Biography of Shaikh Mahmood Mirpuri

The English text was present at the end of the book “Tahreek Ahlul Hadith Europe mein” of Shaykh Fazal Kareem Aasim. I have added some additions afterwards which I have translated from Urdu from the same book and from other sources. I have added as well some of his articles and Fatawa translated from Urdu.

A MAN OF COURAGE

Though Ahl-e-Hadith seemed to be absent from the stage and invisible as a religious group, some individuals nevertheless felt the need of organizing them. However, nobody had the time and courage to come forward, except one who from his very arrival has involved himself in the service of the community: Moulana Fazal Karim Asim.

Moulana Asim immigrated to Britain in 1962 as a factory worker. He was educated in religious sciences, a holder of “Fadil” degree from Madrasa Ghaznawiyah in Amritsar, and “Moulvi Fadil”, “Munshi Fadil” and “Adib Fadil” from Punjab University. Before he emigrated to Britain, he had worked for 27 years in the educational administration both for the British, and for the Pakistan government.

After his arrival in Birmingham he came across two gentlemen who ran a mosque converted from a small house. They were Moulvi Muhammad Azim and Hafiz Muhammad Ilyas. They ran some small religious activities among immigrant Muslim under the title “Jam’iyyiat al Muslimin”. These activities were run on a voluntary basis. Though neither belonged to Ahl-e-Hadith, Moulana Asim joined them in their religious activities and served also as the “Khateeb” of that mosque.

When in 1963 the U.K. Islamic Mission was founded in Birmingham, he became very active member. He worked as “Khateeb” at the Mission’s Mosque for about one year and taught children as well.

In 1965, he saw the compelling need to establish a proper supplementary school to Muslim Children whose parents were just immigrating to Britain and settling here. The main aim was to enable them to learn English so that they could compete in their classes. To this purpose he laid down the foundation of “Muslim Oriental School” at Small Heath, Birmingham.

Moulana Asim, though a staunch Ahl-e-Hadith and ever keen to promote the cause o Ahl-e-Hadith, made great efforts to keep the Muslim Community united, and not divided on denominational lines. He worked with every group of the Muslim community regardless of their ideological inclinations and differences. He even harmonized himself to the extent that he avoided offering prayers according to his own personal conviction.

TAKING UP THE CHALLENGE

Moulana Asim did his best to work in full cooperation with all the groups of the Muslim community until 1974. However, the community appeared to be forming itself along the same ideological and communal lines as back at home. Ahl-e-Hadith were now being excluded or marginalized in various religious and social activities. Other groups speeded up their activities and started forming their own communities on ideological lines. Factional “Ulama” were being recruited from back home to serve this purpose and run the mosques. Differences started to widen, and disunity instead of unity became an instrument to gain some religious or social leadership.

At this stage, Moulana Asim explained, it became imperative for Ahl-e-Hadith to establish their own identity in the jungle of ever-mushrooming organizations. It was vital for them to have their own centre and mosques. It was time to organize the community and start their own activities. He consulted his other colleagues and Ahl-e­ Hadith friends and with their help he laid down the foundation of “Jamiat Ahl-e­ Hadith UK” in the beginning of 1975. Soon after, he started the task of gathering information about Ahl-e-Hadith individuals and families.

THE DELEGATION FROM MEDINAH

It so happened that in August 1975, as the organization and its activities was getting under way, a delegation from Islamic University Medinah, Saudi Arabia, arrived in Britain to look into the prospects and need of “Dawah” among Muslims immigrants in particular, and non-Muslims in general. The delegation stayed in Birmingham for about one and a half months, and toured the different cities to meet the Muslim Communities and their organizations. The delegation was made up of two “Sheikhs” and three students. The two Sheikhs were Sheikh Abdul Wahhab Al-Banna, who was the inspector of schools in Saudi Arabia, and Sheikh Nasiruddin al-Albani, a prominent scholar in Hadith Science at Islamic University. The three students who came for the purpose of translation, were Shareef Ahmad Hafiz, Mahmood Ahmad Mirpuri, and Major Mohammad Aslam.

The foundation of the “Jamiat Ahl-e-Hadith” came as a happy coincidence for the purpose of the delegation as they found it intellectually and ideologically a like-minded organization. They visited the centre and met Moulana Asim and other members and together with them organized several public and private meetings.

As the delegation was preparing to return to Madinah, Moulana Asim requested them to help Jamiat Ahl-e-Hadith both financially and with able and learned people. As the delegation had seen the situation very closely, and felt a need to speed up the prospect of “Dawah”, they promised to bring this to the attention of benevolent organizations and people. They also requested Moulana Asim to come for the pilgrimage that year, so that they could arrange a meeting for him with Sheikh Abdul Aziz Ibn Abdullah Ibn Baz, the chairman of the presidency of Dar al-Ifta in Saudi Arabia.

Moulana Asim left for Saudi Arabia to perform the “Hajj” which was held in December 1975. A meeting was arranged as planned between Moulana Asim and Sheikh ibn Baz. The Sheikh listened to what the Moulana and his delegation had to say, and asked how he could help. Moulana Asim with the help of his delegation put forward two requests. As the Jamiat needed to purchase a property where it could base its activities and promote its “Dawah” mission, they asked the Sheikh to help them, if possible, financially. Looking at the shortage of learned and expert people in the Dawah field they also requested him to send graduate students from the Islamic University Madinah to help strengthen the organization and widen the scope of its mission, suggesting the names of the three students who had earlier come to Britain. The Sheikh initially agreed to both requests. However, it seems that he has never been able to send any financial help. Though reminded and requested again, financial constraints may not have allowed him to help in this way, and his promise may have exceeded his organization’s financial ability.

However, Sheikh ibn Baz fulfilled his second promise and sent two of the three students named who graduated in 1976 from the Islamic University: Mahmood Ahmad Mirpuri and Shareef Ahmad Hafiz. They arrived in Britain at the end of 1976. Meanwhile another graduate from Islamic University, Abdul Kareem Saqib, who had already arrived in Britain on his own, happened to meet Moulana Asim and joined the team. He also became an appointee from Saudi Arabia like the other two students requested by the Jamiat.

Moulana Asim served the “Jamiat” in his capacity as “Amin” from its foundation in 1975 until 1991. Hafiz Muhammad Yaqub was chosen as its first general secretary, though he was forced to resign in 1983 owing to the demands of his Halal meat business.

AN UNEXPECTED OFFER OF HELP

Moulana Asim did not succeed in securing any financial help from Saudi Arabia. Large premises were needed for the purpose of the Jamiat’s activities and donations and collections did not raise sufficient amounts.

Meanwhile a huge building which used to be a public library and leisure centre in Small Heath, Birmingham, was put up for sale by the Council in early 1976. The building seemed to be potentially suitable for all activities of the Jamiat. The building was on an offer of 124,000. The solicitor advised Moulana Asim to accept the offer and buy the building. However, the shortage of money was the greatest hurdle.

While efforts were being made to secure the purchase of this building, a Kuwaiti businessman happened to visit Birmingham. His name was Abd al-Aziz Al­-Mutawwa’. He came to know the activities of the Jamiat and the financial problems it was facing. Sheikh Al-Mutawwa’ donated from his own pocket a huge amount of 120,000. With the help of further local donations the building was purchased and a centre for the Jamiat established.

MOULANA MAHMOOD AHMAD MIRPURI

Without doubt, the credit for establishing the Jamiat and initial organization of Ahl-e­ Hadith goes to Moulana Fazal Karim Asim, who was its Amir from 1975 till 1991. He made his best efforts under the circumstances for the cause and benefit of the ‘Jamiat’. Although, from the foundation of the Jamiat, he had a good and sincere team of people who gave of their time and worked hard for the Jamiat, he nonetheless felt the need for somebody who was not only able and active, but who could be devoted full-time to the cause and mission of the Jamiat, understanding the situation and circumstances and working accordingly.

Moulana Asim, in his search for such a person, found his hopes realized when he met the Islamic University delegation. He found all three students very able and apparently dedicated, in particular, Mahmood Ahmad Mirpuri.

Moulana Mirpuri, as he toured the country with the delegation and met people, expressed a desire to come to Britain after the completion of his studies in Medinah and work for the Jamiat. A request was therefore put forward to the officials at the Islamic University, and at the end of their term he and Shareef Ahmad Hafiz were sent to work in Britain.

Moulana Mirpuri was born in 1945 in a small village near Mirpur. In his childhood he lost his parents and was brought up as an orphan. He had no brothers or sisters. However, although his family had no educational background, he became a learned and highly educated man.

After his early education, he went to Gujranwala (Punjab, Pakistan), where he completed “Dars-e-Nizami” in a well known religious seminary: Jamia Islamia. Later he moved from Jamia Islamia Gujranwala to Jamia Islamia Bahawalpur, which was raised in 1975 to the Level of university under the name of Islamic University Bahawalpur. Here he attained a degree in Islamic studies and moved to Lahore where he enrolled in the department of the Arabic Oriental College, Punjab University Lahore, and received his master’s degree in Arabic in 1971.

During his stay in Lahore, he became deeply involved in the activities of the Jamiat Ahl-e-Hadith Pakistan, and became a member of the editorial board of the Jamiat’s organ “Ahl-e-Hadith”. He resided in Begum Kot, in the suburb of Lahore, where he used to deliver his Friday sermons. Both these activities helped him to gain substantial experience and fame as a journalist and orator.

In 1971, he received a scholarship for higher education in Islamic studies at Islamic University, Madinah. The atmosphere in Medinah helped him develop his abilities and knowledge both of Islamic sciences and the Arabic language. He also took the opportunity to develop a relationship with prominent Saudi scholars.

After being appointed to Britain by the Saudi religious authority, Dar al-Ifta, he found a vast and enormous field to exercise his abilities. The Jamiat was at that time barely two years old, still in its early process of organization. The task was challenging and demanding and Moulana Mirpuri seemed happy to take it up, with a full realization of the responsibilities ahead. He became the mind and soul of the Jamiat and the driving force behind all its activities. The Jamiat became known among Ahl-e-Hadith as well as among other Muslim groups and organizations.

Moulana Mirpuri came from a region which for a long time has been an area of confrontation between India and Pakistan. This background, together with his other communicative abilities, provided him with a chance to speak out on political issues. This developed in him a taste of politics and he soon became known in political circles. People from Mirpur came from both Ahl-e-Hadith and non-Ahl-e-Hadith backgrounds. To make a good politician he had to establish relationships with both groups, which was also good for his religious mission.

On the one hand, while he speeded up the activities of the Jamiat and the strengthening of the organization, while on the other hand, he maintained a very good working relationship with all other religious organizations, and good personal relations with community leaders. The most vivid example of his sincere efforts to bring together the scholars of different schools of thought was the foundation of the Islamic Shariat Council.

When Hafiz Yaqub, due to personal reasons, resigned in about at the end of 1983 as General Secretary of the Jamiat, Moulana Mirpuri was elected in his place, and then was re-elected in 1986.

He toured the whole country, searching for Ahl-e-Hadith wherever he had any clues, and established branches. He reinvigorated and activated the whole body of the Jamiat, not only in Britain but in Pakistan and some other countries.

He proved himself a Muslim leader of International calibre by organizing the first European Islamic conference to co-ordinate the activities of European Muslims to preserve their identity and to promote the cause of Islam. The conference was held at Olympia in London and was attended by hundreds of delegates from all over the world.

Moulana Mirpuri had also a great desire to unite Ahl-e-Hadith with alt-its factions and organizations in different countries. To this end, he was planning to set up the movement’s international headquarters in Britain, from where it could supervise all the activities run by Ahl-e-Hadith all over the world. This would have been his greatest contribution to the movement. However, his brilliant career came to an untimely end on 10th October 1988, on the M6 Motorway in Cheshire. He was travelling from Edinburgh to Birmingham with his wife, mother-in-law and two of his sons when a lorry ploughed into the back of his car. He, his mother-in law and son Faisal died instantly while the other passengers were injured. (End of quotes from ““Tahreek Ahlul Hadith Europe mein””

Additions from other sources:

His teachers:

1) Hafiz Muhammad Gondalwi, in Jamiyah Islamiyah Gujranwala

2) Shaykh Abul Barakat Ahmad, Jamiyah Islamiyah Gujranwala

3) Shaykh Nazeer Ahmad Khokar, Jamiyah Islamiyah Gujranwala

4) Shaykh Shamsul Haq Afghani, Jamiyah Islamiyah Bahawalpur

5) Shaykh AbdurRasheed Nu’mani, Jamiyah Islamiyah Bahawalpur.

6) Shaykh Muhammad Yahya Jalalpuri, Punjab University Lahore.

7) Shaykh AbdulGhaffar Hasan Rehmani, Madinah University

8) Shaykh Hammad Ansari, Madinah University

9) Shaykh AbdulMuhsin Abbad, Madinah University

10) Shaykh Muhammad Aman Jami, Madinah University

11) Shaykh Ahmad Majzoob, Madinah University

His pro-active work

Shaykh Mirpuri would eat mostly in his office and only return late home. He revitalised the magazine “Sirate Mustaqeem” in Urdu and made it of international stature, and he launched the English magazine “The Straight Path”. The Shaykh travelled a lot to attend different conferences around the world in KSA, Egypt, Shaam, Indonesia, UAE and other countries. He also travelled to Germany, Holland and Denmark and delivered speeches there.

Shaykh Mirpuri also tried to unite the two factions of the Markazi Jamiyat Ahlul Hadith Pakistan, he invited Mian Fazl Al-Haq and Allamah Ihsan Ilahi Zaheer in UK and played a key role in forcing the two sides to reconcile. Their photos and news of reconciliation came in the newspapers, but then further in Pakistan, they still remained divided, yet Shaykh Mirpuri tried to convince both sides to unite and went two years before his death to Pakistan to try to unite them again.

His writings

The 3 books of Shaykh Mahmood Mirpuri have been compiled after his death by his close friend Shaykh Sanaullah Sialkoti:

1) “Fatawa Sirat e Mustaqeem” in 570 pages, published by Markazi Jamiat Ahl e Hadith UK and afterwards by Maktabah Qudusiya Lahore containing the Fatawa of Shaykh Mahmood Ahmed Mirpuri published in the magazine “Sirat e Mustaqeem” of Markazi Jamiat Ahl e Hadith UK. A summarised version of this book has been translated in English by Shaykh Abdul Hadi Umri and was published by Darussalam under the name “Islamic Verdicts Fatawa Sirat e Mustaqeem)

2) “Talkh Shirin”: The columns of Shaykh Mahmood Ahmed Mirpuri in “Sirat e Mustaqeem”. Hafiz Hamood Rahman Sharakpuri also played a role in the publication of this work. The Second half of the book contains columns of Shaykh Sanaullah Sialkoti and other scholars. This book was published in 1998 by Markazi Jamiat Ahl e Hadith UK.

3) “Maqalat” comprising many essays in Urdu of Shaykh Mahmood Ahmed Mirpuri. One of this essay has been translated in English and published by Salafi Research Institute under the name “Every Innovation is misguidance”.

Scholars’ praise of him at his death:

Shaykh ibn Baz said to MJAH UK: “The news of the death of Shaykh Mahmood Ahmad Mirpuri reached me, may Allah forgive his mistakes and admit him in His mercy, and may Allah give you patience. May Allah give Tawfeeq to his children to walk upon his steps and may Allah give us a good substitute for him. We all belong to Allah and to Him we will return”

Shaykh Abdullah ibn Abdil Muhsin At-Turki said: “I have heard with great pain and sadness about the news of the death of Shaykh Mahmood Ahmad Mirpuri, his son Faysal and his mother in law, and of injuries of other family members…I am fully aware of the struggle (Jihad) that the Shaykh waged for spreading the true teachings of Islam and fighting the matters that opposed the religion.”

Shaykh Muhammad ibn Abdillah As-Subayal, Imam of Makkah: “I have heard with great distress the news of the death of Shaykh Mahmood Ahmad Mirpuri, general secretary of MJAH, we all belong to Allah and to Him we will return. May Allah give him the highest place in His paradise, may Allah give you and the Shaykh’s relatives patience. Ameen!”

Shaykh Muhammad ibn Qu’ud and ‘Ali ibn Fahd ibn Ghayth for Dar Al-Ifta in Riyah wrote:

“With great sadness we heard the news of the tragic car accident of Shaykh Mahmood Ahmad Mirpuri, may Allah envelop the Shaykh in His mercy, may Allah forgive him, you and us and give us a good substitute for him. We hope that you will transmit our condolences to the family and friends of the Shaykh. We all belong to Allah and to Him we will return.”

The Jama’ah of Shaykh Jameel Ar-Rahman Afghani wrote a long message of condolence in which they said:

“We request directly and from the whole “Jama’ah Ad-Da’wah ilal Quran wa Sunnah Afghanistan (Ahlul Hadith) and from his leader Shaykh Jameel ur Rehman to transmit to the family and Jama’at (MJAH UK) that we are partners in their pain, and we feel this loss as our own loss.”

Shaykh SafiurRahman Al-Mubarakpuri wrote: “The Shaykh had raised the banner of Islam in the land of Kufr and raised the banner of rectification in the land of corruption. With his efforts, pondering, wisdom and perspicacity, he raised the Ahl e Hadith in UK from being unknown to high stations, and without doubt, each member of the Jamiyat played a role in it and will insha Allah have the best reward for it, but the Shaykh played such a key role in it that is not hidden to anyone…”

Shaykh Abdul Qadir Habeebullah Sindhi wrote: “Me, my father and all people of my family are equally partners in your sadness. Please transmit this condolence message to all members of the Jamaat (MJAH UK) and relatives of the Shaykh, sons and tell them that I am a member of this Jamaat. I praise all the works of MJAH UK and I am impressed by the Shaykh’s character and his noble efforts, and I ask Allah to accept all these efforts and to give him a good substitute for the Jamaat Ahl e Hadith…”

Shaykh Badiudin Shah Rashidi wrote in his message: “I was in state of great shock (Sadmah) after the news of the death of noble Shaykh Molana Mahmood Ahmad Mirpuri reached me. May Allah accept all the efforts of the Shaykh to spread Islam in Dar Al-Kufr, and may Allah forgive his mistakes and raise his status and give the whole Jama’ah the patience over this shock. Ameen. I am a partner in the pain of the Jama’ah.”

Prince Bundar ibn Sultan ibn Abdil Aziz, Saudi ambassador to the US wrote: “I felt great shock hearing the news of the death of Shaykh Mahmood Ahmad Mirpuri. I came to know the one who spent all his life spreading the true Islamic creed and doing rectification of the creed and behaviour of the community, passed away in a car accident. I invoke Allah to give us a good substitute for the Shaykh, and forgive the Shaykh, may Allah reward him in abundance and give him a place in Firdaws.”

His colleagues statements about him

Shaikh Hafeezullah Khan wrote in the introduction of “Talkh Shirin”:

“Molana Mirpuri is fundamentally known as a distinguished scholar of the religion, but Allah did not create him as only a scholar but whether in the prickly valleys of politics, or narrow and difficult to cross valleys of journalism, whether it is the field of sermons or the field of the knowledge of literature, of intellectual or philosophical gatherings, in all these fields Molana Mirpuri is seen in the ranks of leaders. Many of the religious, political and literary Tanzeem (organisations) in UK have been started and culminated through his efforts. Thus for the aim of spreading the soul of Islam in the caravan desiring the freedom of Kashmir, with the help (Ta’awun) of DIFFERENT RELIGIOUS GROUPS, he lead the foundation of Tahreek (movement) Kashmir in UK”

Hafiz Sanaullah Sialkoti wrote about Shaykh Mahmood Ahmed Mirpuri in the introduction to “Fatawa Sirat e Mustaqeem” p 16-17, Maktabah Qudusiya:

“A symbol of Ittifaq (agreement) and Ittihad (unity)

He was the standard bearer of the rights of Muslims in UK, a sign, a symbol of Ittihad and Ittifaq. He was always striving for this, he was giving the call of unity in the Ijtima’i and common matters of scholars, the peak point of his call was Ittihad. He used to say that we can sit with the British, can eat food with them though our culture and religion is different from them, so what is preventing us from sitting between ourselves? Why can’t we gather on a one platform putting differences aside? The establishment of Sharia Council is a part of this chain. Scholars from all sects and countries are part of it, this organisation is solving in an excellent matter marital issues, its general secretary was the Molana (Shaykh Mahmood Ahmed Mirpuri)…

The heart of the Molana had a great palpitation and compassion whenever injustice and oppression occurred to Muslims and they would argue among themselves. Whether it was the situation of Afghanistan (tr: In 80ies), the movement of freedom of Palestine and Kashmir, the Irak-Iran war, sending help to the Africans facing drought, defending the sanctity of the Ka’bah, he would be restless. He would awaken Muslims through speeches and writings…”

Some of his articles and Fatawa:

“A reasonable proposal for Ittihad” (Political unity of religious parties against secular parties) by Shaykh Mahmood Ahmed Mirpuri

Shaykh Mahmood Ahmad Mirpuri, wrote in August 1983 in the magazine “Sirat e Mustaqeem”, as compiled in “Talkh Shirin” p 42:

“A reasonable proposal for Ittihad

The Ameer (leader) of Jama’at Islami Pakistan, Ameer Mian Tufayl made a reasonable proposal to establish the Ittihad of religious parties. He declared the Ittihad of parties who represent the Islamic ideology as an important necessity of our times and he made an appeal to the major scholars of proscribed Jamiyat Ullama Islam, proscribed Jami’iyat Ullama Pakistan, Jamiat Ahl e Hadith and Ahl e Tashayu’ to agree on a minimum Manifesto and program so they can face the challenge of the parties which are enemies of the religion (Jasarat, Karachi)

This proposal of Mian Sahib comes on time and is extremely reasonable, and now it is obligatory for the leaders of other parties that they examine this offer seriously and without wasting further time work to give a practical form to it. And it is a positive matter that progress has been achieved regarding this and Jamiat Ullama Islam has taken precedence in it and has done a gathering as well. And they are establishing contacts with other groups.

According to us all the coalitions formed up to now in Pakistan, we cannot call them religious or Islamic coalitions, sometimes groups supporters of a secular system were preponderant in them (such coalitions) and ibnul Waqt were also part of such Ittihad who neither want Islamic laws from their hearts nor want to do authentic democratic efforts to give laymen their rights. And this is why when coalitions of parties whose ideologies oppose and contradict each other break, the situation is worse after and there is further ideological war in the country, hence there is a need for the parties who support and call to the establishment of Islamic laws to establish an Ittihad (coalition) whose aim is to make efforts with reviving the essential rights of the laymen to establish an authentic democratic society.

We fear that Molana Noorani and his group might not support this Ittihad. He is on one side very strict in some of his religious beliefs and is not ready to show any flexibility and he is not used to walk with other people. Sometimes he raises the hand of friendship to a secular group such as Tahreek Istiqlal and sometimes he unites with Peer Pagharah, sometimes he calls for round table conference and sometimes he calls for a movement on the first October similar to MRD (Movement of Restoration of Democarcy). Recently he has launched staunch attacks against Jamat e Islami and its leaders and launched a multitude of accusations against them, and it is apparent that it will in reality benefit the non-religious parties and it will harm the cause of efforts for Ittihad between parties having an Islamic ideologies.

We make an appeal to Molana Noorani and his companions that they should consider the sensibility of the time, indeed our beloved country is standing on two paths. The forces who are enemy to the religion in the pretext of opposing General Zia ul Haq and restore democracy want to impose Laa Diniyat (anti-religious system).

There is only one way to oppose them and it is to establish an Ittihad on large fundamentals. There was always scholarly and Fiqhi (jurisprudential) differences in the community and as long as the ways of knowledge and thinking (Fikr) are open, differences will not cease. The fundamental question is depriving the community from the benefit of an Islamic system, and raise the atmosphere is sectarianism in streets, shops and Masajid, and making the people excite against each other, which Shariah is it giving service to? Our faith is that if the Islamic parties only unite, no force in the world can prevent the implantation of an Islamic system in the country.”

Article of Shaykh Mahmood Ahmed Mirpuri criticising JUI for having a soft corner for PPP and Benazir Bhutto

Shaykh Mahmood Ahmed Mirpuri wrote as in “Talkh Shirin” p 17-18:

“Nowadays most of Jama’at in Pakistan are divided into 2 or 3 groups, and what is regrettable is that religious Jama’at are not preserved from this, and the scholars of the religion of the same school of thought (Maslak) and same Tanzeem (organisation) are opposing each other and are busy in exposing the defects of their friends (Pagri Uchalne mein masroof hein). Among these groups there is Jamiat Ullama e Islam which gained an important status in politics due to the status and personality of Mufti Mahmood (rah), and now after him his Jam’at is divided into 2 groups and both claim to be the real Jama’at and claim the other is the false one. In one of the group there is the son of Mufti Mahmood, Molvi FazlurRahman, who is a prisoner of the charm of MRD (movement of restoration of democracy, alliance of parties against general Zia Al-Haq). One of the leader of this group Molana Shah Muhammad Amroti gave a speech that Jamiat Ullama e Islam does not want an American brand Islam, Mansoorah Brand Islam or Rees and cigar’s people brand Islam but want to establish an Islam similar to Khilafah Raashidah.

But in a state of emotion, the Molana forgot many matters, and it would have been better that before announcing the truth he had a look at his face in the mirror, so that his actions would not contradict his speech. The Molana said rightly that that no other brand can be established in Pakistan other than Muhammadi Islam and the system of Khilafah Raashidah, but what is your opinion about Benazir brand, Miraj Muhammad Khan brand and Jatoi brand of Islam? Is Benazir brand of Islam according to Khilafah Raashidah and do you want to establish the Islam in which the young daughters of the nation do make up and modern fashion like Benazir? You have rightly taken notice of Peer Pagara, but the people you are shoulders to shoulders with (MRD), have you paid attention at which brand of Islam they want to bring?

Your friends from the leaders of MRD refused to accept the clear text of the Quran in the case of Qanoon Shahadat (law of testimony) of the woman, but you had no Tawfeeq to speak there. The women did a rally against it but you had no courage to do a rally, maybe you didn’t want to upset Benazir and other leaders of MRD. By Allah respect your religious knowledge and religious clothes and do not bring them to shame.

Do not manifest such extremism in group partisanship and personal struggle that your Jamiat’s attribution (Nisbat) to Islam becomes doubtful. We are making a sincere appeal to the son of Mufti Sahib and his friends THAT THE PEOPLE WHO WANT TO BRING OPENLY LAA DEENIYAT IN THE COUNTRY, by helping them you are absolutely not giving any service to Islam. THE SUPPORTERS OF SECULARISM ALWAYS TRY TO TRAP SOME MOLVIS IN THEIR PLOTS SO THEY CAN DECEIVE THE LAYMEN. The quicker you will abandon this, it will be better for you and the country”

Shaykh Mahmood Ahmed Mirpuri congratulating Muslims in Bradford for their common work in schools

Shaykh Mahmood Ahmad Mirpuri congratulated Ahl e Hadith from Bradford in April 1984 to request Halal food in schools and unite all schools of thoughts for this project. Shaykh Mahmood Ahmad Mirpuri wrote:

“But there is no place of doubt that the Muslims of Bradford, despite their partisan, Jama’ati and jurisprudential differences, their manifestation of unparalleled Ittihad and Ittifaq (unity and agreement) for a common cause, this would be proven extremely beneficial for our new and old generations, and this will be a way to open the door of Ittihad between the Muslims in other cities.

This has been our view since beginning that the there is no hindrance to Ittihad between different Jama’at and schools of thoughts despite their political or jurisprudential differences to solve COMMON ISSUES. And the people who give air to these differences to make their Ulu Sidha (own benefits), these are severe enemies of Muslims. Presenting the religious and scholarly differences in a scholarly manner and solving them is the correct manner. We can while remaining firm on our beliefs and propagating them, do common efforts to solve our common issues.

Now there is a need for the matter that similarly to Muslims of Bradford, Muttahidah committees or organizations are established which would make efforts to solve the issues of local Muslims, and after this, efforts are made for unity on national level, so we can make a decisive movement (Tahreek) to solve our issues. But for this making an atmosphere of Ittihad and Ishtirak on a local stage is extremely important.” (Talkh wa Shirin p 84-85)

Shaykh Mahmood Ahmed Mirpuri on cooperation on Birr wa Taqwa:

The Shaykh was asked: “Is it permissible to donate to a group who does Tahreef (alteration) in the religion?”

Question: Saleem Khan from Bradford writes: “There is a group of Muslim who does open alteration and distortion in the pure religion (according to its need), it gives Nazr o Niyaz (vows and sacrifice) in the name of other than Allah, in different words it does Shirk, so is it permissible to stretch hand for Ta’awun (help) to such groups in any work of the religion while they are walking on their fabricated ways and while the Quran says about such people “Indeed Shirk is a great injustice“, and when such groups does appeal for financial help or of any other kind, is it permissible to help them?

Answer: The people who do Tahreef (alteration) in the religion and openly do Nazr o Niyaz, they have committed Shirk and Shirk is the greatest of sins which is not forgivable without repentance. Such people should absolutely not be helped in such matters by which Shirk and Bida is propagated and there is a risk to harm the fundamentals of the religion.

YES IF THEY DO SUCH WORK WHICH BENEFIT ALL THE MUSLIMS AND IT BENEFITS THE RELIGION, THEN WHOEVER DOES SUCH WORKS, THERE IS NO PROBLEM IN HELPING HIM. THE PRINCIPLE IN THE QURAN IS CLEAR THAT: “HELP EACH OTHER IN BIIR AND TAQWA AND DO NOT HELP UPON SIN AND TRANSGRESSION”

It is apparent that Shirk is the greatest sin and transgression, there is no question of helping in such matters BUT IF IT IS A MATTER OF GENERAL GOOD AND BENEFIT, WHOEVER DOES IT, THERE IS NO PROBLEM IN HELPING HIM (TAAWUN)”

(Translated from “Fatawa Sirat e Mustaqeem” p 526, published by Maktaba Qudusiya)