Mia / Biwi kei darmian Jagra ( Maulana Tariq Jamil )

  • There will always be disputes between husband and wife. If a wife or a husband gets angry, the other one should keep quiet and try to calm other person down. Men shouldn’t try to dominate.
  • The in-laws should not interface in the matters of husband and life. They should be given the privacy to build their own lives.
  • In our society, women suffer a lot by the hands of their in-laws.

Al-Ghazali: The Alchemist of Happiness (2004)

Exploring the life and impact of the greatest spiritual and legal philosopher in Islamic history, this film examines Ghazali’s existential crisis of faith that arose from his rejection of religious dogmatism, and reveals profound parallels with our own times.

Ghazali became known as the Proof of Islam and his path of love and spiritual excellence overcame the pitfalls of the organized religion of his day. His path was largely abandoned by early 20th century Muslim reformers for the more strident and less tolerant school of Ibn Taymiyya. Combining drama with documentary, this film argues that Ghazali’s Islam is the antidote for today’s terror.

– Written by Abdul Latif Salazar (Director)

Murawaja Tassawuf Aur Sallook e Muhammadi (S.A.W) By Dr Israr Ahmed

Dr. Israr started with a brief overview of how Islam came to South Asia. Initially, the Islamic Fiqh and Tassawuf came here and all the focus was on these two. Scholars used to be identified with their association to one of the Schools of Fiqh and one of the Sufi silsilas. Name of scholars used to denote their Fiqhi and Sufi associations like Hanafi Qadari or Hanafi Chisti. Shiaism later came to South Asia during the time of Sher Shah Suri when Humayoon took refuge in Iran and came back with Irani support to take back the empire. Later on scholars made efforts to bring Muslims closer to Hadith and Quran also, rather than just focusing on Fiqh and Tassawuf.

Dr. Israr mentioned that there are two major hurdles in revival of Islam today: sectarianism and a cerain form of sufism. He didn’t consider the sufi practices to be un-Islamic but he rather believed them to be appropriate for their time and not essential part of Islam as they were not taught by Prophet Muhammad (pbuh). In the past, Shariah was implemented and rulers were Muslims so all the emphasis was on ibadaat and tazkiya-e-nafs. This is the context where sufi practices like Chila and Maraqba made sense. But in the current context the focus should be on establishment of ideal islamic state which is the important religious duty of Muslims. To counter sectarianism, Dr. Israr proposed that Muslims should be directly exposed to the message of Quran. This will reduce the sectarian tensions within the society as Muslims will be able to realize what is primary and what is of secondary importance in religion. In the Arab world, the sectarian conflicts doesn’t have the same intensity because they are able to directly read and understand Quran.

Sallook-e-Muhammadi (Tariqah-i-Muhhamdiyah), founded by Syed Ahmed Barelvi was closer to the teaching of Muhammad (pbuh) in its understanding of Tasawuf and according to Dr. Israr, it would be better if we use the term Ehsan for it which is from Quran and Hadith.