Elected Trustees
- Hozefa Ajmal (Director)
- Dr. Shakil Akhtar (Finance Secretary)
- Dr. Usman Cheema (General Secretary)
- Muhammad Yaqoob Baig
- Atif Mahboob
Al-Mawrid UK - A Foundation for Islamic Research and Education
As a recipient of the rich intellectual tradition in Muslim history, Al-Mawrid is a unique institution of learning. A deep concern over the dearth of suitable approaches to Islamic learning in our times gave birth to this institution at the dawn of the 20th century. Lost in the maze of sectarian prejudices and political wrangling, the true message of Islam, based on the Qur’an and the Sunnah, has become alien to the Muslims. The Qur’an, which is the foundation of this religion, is rarely approached for purposes other than oral delivery or rote learning. In the madrasas, those disciplines of learning that were at best a possible means to understanding the Qur’an have become an end in themselves. The Hadith has been isolated from its foundations in the Qur’an and the Sunnah, and the primary focus now is on the foundational principles and the emanating discourses of a particular school of thought and on the polemics to establish their superiority over those of others.
As an institution, Al-Mawrid is a name that symbolizes the effort to redress this problem. Therefore, the basic objective of this institution is facilitation and perpetuation of explanatory and research work on the true understanding of Islam, the publication and mass communication of this understanding through all possible means, and augmentation of people’s knowledge and education through its dissemination.
Following are the salient features of the strategy we have adopted to achieve the objective outlined above:
Al-Mawrid UK is a charity registered in Scotland (no. SC045039), and the institution accepts contributions from all those who agree with its objectives. The institution has its world-wide presence through its country chapters.
The institution also has the following affiliate websites:
www.hamid-uddin-farahi.org
www.amin-ahsan-islahi.org
www.javedahmadghamidi.com
www.drfarooqkhan.com
www.abdus-sattar-ghauri.org
www.khalidzaheer.com
www.studying-islam.org
www.monthly-renaissance.com
www.inzaar.org
www.tadabbur-i-quran.org
As a recipient of the rich intellectual tradition in Muslim history, Al-Mawrid is a unique institution of learning. A deep concern over the dearth of suitable approaches to Islamic learning in our times gave birth to this institution at the dawn of the 20th century. Lost in the maze of sectarian prejudices and political wrangling, the true message of Islam, based on the Qur’an and the Sunnah, has become alien to the Muslims. The Qur’an, which is the foundation of this religion, is rarely approached for purposes other than oral delivery or rote learning. In the madrasas, those disciplines of learning that were at best a possible means to understanding the Qur’an have become an end in themselves. The Hadith has been isolated from its foundations in the Qur’an and the Sunnah, and the primary focus now is on the foundational principles and the emanating discourses of a particular school of thought and on the polemics to establish their superiority over those of others.
As an institution, Al-Mawrid is a name that symbolizes the effort to redress this problem. Therefore, the basic objective of this institution is facilitation and perpetuation of explanatory and research work on the true understanding of Islam, the publication and mass communication of this understanding through all possible means, and augmentation of people’s knowledge and education through its dissemination.
Following are the salient features of the strategy we have adopted to achieve the objective outlined above:
- A global movement of Tazkir bi al-Qur’an (reminding people through the Qur’an) shall be initiated.
- People shall be educated on the divine law, articles of faith and moral principles derived from the Qur’an and Sunnah.
- Researchers and scholars adhering to the true understanding of Islam shall be affiliated to the institution through the fellowship scheme, and their research, education and dawah work be facilitated as far as possible.
- People shall be motivated to set up, wherever possible:
- institutions of Islamic learning to produce religious scholars and researchers with a true vision and understanding of Islam.
- schools (up to the intermediate / high school / A levels) to provide students with high quality education and training in an environment where their creativity is encouraged and due attention is given to developing sound awareness of their religious and cultural heritage.
- weekend schools to provide students from other schools with instruction in the Qur’an through the Qur’an itself in such a manner as enables them to remain committed to their religion from the depth of heart, mind and soul in their later years.
- religious and spiritual sanctuaries where people can find a break from their worldly and mundane routines to benefit from the company of scholars and pious people, learn religion from them, and focus on worship and the prayer to purge their hearts and minds
Al-Mawrid UK is a charity registered in Scotland (no. SC045039), and the institution accepts contributions from all those who agree with its objectives. The institution has its world-wide presence through its country chapters.
The institution also has the following affiliate websites:
www.hamid-uddin-farahi.org
www.amin-ahsan-islahi.org
www.javedahmadghamidi.com
www.drfarooqkhan.com
www.abdus-sattar-ghauri.org
www.khalidzaheer.com
www.studying-islam.org
www.monthly-renaissance.com
www.inzaar.org
www.tadabbur-i-quran.org
Our Message to Humanity
Religion is the guidance which was first inspired by the Almighty in human nature and after that it was given by Him with all essential details to mankind through His prophets. Muhammad (sws) is the last of these prophets. Consequently, it is now he alone who in this world is the sole source of religion. It is only through him that man can receive divine guidance, and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.
We call upon all people of this world to profess faith in this religion and to purify their individual and collective lives in accordance with it. The reward of those who accept this call to profess faith and to purify themselves is Paradise which is as extensive as this universe. It is a place where there is no concept of death with life, pain with pleasure, sorrow with happiness, anxiety with satisfaction, hardship with ease and bane with boon. Its comfort is everlasting, its bliss is endless, its days and nights are abiding; its peace unending, its pleasure eternal, its majesty enduring and its perfection impeccable. God Almighty has provided for His servants in it what has never been seen by the eyes, never been heard by the ears and never been imagined by the hearts.2
We invite those who believe in this religion in these times that in order to acquire this Paradise, they should act in accordance with their faith, fulfil the rights of God and His servants with full honesty and sincerity and not commit any excess against the life, wealth and honour of anyone.3
We invite them to urge people in their surroundings and in their circle of influence to do good and to refrain from evil. This is an obligation imposed on them by their Lord. It should be discharged by a father towards his son and a son towards his father, a husband towards his wife and a wife towards her husband, a brother towards his sister and a sister towards her brother, a friend towards his friend and a neighbour towards his neighbour – in short, a person should discharge it towards every person who has an immediate relation with him. Consequently, wherever they see someone known to them adopting an attitude which is contrary to the truth, they – according to their knowledge, capacity and ability – should try to urge him to mend his ways.4
If emotions, vested-interests and biases try to divert them from justice in some worldly or religious matter, they should adhere to justice; in fact, if their testimony is required in these matters, they should do so even if it puts their life in danger. They should speak the truth and submit to it; they should adhere to justice and bear witness to it, and hold fast to it in their beliefs and deeds.5
If they face religious persecution, then instead of retaliating with violence, they should show patience,6 migrate to a place where they can openly practice their religion.7
In current times, the leading scholars of the Farāhī school with the help and blessing of God have been able to cleanse Islam – the true religion - from every juristic and scholastic intrusion and from every adulteration of philosophy and tasawwuf, and have presented it in its pristine form purely on the basis of the Qur’an and the Sunnah. The communication and dissemination of this religion, education and instruction of people on its basis and the reconstruction of Muslim religious thought in its light is a great jihad. We invite all Muslims to help us in this jihad by offering their support, time and resources for it. This is the nusrah (help and support) of the true religion of God from which nothing should be dearer to a true believer:8
(ا أَيُّهَا الَّذِينَ آَمَنُوا كُونوا أَنصَارَ اللهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنصَارِي إِلَى اللهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللهِ (61: 14
Believers! Be God’s helpers, the way Jesus, son of Mary, called upon his disciples: “Who will be my helper in the cause of God?” The disciples replied: “We are God’s helpers.” (61:14)
1. The Qur’ān, 62:2
2. The Qur’ān, 87:14-17
3. The Qur’ān, 16:90
4. The Qur’ān, 9:71
5. The Qur’ān, 4:135; 5:8
6. The Qur’ān, 41:33-35
7. The Qur’ān, 4:97
Religion is the guidance which was first inspired by the Almighty in human nature and after that it was given by Him with all essential details to mankind through His prophets. Muhammad (sws) is the last of these prophets. Consequently, it is now he alone who in this world is the sole source of religion. It is only through him that man can receive divine guidance, and it is only he who, through his words, deeds or tacit approvals, has the authority to regard something as part of Islam until the Day of Judgement.
We call upon all people of this world to profess faith in this religion and to purify their individual and collective lives in accordance with it. The reward of those who accept this call to profess faith and to purify themselves is Paradise which is as extensive as this universe. It is a place where there is no concept of death with life, pain with pleasure, sorrow with happiness, anxiety with satisfaction, hardship with ease and bane with boon. Its comfort is everlasting, its bliss is endless, its days and nights are abiding; its peace unending, its pleasure eternal, its majesty enduring and its perfection impeccable. God Almighty has provided for His servants in it what has never been seen by the eyes, never been heard by the ears and never been imagined by the hearts.2
We invite those who believe in this religion in these times that in order to acquire this Paradise, they should act in accordance with their faith, fulfil the rights of God and His servants with full honesty and sincerity and not commit any excess against the life, wealth and honour of anyone.3
We invite them to urge people in their surroundings and in their circle of influence to do good and to refrain from evil. This is an obligation imposed on them by their Lord. It should be discharged by a father towards his son and a son towards his father, a husband towards his wife and a wife towards her husband, a brother towards his sister and a sister towards her brother, a friend towards his friend and a neighbour towards his neighbour – in short, a person should discharge it towards every person who has an immediate relation with him. Consequently, wherever they see someone known to them adopting an attitude which is contrary to the truth, they – according to their knowledge, capacity and ability – should try to urge him to mend his ways.4
If emotions, vested-interests and biases try to divert them from justice in some worldly or religious matter, they should adhere to justice; in fact, if their testimony is required in these matters, they should do so even if it puts their life in danger. They should speak the truth and submit to it; they should adhere to justice and bear witness to it, and hold fast to it in their beliefs and deeds.5
If they face religious persecution, then instead of retaliating with violence, they should show patience,6 migrate to a place where they can openly practice their religion.7
In current times, the leading scholars of the Farāhī school with the help and blessing of God have been able to cleanse Islam – the true religion - from every juristic and scholastic intrusion and from every adulteration of philosophy and tasawwuf, and have presented it in its pristine form purely on the basis of the Qur’an and the Sunnah. The communication and dissemination of this religion, education and instruction of people on its basis and the reconstruction of Muslim religious thought in its light is a great jihad. We invite all Muslims to help us in this jihad by offering their support, time and resources for it. This is the nusrah (help and support) of the true religion of God from which nothing should be dearer to a true believer:8
(ا أَيُّهَا الَّذِينَ آَمَنُوا كُونوا أَنصَارَ اللهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنصَارِي إِلَى اللهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللهِ (61: 14
Believers! Be God’s helpers, the way Jesus, son of Mary, called upon his disciples: “Who will be my helper in the cause of God?” The disciples replied: “We are God’s helpers.” (61:14)
1. The Qur’ān, 62:2
2. The Qur’ān, 87:14-17
3. The Qur’ān, 16:90
4. The Qur’ān, 9:71
5. The Qur’ān, 4:135; 5:8
6. The Qur’ān, 41:33-35
7. The Qur’ān, 4:97
Our Approach to Understanding Islam
Objective:
The principle objective of our organization is to present and promote understanding of Islam; through peaceful and non-political means alone, using research, discussion and dialogue. Our secondary aim is to try and remove sectarian disharmony from among Muslims sects. Through our activities we are also keen to develop religious and racial harmony among the citizens of the United Kingdom.
Approach:
Our approach refers to any scholarly understanding of Islam that is principally and fundamentally based on or in general agreement with the thinking and approach documented by Imam Hamid al-Din Farahi as revised, developed and propagated by Amin Ahsan Islahi and Javed Ahmad Ghamidi.
The above thinking and approach comprises of the following principles:
Objective:
The principle objective of our organization is to present and promote understanding of Islam; through peaceful and non-political means alone, using research, discussion and dialogue. Our secondary aim is to try and remove sectarian disharmony from among Muslims sects. Through our activities we are also keen to develop religious and racial harmony among the citizens of the United Kingdom.
Approach:
Our approach refers to any scholarly understanding of Islam that is principally and fundamentally based on or in general agreement with the thinking and approach documented by Imam Hamid al-Din Farahi as revised, developed and propagated by Amin Ahsan Islahi and Javed Ahmad Ghamidi.
The above thinking and approach comprises of the following principles:
- It defines the role of Quran as the ultimate Criterion in all vital decision making on religious issues.
- Has tried to further elaborate on the concept of coherence in Quran and why it is vital in true understanding of the Book.
- Defines Sunnah and differentiates Sunnah from Hadith.
- Considers Hadith to be an important source of information about Islam and the prophet (pbuh) but one that is not an independent source of understanding Islam and needs to be verified and understood in the light of the Qur'an and the Sunnah.
- Encourages deliberation on the meaning of the Qur’an rather than merely reciting it in Arabic.
- The followers of this approach are always keen to revise their understanding if they find it to be not correct or complete. Therefore they not only do not frown upon criticism and questioning of their belief and approach but welcome such criticism and questioning with outmost appreciation.
