Fath al-Rabbani

Benefits: … The lack of Islamic knowledge—even though the hadith scholars (muhaddithin) and the pious predecessors (salaf salihin) also considered their own eras to be included in the purview of these ahadith—yet, as for the era to which we belong, we can only look at it and develop concern within ourselves. The time we are passing through is marked by a great scarcity of Islamic sciences; researchers and thinkers among the people of knowledge are rapidly departing from this transient world; Islamic jurisprudence (fiqh) is being presented to the general public in a strange manner; the mosques and madrasas that were supposed to produce firmly grounded scholars, their graduates have only a superficial connection with Islamic knowledge and Islamic jurisprudence (fiqh al-islami). The lawyers, professors, and scholars who are chosen to answer Islamic legal questions are, in most cases, completely unfamiliar with the Arabic language; as for their connection with Islamic sciences, it is impossible to describe this oddity in words. In the present era, MPhil and PhD programs are at their peak in Pakistan; although these are the names of high degrees, I speak in the light of my personal observation and experience, and making Allah the witness, that these degrees in the field of Islamic studies have no connection with the acquisition of knowledge of the Qur’an and hadith, nor with Islamic jurisprudence (fiqh al-islami). Therefore, this humble servant will not in any way be impressed by someone being a Doctor of Philosophy. In those mixed-gender MPhil and PhD classes related to Islamic studies and Arabic, where the worst state of immodesty prevails, where unveiled girls appear no less than brides, where neither gender’s gaze is protected, where no break is given even for the greatest Islamic symbol, the prayer (salah), and on top of that, where abandoning the prayer is not considered shameful—let me suffice with one example: one day, out of twenty students in an MPhil Islamic Studies class at a university, eighteen left the Asr prayer. One day, a young girl came to the dais to present her assignment related to Islam; gradually, her scarf slipped from her head, and when she raised her arm to adjust it, her chest became exposed, while all the bearers of knowledge were staring at her as if they were soon to be interviewed about her appearance. (al-‘iyadh billah—Allah’s refuge is sought). In such an environment, where a person adorned with the knowledge of Qur’an and hadith and committed to the Shari‘ah is mocked as “maulvi sahib” in front of other boys, and his knowledge, practice, and appearance are ridiculed; where those with large beards are considered backward, and those who do not look unveiled girls in the eye are deemed out of touch with the demands of the modern era and thus worthy of condemnation—ask any imam and tell me: can the Islamic Shari‘ah accept someone raised in such an academic environment as a mufti? Are these people qualified to lead the Muslim ummah? Yet, such people are considered flexible and pragmatic, and their opinions are accepted as final. Keep in mind that the realities on the basis of which I have presented these remarks cannot be fully expressed here. Gentlemen, presenting the Qur’an and Islam in a good manner is one thing, and acquiring the knowledge and understanding of the Qur’an and hadith and acting upon them is another. In any case, there is a severe lack of Islamic knowledge; people have begun to seek religious rulings from the ignorant, which results in nothing but misguidance. The true servants of Islamic sciences are the Islamic madrasas; I request the administrators and teachers of these madrasas to, while upholding the traditions of the pious predecessors and avoiding worldliness, adorn their students with Islamic knowledge and instill in them the spirit of serving Islam.