June-2023

The previous verses (87-90) of Surah Al-Baqarah mention the corruption of the Israelites, who continuously rejected comprehensive religious teachings sent by Allah, contrary to their desires. They were following their whims and desires and hence created divisions and factions in religion. Because of their rebellion against the divine commandments, they were afflicted with layers of wrath from Allah. This criminal offense led them to political and economic humiliation.

The truth evident in verses 91-92 is that the claim of the Jews to have faith in the teachings of the Torah and the Gospel is false. If they truly believed in those sacred books, firstly, they would have believed in their confirmed book of wisdom, the Qur'an, and secondly, despite claiming to have faith in the Torah, they not only killed Israelite Prophets but also violated the covenant and agreement made with Prophet Moses (peace be upon him). All these reasons affirm that their claim of having faith in the Torah is entirely false.

When it is said to them: “Believe in what Allah has revealed,” they reply, “We only believe in what was sent down to us,” and they deny what came afterward, though it is the truth confirming their Scriptures! Ask ˹them, O Prophet˺, “Why then did you kill Allah’s prophets before, if you are ˹truly˺ believers?”

When the Israelites are urged to have faith in the Qur'an, they respond by saying that they have faith in the book (Torah) that was revealed to them and that they will not accept any other book besides it. However, the fact remains that the Qur'an is a true and wise book that confirms the authenticity of the Torah. In this way, the Jews, by claiming to have faith in the Torah, are disregarding the teachings of the Qur'an.

An important question was raised about their claims of faith in the Torah.

Ask ˹them, O Prophet˺, “Why then did you kill Allah’s prophets before, if you are ˹truly˺ believers?”

If they truly had faith in the Torah, then why did they continue to kill the prophets who spread the teachings of the Torah, such as Prophet Zechariah and Prophet John (peace be upon them), among others? Killing the prophets is a clear contradiction to the claim of faith.

The Qur'an, in further substantiation, stated that they not only killed the prophets but also demonstrated laziness and negligence in upholding the teachings of the Torah and the covenant even during the time of Prophet Moses (peace be upon him). In reality, they were the ones who had very weak faith in the teachings of Prophet Moses (peace be upon him). Over time, their faith became so feeble that they ceased to be true believers. Regarding this, in the next verses, it is mentioned that

Indeed, Moses came to you with clear proof, then you worshipped the calf in his absence, acting wrongfully.

It means to recall the incident when Prophet Moses (peace be upon him) came to them with clear signs, but they wrongfully took the calf as an object of worship after he had left them to go to the mountain for a certain period. At that time, where did your faith in Prophet Moses (peace be upon him) go?

And when We took your covenant and raised the mountain above you ˹saying˺, “Hold firmly to that ˹Scripture˺ which We have given you and obey,” they answered, “We hear and disobey.” The love of the calf was rooted in their hearts because of their disbelief.

Narrating another incident that contradicts their claim of faith in the Torah, the Quran presents a complete argument against them. It states that when Allah took from them a solemn covenant to adhere to the comprehensive teachings of the Torah, they, despite acknowledging it, disobeyed this covenant. Due to their disbelief, their hearts became hardened with their love for the calf. Now, explain the connection between this incident and having faith in the Torah.

Say, ˹O Prophet, ˺ “How evil is what your ˹so-called˺ belief prompts you to do if you ˹actually˺ believe ˹in the Torah˺!”

It is being said to the Noble Prophet that you should convey to them that if they claim to have faith in the Torah, then their claim of faith is indeed very evil because their actions are completely contrary to its teachings. They continue to kill the prophets, worship the calf, and blatantly violate the covenant made with Prophet Moses (peace be upon him) for worshipping God and being kind to people. If this is their faith, then it is indeed a very evil faith. The reality is that they are engulfed in the whirlpool of their desires, rejecting all the books revealed by Allah.

The reality is that when the social and political temperament of a nation deteriorates, they no longer adhere to the laws, constitution, and divine teachings. Outwardly, they claim to have faith in them and accept them, but due to the personal and group interests of the epistemic elite and ruling classes, they neither respect the law nor abide by the divine teachings. When attention is drawn towards justice, fairness, and truth, they reject it, knowing that it goes against their interests. They openly manipulate, distort, and misinterpret their accepted laws and divine teachings to suit their agenda. Nations that defy the law are plagued by divine wrath, leading to political humiliation and economic adversity in the world.

Translator: Amna Talat, Lahore

There is a narration from Hazrat Abdullah bin Abbas (may Allah be pleased with him) that the Prophet Muhammad (peace be upon him) said: "Among the days in which righteous deeds are performed, there is no day more beloved to Allah than the first ten days of Dhul-Hijjah." The Companions asked, "O Messenger of Allah, are the days of Jihad in the cause of Allah not even more beloved?" The Prophet (peace be upon him) replied, "The days of Jihad in the cause of Allah are not equal to these days. However, if a person goes out for Jihad, sacrificing his life and wealth for the sake of Allah, and does not return with anything (i.e., is martyred), then indeed it is a superior action."

(Al Tirmidhi, Hadith 757)

For the purification of the human heart, certain days hold special importance in the religion of Islam. The actions performed during these days carry greater rewards and outcomes compared to regular days. The Prophet Muhammad (peace be upon him) specifically highlighted the virtues of the first ten days of Dhul-Hijjah. There are several reasons for the significance of these days.

These days serve as a reminder of the deeds and actions of Prophet Ibrahim (Abraham) and Prophet Ismail (Ishmael), peace be upon them, who established the principles of monotheism and played a crucial role in the triumph of the movement of focus on the Almighty (haneefiat). These days are a commemoration of the symbols of Allah and the acts of Hajj, showcasing devotion and sacrifice in both outward and inward aspects. The pilgrim's journey to the sacred places signifies their deep spiritual connection and willingness to offer sacrifices.

During these ten days, Muslims demonstrate their commitment by sacrificing an animal, symbolizing their determination to sacrifice their lives for the cause of religion. It shows that if needed for the triumph of faith, Muslims are ready to offer their lives in various forms of sacrifice. Muslims worldwide gather during these days to celebrate Eid al-Adha and participate in the assembly of Hajj in Arafat and Muzdalifah, displaying the honor, strength, and unity of Islam.

Overall, these days hold great importance in terms of the remembrance of righteous actions, the performance of Hajj rituals, and the manifestation of devotion and sacrifice. They serve as a reminder of the principles of faith, the history of prophetic figures, and the unity and strength of the Muslim community.

The Prophet Muhammad (peace be upon him) emphasized the importance of the deeds performed during these ten days even more than the act of jihad because the purpose of jihad is the victory of the religion, which is achieved through the actions performed during these ten days by the followers of the faith. Therefore, the worship of the first ten days of Dhul-Hijjah was given greater significance compared to the competition of jihad. Regardless, during these ten days, one should pay full attention and engage in acts of worship and other righteous deeds with unity, so that the desired objectives set by Allah for the believers can be attained.

In our previous writings, it has been consistently emphasized that the existing organs of our state machinery, including the political system, are incapable of resolving our genuine problems. Instead, this outdated colonial system, also known as neo-colonialism, is solely responsible for giving rise to all our issues. Moreover, the political parties, or rather political factions, not only neglect their role in raising public awareness about the failures of the current system but also prioritize their own vested interests. The intense clashes and polarization among these parties have reduced our country to a battleground for power and wealth, disregarding any constructive changes or reforms.

These events, particularly those of May 9, 2023, need to be analyzed within this context. It is widely agreed that the loss of human lives, incidents of arson and violence, and damage to public properties and national symbols in the aftermath of creating an incendiary environment are unacceptable. The situation has become increasingly worrisome and tragic. From these events, it is evident that the political factions in our country show little concern for the political education and awareness of their members. Instead, they allow emotions to guide their actions, leading them to disregard the dire consequences of their acts.

An unorganized group always remains a mob or, at most, a crowd where individuals pursue their own personal agendas, devoid of moral values. The disruptive elements among the crowd prioritize their own interests and easily escape the consequences by exploiting the crowd's energy. When ordinary people within the crowd are apprehended, they often claim ignorance and evade responsibility. In this era of advanced technology, it is possible to track the activities of those involved in subversive acts. If technology is employed impartially, culprits can be brought to justice. However, if the current system only utilizes technology to safeguard its own interests, targeted negative outcomes are inevitable. Political figures in Pakistan, without exception, gather crowds and form factions to spread chaos, anarchy, and exert pressure whenever necessary.

Today, the younger generation must question whether blindly following the self-centered leadership of political parties and becoming part of their crowds and factions is in their best interest. They should resist being exploited by both internal and external elements within the system and instead, explore and nurture their own innate leadership qualities while channeling their energies in the right direction.

The youth of today should consciously study the political history of our country. Throughout our history, political and non-political powerful factions, protecting the decaying system, have even sacrificed innocent youth for their personal and vested interests. On such occasions, these political leaders convince the youth that their goal is within reach, urging them to abandon everything and sacrifice their lives as if victory is imminent. In reality, these leaders employ such tactics to exert pressure on their political opponents and rivals for power. They emotionally manipulate the youth, using them as pawns for their own self-interests.

The power and political system of our country undermine the citizens' ability to develop self-discipline and adhere to the rules and principles of social struggle. To truly serve their nation and uphold national integrity with a spirit of humanity, it is crucial to foster awareness and provide practical political training to the youth. Merely highlighting problems and citing examples from developed countries without comprehending the requirements for genuine system change is not enough. Failure to grasp these fundamental principles leads to ignorance among political leaders and a lack of understanding of the real situation. Consequently, instead of yielding positive results, society becomes engulfed in anxiety and restlessness caused by problems and suffering, which drives the youth towards anarchy due to frustration, deprivation, and hopelessness. These destructive forces fulfill their malicious intentions while the exploitative and decaying system continues to persist. In present era, one of the most potent and effective weapons of the imperialist power is to convert such situation of anxiety and frustration arising out of their problems in the countries into the civil war. In this way, it achieves its nefarious designs without using its resources and weapons. In the recent past, either the national or the military institutions and the youth of many countries were brought face to face during the civil wars, or by fanning the differences among the ranks of the leadership of their national institutions entrusted with the responsibility for their national defense, these countries were further pushed toward to the civil wars and anarchy. This is such a dangerous strategy whose disastrous results can be observed today in those countries where the natives of these countries have been either inflicting their own wounds or further pouring salt on them. The lesson that the real national freedom movements of this region have for the young generations around the world is that first of all the system of ideological and practical training should be developed to build the true understanding and deep insight for the just and kind system with the full awareness of practical requirements for it. And in order to achieve all, it is also necessary to tread the path of peaceful national, democratic and political as well as social struggle without transitory emotions.

Translated by: Shahid Kiani, China

Rawalpindi: In his recent visit to Russia on March 20, 21, and 22, Chinese President Xi Jinping outlined a comprehensive agenda (points 8-12) aimed at fostering strategic cooperation between China and Russia. The details of the agenda are as follows:

Point 8: Mitigating Strategic Threats: President Xi emphasized the importance of refraining from the use of nuclear weapons and avoiding nuclear conflicts. He called for a global commitment against the development, advancement, and utilization of chemical and biological weapons. China remains steadfast in opposing any research, development, or deployment of such weapons by any country.

Point 9: Ensuring Food Security: President Xi stressed the need for concerted efforts to facilitate the import of grain from the signed Black Sea Grain Agreement among Russia, Turkey, Ukraine, and the United Nations. International support, particularly from the United Nations, plays a pivotal role in realizing China's proposed global food security initiative, which serves as a viable solution to the ongoing global food crisis.

Point 10: Ending Unilateral Sanctions: President Xi voiced China's opposition to unauthorized unilateral sanctions imposed by the United Nations Security Council. It is essential for countries to abandon unilateral sanctions and the misuse of "long-arm jurisdiction" to alleviate the Ukrainian crisis and create favorable conditions for the economic development of progressive nations, thus improving livelihoods.

Point 11: Sustaining Industrial and Supply Stability: All parties must work collectively to maintain the current global economic system and refrain from using it as a tool for political objectives. Joint efforts are required to minimize the spread of crises, prevent disruptions in energy, finance, trade of food, and transportation, and safeguard global economic recovery from any setbacks.

Point 12: Promoting Post-Conflict Reconstruction: International solidarity should be demonstrated through supporting post-conflict reconstruction in conflict-ridden regions. China stands ready to provide assistance and play a constructive role in rebuilding efforts. Rather than criticizing Russian actions during the Ukrainian conflict, President Xi focused on ensuring absolute cooperation and the provision of necessary resources. This visit, amidst a period of war, serves as an ethical endorsement.

These points shed light on several pertinent aspects: the actions of Western nations, emerging challenges, and future projections. China recognizes the deteriorating situation in Europe due to the war and the imperative need for assistance, as suggested by some countries. Western nations' actions encompass terminating self-determination, the mentality of the Cold War, the cessation of hostilities, and ending unilateral sanctions. The agenda covers various global and regional issues, such as the disastrous consequences of undermining self-determination. Over the past century, Western powers have recklessly dismantled the autonomy of smaller nations, plundering their resources with audacity, oppression, and hypocrisy. The blame for these acts also falls upon Western powers, as they were equal partners in these actions. The mentality of the Cold War also aligns with the European theater, as it engendered a war-prone environment in the aftermath of the Second World War. The notion of pitting smaller nations against each other and arming them became a practical strategy. Western arms manufacturers found a business opportunity, leading to the mitigation of the economic crisis. Spreading a hostile mentality on a global scale was also attributed to the West, as the dissolution of the Soviet Union left no justification for maintaining NATO. Regarding economic sanctions, the responsibility lies with European powers as well. They have wielded economic restrictions as a tool, hindering the progress of nations and perpetuating global economic crises.

Problems created by the west: Humanitarian crisis, protection of war prisoners. Future prospects; revival of peace negotiations, ensuring reliable grain transmission, protection of nuclear power plants, reducing strategic risks, safeguarding the global economic system, reconstruction after conflicts.

In retrospect, all these points are related to the actions of Western powers in the Maghreb region, so they are responsible for it. They are the ones who have to act on it. Today, the balance of power is being established in the world, which will lead towards peace. The environment of killing, looting, fear, and terror has been created in the world, which has forced the human race to seek refuge. This has led to a humanitarian crisis. Imposing wars on nations leads to the problem of war prisoners. The problem of war prisoners will not disappear just because the war ends. Grain is the guarantee of human survival, and ensuring its transmission is the primary responsibility of nations. Imposing economic sanctions on other nations is a conspiracy to enslave them, and its eradication is essential. The establishment of the current global economic system is not only necessary, but it also demands improvement and suitability, so that economic benefits can reach the marginalized human race without any discrimination, and class differences can be eliminated.

(Translated by: Shifaullah,Lahore.)

Religion, with its inherent connection to prophethood and the figure of the prophet, has played a pivotal role in shaping societies and nations by eradicating geographical and racial prejudices and fostering a cohesive global community. This influence is considered the most significant factor in human history. The teachings and guidance brought forth by prophets have not only facilitated a deep understanding of moral virtues, but have also untangled the intricate web of economic, social, and political complexities. Without the enlightenment offered by prophethood, a comprehensive comprehension of these multifaceted aspects would remain elusive.

Prophethood and divine revelations are intrinsically linked through the special grace and favor of Allah. Ibn Khaldun, a renowned Arab sociologist, philosopher, and historian, widely recognized as one of the most influential social scientists of the Middle Ages, posits that prophethood is closely tied to the human intellect. It represents a progression of human thought, the pinnacle of humanity's intellectual development.

In this intricate world of elements, a profound order exists, with each class interconnected. It is imperative to appreciate the stability inherent in this arrangement. One class is intricately linked to another, establishing a continuous chain of progression and transformation. The advancement of minerals, for instance, leads to the initial emergence of plants, which, in turn, paves the way for the appearance of the first animals. This pattern persists as each horizon has the potential to evolve into the subsequent one.

However, the law of progression and change necessitates that this chain does not cease but continues moving forward. Consequently, another realm comes into play—the realm of angels, which is rooted in pure perception and rationality. While it maintains a connection with the human self, it remains distinct from it. At times, the human self, in its specific endeavors, detaches from its humanity and aligns itself with the ranks of angels. This transcendence occurs when the human self reaches a state where it possesses both physical and angelic connections.

This affiliation with angels, accompanied by a temporary departure from humanity, represents the divine favor bestowed upon an individual, known as prophethood.

Allama Ibn Khaldun, a prominent Arab scholar recognized for his contributions as a sociologist, philosopher, and historian, made noteworthy observations regarding nations living without religion but possessing vast territories and specific systems. In contrast, he observed nations adhering to celestial religions but existing as minorities. These observations led him to the conclusion that prophethood is not a prerequisite for the establishment of nations and governments. This perspective diverged from the viewpoints of renowned philosophers and Islamic historians.

Maulana Ubaidullah Sindhi, however, criticized Ibn Khaldun's position, challenging his stance on the matter. Subsequently, there was a shift in Ibn Khaldun's views. Egyptian writer and philosopher Muhammad Lutfy Juma noted that Ibn Khaldun later revised his opinion, stating that while prophethood may not be essential for the formation of ordinary nations, it becomes indispensable for the development and establishment of advanced and perfect governments. This is due to the fact that a kingdom founded on prophethood encompasses the benefits of both religious principles and worldly affairs. This perspective is outlined in "Tarikh Filasafat al-Islam" (History of Islamic Philosophy).

Translated by: Muhammad Ahsan, Abu Dhabi.

Islamabad, Pakistan — Ten years ago, the foundation for the Iran-Pakistan-India (IPI) Gas Pipeline project was laid at the Iran-Pakistan border. The project aimed to construct a 2,777-kilometer-long gas pipeline in Pakistan, which would transmit 40 billion cubic meters of gas annually. Pakistan, facing rapidly depleting local gas reserves, hoped to benefit from this transmission. The project was also seen as a potential avenue to improve Pak-India relations. However, despite the passage of time, the gas pipeline remains a distant dream.

During this period, separatist movements in Balochistan gained momentum, and the Baloch Liberation Army (BLA) grew stronger. The situation deteriorated to the extent that government institutions found it nearly impossible to operate in most parts of Balochistan without the protection of security forces. Additionally, Saudi-Iranian hostility and American sanctions on Iran further hindered the project's implementation. Meanwhile, Pakistan-India relations were already in decline, and they came to a halt following the attack on Balakot and the revocation of Kashmir's special status in 2019.

In October 2016, the narrator traveled from Karachi to Gwadar, reaching the Iran border via the Makran Coastal Highway, as documented in the December 2016 column. Given its proximity to the border, Gwadar relies on imports from Iran for essential commodities. Unfortunately, the situation has worsened to the extent that illegal trade of Iranian goods is now prevalent throughout Balochistan, parts of Sindh, and southern Punjab. Smuggling of Iranian petroleum and diesel, in particular, thrives in these regions. Reports from the Federal Board of Revenue (FBR) indicate that more than 2 million worth of Iranian diesel is smuggled annually. However, this illicit trade only benefits smugglers and corrupt government officials. It is worth noting that whenever there is a call for Iran-Pakistan trade, it is often dismissed on the grounds of American sanctions. Nevertheless, countries like Turkey, Iraq, and India have managed to maintain specific trade relationships with Iran despite these sanctions by implementing effective foreign policies that protect their interests. Pakistan, on the other hand, has not shown a similar determination to maximize the benefits of trade with Iran. Instead, some Pakistani officials have facilitated this trade for personal gain, exploiting both internal and external restrictions.

Recent news suggests that Iran and Pakistan plan to establish markets to promote trade in border regions. However, this plan, like the gas pipeline, has made little progress beyond statements and intentions since it was first proposed twelve years ago. The main obstacle remains the illegal trade of Iranian fuel in Pakistan, which has attracted various criminal networks looking to amass black money. The transit trade with Afghanistan and the trade of Afghan raw materials further facilitate the conversion of this black money into legitimate currency.

Translated by: Sakina Maham, Lahore.

Lahore, Pakistan — On May 19, 2023, Mufti Abdul Khaliq Azad Rai-Puri Chief Administrator Rahimia Institute of Quranic Sciences Lahoredelivered a sermon at the Rahimia Institute of Quranic Sciences (Trust) in Lahore, highlighting the dangers of false news and the need for a thorough investigation before taking action.

Mufti Abdul Khaliq Azad Rai-Puri emphasized that Islam provides a comprehensive system for education, moral upbringing, and success in both worldly life and the hereafter. He discussed the obligations and responsibilities of believers in a community, the code of conduct for living in society, and the fundamental ethics necessary for the formation of human societies, as outlined in the Noble Quran.

Referring to the establishment of a benevolent state in Medina by Prophet Muhammad ﷺ, Mufti Rai-Puri noted that the Prophet provided guidance on organizing society, politics, economics, and other aspects of communal life. The Quranic verses revealed during that time offered comprehensive guidance, including a bit of notable advice from Allah:

"O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful" (Surah Al-Hujurat 49:6, translation by Sheikh ul-Hind).

Mufti Abdul Khaliq Azad Rai-Puri emphasized the importance of thoroughly investigating any news or information brought by sinful and wicked individuals. Acting on unverified news is deemed incorrect, as it can lead to unjust accusations against a community, party, or nation. He cautioned against the repercussions of acting upon false information, expressing regret, and having to apologize later for the mistakes made. Therefore, it is essential to investigate and verify the accuracy of news or statements before taking any action, ensuring that one is not misled against another nation by deceitful individuals.

This ethical principle serves to discourage the spread of false propaganda and social fragmentation within human societies. Throughout history, oppressive rulers like Pharaoh, Namrood, Shaddad, and Haman, as mentioned in the Quran, have employed tactics of deceit and slander to achieve their objectives, manipulating public opinion through the machinery of power.

Translated by: Amna Iqbal, Lahore

Weakening the Political Force of Ahrarby the ‘Shaheed Ganj Mosque’ Conspiracy

Mufti Khaliq Azad Rai Puri emphasized the historical pattern of Pharaonic and imperial systems, where lies are fabricated and disseminated with meticulous planning, leading to subsequent actions. Freedom movements are suppressed, and the efforts of leaders are undermined through malicious intentions.

For instance, after the year 1920, when the liberation movement against the oppressive British government in the Indo-Pak region was organized based on the principles of non-violence, a significant milestone was achieved in 1935. After 15 years of continuous struggle, the government was compelled to introduce the practice of voting to form representative governments under the 1935 Indian Act. In Punjab, a province with a Muslim majority, it was anticipated that the majority party "Ahrar"(Majlis-e Ahrar-e Islam, also known short as Ahrar, is a religious Muslim political party in the Indian subcontinent that was formed during the British Raj on 29 December 1929 at Lahore) would come into power through fair elections.

However, the British authorities perceived the potential formation of an "Ahrar" government as a threat and devised a plan to thwart it. The blueprint for this scheme was crafted in the Shimla Government Houses. As part of this plan, the Abdullah Khan mosque( Shaheed Ganj Mosque, originally named the Abdullah Khan Mosque was a mosque in Lahore, Punjab, Pakistan. The Mosque was commissioned in 1722 during the reign of Mughal Emperor Muhammad Shah and built by Abdullah Khan construction was completed in 1753 during the reign of Ahmad Shah Bahadur. It was constructed next to the shrine of Pir Shah Kaku) in Lahore and was overnight demolished by Sikh soldiers in the army. The blame for this act was falsely attributed to all Sikhs, with the fabricated narrative widely spread throughout Lahore via media channels of that time. This misinformation led to riots.

Since the leaders of Ahrar were engaged in national politics and refrained from engaging in communal violence, propaganda was initiated against them. It was claimed that these leaders failed to fight against those responsible for the mosque demolition. Simultaneously, Sikhs were informed that the seemingly peaceful Ahrar group was their enemy. If the Ahrar leaders participated in the conflict, Sikhs were told that they were not peaceful as believed. Conversely, if the Ahrar leaders refrained from participating, Muslims were told that the leader who attended the governor's house and facilitated reconciliation should be considered the true leader of Muslims, discrediting Ahrar. Consequently, the largest party in Punjab, Ahrar, was defamed and defeated through calculated tactics.

This incident illustrates how false news and propaganda were employed to manipulate the election results in Punjab in 1936. This was the region's first-ever election. Since then, it is difficult to ascertain the fairness of subsequent elections. The perception of an election is valid depends on whether the desired outcomes are achieved, leading to skepticism when results do not align with expectations.

Translated by Hamza Ashraf

3. Over the Last Hundred Years, Our Style of Politics is Similar

Mufti Khaliq Azad Rai-Puri furtherstated that "In the explanation of the mentioned verse of Surah Al-Hujurat, the Messenger of Allah ﷺ said,

'Verification and investigation are from Allah Almighty, and haste is from Satan.'

(Tafsir Tabari)

This means that when someone brings news, it is important to investigate and examine it thoroughly, avoiding hastiness. One should proceed with steadfastness, avoiding agitation and calmly considering who is behind the news. The objective is to maintain social harmony. False propaganda is often premeditated, spread, and amplified by the media. Restrictions are imposed on the media, preventing the conveyance of truth, the message of love, and peace. Instead, media outlets are encouraged to discuss divisive matters and create controversy, fueling sensationalism with their focus on "Breaking News."

Today, it is essential to reflect upon how genuine leadership was undermined in the 1936 elections. The very individuals who acted against the true party of Punjab are now working against each other through their affiliated parties. These parties, too, are part of the existing system. What kind of freedom and liberty do these parties truly represent? If not a lesson, then what is it? Today, the people of Punjab should utilize their intellect while dealing with this situation. It is evident that our political consciousness has not developed over the past century, resulting in continued disruption and a role in breaking social unity while squandering our own national resources.

Remember, unless the Muslims of this land understand the true history of two hundred years of British colonialism and contextualize it properly, their problems will persist. Regardless of how many revolutionary parties in this country raise slogans of freedom, and claim to bring change and justice, they must first acknowledge the oppressive realities of the two hundred years of British rule. Those who refuse to recognize the mistakes of the past cannot make progress on solid ground. What claims of revolution do they hold? What freedom and change are they truly advocating?"

 Translated by Tehreem Zafar, Lahore.

4. Understanding the Essence of Change and Its Strategy

Hence, Mufti Khaliq Azad Rai-Puri emphasized the true meaning of change, highlighting the importance of rectifying the foundation before attempting to construct new and attractive structures on top of a dilapidated building. He called for the rejection of a system built on lies, hypocrisy, and the interests of British imperialism, and instead advocated for establishing a foundation based on the Islamic system and the values of righteousness prevalent before British rule.

Mufti Khaliq Azad Rai-Puri encouraged reflection on the teachings of revered figures such as Hazrat Data Ganj Bakhsh, Shah Abdul Latif Bhittai, and others who played significant roles in fostering unity within the region. He urged society not to rely on the foundation laid during the two hundred years of British colonialism, but rather to establish a new foundation rooted in noble values, tolerance, humanity, freedom, and liberty that characterized the pre-colonial era. Hazrat Rai-Puri argued that true change and freedom can only be achieved by reconnecting with the essence of that era and upholding its values, as the flawed foundation of colonialism hinders genuine transformation.

Further, he also highlighted the pivotal point that unless the slavery of the British colonial period and its far-reaching effects, particularly in the State of Medina where Prophet Muhammad (peace be upon him) provided guidance for humanity, are rejected, there can be no true freedom, revolution, justice, change, or Islam. Mufti Abdul Khaliq Azad Rai-Puri questioned how anyone can speak against the Quran and claim to represent Islam or go against the commandments of the Prophet (peace be upon him) and still assert to embody Islamic values.

He emphasized the importance of wisdom among Muslims, which entails critically assessing information, its sources, and the motives behind specific narratives, and cautioned against being swayed by agitation and incitement, suggesting that such behavior does not align with the word of Allah but rather reflects the influence of either human or jinn or devils.

Hazrat Rai-Puri stressed the need for political consciousness and urged individuals to safeguard themselves from being exploited by oppressive systems and their machinery. He highlighted the Quran's guidance to investigate, conduct research, and approach matters with a calm and steadfast mind, avoiding hastiness. Mufti Khaliq Azad Rai-Puri questioned the efficacy of chaotic reactions, vandalism, and violence in bringing about a true revolution. Instead, he called for reasoned and reflective action based on thorough understanding and consideration.

Translated by Khalida Parveen, Lahore.

Another important name in the Waliullahi Movement is Hazrat Maulana Zulfiqar Ali Deobandi. He was born in Deoband in 1813/1228 AH. His father's name was Sheikh Fateh Ali and was a well-known personality in his area. His lineage is traced back to Hazrat Usman Ghani. After his primary education, he studied in Delhi under the famous student of Hazrat Shah Mohammad Ishaq Dehlvi, Sadr al-Sadour Mufti Sadruddin Azurda. Madrasa Ghaziuddin Haider, which was given the status of Delhi College in 1825, was very famous in terms of education during this period. Maulana (R.A.) entered Delhi College for education and studied under Maulana Mamluk Ali Dehlavi. After graduation, he served as a lecturer at Bareilly College. He was appointed as Deputy Inspector of Schools and Education on the basis of his educational qualifications and high administrative ability.

After retirement from the Education Department, he became an Honorary Magistrate in Deoband. He had great command over Urdu, Persian, and especially Arabic language and literature. He used this ability to simplify a significant part of Arabic literature. In Darul Uloom Deoband, there was also the problem of how to present the related books in an easy way for the students to understand and explain the teachings of Islam. Maulana played an important role in solving this problem.

Introducing his position in the Arabic language and literature, it is written in "Tarikh-e-Darul Uloom Deoband": He had great command over Arabic language and literature (by translating most of the Arabic books) and wrote in Urdu. Archaic and difficult words and idioms of Arabic have been translated in a clear and idiomatic manner and offered such a heart-felt interpretation that the wealth of which these difficult books of Arabic literature have become very easy and convenient for students. Tazkirat-al-Balaghat in meaning and explanation and Tashil-al-Hisab in mathematics are his masterpieces. (Volume 1, p421)

Mian Syed Asghar Hussain (RA), while expressing his opinion on Maulana's academic ability and intelligence, writes in "Hayat-e Sheikh-ul-Hind": "And the art of meaning and expression in Urdu language has been done wonderfully well; rather, Maulana is the pioneer of this art in Urdu language. Such brilliant, capable, and competent people are very rare in this age and time.

After the War of Independence in 1857, when it was decided to establish an educational and training institution, Maulana Zulfiqar Ali Deobandi and his elder brother Maulana Mehtab Ali Deobandi were among the founders of this institution. These two brothers are regarded as the advisers of Maulana Syed Abid Hussain in the management and development of Darul Uloom Deoband. Darul Uloom Deoband faced very difficult conditions in its early days. Financial problems, in particular, were overwhelming. In these circumstances, he not only offered academic and training services but also financially supported this Waliullahi epicenter, center, base, and headquarters.

Among the descendants of Maulana were Maulana Mahmood Hasan (Hazrat Sheikh-Ul-Hind), Maulana Hamid Hasan, Hakeem Muhammad Hasan, and Hafiz Muhammad Mohsin. Although all the sons have their special place in knowledge and wisdom, his eldest son, Hazrat Sheikh-Ul-Hind Maulana Mahmood Hasan, achieved an unparalleled position in thought and action. It was Maulana's passion for knowledge and literature that also became a part of the training of Hazrat Sheikh-Ul-Hind. Maulana was the central reason for Hazrat Sheikh-Ul-Hind's role in education, training, and access to knowledge and literature. Not only this, but the prominence of the ideas of freedom in the practical field by Hazrat Sheikh-Ul-Hind is also an attribute of Maulana's training. Reading the poems written by Maulana for Sultan Abdul Hameed Khan of Turkey shows his academic ability as well as his keen eye on the political situation. Hazrat Sheikh-Ul-Hind's outline of the silk handkerchief movement is also found in these poems. It looks like this roadmap and plan were transferred from these intellectuals, leaders, elders, and men of distinction to Hazrat Sheikh-Ul-Hind, which he tried his best to implement. In this poem, while addressing the British, he takes a grand style in asking for assistance, cooperation, and foreign invasion from Turkey’s Sultan. (Mahanama Darul Uloom)

After coming to Darul Uloom Deoband, Maulana spent his whole life guiding the students. All the endeavors of Hazrat Sheikh-Ul-Hind Maulana Mahmood Hasan are also the result of his training and education. He passed away in Deoband in 1904 (1322 AH). He was buried in the Qasmi graveyard in Deoband, on the east side of Maulana Muhammad Qasim Nanotwi's mausoleum.

Translated by Fahad Ijaz, Norway