Tuesday, 27 November 2018

حصول انصاف میں آسانی کی راہ


از: پروفیسر فیضان مصطفی
ترجمہ: حفظ الرحمن قاسمی
شرعی عدالتیں تنازعات کے حل کی متبادل مشینری ہیں جو سول عدالتی نظام کے زوال کی تلافی کرتی ہیں اور غریبوں کی ضرووریات کی تکمیل کرتی ہیں
مسلم پرسنل لا بورڈ کے ذریعہ ملک کے طول و عرض میں شرعی عدالتوں کے قیام کی تجویز سے ممکن ہے کہ ہندو دائیں بازو  کو شہ ملے۔ مگر ہمارا سوال یہ ہے کہ کیا یہ حقیقت میں متوازی عدالتیں ہیں؟ ان عدالتوں سے کون اور کیوں رجوع کرتا ہے؟ کیا اس کا مطلب عدالتی نظام کی نجکاری ہے؟ کیا سول عدالتوں کی ناکامی ایک عالمی منظر نامہ ہے؟
دار القضا [شرعی عدالتیں] اپنے سخت ترین معنوں میں بھی عدالت نہیں ہیں، بلکہ یہ محض کاوسلنگ اور ثالثی کے مراکز ہیں۔ یہ قابل رسائی، مفید، غیر رسمی اور رضاکار ادارے ہیں جو غریبوں کو تیز رفتاری کے ساتھ کم خرچ میں انصاف مہیا کرتے ہیں۔ عدالت علیا نے وشنو لوچن مدان مقدمے [2014] میں اپنا تاریخی فیصلہ سناتے ہوئے کہا تھا کہ شرعی عدالتیں درحقیقت عدالت نہیں ہیں، اس لئے کہ ہندوستان کا قانونی نظام کسی متوازی عدالتی نظام کی توثیق نہیں کرتا۔ تاہم عدالت علیا نے ان شرعی عدالتوں کو غیر قانونی ماننے سے بھی انکار کر دیا۔
سوال عدالتی نظام کا زوال ہمارے وقت کا ایک عام مظہر ہے۔ حقیقت یہ ہے کہ "تنازعات کے حل کی متبادل مشینری" (ADR) آج کے زمانے میں ایک عام سی چیز ہو گئی ہے۔ امریکا کے بہت سے کارپوریٹ گھرانے حکومت کے ذریعہ متعین کردہ ججوں کے مقابلے نجی ثالث کی طرف زیادہ مائل نظر آتے ہیں۔ 1980 کی دہائی سے تنازعات کے حل کے سلسلے میں امریکا میں ایک "خاموش  انقلاب" آیا ہے۔ امریکا کی ریاستی اور فیڈرل عدالتوں میں چلنے والے مقدمات کی تعداد میں زبردست کمی واقع ہوئی ہے۔ برطانیہ میں بھی تمام عائلی تنازعات کو لازمی طور پر ثالثی مراکز کے حوالے کیا جاتا ہے۔ اس رجحان کو بجا طور پر "سول عدالتوں کا اقتصادی تزکیہ" کا نام دیا گیا۔ "تنازعات کے حل کی متبادل مشینری" کو حکومتیں بھی حمایت پیش کرتی ہیں، کیونکہ ان کے ذریعے سے عوام کے پیسے کا بچت ہوتا ہے۔ چنانچہ 2008 میں برطانیہ نے پانچ شرعی عدالتیں قائم کیں جن کے فیصلے انگریزی عدالتی نظام کی پوری قوت کے ساتھ نافذ ہوتے ہیں۔ اسرائیل بھی شرعی عدالتوں کے فیصلوں کو ریاست کی سول عدالتوں کے فیصلے کے طور پر نافذ کرتا ہے۔ "تنازعات کے حل کی متبادل مشینری" ایک طرح سےنظام انصاف کی نجکاری ہے، اس لئے کے فریقین اس میں نہ صرف یہ کہ اپنے جج خود نامزد کرتے ہیں، بلکہ اپنے ذاتی قوانین بھی بناتے ہیں یا دیگر ملکوں کے قوانین اپناتے ہیں۔ ۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔۔
آج ہندوستان میں بھی بہت سارے کارپوریٹ کے تنازعات ثالث کے ذیعے حل ہوتے ہیں۔ سول پرووسیجر کوڈ کی دفعہ 89میں آربی ٹریشن، میڈییشن اور کونسی لییشن کی بات کی گئی ہے۔ کمرشیل کورٹ آرڈینینس 2018 جس کے ذریعے کمرشیل کورٹ ایکٹ 2015 میں ترمیم ہوئی کمرشیل تنازعات کے لئے میڈییشن کو لازمی قرار دیتا ہے۔ میڈییشن کے ذریعے تنازعات کے حل کا وہی اثر ہوگا جو آربی ٹریشن اینڈ کونسی لییشن ایکٹ 1996 کے ثالث کے فیصلے کا ہوتا ہے۔ اسی طرح کنزیومر پروٹیکشن بل 2018 میں بھی میڈییشن کی بات کی گئی ہے۔ سپریم کورٹ اور ہائی کورٹ کے زیادہ تر ججز سبکدوشی کے بعد ثالثی کا کام کرتے ہیں۔ تاہم بدقسمتی سے ان کی ثالثی بہت  قیمتی ہوتی ہے، جس کی سماعتیں عام طور پر پانچ ستارہ ہوٹلوں میں ہوتی ہیں اور بسا اوقات بیرون ہندبھی۔
نوآبادیاتی دور میں تقریبا ایک صدی تک قاضی حضرات عدالتی کاموں کی تکمیل میں ججوں کو اپنا تعاون پیش کرتے تھے۔ جب قاضی ایکٹ 1880 نے قاضیوں کو ان کے عدالتی اختیارات سے محروم کر دیا تو شرعی عدالتوں کے قیام کا مطالبہ سامنے آیا۔ مگر اس مطالبے کی تکمیل نہ ہو سکی۔ اس کی وجہ سے بیسویں صدی کی دوسری دہائی میں صوبہ بہار میں اس طرح کی عدالتوں کے قیام کے لئے نجی اقدامات کیےگئے۔ بہار کی ان شرعی عدالتوں کو معاملات کے حل کے لئے واضح کارروائی اورمنظم طریقے سے شہادتوں کو رکارڈ کر کے فیصلے صادر کرنے کے حوالے سے بڑے پیمانے پر احترام کی نگاہ سے دیکھا جاتا ہے۔ ان میں سے کچھ فیصلوں کے اقتباسات رسمی عدالتوں میں بھی پیش کیے گئے ہیں۔ صوبہ بہار میں 60000سے زائد مقدمات کو ان عدالتوں نے دوستانہ انداز میں حل کیا ہے۔ یہ مقدمات ایک سال سے بھی کم مدت میں خارج کر دیے گئے۔ پچھلی دہائیوں میں ان عدالتوں میں پیش کیے جانے والے مقدمات کی تعداد میں زبردست اضافہ ہوا ہے۔ ان شرعی عدالتوں کے فیصلوں کو نا کے برابر ہی سول عدالتوں میں چیلنج کیا جاتا ہے۔ بعد میں جا کر اس طرح کی عدالتیں بنگال اور اڑیسہ میں بھی قائم ہوئیں۔
ماہر سماجیات انندیتا چکربرتی نے لکھنو اور کانپور کے دارالقضا [شرعی عدالتوں] کا مطالعہ کیا اور اس نتیجے پر پہنچیں کے 95 فیصد مسلم عورتوں نے اپنی رضامندی سے ان عدالتوں کا رخ کیا۔ یہ عورتیں رسمی سول اور کرمنل عدالتوں کا بھی استعمال کرتی ہیں۔ چکربرتی اس نتیجے پر بھی پہنچیں کے زیادہ تر عورتیں اپنے شوہروں سے طلاق لینے کے لئے ان عدالتوں کا رخ کرتی ہیں۔ الی نوس یونیورسٹی کی اسکالر واتوک نے چنئی اور حیدرآباد کی رسمی عدالتوں کا مطالعہ کیا اور ساتھ ہی ان دونوں شہروں کے قاضیوں کے پاس آنے  والے مقدمات پر بھی غور کیا۔ اپنی کتاب Marriage and its Discontentsمیں واتوک کہتی ہیں کہ بیشتر مسلم عورتیں رسمی عائلی عدالتوں کے بجائے قاضیوں کی ثالثی اختیار کرنے کو ترجیح دیتی ہیں۔ ایسی عورتیں زیادہ تر وہ ہیں جو اپنے شوہروں سے طلاق لینا چالتی ہیں۔ واتوک اس نتیجے پر پہنچیں کہ ریاست کی عائلی عدالتیں ناقص سہولیات رکھتی ہیں۔ ان کا یہ بھی کہنا ہے کہ اگرچہ 1991 میں مسلم چنئی کی کل آبادی کا صرف 8٫7 فیصد تھے، تاہم 1988 سے 1997 کے درمیان کسی بھی سال عائلی عدالتوں میں پیش آنے والے مقدمات میں سے 4 فیصد سے زیادہ مسلمانوں سے متعلق نہیں تھے۔ واتوک یہ بھی کہتی ہیں کہ چنئی کے تقریبا تمام مسلمان مردوں نے ازدواجی حقوق کی بحالی کے لئے عائلی عدالتوں کی ثالثی اختیار کی۔ واتوک نے حیدرآباد میں دو قاضیوں کے 1993 رجسٹروں کا مطالعہ کیا اور اس نتیجے پر پہنچیں کہ زیادہ تر مقدمات ان عورتوں کے ذریعے کیے گئے تھے جو اپنے شوہروں سے طلاق چاہتی تھیں۔ ہندوستان کے کچھ حصوں میں عورتوں کے ذریعے بھی شرعی عدالتیں چل رہی ہیں۔ یہاں تک کہ بی ایم ایم اے [بھارتیہ مسلم مہیلا آندولن]بھی شرعی عدالتیں چلاتا ہے۔
2017 میں ہم نے مسلم پرسنل لا بورڈ کے ذریعے 15 ریاستوں میں چلائے جانے والی 74 شرعی عدالتوں کا مطالعہ کیا۔ صوبہ مہاراشٹر میں -جہاں 23 شرعی عدالتیں قائم ہیں - سب سے زیادہ ایسی عدالتیں ہیں، اس کے بعد یوپی کا نمبر آتا ہے جہاں 22 شرعی عدالتیں ہیں۔ ہم نے یہ بھی پایا کہ مردوں کے مقابلے زیادہ تر عورتیں ان عدالتوں سے رجوع کرتی ہیں۔ زیادہ تر مرد [49 فیصد] اپنے ازدواجی حقوق کی بحالی کے لئے ان عدالتوں کی ثالثی اختیار کرتے ہیں، جب کہ عوتوں کی اکثریت طلاق[31٫9]یا خلع [27٫7] لینے کے لئے ان عدالتوں سے رجوع کرتی ہیں۔ ہم نے یہ بھی پایا کہ یہ عدالتیں کبھی بھی تین طلاق نہیں دلواتیں۔ وہ ہمیشہ طلاق کے قرآنی طریقے کو اپناتی ہیں۔ ہم نے یہ بھی پایا کہ زیادہ تر مقدمات میں قاضیوں نے زر کفالت کی ادائیگی کو یقینی بنایا ہے۔ 89 فیصد مقدمات میں ہم نے پایا کہ شرعی عدالتوں کے استعمال کی فیس 1000 سے کم تھی۔
چنانچہ شرعی عدالتوں کے قیام کے سلسلے میں آل انڈیا مسلم پرسنل لا بورڈ کی تجویز میں کچھ بھی نئی بات نہیں ہے۔ بورڈ کی تجویز پر مباحثے کو پولرائزیشن کے لئے ایک چال کے طور پر استعمال نہیں کیاجانا چاہیے۔ تقریبا 100 ایسی عدالتیں کئی دہائیوں سے کام کر رہی ہیں۔ یہ عدالتیں غریب عورتوں کو تیز رفتار اور ارزاں انصاف مہیا کرتی ہیں۔ کسی کو بھی ان عدالتوں سے رجوع کرنے کے لئے مجبور نہیں کیا جا سکتا۔ ان کے فیصلے اجباری نہیں ہیں اور ان کو قانونی تقدس حاصل نہیں۔ تاہم اگر تمام متعلقہ فریق ان کے فیصلوں کو تسلیم کرنا چاہیں تو یہ مکمل طور پر قانونی عمل ہے۔ کھپ پنچایت کے بر خلاف یہ عدالتیں کرمنل مقدمات کا تصفیہ نہیں کرتیں اور اپنے فیصلوں کو زبردستی نافذ نہیں کرتیں۔
تاہم تمام شرعی عدالتوں میں ایک عورت بھی ہونی چاہیے۔ متبادل کے طور پر ہم مکمل طور پر عورتوں پر مشتمل شرعی عدالت بھی بنا سکتے ہیں۔ حقیقت یہ ہے کہ صرف عورتوں پر مشتمل شرعی عدالتیں ممبئی میں بہت اچھا کام کر رہی ہیں۔

Tuesday, 20 November 2018

A New Face of Literature


By: Hifzur Rahman Qasmi

Each time we think of a literary masterpiece and its theme, our minds quickly move to the fixed and monotonous images of the men and women striving in different genres of literature. We hold the notion that the realm of poetry, literature and portraiture is full of fine emotions and tender feelings, and that the persons who set foot on the path of creation are only those who have the treasure of fantasy, unmet dreams and all colors of nature in their background. This general perception is although true to some extent, the evergreen realm of language and literature possesses some wonderful works whose creators hold odd and somehow negative images in our society. In special issue of “Andaz-e-Bayan” on the works and creations of police officials, Haqqani Al-Qasmi has made us recognize the faces of such artists and enjoy their artworks. 

The title “Police Ka Takhliqi Chehra” obviously drives the minds of the literature’s lovers to some sort of curiosity, as the word ‘police’ is habituated to bring only the pictures of crowds, uneven shouting and cries, investigative activities and the horrors  of crime and punishment to our minds. These aspects of the police’ character has so thickly dominated our hearts and minds that we hardly believe in the fact that the people always experiencing the hue and cry of crime and punishment and walking on the complicated path of law and order too have throbbing hearts and fine sense of aesthetics. Haqqani Saheb has compiled the detailed analysis of the works of numerous officers, commissioners and IASs by the literary critics. Shuja’ Khawar, ‘Ain Rashid, Khalil Mamoon, Abhay Kumar Betab are some names who have tried in different genres of literature and decorated the realm of Urdu with beautiful colours.  Apart from them, many other faces that apparently stay away from the world of culture and literature are part of this amazing issue of “Andaz-e-Bayan. By highlighting the remarkable services rendered by police officers to language and literature, Haqqani Saheb has really done a historical work, for which he truly deserves huge applause and ovation from the entire literary community. 

International Seminar on the Life and Achievements of Maulana Muhammad Salim Qasmi: An Overview of My Observations


By: Hifzur Rahman Qasmi
It was the pleasant evening of 11th August 018. Accompanied by my beloved teachers Maulana Muhammad Burhanuddin Qasmi and Maulana Mudassair Ahmad Qasmi and my friend Mufti Jaseemudin Qasmi, the director and teachers of MMERC respectively, I deboarded the train at Deoband station. Being an alumnus of the renowned seminary of Deoband, I have visited this town innumerable time. But this journey was totally different. For the first time, I found some young gentlemen dressed in white kurta-pajama with an angelic outlook to receive us with sweet smiles and charming forehead at the station. This journey was actually meant to attend an international seminar on the life and achievement of Maulana Muhammad Salim Qasmi and the gentlemen to receive us at the station were volunteers of the program.
The seminar was organized by Hujjatul Islam Academy, the research wing of Waqf Darul Uloom Deoband under the able management of Maulana Muhammad Sufiyan Qasmi, the rector of the seminary and Maulana Muhammad Shakaib Qasmi, the director of the academy. What I felt about the seminar during the two-day stay in Deoband is indeed a very remarkable and memorable experience.
The arrangement for everything ranging from the conveyance to the lodging for the guest was remarkable. The volunteers took us to the newly built magnificent building of Tahfeezul Qur’an at Darul Uloom Waqf Deoband. Adorned with costly marbles and shining glasses, the three-story building put me into a kind of nostalgic state. My mind quickly travelled back to the days when I was studying in Darul Uloom Deoband during the period of 2003-6. At that time, Darul Uloom Waqf had only two buildings; the long building of Darul Iqamah (hostel) some rooms of which were devoted for official activities, and the newly built beautiful structure of Darul Hadith with a large hall and classrooms. At that time, the campus of the seminary presented a dull look with little charm to the visitors. But now things have gone through quite changes. The present scenario just left us astonished, as the huge progress of Darul Uloom Wafq during the shot span of twelve years was just amazing. Apart from the three newly constructed beautiful buildings of library, Hujjatul Islam Academy and Tahfeezul Qur’an, the neat and clean pathway, the specious Atyabul Masajid mosque and pretty and green gardens spring up a kind of spiritual light which makes the viewer feel freshness deep in the heart and mind.
The volunteer youths who were actually students of Darul Uloom Waqf seemed to have been well trained by some professional trainers to look after the guests. The guests could find at every step a volunteer with charming smile at his faces to fulfill their needs. They were even available in good number during the deep hours of the night. Anyone of the guest opened his door for some natural need and he found a volunteer standing there to ask about his well being and if he needed anything. Most importantly, they looked fresh and agile even during the last hours of the night. Food had been arranged in the large hall of the Tahfeezul Qur’an building. The person appointed to supervise and look after the affairs of food was actually a prominent teacher of Darul Uloom Waqf. Those who are aware of the environment of the Madrasas in the subcontinent know well that the teachers are held in high esteem and they are not generally seen moving there and there amid their students. But here, the situation was quite contrary. The teachers were personally seen to care for the ease of the guests at every step. The entire scenario just reminded the people of the paramount importance of guest maintained in Islam. This teaching of Islam was seen being implemented in the seminary to the fullest.
The next day, after Fajr Salah and meeting necessary needs, the volunteers requested the guest to move to the Darul Hadith which was being used as the seminar hall. In Madrasas, the Darul Hadith is held as a hugely sacred spot, because the Sahih Bukhari and other authentic collections of hadith are taught in it. Therefore, the teachers as well as the students give it nearly as much respect as they give to the mosque. There is no arrangement of chairs in the classroom. The students just sit on a carpet spread on the floor as a mark of respect for the hadith, while the teacher sits on a half-arm high wooden bed adorned with cushion and bolsters which gives a look of royal throne. But as soon as we entered the Darul Hadith to attend the first session of the two-day international seminar, we were amazed to see luxurious sofas in the front rows and beautiful chairs all around the Darul Hadith. This special arrangement was made for the purpose of seminar. Contrary to the general perception about the Madrasa, everything and person looked very modern and professional.
The seminar entitled as “The Life and Achievements of Khateebul Islam Maulana Muhammad Salim Qasmi” was divided into four sessions. The program was participated by celebrated Ulama like Maulana Arshad Madani, Mufti Abul Qasim Nomani, rector of Darul Uloom Deoband, Maulana Mahmood Madani, Maulana Nematullah Azmi professor of hadith in Darul Uloom Deoband, Maulana Abdul Khaliq Madrasi, vice rector of Darul Uloom, Maulana Jalaluddin Umri, Amir Jamat-e-Islami Hind, Maulana Asghar Imam Mehdi Salafi, Amir Jamiat Ahle Hadith, Maulana Khalid Saifullah Rahmani and many others. Nearly 75 papers were presented in Urdu, English and Arabic. But the contents of all the papers were not new for an alumnus of Deoband Madrasa like me, as I have spent a remarkable portion of my life with the Deobandi Ulama. I already knew that Maulana Muhammad Salim Qasmi was the great grandson of Maulana Muhammad Qasim Nanawtvi, the founder of Darul Uloom Deoband. I already knew that Maulana Qasmi was an eminent orator. Therefore, he was known as Khateebul Islam (the orator of Islam). I already knew that he was well versed in the Islamic sciences. I already knew that he forwarded the legacy of his family and became a matchless scholar of Islamic theology. I already knew that he was an excellent teacher and he taught all the customary books of Dars-e-Nizami and a large number of students benefited from him during half century of his life as a teacher. I already knew that he was very professional and punctual in teachings. I already knew that he was a good administrator and he contributed a lot to the Darul Uloom Waqf Deoband as a rector, All India Muslim Personal Law Board as vice president and All India Muslm Majlis-e-Mushawarat as president. I already knew that he had a deep insight of the current issues of Muslims in India and made his best to solve them through these platforms. I already knew that he possessed an impressive writing skills; thought not authored so many books. I already knew that he was a remarkable poet of Arabic and Urdu with great creative ability. I already knew that he was, in spite of all these things, very humble, courteous and generous just like his father Qari Muhammad Taiyib Qasmi the longest serving rector of Darul Uloom Deoband and his forefathers. The scholars covered all these aspects of his life in their papers. But some points which touched me during the seminar are worthy of special mention.
The introductory session of the seminar was participated by Maulana Arshad Madani. Being a student of Maulana Muhammad Salim Qasmi and a good orator, Maulana Madani raised a very eye-opening point in his speech. Maulana Madani said that there have been remarkably celebrated scholars in India who left indelible impression on the hearts and minds of people. Shah Waliullah Muhaddith Dehlavi is held in high esteem by all schools of thoughts. Maulana Rashid Ahmad Gangohi is known as spiritual mentor for the Deobandi School and a prominent jurist whose Fatawa hold the status of reference among the Muslims in India. Maulana Mahmood Hasan Deoband, known as Shaikhul Hind was not only an esteemed leader during the freedom struggle, but also a celebrated scholar and impressive teacher. I groomed a number high reputed scholars like Maulana Anwar Shah Kashmiri, Shaikhul Islam Maulana Husain Ahmad Madani, Maulana Ashraf Ali Thanvi and many others. But their descendents are not known today. It is peculiar feature of Maulana Qasim Nanawtvi that he was personally a great scholar, prolific writer, strong debater, spiritual mentor and a visionary administrator. He was succeeded by his son Hafiz Muhammad Ahmad who was also a celebrated scholar and administrator. After that, this legacy was taken up by his son Qari Muhammad Taiyib Qasmi. He was also an effective orator, a prolific writer and a good administrator. He was not only a founding member of All India Muslim Personal Law Board and its first president, but also he was the longest serving rector of Darul Uloom Deoband. During his rectorship, the seminary became a world renowned institute and made stupendous progress in terms of area, building, quality of education and all other aspects. After that, Maulana Muhammad Salim Qasmi appeared on the horizon who is the subject of the seminar. This legacy is, in the fifth generation, held by his young and dynamic grandson Maulana Dr. Muhammad Shakaib Qasmi. The current condition of Darul Uloom Waqf and the activities of Hujjatul Islam Academy indicate that Dr. Shakaib possesses all the qualities of his forefathers and it is hoped that he will leave no stone unturned to maintain the reputation of his family and forward its legacy. This continuous chain of prominent personalities shows, according to Maulana Arshad Madani, that Maulana Muhammad Qasim Nanawtvi was a hugely blessed person to have such a long chain of knowledge, skills, piety, spirituality and scholarship in his descendents.
The second point was raised in the seminar was the efforts of Maulana Muhammad Salim Qasmi for unity of Muslim Ummah. Being obsessed by this topic, this point was very interesting for me. The scholars elaborated in the papers that Maulana Muhammad Salim Qasmi did not only theoretically established the need of unity among Muslims on the basis of solid arguments from the Islamic scriptures, but also he made practical efforts for that.
Theoretically Maulana Muhammad Salim Qasmi believed that one of the major problems of the present society is that people make some opinion in any matter and want to impose it on others by hook or by crooks. It becomes even worse when it comes to religion, as it leads to formation of religious groups and sects. Therefore, Maulana Muhammad Salim Qasmi has differentiated between the Din and the Madh’hab (juristic school of thought) and Maslak (ideological sect). According to the view of Maulana Qasmi, Din is something clearly revealed from Allah. The human intellect does not have any scope in it. Thus, the Din is sure, firm and inflexible. There is no room of lapse in it. Contrary to that, Madh’hab or Maslak is something inferred by the scholars from the religious sources; and therefore, the human intellect also has scope in them. Thus, it has possibility of errors. Given to this case, the Madh’hab or Maslak can only be preferred according to the strength of the arguments. It cannot be preached, whereas the Din is unchangeable and free from error. Therefore, it alone deserves to be preached.
Maulana Qasmi even practically made efforts to brush away the elements of discords from the Muslim Ummah and bring about unity among them. The bright example of this point can be given through his selfless efforts to do away with the differences among the two groups Deobandi scholars. In 80s, his father Qari Muhammad Taiyib was not only dismissed from the post of rectorship, but also the entire family was pushed away from Darul Uloom Deoband. This incident led the entire Deobandi community to be divided into two groups. But after thirty years, it was Maulana Muahmmad Salim Qasmi who made practical effort to end the discord and unify the Deobandi scholars. It was the first time when Maulana Mahmood Madani who belonged to another group openly proclaimed this fact in his historic words: “The credit of ending all the discords and settling all the dispute goes alone to Maulana Muhammad Salim Qasmi.” Apart from that, Maulana Qasmi efforts to maintain unity in All India Muslim Personal Law Board and settle the dispute in the All India Muslim Majlis-e-Mushawarat were also covered by the researchers in the seminar.
It all shows that we have strong basis of unity among us. We may adhere to specific school of thought or group. But the actual tribute to the soul of Maulana Muhammad Salim Qasmi will be to forward the mission of his life and make effort to bring about unity among Muslims.

MuÍammad QÉsim Al-NÉnawtawÊ: The Founder of Neo ÑIlm-al-KalÉm


By: Maul. Badrul Hasan Qasmi
Hifzur Rahman Qasmi, New Delhi
Abstract
No doubt Founder of Deobandi Sunni ideology MuÍammad QÉsim Al-NÉnawtawÊ is the most towering figure in the comparative religion in Indian-subcontinent. His intellectual height with his Islamic philosophy in comparative religion surpasses other scholars. This article discusses the examples from the writings of Al-NÉnawtawÊ’s method of argumentation from his famous TaqrÊr DilpadhÊr (p. 1882) and ×ujjat al-IslÉm (p. 1883). These two books are the fine example of religious dialectical and polemical discussion; they lead readers towards a sense of neo-ÑIlm-al-KalÉm. The article in hand serves only as an example to show that if the arguments of Al-NÉnawtawÊ on any particular theme, scattered in various books, are compiled in modern method, it would not only help the readers to comprehend the Islamic tenets in modern way, but also it would produce the long-awaited Neo-ÑIlm-al-KalÉm based on QÉsmite argumentation system supported by the contemporary scientific facts. However, due to highly complicated nature and style of argumentation the authors of this article do not claim full accuracy that they are able to produce the exact gist of Al-NÉnawtawÊ’s original discourse.
Introduction
ImÉm MuÍammad QÉsim Al-NÉnawtawÊ had adopted a unique method of argumentation to establish the basic tenets of Islamic faith, such as: existence of Godhead, His Oneness, His attributes, the philosophy of apostleship, the creed of hereafter and destiny, miracles and existence of the angels.[1] Apart from presenting the rational arguments, he also tried to personify the pure metaphysical facts in the live examples of day-to-day life which bring them even closer to human logic and intellect. In short, his argumentative method possesses extraordinary force and exclusivity which generally cannot be seen in the discourse of other MutakallimÊn (scholastic theologians), thus making him distinct in this branch of theology.[2]
            Looking into the arguments of NÉnawtawÊ scattered in his various letters and booklets, we are compelled to acknowledge the statement of MawlÉnÉ ManÉÐir AÍsan GÊlanÊ: “If a little change is made in its structure, the best form of ÑIlm-al-KalÉm (scholastic theology) of the contemporary world will appear there from[3] and we have to agree with the opinion of ÑAllÉmah ShabbÊr AÍmad UthmÉnÊ, the expert of QÉsmi science and thoughts:
The more you ponder over the writings of Al-NÉnawtawÊ, the more you admit his God-gifted wisdom and truthfulness. It would not be unfair if we assumed that he was so great scholar who laid the foundation stone for the castle of the Neo ÑIlm-al-KalÉm in a unique way that will always remain practical and of which we will always be proud.[4]
            ManÉÐir AÍsan GÊlanÊ and his teacher ÑAllÉmah ShabbÊr AÍmad UthmÉnÊ had a keen sense to understand the knowledge and thoughts of Al-NÉnawtawÊ. They were not experts only in the difficult issues of logic (ManÏiq), philosophy, tasawwuf (mysticism) and the ÑIlm-al-KalÉm, but also eloquence and extraordinary communication skills are available in their literatures.[5] Moreover, they were fully aware of doubts and misgivings put forth by the contemporary world on Islam. But the dream of “making a little change in the NÉnawtawÊ argumentation system and compiling the neo ÑIlm-al-KalÉm” is yet to be realized.
            Of late, there are neither ÑUlamÉ capable enough to venture upon this task, nor people to present modern explanation of the metaphysical facts.[6]
            Now the work plan for this task before us is not only to make these arguments comprehensible to common masses, but also to give them a modern scientific touch, so as to make them beneficial for intellectuals and academic community. But detached from the books of Al-NÉnawtawÊ, this work cannot be accomplished.
            Obviously, this is only an effort by a person whose knowledge does not explore a wide horizon. Moreover, all major works of Al-NÉnawtawÊ too are not available with him. However, the argumentations, which Al-NÉnawtawÊ has made on the “existence of God” in various books like “TaqrÊr-e-DilpadhÊr”, “×ujjat-al-IslÉm”, “MubÉÍathah ShahjahanpËr”, “GuftugË-i MadhhabÊ”, “QiblÉ NumÉ” and so on, are presented here in a logical sequence without sticking to his words. Due to highly complicated nature of the Al-NÉnawtawÊ’s style of argumentation, the authors of this article do not claim absolute accuracy. However, the following are the deduction from Al-NÉnawtawÊ’s discourses.
Existence of God
            “Existence of God”[7] is among the topics which hold paramount importance to the world philosophers and wise persons. Below is how Al-NÉnawtawÊ deals with this matter.
Fist Argument: Creatures Establish the Existence of a Creator
            Community of the philosophers agree with the fact that everything created has a creator, everything newly-originated has a cause to originate it, everything in motion has a dynamic power behind it and every system has an administrator.[8] When we happen to see a building we quickly believe, without any hesitation and much thought, that there must be a mason who made it. It did not come into existence on its own without any workmanship. Even the smallest building on earth did not come into existence without craftsmanship of an artist.[9] We manage our time system with a wrist watch. How small and tiny it is! But we can never assume, even for the shortest period of time, that it came into existence without any complicated and fine mechanism. Then how was it possible for this vast universe, the sun and the moon with their magnificent system of rising and setting, the earth and the skies, the stars and stupendous series of galaxies to come into existence without any creator? There must be a supreme creative power behind their creation.[10]
Second Argument: Mortality of Human Existence Requires an Immortal Existence
            The first and foremost fact faced by human beings is their own existence and life. It, therefore, becomes the most significant topic for them to pay heed and research about. Thus, when we ponder over our existence, we conclude that it does not possess the quality of firmness and stability. It is not eternal. Once, we have been hidden under the layer of nothingness and the time is sure to come when we all will perish. There lived countless people on surface of the earth, but they all left. There have been so many of nations which reached the pinnacle of development, dignity and glory and then vanished from the surface of the earth to leave no sign behind.[11]
            The separation of life from our persons clearly announces that our existence is not intrinsic and essential; rather borrowed. No creatures on earth possess intrinsic existence. There is the Supreme Entity, self-existing and possessing life and existence in intrinsic sense, grants it to all creatures.
            The life and existence in the creatures is like heat in the water and light on the earth. We normally observe that the water gets hot when closer to fire by way of fire transmitting its heat into the water, but when it is disconnected from the fire, its original coldness comes back to it and the borrowed heat ends. The same way the earth gets illumined by the light of the sun. But as the sun starts setting, the light of the earth also begins to vanish gradually; until the real darkness of the earth spreads everywhere with the nightfall. Constant observation of such phenomena leads us to believe that neither the light is real attribute of the earth nor the heat is the intrinsic characteristic of water rather the earth gets light from the sun and the water gets heat from the fire.[12]
            Human life exists somewhere in between two extremes of nothingness. It unequivocally states that existence and life in mankind is not perpetual and original; rather temporal and borrowed as is the case of heat in water and light on earth. Thus, when the blessing of life stops from the Entity Who grants us existence, we suddenly die.
            When this much is proved, we must know that the link of heat ends onto the fire (in this world of cause and effect) and the link of light ends onto the sun. We cannot say that there is something in this world above the sun and the fire which grants light and heat to them. Therefore, the light of the sun and the heat of the fire will be assumed as their own intrinsic characteristic. The same way, the link of life and existence will end to some entity that possesses it as its intrinsic attribute, not as borrowed one. He is the Self-existing Entity Who gave us all life and all the existing creatures in this world owe their existence to Him. The Same Entity is called “Allah”, Rabb” and “MÉlik-al Mulk”. And as the light is not detached from the sun and the heat is not separated from the fire, the existence is never separated from Allah, as it is His eternal and intrinsic attribute.
            The existence is as inseparable from His Entity as evenness from the number “two”. It is not possible that the number “two” is without evenness. The same way separation of existence from Allah is impossible. He always was, He is and always will be. His existence is eternal.
Third Argument: The Changing Scenario of the Universe Establishes Existence of Allah[13]
            When we look into this world and ponder over the situation of the creatures in it, we come to know that everything of the world is constantly changing. Nothing in this world is stable and firm enough to stay on one state. Everything reflects need, disgrace and helplessness.[14] We find humiliation, weakness and need everywhere we look. We look into the sky, the sun and the moon and galaxies. We find that they all are in constant motion. In this vast universe, these great creatures and natural phenomena look like trifles. They look like straws floating in the air. The sun, the moon and the stars they all rise and set. They go to their determined position. They go high, come down and then they are buried in the horizons. When the sun and moon are eclipsed, their light is faded and they are lightless. We see the fire. It burns, bursts into flames and then it is eventually extinguished. We see the air. It goes to the west at something, while at the other time it goes to the east. Sometimes, it blows, at the other time it stops. Sometimes, it turns into angry storms. Sometimes, it goes to north and south. It seems as though it is cast away from every four sides. Same is the case with water. It flows hither and thither with movement of the air. We see the earth. It represents the humiliation and disgrace. It is tread under feet. But it does not ever defend itself. People dig it. They make its surface dirty with the urine and stool and other impurities. Every kind of dirt is buried under its chest.
            Let us see the trees and plants. They also are not in rest. Their shoot sprouts from their seed, it grows, stands on its stems. And suddenly it takes the shape of a thick and shady tree. When the springs come, the earth gets beautiful and fascinating. There are meadows everywhere. The scenario the farms and gardens fascinates the hearts. But as soon as it is autumn, the hot air leaves them burnt. And then, a time comes when everything turns into straws and there is dryness and wretchedness everywhere. It is the same earth which grows different kind of plants and trees. It is the same water which irrigates them. But they all give the flowers of different colour and fruits of different flavor.
            Let’s have a look at the living creatures. Take the human being for instance. As far as the matter of procreation is concerned, they all apply the same method. Yet there exits much difference between man and man, race and race in colour, shape and characteristics. And if we look into every characteristic, we find that no one is similar to others.
            The living creatures are surrounded by much helplessness and needs. Apart from hunger, thirst and call of nature, there are many things like pain, anxiety, taste and anguish, sickness and death, sexual desires which make the life distasteful. Among other living creatures, human beings are so overwhelmed by greed and sexual desires that they sometimes lose their wisdom and intellect and eventually lose the nobility and superiority which he has got over other creatures.
            As far as animals are concerned, they only need to eat. They do not need to have beautiful dresses and magnificent buildings nor do they need the high offices and positions. They do not care for the food to be delicious or tasteless, sweet or sour. But human spirit cannot rest in peace even for a while without these bounties.
            Additionally, the greater the man is, the higher is his compulsion. The common people do not need fellow men to accomplish their daily needs. They fulfill their necessities themselves. But the rich people, kings and leader are in need of servants. They cannot do their household chores on their own. They need guards to protect them. In short, everything of the universe is different from each other. They all are the symbol of humiliation, disgrace and helplessness, no matter how great respectful they are.
            The sun and the moon on sky look stupendous to us due to their light, but on earth, it is the man, the supreme hero. Rather man has got superiority even on the sun and the moon. Thus, if the light of the sun and the moon illuminates the earth and the sky, the light of human wisdom illuminates the whole universe. The light of wisdom has the ability to illuminate the eternity. If the sun light shows the shapes and body, the light of wisdom removes curtains from the scientific facts and solve many questions. In spite of all these nobility and superiority, everything of the world is the symbol of disgrace and slavery. It clearly states that the whole universe is under control of an All-Powerful Entity Who has set everything of the earth and the sky on service just like servants. He has distributed a responsibility for everything. Everything is busy discharging its duty. He did not leave anything on one state, so that they should become proud and consider themselves absolute authority. Thus, everything, by their state, bear witness of being under control of a great and powerful king whose power knows no limits and his greatness and kingdom is endless. Thus, after looking at the changing scenario of the universe, denial of the existence of the Creator of the universe is indeed great stupidity.
Fourth Argument: The Principle of ‘Judgment on Major Opinion’
            It is a rule of human life that when any discord occurs in any matter, the opinion of the one who is wiser and more sincere is concerned. But when the logic too gets different, the judgment is taken on the basis of major opinion. If we apply the same logic in this matter as well, the dispute will compulsorily be settled. The reason is that majority of mankind, except some atheists who are very few in number, attests the existence of Allah. Hindus, Muslims, Jews, Christians, Idol worshipers and Zoroastrians all believe in the existence of God and consider themselves His slaves in Whose control lies the life of all.[15]
            But how interesting is the way of atheists that they make ‘the majority of opinion’ base while making judgment in every academic, political and social affair, but they deny this principle in the matter of the existence God on the account that Allah cannot be seen. The question is that if only seeing is the base of belief in the existence of anything, why they believe in the existence of fire behind the wall looking after the smoke. How do they believe in the presence of the sun after looking at sunlight in the courtyard? Looking at the foot steps on the roads and streets, why do they believe of a passerby to pass? If all these signs can bear witness of something, why can this vast universe, which has been made with a particular system, not bear witness of the existence of the Creator? Is it not the open folly of the so called intellectuals to deny the existence of God even after having wisdom and intellect?
Conclusion
In the above discussion, these arguments of the existence of God have been presented only for example; the arguments on the existence of God presented by MuÍammad QÉsim Al-NÉnawtawÊ clearly illustrate his deep knowledge and understanding of the scholastic theology. He was indeed a great scholar of Islamic sciences. He devoted his entire life to establish the fundamentals of DÊn through his convincing speeches, scholarly writings and debates. He was not only a freedom fighter who fought in the battlefield to free his country from the external colonial power, but also a strong adherent to Islamic faith with an indomitable sense of religious preservation who, throughout his life, struggled to defend Islam against all internal and external attacks. 
In changing scenario of the present age, where people rely upon scientific principles and argumentative methodology, we, the Muslims are in crying need of Neo-ÑIlm-al-KalÉm based upon and supported by modern scientific approach. But detached from the intellectual legacy of Al-NÉnawtawÊ, this dream will never be realized. Thus, if the arguments of oneness of God, Prophethood and creed of hereafter is collected from the books of Al-NÉnawtawÊ and compiled in modern style, the Neo-ÑIlm-al-KalÉm can be founded and the knowledge of Al-NÉnawtawÊ can be brought closer to the mind of people. But we wonder which fortunate person will be blessed enough to venture upon this task.      



[1] See Al-NÉnawtawÊ’s authored books, which depict unique style of argumentation and thus develop a new test in ÑIlm al-KalÉm, see, MuÍammad QÉsim Al-NÉnawtawÊ, IntaÎār al-Islām (1298), Qiblah Numā, (1298), TaqrÊr DilpadhÊr (1882), ×ujjat al-IslÉm (AH 1300), etc.
[2] See, NËr al-×asan Rāshid Kāndhalwi, Qāsim al-ÑUlËm ×aÌrat Mawlānā Qāsim Nānawtawī: AÍwāl wa Óthār wa Bāqiyāt wa MutaÑlliqāt, (Muzaffarnagar: Maktaba-E Noor, 2000).
[3] ManāÐir AÍasan Gīlānī, Sawānh-i Qāsmī, v. 3, (Deoband: Maktabah Dārul ÑUlËm, 1383AH)
[4] ShabbÊr AÍmad UthmÉnÊ, Al-Ñaql wa-al-naql,
[5] See Shabbir Uthmani’s Al-Ñaql wa-al-naql and ManāÐir AÍasan Gīlānī’s Sawānh-i Qāsmī, both of these respective compositions depict the respective author’s understanding of Al-Nanawtawi’s discourses and mission of his entire life.
[6] A research work was compiled by Badrul Hasan Qasmi, but unfortunately the large part of this work was wasted in the DÉr al-ÑUlËm controversy of 1982. Some parts had been published in Arabic.
[7] In ×ujjat al-IslÉm Al-NÉnawtawÊ has discussed the attributes of God. i.e. God’s existence,  importance of Islamic monotheism, proof of monotheism, difference between deism and monotheism, wisdom of God, obedience of God by the creatures etc., see Al-NÉnawtawÊ, ×ujjat al-IslÉm, (Deoband: Maktabah DÉr al-ÑUlËm, 2013,) pp. 27-62.
[8] KhÉlid al-QÉsimi, ÑAÐmat-e IslÉm, (Deoband: DÉr al-Mu’allifÊn, 1999), 34.
[9] Al-NÉnawtawÊ, TaqrÊr-e-DilpadhÊr, (Deoband: Shaykh al-Hind Academy, DÉr al-ÑUlËm, 2010), p. 25
[10] Al-NÉnawtawÊ adopted this argumentative method in TaqrÊr-e-DilpadhÊr, ×ujjat-al-IslÉm and some of his other booklets. The argumentation through the premise “Creatures establish the existence of a creator.” is both logical and closer to human nature. This is the same fact which the Bedouins of the Arabian desert used to affirm in a simple but sure tone: سبحان اللہ البعرۃ تدل علی البعیر و اثر الاقدام لیدل علی المسیر، فسماوات ذات ابراج و ارض ذات فجاج و بحار ذات امواج الا یدل علی وجود اللطیف الخبیر؟ (The dung of the camel speaks of passing of a camel and the footsteps speak of a passerby. Why not the skies with stellar formations, the earth with valleys and the seas with waves can establish the existence of an Entity Pure and Omniscient?),  
It is indeed an evident truth that the existence of Allah is an established fact supported by each and every part of human body. To prove it, we do not need at all to plunge into the philosophical hair-splitting, because the Glorious Qur’an, instead of setting philosophical premises, addresses the man’s intuition to establish the existence of a Creator.
Since its introduction, the theory of ‘accident’ was not based on any scientific foundation. In addition to that, the modern scientific discoveries have more vividly uncovered its reality. Drowned in Deep Ocean of desire and deviation, some of the so called intellectuals assume that the creation of the universe was a mere accident. But this view is just like that of the man who claims about a piece of poetry which is unparraled in rhyme, allegory and thought, that it has not been composed by a poet; rather a child flied a piece of paper with alphabet inscribed on it, the letters continued to fly in the space for a long time and then suddenly they turned to be a masterpiece of poetry by a mere accident. This viewpoint can never be accepted by a person having the least degree of intellect. The same way no wise man can believe that this world came into existence without any creator merely by chance, as each and every thing of the world bears witness of an Al-Wise Creator. Since time immemorial every wise man has attested the existence of Allah. Porphyry says, “The most vivid and brightest truth a man can imagine is the knowledge of the Creator and the man who cannot perceive such an important great fact does not deserve to be called wise.” (Al-Fawz al-Asghar: Ibn Meskavayh, P. 14)
The philosophers of the present age too clearly announce this truth. The famous English astronomer Hercule says: “With the expansion of knowledge horizon, irrefutable evidences of an immortal creator with endless power and might. Thus the experts of geology, mathematics, natural science and astronomy, all are busy strengthening the castle of knowledge which is actually the great realm of God.” (Encyclopedia of Muhammad Frid Wajdi, Vol. 1, P. 503)
In fact the existence of Allah is so evident and stable in human nature that a man can never doubt about it if he has sound intellect. (Is there any doubt about Allah, the Creator of the earth and skies? The Glorious Qur’an) This was the reason the prophets focused on establishing monotheism, instead of proving the existence of Allah. The existence of Allah is beyond any doubt. The Glorious Qur’an says, “If you ask them as to who created the earth and the skies, they will surely answer, “Allah”.
[11] Al-NÉnawtawÊ explains that human existence or its non-existence does not bring any effect on the existence of the other creatures and heavenly bodies. He is of this opinion that all the other bodies and essential commodities like sun, moon, water, air etc are for human use, but they don’t need human being for any purpose. Thus, it sounds that human existence, which is of no use for other creatures and bodies, is in vain, though the reality is against it and the human being, which is the best of the creatures ashraf al-mukhlËqÉt, is created for the best purpose, and it is to recognize his Creator. He further elaborates the characteristics of human being and its essential elements for his being the servant of God. Al-NÉnawtawÊ, ×ujjat al-IslÉm, pp. 27-31.
[12] Al-NÉnawtawÊ, TaqrÊr-e-DilpadhÊr, pp. 51-53.
[13] This paragraph is excerpted from Al-NÉnawtawÊ’s lecture in ShÉhjahÉnpËr in 1877. See for detailed discussion, Al-Nānawtawī, MubāÍithah-i ShāhjahānpËr, (Delhi: MaÏbaÑ AÍmadī, 1299).
[14] Al-NÉnawtawÊ, ×ujjat al-IslÉm, p. 46.
[15] Apart from the believers in religion, the majority of the philosophers accept the existence of Allah, whether they are the followers of Aristotle and Descartes who assert the existence of both, the spirit and the matter, or the followers of Plato, Berkeley and Bergson who believe in the existence of only spirit. But they believe in the existence of the Creator. There is only a small group of materialists who deny it and follow the viewpoint of Democrats.