By:
Hifzur Rahman Qasmi
Abstract:
“The
religious views and ideological path of the Ulama of Deoband” have always been
investigated and discussed by the people around the globe. Qari Muhammad Taiyib
Qasmi was a great scholar with remarkable intellectual height and
multi-dimensional talents. A graduate of Darul Uloom Deoband and famous for his
rhetoric and fiery orations, he has been the rector of seminary for over half a
century. He also possessed wonderful writing skills and left many scholarly
works behind him. His Urdu book “Ulama-e-Deoband ka Deeni Rukh aur Maslaki
Mizaj” is held as one of the most important works produced by him, as it
illustrates the religious views and ideological path of the Ulama of Deoband. The
author of this article, besides giving a brief account of the topic, seeks to
present an analytical study of the book and determine its place among the works
on the theme.
“Ulama-e-Deoband
Ka Deeni Rukh Aur Maslaki Mizaj” literally meaning “religious views and
ideological path of the Deobandi scholars” is a memorable scholarship of Qari
Muhammad Taiyib (ra), the renowned longest-termed rector of Darul Uloom Deoband,
which he penned down during the last phase of his life. He had finished writing
this book in 1400 AH before the hundredth year celebration of the
seminary, but due to some unavoidable circumstances, it could not be published
those days. Later, his sons gave the manuscript to the Idara Islamiat of
Lahore which printed and published it in 1408 AH for the first time.[1]
Spread
on 196 pages, this book deals with the religious ideology of the Deobandi School
and its scholars’ views of Islam[2].
Since its establishment in 1866 CE, Darul Uloom emerged as one of
the most impressive and dynamic Muslim movements which left an indelible
impression over the hearts of the people around the world in the field of
education, reformation, religious leadership and ante-colonialism activities.
Countless researchers and scholars diverted their attention and took considerable
pains in finding out its motive, methodology, religious and political views and
fundamental goals. But the fact is that Deobandis never claimed to be any
distinct religious group which adopted a unique ideological path diverting from
majority of Muslims.[3]
Thus, there exited no need to write any book elaborating their religious views.
Renowned scholar of the Deobandi ideology and ex-chief justice of the Shari’ah Applet
Bench of Pakistani Supreme Court, Maulana Muhammad Taqi Uthmani writes:
“There existed,
in fact, no need to write any book in explanation of the religious views and ideologies
of the Deobandi scholars. The reason is that the ‘Deobandi Scholars’ do not constitute
any special group which adopted a unique path of views and practices diverting
from the ways of the Muslim majority. The views of the Deobandi Scholars in regards
with explanation and interpretation of Islam remains the same as were the views
of the majority of scholars throughout its fourteenth centuries. The
fountainhead of the Deen and its teachings is the Holy Qur’an and Sunnah
whose teachings, in their comprehensive form, make the basis for the
ideological path of the Deobandi scholars.”[4]
Any
authentic book of Ahl as-Sunnah wal Jama’at on Islamic faith, jurisprudence and
mysticism can be labeled as representing the religious views of the Deobandis.
All the people, ranging from the Holy Prophets to the blessed Companions and
their successors, whose piety and virtue has unanimously been acknowledged by
the Ahl as-Sunnah wal Jama’t hold the position of role model for them. This is
what they claim. Even then Qari Muhammad Taiyib took much pain during the last
days of his life to compile this book. What was the reason behind this? Explaining
it, Maulana Taqi Uthmani writes:
“In the current
age, there occurred two factors which made it necessary to explain the religious
views and ideological path of the Deoabandis in form of a book.
The first
reason can be explained thus: Islam is a moderate religion. Labeling the Muslim
Ummah as an “Ummat Wasat” (The balanced nation), the Glorious Qur’an pointed
out that main feature of the Muslim is ‘maintaining balance and being
moderate’. Since the Deoabndis are the adherent to this very Deen, their
religious views and ideological path is naturally dominated with this
characteristic of moderation and balance. Their path passes between the two
extremes the way that it is not inclined to any side. It is also a characteristic
of moderation that it is always blamed by the both extremes.
Thus, the
Deoabndis also got the victim of paradoxical propagandas made by the
extremists. To take an instance, the Deoabndi School, apart from having strong
faith in the Holy Qur’an and Sunnah, also divert their respect and love towards
the pious elders and follow their path, as it is required by the policy of
maintaining balance and moderation. The statements of the pious elders and
their practices, according to it, hold paramount importance in interpretation
of the Qur’an and Sunnah. They are also loved by the Deoabndis as part of their
religious ideology. But at the same time, they cannot hold the position of
Godhead, so that they could be worshipped or ascribed any attributes peculiar
to Allah alone. The precept of ‘differentiation between the classes’ is always
kept in their view.
Now there are
people who of course claim to have faith in and act upon the Holy Qur’an and
Sunnah, but they get never ready to give the pious elders any important place
while interpreting them; rather their own wisdom and intellect, according to
them, is enough in this regard. Such people began to blame the Deobandis of ‘man-worship’
and propagated the false notion that they have made their elders their god.
On the other
side, those who really have exaggerated in their love for the elders and taken
them to the position divinity, they blame the Deoabndis of not extending their
love and respect towards the elders, or they insult (God forbid) those
respectable persons of the Deen.
Washed away in
the flood of these paradoxical propagandas, the person not aware with the reality
may get to bear misconception about the Deobandis’ religious views and
ideological path. Thus, there arose a need to compile their religious views and
ideological path, so that a person with unbiased mentality can truly grasp
them.
Secondly: The
ideological path of the Deobandis constitutes itself with a set of views and
actions which the founders of Darul Uloom received from their trustworthy
elders through a continuous chain which via Companions and their successors
reaches directly to the Prophet (saws). This indeed was an authentic path of
thought and creed, an unmatched system of morality and practices. This was a
moderate way of thinking which cannot be earned only by reading books or
receiving a degree in theology; rather it is gained by accompanying the persons
strongly adhering to that way, as the Companions gained it in the company of
the Prophet (saws), their successors from them and their promising pupils from
the Successors.
On the other
hand, Darul Uloom to which this ideological path is generally ascribed is a unique
seat of learning which has been rendering its effective services in the field
of Islamic education for more than a century. Throughout this period, the number
of its graduates has crossed millions. In the latter time, thousands of such madarasa
were established which attribute themselves towards it and even their graduates
are put in the category of the ‘Deobandi scholars’.
Obviously, every
one of millions of students passing out from the seminary cannot be taken as
the true representative of the Deobandi ideology. Any seat of learning which
follows a particular set of syllabus and education system can serve its
students and supervise them as much as its system allows. But it cannot keep
watch on each and every student as to which thought is running in their minds when
they are alone and on which line they want to develop themselves. Especially,
when they are passed out, such surveillance gets even more impossible.
Thus, there are
the people who, though passed out from Darul Uloom, could not avail the
opportunity to train themselves according to the ideology and mindset put forth
by the elders. This way, they cannot be called the representative of the
Deobandi ideology. Yet some people take them as such, as they are the graduates
of the Deoband or any of its affiliated institute, and began to attribute every
action done by them to the Deoaband.
Among them,
there have been some persons who did not only abhor some of the creeds of the
Deobandi scholars, but they declare them as deviation from the way of Ahl
as-Sunnah. At the same time, they continue to label themselves as
representative of the Deobandi ideology. Some people began to attribute their
own views to the Deobandi ideology. Some others took any one element from the
ideology of Deoabnd and declare it as “Deobandism” and completely brushed aside
other important elements.
To take an
instance, seeing the Ulama of Deoband abhorring every false view when needed,
some people declare the “trend of abhorrence” as the base of Deobandi ideology.
They indeed gave, by their action, the impression that the Deobandism is
nothing but a negative movement which does not give any importance to the
positive elements of the Deen. ………
As a matter of
fact, the Deobandi ideology is running far away from such immoderations which
have intruded into it by the people who have only completed their formal
education from Darul Uloom or any of its affiliated institute, but they are no
way the representative of the Deobandi ideology, as their mentality does not
match with the Deoabndi scholars’.
Thus, there
again arose the need to interpret and explain the Deobandi ideology and compile
them in a way that it should become crystal clear for the common people.”[5]
Such
a long text of Mufti Taqi Uthmani has been quoted in view of the fact that the
things can be judged only by the actions and views of the people to whom they
actually belong. There have been many alumni of the Darul Uloom Deoband
scattered around the world, many researchers whose works are spread everywhere
in electronic and print information resources, various sources of mass media
investigating and spreading the notions about it, but as far as the truth is
concerned, it can only be drawn from the statements and actions of the people
truly attached with the Deoband seminary. Thus, the interpretation of the
Deobandi ideology made by Qari Muhammad Taiyib can be considered as more authentic
in this regard, as he was not only a graduate of the seminary, but also held
the office of the vice chancellor for half a century. Almost the same idea has
been presented by Maulan Burhanuddin Sanbhali, professor at Nadvatul Ulama. He
writes:
“Here this fact
cannot be ignored that the illustrative and comprehensive introduction of the
Deobandi ideology in a written from can only be gained though the pen of a
person whose whole life passed representing it and who spent every breath of
his life in propagating the same.”[6]
Thus,
owing to the aforementioned two reasons, whenever necessity emerged to
interpret the religious ideology of the Deobandis, the eyes rose towards non
but Qari Muhammad Taiyib. He therefore, sensing the need of time, wrote many
articles on the topic. But as he himself writes in the introduction[7],
all the articles were on other topics in which this topic was complimentarily
touched upon. Then he, in the last phase of his life, came up with the book in review
which is the most detailed and expressive.
The
author, in this book, has not claimed the Deobandi ideology to be the soundest
religious path negating all the other parallel ideologies being held by other
people around the world. Rather he has explained the principles of the Islamic
faith and put them forth as criteria for all to judge themselves and their
ideologies. The approach of the author reveals that he had not kept any
particular person or group of Muslims in his view while writing this book. Therefore,
the method goes completely positive. Basically, the contents of the book can be
divided into three major categories:
1)
Explanation
of the ideology of Ahl as-Sunnah wal Jama’t and analysis of its fundamental
elements in the light of the Holy Qur’an and the Prophetic injunctions.
2)
Application
of the ideology of the Deobandis to that of Ahl as-Sunnah wal Jama’t and
detailed explanation of the Deobandis to be the closest ideological group among
all the other Muslim groups.
3)
Some
illustrative examples while explaining the issues.
To understand the religious views
and ideological path of the Deobandi Ulama, we first need to understand the
term “Ahl as-Suunah wal Jama’t”, as the Deobandi ideology is nothing but a
synonymous to it. The term is compound of two words; “Al-Sunnah” and
“Al-Jama’t”. The first word “Al-Sunnah” refers to the Islamic law, Islamic
principles, Islamic path or the straight-way of the Deen leading to the eventual
success in the hereafter as prescribed by the Holy Qur’an and traditions of the
Prophet (saws). This very Sunnah Allah asks men to follow, when He says:
“This is My
path that is straightforward. So, follow it and do not follow the (other) ways,
lest they should make you deviate from His way.”[8]
While the word “Al-Jama’t” refers to
the blessed and holy persons who served as guide and in whose company men can
reach the ultimate destination following the way of Allah. Allah Almighty
enjoins men to choose the companionship of such holy persons:
“O you, who
believe, fear Allah and be in the company of the truthful.”[9]
This short explanation of the words
clearly establishes that the laws and principles without person or the vise
versa cannot be considered authentic and sufficient to ensure ultimate success.
The fact is that these laws have come to us by these very persons, while these
persons themselves have got recognition and place of authenticity by these very
laws. Thus, those who follow both, the laws and the persons are called “Ahl as
Sunnah wal Jama’t”.
The one may ask about the reason as
to why these two elements (Laws and Persons) have been made necessary while
explaining the Deen? The reason is that: the facts and meaning are
hidden in particular expressions and wordings. Even a little change in those
particular expressions may bring about huge change in the facts and meanings,
ultimately ruining the actual motive of the speaker. This is the reason why the
legislative bodies of these worldly governments discuss each and every words
and sentences of a penal code and then set the constitutions. It looks like
these worldly governments operate their systems based on the particulars
expressions and wordings of the constitution. If a little change is made in the
expressions of laws, the whole system of the worldly governments may face political
turmoil, eventually leading to irreparable losses and great upheavals. If this
is the case of the worldly governments, the matter of the cosmos and the other
world is even more serious and important, as the everlasting salvation is based
upon it. If a particular Divine expression of the other-worldly laws is not
revealed and not protected, the actual motives of Allah may not be saved and
the whole system of salvation for men in the hereafter may get corrupted.
Owing to this reason, Allah Almighty
revealed His laws in His own particular expression (The Holy Qur’an) and
ensured the safety of this expression from being corrupted in any way. So that
the actual meanings and facts may remain safe and this expression may reveal
the whole truth in case forgetfulness.[10]
It is, however, another fact that any speech,
no matter how much more comprehensive, eloquent and charismatic it is, comes down
to this earthly world through a man. It is always a man to whom it is revealed
and he himself reads it to the world. No Divine Speech is ever revealed on
hills and mountains which can neither listen, nor read or explain. From this
fact, it becomes crystal clear that reader or interpreter of the book is more
needed than the book itself to understand the real meaning and underlying
motives of the book.
If we ponder over the matter a
little more, we find another reason for the need of a person. Many features of
a speech can be grasped only through body language, delivering style, method of
explanation and gesture and posture of the speaker. These qualities can never
be drawn on a piece paper. Only a speaker or interpreter can deliver the speech
with true accent and phonetic qualities which are naturally bound for
understanding the speech. In short, the real motive and actual meaning of the
speech can never be grasped only through written material on a piece of paper.
Another important aspect to note
here is that real purpose of the Divine Law is that man should act upon it. Thus,
there emerges the need of a person to explain the law practically. In today’s
world of globalization, we experience this aspect everywhere. When a company
launches any new product, it does not only publish its manual description for
the users, but also an expert is appointed to explain it by using it
practically. Same is case of the Divine Law. When Allah Almighty revealed His
laws in form of the Holy Qur’an, He also appointed along with it His messengers
who can read it, explain it and act upon it practically. This is the reason why
the Prophet (saws) says, “Observe salah as you see me performing.” Explaining
the functions of these two elements, Qari Muhammad Taiyib points out:
“So, the book
is for reminding and giving advice (“Indeed We have made the Qur’an easy for
seeking advice.”[11]),
while the person is for interpretation (“So that you explain it the people”[12]),
so that the real motives of the wordings of the Holy Qur’an and its underlying facts
may get open to the hearts of people.”[13]
In a nutshell, Allah Almighty
revealed His law in the form of the Holy Qur’an on his beloved Prophet. He
explained its intended meanings to his companions who passed on the same to the
subsequent generation. Now the authentic interpretation of the Holy Qur’an is considered
only the one which has been done by the Prophet (saws) and passed on to us by
his blessed companions, their successors and the people with true knowledge and
spirit of the Deen afterwards. No interpretation of the Deen
based on mere human intellect which is void of the prophetic foundation can be
acceptable. This is the basic ideology of the “Ahl as-Sunnah wal Jama’t”.
Clinging to the base of “Ahl
as-Sunnah wal Jama’t”, the Ulama of Deoband have no doubt always maintained
both of the two elements (Law and the Person) in the process of understanding
and interpreting the Deen. They have ignored neither any portion of the
Divine law based on their self explanation, nor the Prophetic interpretation
based on their own intellect. They try to understand the Deen from the
Holy Qur’an under the supervision of expert teachers in the light of Prophetic
explanation and actions of the blessed Companions, their successors and other
pious elders. When it comes to act upon the Shari’ah and uplift the spiritual
level to seek the nearness of Allah, here too, they do not rely upon their own
comprehension; rather they set foot on the path of mysticism and piety under
the supervision of an authentic, knowledgeable and pious supervisor. But in
this regard, they always remain careful not to exaggerate in any way.
Moderation and balance has always been an essential part of the Deoabndi
ideology. While nurturing love for the “persons”, they do not go to the extent
of placing them on a position higher than they actually deserve. To quote the
actual text of Qari Muhammad Taiyi:
“In short, the
Ulama of Deoband, in their ideology, do not have only “Al-Sunnah”, so that they
take only its literal meaning and make an ‘automatic group’ wandering in the
deserts aimlessly based on their own mental reservations, without help of any knowledgeable
guide. Also, their mentality is not developed only on the basis of “Al-Jama’t”,
so that being drenched in the love of the pious elders; they come to follow
each and every doings and sayings of them which ultimately begets a biased
group of people due to the trend of formal pretension in it. Such group is
always based on the illegal treasury of the ‘ancestral worship’, not on the
light of principle, law or argument. In fact, far away from the extremism of
these groups, the Ulama of Deoband have both, the law of Shari’ah (Qur’an and
Sunnah) as well the law of mysticism, that is, inner reformation by training of
the holy persons.”[14]
This balance has been kept in mind
in all the branches of Shari’ah by the Ulama of Deoband. In his book, Qari
Muhammad Taiyib illustrated this fact with numerous examples from every important
branches of the Deen. One of such examples is summarized here to
establish the claim further.
Fiqh (the Islamic jurisprudence) is one
of the most important branches of Shari’ah which helps us understand how Islam
is not only a spiritual domain; rather it constitutes a complete code file for the
entire humanity. Like all the other branches, the Ulama of Deoband maintain the
same balance and moderation in fiqh as well. To avoid freedom of ‘self’,
religious liberalism and willfulness and to protect their Deen from confusion
and discords, they confine themselves to one particular school of jurisprudence
and follow only one Imam. That’s why they call themselves “Hanafi” in
regards with the matter of jurisprudence. But in this regard too, they, not
going to any extreme, maintain their policy of ‘checks and balance’. They
neither legalize it to abhor, on the basis of their own willfulness and imperfect
knowledge, the juristic principles and rulings deduced from them by the elder
jurists, nor do they consider it illegal to ponder over those rulings and
investigate their resources in the Divine ground. They of course strictly
follow only one school of fiqh, but in this regard, they do not leave
themselves merely idle; rather they always try to be researchers.
In the same vein, when they adopt a
particular school of fiqh, they practically abstain from other schools, but as
far as the matter of knowledge is concerned; they are deeply connected with all
of them. Following the Hanafi School in all the rulings of fiqh, when they
establish and prove them in the light of the Islamic references, they also find
out a satisfactory answer to the opposite rulings and arguments of other schools
at the same time. But this process, too, goes with balance and a sense of
respect for them. While proving their ideology and answering the opposite
views, they do never intend to prove that the truth lies only with them and all
the other schools, God forbid, are false and go against the Qur’an and Sunnah.
Their actual purpose behind doing so is only to show that they are not
innovators of these rulings; rather they have a ground in the Holy Qur’an and
Sunnah. They never believe in insulting and baselessly abhorring the other
schools.
In short, they only intend to prove
their ways; they do not wish to falsify the others. The reason is that all the
four schools of fiqh, according to the ideology of the Ulama of Deoband, are to
be adopted on the basis of the people’s preferences, not to be preached.
Preaching is made for the truth against which there exists falsehood, so that
people should avoid the latter, not for the truth the opposite of which is also
a truth. Qari Muhammad Taiyib further explains this matter in the following
lines:
“In a nutshell,
the Ulama of Deoband have to according to the Hanafi School of Jurisprudence in
regards with the juristic rulings which are based on juristic deduction. They
are never supposed to abhor the other schools and speak foul against the other
Imams and ruin their hereafter, as all the Imams are our own. We always benefit
from their deep knowledge and take favor from them. Thus, the ‘following only
one Imam’ confines men only to the extent of practice, not in the matter of
seeking knowledge.”[15]
If we want to summarize the
religious views and ideological path of the Deobandi scholars, it is Qari
Muhammad Taiyib again who has done it remarkably well. He writes:
“The religious
views of the Ulama of Deoband, in accordance with the Prophetic traditions, go
as: Following the Sunnah through the holy persons, practicing the Deen by
getting trained by the persons with firm belief, or practicing the Deen and
religiosity according to the training given by the ‘Ahl as-Sunnah’, dying the
heart with the Divine colour or following the Divine injunctions in the company
of the Godly persons.”[16]
Conclusion:
Qari Muhammad Taiyib undoubtedly was
a blessed person with multi-dimensional talents. He was known for his
outstanding speaking skills and eloquence. His orations were listened with
great desirability throughout the world. His tongue scattering the golden
pearls of words with deep meanings would leave his audience spell-bound. The
speeches delivered by him are considered precious assets with unfathomable
depth of knowledge and have been published in multi-volume collections. But at
the same time, he was blessed with wonderful writing skills as well. His Urdu
write-ups have been widely acknowledged by the critics. Famous writer and
author Mufti Zafeeruddin Miftahi writes:
“So far, I was
an admirer of Maulana Thanvi’s writing style based on his comprehensive and
conditioning nature and remain the same even now. But I was left wonder-struck,
when I read this letter.[17]
The comprehensiveness and conditioning of the letter really surprised me. It
had clear reflection of the Thanvi’s writing method.”[18]
Thus among all of his works, this
book holds a distinct position owing to the information, arguments, deduction
of rulings, reasoning and wise meanings which the author has created while
discussing any issue. It surely has something new for the readers. But the
scholarly style of writing does not affect the artistic charm to bore the
readers. Difficult meaning has successfully been expressed in easy and charming
frame of words which smoothly runs on the readers’ tongue. In short, the
combination of deep knowledge and artistic writing methodology in a beautiful
and sweet language arouses the desire of readers to finish the book at the
soonest possible time.
Indeed this is an authentic book and
the most reliable source to understand the religious views and ideological path
of the Deobandi scholars. This is the reason why this book has always gathered
the worldwide readership. It has already been translated into Arabic by the
famous Arabic scholar Noor Alam Khalil Al-Amini, editor monthly ‘Al-Dai’
Deoband and is being translated into English by Javed Iqbal Qasmi, research
scholar at Markazul Ma’arif Education & Research Centre, New Delhi. To
establish the authenticity of the book, I should conclude this piece of writing
with a quotation of Burhanuddin Sanbhali. He writes:
“To add to the authenticity of the
book, it will just suffice that it was written and published at a time when
most of the authorities of the Darul Uloom were not only fully aware of the
Deobandi ideological path, but also they considered it the only path of success
in this world as well as in the hereafter. There could rarely be found any
person unaware of it….. And there was perhaps no one who could dare ignore the
truth.[19]”
[1]
Marghubur Rahman Qasmi, Publisher’s note: Ulama-e-Deoband ka Deeni Rukh…,
Maktaba Darul Uloom, 1416 AH.
[2] In
the broadest sense of meaning, Qari Muhammad Taiyib determines the meaning of
the Deoabandi school and its scholars as such: “The Deobandi scholars does not refer
to the group of people associated with the Darul Uloom of Deoband as teaching
or non-teaching staffs; rather it refers to all those whose views and
ideologies are akin to those of Shaikh Ahmad of Sarhind and Shah Waliullah
Dehlavi and whose ideological path is attached with the views of the founders
of Darul Uloom, no matter they are graduates of it or not. “Ulama-e-Deoband
Ka Deeni Rukh Aur Maslaki Mizaj” p. 22
[4]
Uthmani, Muhammad Taqi, Preface on “Ulama-e-Deoband Ka Deeni Rukh Aur Maslaki Mizaj” p. 7, 1416 AH, Maktaba
Darul Uloom, Deoband.
[5]
Ibid, pp. 8-13
[6]
Sanbhali, Burhanuddin, Role of Qari Muhammad Taiyib in protection of the
Deobandi ideology, Husn Tadbeer quarterly, New Delhi, November-April, 2006
[7] “Ulama-e-Deoband
Ka Deeni Rukh Aur Maslaki Mizaj” p. 27
[8]
Surah Al-An’am: v. 153
[9]
Surah Al-Tauba: v. 119
[10]
For more details, read Ulama-e-Deoband ka Deeni Rukh aur Maslaki Mizaj: pp.
31-35
[11]
Surah Al-Qamr: v. 17
[12]
Surah Al-Nahl v. 44
[13]
Ulama-e-Deoband ka Deeni Rukh aur Maslaki Mizaj: p. 39
[14]
Ulama-e-Deoband ka Deeni Rukh aur Maslaki Mijaz: p. 103
[15]
Ulama-e-Deoband ka Deeni Rukh aur Maslaki Mizaj: p. 145.
[16]
Ulama-e-Deoband ka Deeni Rukh aur Maslaki Mizaj: p. 107.
[17]
Mufti Zafeeruddin Miftahi was one of the famous Muftis of Darul Uloom Deoband.
He originally belonged to Darbhanga district of Bihar. He started his career as
a teacher in a Madrasa situated at Saneha locality of Begusarai (then in Monger
district) district of Bihar, where he met Qari Muhammad Taiyib. Qari sahib was
impressed by his talent and after coming back to Deoband, he sent him a proposal
letter to join the Darul Uloom as a research fellow. In this quotation, this
very letter has been referred.
[18]
Miftahi, Zafeerudin, A perfect person, included in the Quarterly Husn
Tadbeer, New Delhi, November-April, 2006
[19]
Ibid, p. 60
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