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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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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.
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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 (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
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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
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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).
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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
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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
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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’
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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
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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.
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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
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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.
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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
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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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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 al-Ansari, 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
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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
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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 full-time student. Then continuing as a part-full-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
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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-ur-Rahman 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
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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!
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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
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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
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"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
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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 Fazl-ur-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
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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 Vice-President 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
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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
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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.
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"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."
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"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
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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 ex-Chairman 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-ur-22
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 Fazl-ur-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 Fazl-ur-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.
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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
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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.
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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.
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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 epoch-making 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
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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
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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 lecture-tours 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:
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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 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,
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with students from different countries enrolling for full-fledged 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-e-Azam, Mohammad Ali Jinnah, a post which he held from 1944-1946.
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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 Seerat-un-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
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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).
22 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.
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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
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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 al-Ansari 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 non-functional 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.
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tours together with his other trips took Maulana Dr. Fazl-ur-Rahman 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 non-white 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.
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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