therefore it will only be carried to imply the haqiqimeaning & this is also necessary because there is a clear testimony available from the Memorandum determining the haqiqimeaning … Yes … this is also true, that the most base [normal] state of unity, respect & acceptance are applicable or intended here. By base [or normal] state - it means the state below which there would be no state of unity, respect & acceptance whatsoever … in this base state there is no need for one to merge their religion with any other religion & neither is there a need for one to relinquish one's religious principles & beliefs … save only … the need to recognise [believe] that other religions & faiths are also true & right. One continues to practice according to his religious views, remain steadfast on one's principles & beliefs … however … must not consider other religions [or systems of faith] to be erroneous & consider them also to be valid truths. In this way all religions will be united in being correct & true & every religion will be for followers of other religions considered to some extent acceptable & respectable.
For clarity of understanding the following example may be given: Just as the muqallidin [followers of madhhabs] of the a'ima Mujtahidin [Senior Qualified Jurists] profoundly differ in many commandments & issues relating to their unlawfulness & lawfulness, permissibility & impermissibility & every muqallid obeys the madhhab [school] & maslak [methodological way] of their Imam … yet … does not declare the madhhab & maslak of other Imams to be false but considers them to be true [on the truth] as well … therefore …it is not necessary when considering a religion to be correct & true that we also become its followers [show obedience] … however …the difficulty is that for a Muslim unity, respect & acceptance of false religions even in its base state isn't remotely permissible … I cannot comment on [behalf of] other non-Islamic religions [or faiths] whether for them there is or is not room to adopt this base state of unity, respect & acceptance with religions [or faiths] whilst having fundamental differences? In Islam there certainly is no room for this [ideology]. Islam cannot unite with any religion from any false religions [or faiths] neither can Islam respect them & nor can it accredit any sense of the meaning of acceptance & approval … in summary … According to Islamic Shari'ah [Sacred Divine Law] considering a false religion to be true & correct is kufr.
From the aforementioned elucidation it is clear that the purpose of 'Unity of Religions' & 'Acceptance of Religions' which you [Jilani Mia] have made if hypothetically was accepted, it still would not liberate you from the charge of Shari'ah on account of your principal membership with FUREC. Becoming a member of a Society is clearly symbolic of contentment [& approval] of every clause & article of its Memorandum. And, Rada bi'l kufri kufrun: Contentment with kufr is [blatant] kufr. [Ibid Page: 26-27]
Shaykh al-Islam's Letter Dated the 14th of February 2006
"[3] (c) From the luzum [necessary implication] of kufr m'alum [known kufr: aware of] & kufr ghayr m'alum [unknown kufr: unaware of] you have reached iltizam [by virtue of your own doing & after being informed & at one stage acknowledging the kufr & intending to repent & showing contentment with kufr, rendered kufr upon yourself]."
[Ibid Page: 76]
Also in Sahifa e Hidayat: A critical review of Jilani Mia's letters by Hadrat Shaykh al-Islam:
"(1) Amir Mawsuf [Jilani Mia] writes that: 'of all the beliefs & theoretical views of Islam, in any sense of meaning or connotation, such unity or union which erases the difference between iman & kufr or such respect or acceptance & recognition or merging of, to consider or believe to be correct & permissible & to believe them to be correct & upon the truth, is absolutely contrary to my faith & beliefs; falsehood & deviancy. If hypothetically some Muslim considers or acknowledges the above mentioned unity, respect & acceptance & transgresses the limits of iman & kufr, then unquestionably is a kafir [an infidel] & murtadd [apostate], leaves the folds of Islam & rightly deserves Hell-fire.'
"Amir mawsuf by saying 'such unity & union …'… & … 'such respect or acceptance & recognition …'if he intends to advise that there are two aspects of unity between the Din of Islam & other religions [faiths]: One unity [ittihad] is such that the difference between iman & kufr is erased & the second is such unity [ittihad] that neither opposes iman [faith] nor contradicts with Islam. Therefore, if someone believes in the latter aspect of unity between Islam & other religions [& faiths] then, there is no harm in this … in the same way … there are two aspects of respecting & accepting false religions: One aspect is such respect & acceptance which opposes Islam & iman & the other is such respect & acceptance which for the one respecting & accepting does not cause the loss of faith.
If Amir mawsuf [Jilani Mia], intends to advise this precisely to liberate himself from the fiery rage of kufr then he should fully understand that his aforementioned classification if is not due to sheer ignorance then it truly is a contemptible attempt to deceive people … the truth of the matter is only this that Din e Islam cannot in any meaning in any way be in 'unity' with false religions [faiths]. Therefore, the ideology of ittihad e madhahib [ittihad al-madhahib] & wahdat e adyan [wahdat al-adyan] in every aspect is a kufr & false ideology … [consequently] …whoever adopts this theological view [ideology]: 'unquestionably is a kafir [an infidel] & murtadd [apostate], left the folds of Islam & rightly deserves Hell-fire.'
Likewise, respecting & accepting of false religions in any way & in any meaning is kufr …'such respecting & accepting'or 'such respecting & such accepting'these are all absurd & false classifications. Having regard of or for, having consideration of or for false religions [which are entirely kufr], is having regard of or having consideration of kufr & it is evident that having regard of & consideration of kufr is also kufr. At this point, any t'awil [interpretation, reinterpretation] & tawjih [alternate causative explanation: away from the obvious meaning] of such cannot be accepted which is contrary to the popular & accustomed principles of a language & common rhetoric."[Ibid Page: 108-110]
"Neither at this point did he consider that whether it is the 'ideology of Unity of Religions'… or … respecting false religions [or faiths] … or … accepting false religions [or faiths], all of these are not one whole collective kufr rather all three are, three individual & independent kufr. Amir Mawsuf has endorsed his contentment with each one of these kufr. One kufr alone [when established] suffices for one to be judged a kafir [in Shari'ah: Islamic Sacred Law] let alone where there are three three kufr. The t'awilat [interpretations & reinterpretations] which are proposed regarding unity & respect are all weaker than a cobweb & extremely foolish. As for what is being said [the t'awilat: interpretations] regarding the accepting of religions, the errors therein are comprehensible to a man of average mind.
Take into consideration, that can acknowledging the existence of false religions [or faiths] … or … the followers of false religions [or faiths] ever be suitable for the aims & objects of any Society [or organization]? The existence of false religions [faiths] is an undisputed fact for everyone. So something which from the very beginning is already accepted & acknowledged how may its acceptance as an aim be comprehensible? In summary, tahsil hasil is muhal: endeavouring to achieve the [already] achieved is impossible. And that, which is impossible cannot be the aim nor the object of any Society [organization].
At this stage, it is worth noting this point, that respecting religions & accepting religions at both stages in the context of adyan [Plural of Din: broadly translated as religion[s]] together with false adyan includes the True Din [Din al-Islam]. That is to say the aim & object is to respect & accept all religions whether it be the Din al-Haqq [The True Religion: Islam] … or … Din al-Batil [false religions & other world faiths]. So if in the context of respect which means deferential esteem & honour is borne in mind & respecting religions is declared the aim/object then it consequently leads to the respect of false religions, which is in Shari'ah kufr. And if, one digs up such a meaning of respect which is totally void of any aspect of honouring or veneration & in this contextualisation respecting of false religions is assumed then the meaning of the word respect; that, which is void of every category of sancity, honour & esteem, as is associated & attributed to false religions, will likewise be associated & attributed with the Din e Haqq [the True Din]. It's obvious in the pretext of respect this indignity & dishonouring of the Din e Haqq is also kufr. How can such a word be appendage [constructed] towards Din e Haqq which bears no esteem & honouring … likewise … if in 'acceptance of religions'the aforementioned acceptance implies the lughawi [lexical] & haqiqi [primary, original] meaning which is intelligible with regards to [in context of] the language & contextual rhetoric & [conforms with] the aims & objects of FUREC. This subsequently also arrives to mean that believing & approving of false religions is within the scope of acceptance of religions, which undoubtedly is kufr in an Islamic perspective … & … if the aforementioned acceptance is taken to imply such a meaning in which believing & approving is not understood [comprehensible] … then … in such circumstances it will also remain to be unnecessary to believe & approve of Din e Haqq within the scope of 'accepting of Din e Haqq'. And, it is plain to see, that such an acceptance of Din e Haqq in which the meaning of approving & believing of Din e Haqq is void, if that is not kufr then what, is it faith? Such a Society will also certainly be one of the marvels of the world in which only one word was used however its meaning will be implied independently according to each member of the Society … for example …such a member is a Muslim so for him the meaning of respect in the clause; aims & objects 'respect of religions'[SSD & Memorandum of FUREC] will be something else. Another member is of the views of Swami Vivikanand so for him the meaning of respect in the clause; aims & objects 'respect of religions will be other than that. Now hypothetically assuming that the twenty one members are of twenty one views then there will perhaps be twenty one meanings of this one word 'respect'& all will be implied together. Can such a hypothetical marvel be placed in any intelligible home?"[Ibid Page: 112-114]
"The allegation [charge] on Amir mawsuf is that he is a founding member of a Society named FUREC [Foundation for Unity of Religions & Enlightened Citizenship] … & … is among the co-founders of which some unaltered aims & objects are kufri [stipulate infidelity]. The Society's aims & objects that are kufr & other [aims & objects] which are not kufr but are to achieve matters related to welfare & prosperity, of which some programs [methods] are kufr. Since, Amir mawsuf was among the Society's deliberators [& advisor] hence, his consent & contentment with each clause & article is substantiated. Whether it is the [false] ideology of wahdat e adyan [Unity of Religions] … or … the belief of respect & acceptance of false religions … or … adoption [imitation & promotion & propagation] of the religious & national symbolic festivals of the disbelievers & polytheists, all of these already have the consent & approval of Amir mawsuf. And, as known, contentment with kufr is itself kufr. [Ibid Page: 142]
"… the amendments [introduced] in the Memorandum in his [Jilani mia's alleged] interest [& apparent favour] is not equivalent to [or eradicate the need for] tawbah Shar'iy [true & sincere unequivocal repentance as stipulated by shar'iy principles]."[Ibid Page: 147]
"… In this context the writing of Amir mawsuf which I previously quoted in which he himself clearly states deducing that:
'If hypothetically some Muslim considers or acknowledges the above mentioned unity, respect & acceptance & transgresses the limits of iman & kufr, then unquestionably is a kafir [an infidel] & murtadd [apostate], left the folds of Islam & rightly deserves Hell-fire.'
"From the above cited excerpt of Amir mawsuf what is made obvious before us is this that to Amir mawsuf himself the ideology of 'unity of religions', respect of false religions, acceptance of false religions & adopting [imitating] the religious symbolic festivals of the followers of false religions & assuming them to be good, these are all unambiguous kufr. [Ibid Page: 149]
"… the consequence … Amir mawsuf has himself fallen prey of his own fatwa'& has clearly articulated his own kufr. The affair [kufr] of Amir mawsuf is somewhat similar to that of the author of 'Hifz al-iman, Thanwi. When Thanwi was judged with kufr by Imam Ahmad Rida, May He [Allah], sanctify his secret, on account of his contemptuous & insolent passages in 'Hifz al-iman, he too acknowledged this point in his 'Bast al-Banan that Mawlana Ahmad Rida [Allah be pleased with him] from what he understood from the passages of 'Hifz al-iman'& [consequently] judged the fatwa'of kufr is also in my view kufr [the meaning which the Imam understood]. However, that particular meaning of this passage never crossed my mind. For the sake of clarity Thanwi said this but was never able to express such an unsuspicious meaning of this controversial passage other than the kufr clearly understood from it. Therefore, by declaring this kufr meaning to be judgemental of kufr he self-certified his own kufr … And, it is also apparent, that if Allah forbid, someone commits a [by virtue of deed or verbal expression] kufr & he deliberately refrains from repenting rather indulges in striving to interpret & reinterpret the kufr in order to legitimise it & begins to assume his kufr to be correct then in such circumstances the kufr which was lazim [due] on him by virtue of his aforementioned course of action he has made iltizam [rendered kufr upon himself]."[Ibid Page: 152-153]
Now we will quote excerpts from Jam e Nur:
to be continued ......