The World is Mine!

Today, upon a bus, I saw a very beautiful woman
And wished I were as beautiful.
When suddenly she rose to leave,
I saw her hobble down the aisle.
She had one leg and used a crutch.
But as she passed, she passed a smile.
Oh, God, forgive me when I whine.
I have two legs; the world is mine.

I stopped to buy some candy.
The lad who sold it had such charm.
I talked with him, he seemed so glad.
If I were late, it’d do no harm.
And as I left, he said to me,
“I thank you,
you’ve been so kind.
It’s nice to talk with folks like you.
You see,” he said, “I’m blind.”
Oh, God, forgive me when I whine.
I have two eyes; the world is mine.

Later while walking down the street,
I saw a child I knew.
He stood and watched the others play,
but he did not know what to do.
I stopped a moment and then I said,
“Why don’t you join them, dear?”
He looked ahead without a word.
I forgot, he couldn’t hear.
Oh, God, forgive me when I whine.
I have two ears; the world is mine.

With feet to take me where I’d go,
With eyes to see the sunset’s glow,
With ears to hear what I’d know.
Oh, God, forgive me when I whine.
I’ve been blessed indeed, the world is mine.

Give the gift of love. It never comes back empty!

Abul Hasan Ali Nadwi: 

A Man of Peace in a Century of Turmoil

Early Life

The Background

Some seventy kms off Lucknow (capital of Uttar Pradesh – India), lies a district in the north-west called Rae Bareli. A winding narrow path on the north-eastern flank of the town, across the agricultural fields, meadows and shrubs, insects and surprise birds, leads to a small village whose size suggests the nomenclature of a settlement rather than a village. Once somewhat more populous, now it boasts of some 8-10 houses. The village was established by the famous Shah’ IIm-u-Aliah Hasani, Naqshbandi, in the 17th century. Atop a raised area, you could walk down the end of the village some distance across a slopy field to reach the bank of the quiet river Sayyi.

Occasionally, maybe twice or thrice a century, the river swells and threatens to swallow the village. At such times its inhabitants run for their life along with the precious load of books from the fairly well-equipped village library. Amidst the old and new houses a mosque stands tall – a little less taller though, than the Ka ‘ bah on whose pattern it has been built. It has no minarets. Two huge tamarind trees stand at both ends of the village as if on guard. 

The village cemetery, a short distance away – bereft of tombs, epitaphs, or plastered humps – is almost entirely composed of the extended family, sleeping next to each other peacefully, spared the throng of visitors, although many were Aw/iya’ Allah in their own right in their own time. Called Takyaa Kalaan, it is here in this small village that several generations of scholars, sufis, mujahids, meshe’Ikh, poets, historians and men of renown appeared, grew and spread around to reach the masses over wide areas. Sayyid Abul Hasan Ali al-Nadwi (Ali Miyan of later times) was one of them. This is where he was born some 90 years ago. This is where he sought recluse after every hectic activity that took him thousands of miles away from his ancestral home.

Childhood

Born in the same year as Shibli .died (1914), to a quiet, hard-working, scholarly father and a very religious mother (who wouldn’t let the child miss a single prayer), he was tutored, following the custom of the time, by scholars of sorts, spending most of his childhood in Lucknow where Abdul Hayy, his father ran a clinic. Abdul Hayy, author of the 8 volume Arabic Nuzhatu et-Khewiitir, and several works in Urdu, was also the rector of the Nadwatul ‘Ulama (popularly, the Nadwah), a traditional type of Madrasah with modernistic leanings.

In his childhood Ali Miyan spent a few hours studying Quran in the traditional Maktab of the local mosque where he finished his first Qur’an-reading. Later, roughly from the age of seven, various teachers took charge. He was put on a variety of study courses in Urdu, English, Persian, Arabic. Those days masters assessed every child’s capacities and aptitudes and taught him books most suitable to him. An intelligent child for example, did not follow the rigmarole of the average students.

His elder brother Abdul Ali – from his father’s earlier marriage – had done his preliminary course at Nadwah, advanced courses at Deoband, and had then got himself enrolled for a degree in medicine at the Lucknow University. After completion of the course and practice for a few years, he was to abandon the allopathic for the homeopathic, although at the cost of well-to-do patients and their purses. In fact, the family tried a few books of medicine on Ali also, but for lack of interest on his part, they gave up.

He lost his father at the age of nine. Massaging his feet, the child hardly realized the peaceful transition of the father into the next world. After him the family couldn’t afford to live in the rented house at Lucknow and had to shift back to the modest Takiya Kalan where the child continued to take lessons in Persian from one of his uncles. Soon, however, thanks to the support of some well-wishers, the family shifted back to Lucknow under the charge of the elder son of the family who was continuing his medical studies at the Lucknow University.

Arabic, Urdu and other Studies

Ali Miyan was entrusted for his Arabic language to a private but unpaid tutorship (Indian scholars never charged a fee for their services), of Sheikh Khalil ibn Muhammad. Originally a Yemeni and at that time professor in the Arabic language at the Lucknow University, he was a teacher of his own class. Following a self-designed syllabus he took his students across miles in weeks. Ali Miyan studied several years under this skillful teacher. One of those days he was introduced to Zakir Hussain Khan (later, President of India), who, fresh from Germany with a doctorate degree, was pleasantly surprised at hearing a young lad speak in unbroken Arabic.

In Urdu he received some coaching from an elder cousin, Hafiz Sayyid Habibur Rahman, who was studying at Jami’a Milliyah. Writings of Azaad (Bilgirami), Shibli, Haali, (Deputy) Nazeer Ahmed, Sharar, Ratan Nath Sarshaar and a few other leading writers, not to forget his own father’s works, formed the core of his studies in  those days of quick and lasting impression.

Also during those days the famous Qur’an scholar and commentator Khwajah Abdul Hayy visited the family. Ali Miyan’s brother Abdul Ali ordered him to do a quick course with him. Khawjah had a unique style and his coaching helped Ali Miyan qualify for attendance to another Qur’anic course conducted by Ahmed Ali Lahori, at Lahore, a thousand miles away. However, before he could go there, he was fortunate enough to study Arabic grammar under the famous grammarian Sayyid Talha.

When he was 13 he was advised to enroll himself at the Lucknow University for an advanced study course in the Arabic language. He was the youngest to appear in the entrance test, but emerged at top in order of merit. In two years time he completed the Senior Level course obtaining a gold medal for topping the class, thanks to the strong foundation that Sheikh Khalil and Sayyid Talha had provided him. The gold medal also earned him a scholarship for a year which he spent at the university doing a special course in Hadith. But, as he wrote later, he was mortified that the Hadithdegree was presented to him by an unbelieving British Governor, Sir Malcolm Haley. He couldn’t forget the distastefulness even after the lapse of half a century.

His elder brother was a disciple of Hussain Ahmed Madani, a Hadith scholar, Sufi, and a freedom fighter who had spent several years in Andaman Islands along with his mentor Mahmoodul Hasan, the Sheikh aI-Hind. They were imprisoned in the island by the British. Abdul Ali was so close to Hussain Ahmed Madani that whenever the latter came to Lucknow, and it was not unoften that he did, he stayed in his house. So, for days and weeks of those early impressionable days, the lad Ali spent time with the great Sheikh.
The Sheikh possessed a very attractive personality, and was second to none in scholarship after his own master the Sheikh aI-Hind.

At Lahore

Ali was now 15 and traveled to Lahore where he was advised by a professor – who saw some of his Arabic writings including translation of Dr. Iqbal’s “Chand” in Arabic prose – to specialize in Arabic literature. He returned however, to become, on the behest of his brother, a pupil of Hadithunder the famous Sheikh al-Hadith Hayder Hasan Khan at Nadwah. Under him he studied Bukhari, Muslim, Tirmidhi and Abu Da’ud. The course included not only the text, which was read by the students before the Sheikh, word by word, but also details of the narrators, their (or textual) weaknesses, finer technical details, etc. The Sheikh also trained his students in research work. That was followed by a course in Fiqh, taught by the famous specialist Mawlana Shibli Jirajpuri.

To give an idea of the quality of students around the young Ali Miyan, we might mention the names of Mas’ud “Aalarn, Abdul Quddus Hashmi (Karachi), Abdus Salam Qidwai; Muhammad Nazim, Muhibbullah (vice-chancellor, Nadwah), Hafiz Abdus Shakoor, Muhammad Uways (Sheikh al- Tatsir at Nadwah), Muhammad ‘Imran Khan (who built the famous Bhopal mosque), Ra’is Ahmed Ja ‘ feri, (the novelist) Muhammad Nazim (vice-chancellor Nadwah), and several others who outshined each other as Ali’s Nadwah colleagues.

As providence should have it, he had not completed his Hadith studies at Nadwah when Taqiuddin Hilali, the famous Arabic linguist arrived in India. He was an expert in the Arabic language and a personality of such caliber that when giants like Rashid Rida (Egypt) and Ameer Shakeeb Arsalaan (Syria) – two leading and the most influential scholars of the Muslim world of that time – clashed over a grammar point, he acted as the arbiter and judge. On the run because of some political problems back home, he tried to settle down in India. He was so well-known the world over that the Arabic language teachers flocked around him to sort out grammar issues. Ali Miyan became his student, to study the language for full two years. Under this skillful teacher he covered the long and difficult road to proficiency in Arabic language in leaps and bounds.

It may be pointed out at this juncture, that in addition to the fact that those were days of knowledge, when the “run of the mill” scholars in India knew more than perhaps the self-proclaimed mujtahids of today, there were two factors that helped Ali Miyan become what he became. First, his family was composed of scholars, Shuyukh, and other distinguished figures. Devoted to religion, the thoughts of getting a fair share of this world never crossed their minds. His father had by his own choice discontinued to receive salary from the Nadwah, depending entirely on his practice. An author of several books, he didn’t even get his 8-volume Nuzhatul Khawatir (which has the biography of four thousand and five hundred scholars and renowned men of India), printed in his life. 

Ali Miyan’s brother, Abdul Ali gave up practicing allopathic medicine despite heavy financial loss. So, the family knew what a child was to do and how to go about achieving the objectives of life, whatever the material conditions. The objectives themselves were clearly defined: knowledge and service. Little else mattered. In the face of these objectives set by the family, friends, elders and the society, the need for admonition or discipline did not arise. Secondly, it was never difficult for the family to convince any top order teacher to accept one of it members for coaching because of the respect the family enjoyed for its scholarly achievements.

Consequently, given Ali Miyan’s own abilities, coupled with Divine Favor, it wasn’t for any of his teachers to lament the loss of his useful time. They knew what fruits their efforts would bear and offered their best to a hungry soul.

Scholars and Shuyukh of the Time

Luckily, as we have said earlier, and in view of the adage that a man is what his teachers and the social milieu make of him, those were days when eminent men were available for the asking. They were not merely men of letters. They were practitioners of the spirit that underscored the written word. 

Men like  Hussain Ahmed Madani (Hadith), Ahmed Ali Lahori (the Master of masters in Qur’anic studies), Taqiuddin Hilali (the linguist), Dr. Sir Muhammad Iqbal (the poet), Habibur Rahman Khan Sherwani, Abul Kalam Azad (the man of letters), Ashraf Ali Thanwi (the Alusi of India), Prof. lIyas Burni, Dr. Sir Ziyauddin, Khalil b. Ahmed (the grammarian)’ Hayder Hussain Khan (Sheikh al-Hadith), Manazir Ahsan Geelani (author of the unique work Khatam un-Nebivyini,Abdul Sari Nadwi, ‘Ubaydullah Sindhi, Abdul Majid Daryabadi (the Majma’ al-Bahrayn of India who had the distinction of writing two Qur’anic commentaries: in Urdu and English) Mawlana Zakariyyah Kandhlawi (Sheikh al-Hadith - the great populizer of Hadith among the masses), Sa “Id Ahmed Akbar Abadi (Life of Abu Bakr), Sayyid Sulayman Nadwi (the all-round scholar par excellence), Shabbir Ahmed ‘Uthmani (Tafsir-e-’Uthmami, Mawlana ‘Abdul Qadir Ra’epuri (the Sufi)Mawlana lIyas Ahmed (the great Da’ee) and many others who excelled in their special fields – were within easy reach of any serious student. 

In fact, such was the quality and so large the galaxy of scholars at the end of the 19th century and the first quarter of the 20th century in India, that students and scholars from all parts of the Islamic world were constantly arriving to either pursue higher studies or seek employment in their – field of specialization. Ali Miyan did not finish with one but to take position with another giant, all about ready to incarnate himself into the young, studious, impressionable and extremely pliant lad.

Not only these scholars, spiritualists, intellectuals and Shuyukh trained and guided him on day to day basis, but they also earnestly prayed for him in their supplications. He was an extremely likeable person because of his amiability and was universally looked upon as someone in the making, on whom they could fasten their hopes. 

In fact, even in his later life, most of his affairs in connection with journeys, Da’ wah works, articles, books or teaching jobs were decided in consultation with or by the urging of his mentors. His activities had their backing, won full blessing, and drew a few supplications. When he spoke, or wrote, they were the first to congratulate him and encourage him to further tasks. In this sense he stood truly distinct: there was not a well-known scholar or religious personality throughout the length and breadth of India but from whom he had not drawn some fuel for his spiritual lantern.

A single incident will say a lot about the kind of discipline, teacher-student relationship, and the general milieu that was prevalent among the learned of those days. One day when the English teacher knocked at the door, Ali Miyan emerged to tell him that he would not be able to take lessons for some reason or the other. That granted, the lad closed the door, a bit hard, which sounded like he had slammed it against the teacher. The teacher felt affronted. He complained to All’s Arabic teacher, the Yemeni Sheikh Khalil. Sheikh Khalil spoke to “All’s elder brother and guardian Abdul Ali and let him know that he was going to spank the lad. When Ali showed up, he gave him a thrashing that put Ali in a sort of bad shape. When Ali went to his village Takyaa Kalaan his other asked, “So you were spanked by Sheikh Khalil? Were you? What went wrong?” The lad explained the misunderstanding and kind of defended the teacher.

What has to be noted is that nobody interfered, nobody commented and nobody protested. The mother too did not say a word about her dear child or the teacher who spanked. Obviously, had anything of that kind happened, the lad would have had to do not only without those teachers, but many others.

Otherwise of course, the teachers, scholars and others were absolutely sincere people. They looked at a lad as to what they could make of him, if he was willing to follow the course suggested by them. Their love for their pupils was immense. They would go any length to remove a pupil’s doubt during the course or after it. They’d never refuse to teach anyone who showed the inclination to learn. They worked during their vacations, at no cost. In fact, in some cases they spent their own money on a deserving student. When a student distinguished himself in some way, they went about speaking proudly of him in their assemblies, guiding him to further courses, writing strong letters of recommendation, and then following up the matter with the next batch of teachers. At night they earnestly prayed for their pupils.

A few incidents might throw more light on the culture of the religious class of those times. When Mawlana Ashraf Ali Thanwi received a copy of Ali Miyan’s “Seeret Sayyid Ahmed Shehid,” he kissed the book after opening the parcel. Then, as he scanned it, he hugged it and involuntarily raising his hands began to supplicate for the author, with the disciples around him chanting Ameen. When in the year 1975, under the rectorship of Ali Miyan, Nadwah was celebrating its Golden Jubilee, having served the community for eighty-five years, Sheikh Zakariyyah Kandhlawi sent a few of his disciples to pitch their tent near the venue and engage themselves in  nothing but unbroken supplications for the success of the function! And once ‘Abdul Qadir Ra’epuri – moved by his “state” – suddenly said, “I am going to supplicate for Ali Miyan. All of you [the disciples] will sayAmeen!” 

On another occasion, Ali Miyan was passing by Bhopal. He wrote to his Sheikh – Mawlana Ya’qub Bhopali – that against his usual habit of breaking the train journey to meet him, he wouldn’t be stepping down this time since the train would be reaching the town at mid-night. The train was late by two hours, but when Ali Miyan looked out of the window, he found his Sheikh standing on the platform shivering in severe cold along with a few disciples. Ali Miyan pooled up courage to say that the Sheikh had troubled himself. The reply was, “I have never enjoyed an occasion like I enjoyed it today.” The two parted with an embrace and said goodbye with moistened eyes.

At all events, it might be pointed out that such were not the attitudes of the Shuyukh specifically with Ali Miyan. Where there was spiritual, or even intellectual talent, such were the ways of theShuyukh of the Indian sub-continent of that historic period.

First Few Writings

Trained by such able teachers, guided by such eminent scholars, paces set by such preeminentShuyukh, supplicated for by such powerful souls, (not to forget his mother, the tireless supplicator, come morning, come evening, come tahajjud, come Friday), and helped on by his own consistent efforts, Ali Miyan soon began to produce articles of worth in the Urdu and Arabic languages. 

The first notable one was on the life of Sayyid Ahmed Shaheed which appeared in” AI- Tawhid” a respectable journal of the time. His Arabic articles began appearing in the famous “Al-Diya’”magazine at a regular pace. AI-Diya’s editors were Sayyid Sulayman Nadwi and Al-Hilali, both experts of the Arabic language. His brother advised him to translate his Urdu article on Sayyid Ahmed Shaheed into Arabic and add some more historical material. Sayyid Ahmed Shahid (martyred 1831) was the great Mujahid who started jihad against the British rule, and fell martyr a thousand miles away from his ancestral village Takyaa Kalaan. Al-Hilali advised him to get it published abroad. He sent it to and was accepted for publication by Rashid Rida for his al-Manar(Egypt).

Read by scholars, litereates, revolutionaries and intellectuals alike, Al-Manar was then the world’s leading Arabic religious and literary magazine. Subsequently, Rashid Rida got the article published in Egypt in the form of a short book. That was no small tribute to a lad merely sixteen years old.

Those days he was also studying English language, some science and mathematics in the hope of entering into a secular university for a graduate course. But, after a two-year application, he gave it up on a sudden, having learnt enough of the English language and known enough of the hollowness of the new disciplines. At all events, he had learnt enough English to be able to extract required material when working on his publications. 

From the start his mother was completely opposed to the study of the English language. In her letters she pointed out that there were already several members of the family who had distinguished themselves on that road, and that the family was in no desperate need of another trail blazer. She said if she had a hundred children, she would put them all to the study of Arabic language. Interestingly, she wrote to him that she wished to be remembered as someone who bore an offspring (and was not sterile)!

At Deoband

In 1930 he traveled once again to Lahore; this time to study Qur’an under the famous Ahmed Ali Lahori. The Lahori accepted those as his students who had already finished their Madrasah courses and held ‘Alim or Fadil degrees. It was kind of an advanced course conducted in an entirely new but effective style. Students from the whole of the Indian sub-continent were attracted to the prestigious institution. Ali Miyan arrived late and so received the coaching but could not appear for the examination. He also participated in a course held on Shah Waliyullah’s “Hujjatullahi al-Baligha” and passed the test.

In 1932 he was sent to Darul Uloom Deoband to study Hadith under Hussain Ahmed Madani. He stayed there for four months during which time he also studied Fiqh, participating in a few sessions of Anwar Shah Kashmiri (the Sheikh al-Shuyookh in Hadith studies of the time). From there he returned once again to Lahore, this time to enrol himself as a student for the Qur’anic course. 

At the end of the examination when the results were announced, the other students, many of whom being several years senior to Ali Miyan, (in fact, a few specialists in one or the other discipline), protested. How could the youngest of them top the list? A re-evaluation had to be ordered before Ali Miyan could receive his degree and the distinction. Thereafter he returned to Lucknow. But a short while later Ahmed Ali Lahori urged him to come back. This time he was to spend three months in seclusion in a mosque, spending time in meditation under the supervision of Ahmed Ali Lahori himself. Even reading was disallowed during those months!

Adulthood

A Teacher

Thus qualified on all fronts, with a dozen hard copy certificates, and as many impressed on his heart and soul, he was recommended for appointment as a teacher by no less than the rector, Sayyid Sulayman Nadwi, at the prestigious Darul “Ulum Nadwatul ‘Ulama. The recommendation accepted, he entered Nadwah as a teacher in Tafsir, Arabic language, and other subjects. He had just turned twenty.

Having joined Nadwah, Ali Miyan could not have found a better place for research, studies, Da’ wah, and writing. Teaching Qur’anic Tafsir (commentary), he was forced to study, virtually word by word, commentaries such as “Kashshaf”, “Ma ‘alim al-Tanzi!”, “Madarik ei-Tenzil”, in addition to Rashid Rida’s “Tafsir AI-Manar”, Abul Kalam Azad’s Urdu commentary “Tarjuman et-Our’en”, those of Abdul Majid Daryabadi, and, for difficult questions, that of “Alusi.” Could there be a better start for anyone who wished to take up the cause of Islam in his later years? Added to this, the presence of renowned teachers and scholars, a general environment of learning, scholarship and piety – the place was a dream come true. Later, teaching “History of the Arabic Language” gave him a sound footing in the language and taught him expressions and usage. He ended by teaching Shah Waliyy Allah’s “Hujjatullahi al-Baligha” a philosophical work written in a fine literary style.

During those early days at Nadwah, when he also got married, Ali Miyan was chosen to represent the institute and invite Dr. Ambedkar and his community to Islam. Dr. Ambedkar was a low caste Hindu leader, who had realized that so long as he and hundreds of million others like him remained Hindus, they would never be able to lead a respectful life in India and find their rightful place in the community. He announced that he was studying various religions and would be soon choosing one for adoption. Ali Miyan met him in Bombay, found a copy of the Qur’an and a few other Islamic titles on his desk and made a strong appeal for Islam. Ambedkar however, opted for Buddhism. His conversion of course did not make any difference. Those few who converted remained low caste, while the great majority remained Hindus. The doctor hadn’t perhaps realized that most of his community were resigned to their fate as those created as serfs for the upper caste. It is interesting to note however, that when Ali Miyan was leaving for Bombay, his Arabic teacher, Sheikh Muhammad the Arab, whispered into his ears in a choking voice, that if Ambedkar asked him who would give him – a new Muslim – a daughter into marriage, he could tell him that an Arab – a descendant of the (Madinan) Ansar - was ready to offer his daughter!

The First Book

Year1936 gave him the opportunity to travel to Tonk where the remnants of the descendants of Sayyid Ahmed Shahid were living, notably his great grandson Muhammad Isma’il. There he chanced to lay hands on a work running into several volumes detailing the life, times and struggle of Sayyid Ahmed Shahid. The work inspired him and it was here, a little before sunrise, that with his feet dipped in the river Banas – at which surely Sayyid Ahmed and the Mujahideen accompanying him would have time and again performed wudu - Ali Miyan wrote the foreword to his first book Seerat Sayyid Ahmed Shaheed.

Built on the Arabic article he had earlier got published in Al-Manaar, he finished writing the UrduSeerat Sayyid Ahmed Shaheed by the end of 1 937. He had it with him when he went to Lahore to meet with Dr. Iqbal. Although the poet was sick he gave him more time than was expected of a person who was destined to die in that sickness. 

However, Ali Miyan, mindful of his sickness, didn’t have the courage to ask him for a foreword for the book. It was decreed to be written by Sayyid Sulayman Nadwi who produced a piece of its own class for a work that was to prove a landmark for Ali Miyan. The book hoisted him up, installing him right among the rank of the leading writers of the time.

It was during those days (1938) that Mawlana Ashraf Ali Thanwi fell sick and went down to Lucknow for treatment. He stayed there for quite a while. Scholars milled around him. Ali Miyan was one of those who visited him regularly.

As if for the Divine Will to prepare him intellectually for the writing of text books for Nadwah, a task only expert educationists can perform well, in 1938 he was asked to write a book on Islam for the Islamic courses offered in the Aligarh Muslim University. With the manuscript approved, he was called to Aligarh to stay there for a month and a half and improve on it – under the guidance and supervision of experienced professors including the giant Sayyid Sulayman Ashraf. In its wake the book earned him a neat sum of Rs.500 as prize, (being equivalent of about 50,000 today). It also earned him two congratulatory letters from Sayyid Sulayman Nadwi, a prize by itself.

The year 1939 saw the publication of Seerat Sayyid Ahmed Shaheed. It was not the life history of an individual. It was the history of a Jihadic struggle to establish the Islamic system of life on a patch of land. Accordingly, it was preceded by efforts to cleanse the body politic of the Muslim Ummah of the sub-continent of Shirk (Association with Allah) and Bid’ ah (innovation in Islam). Tens of thousands were encouraged to repent, enter into an allegiance with Sayyid Ahmed Shahid, the leader of the movement whose most eloquent spokesman was Shah Ismail Shahid. After considerable reformation, deliberations and preparations, Jihad was finally launched in the Sarhad area (1823). 

Its final target was the British occupation but had to start with the Sikhs who controlled the region. However, once the struggle began, the powerful Muslim landlords of the area stood up against the movement. Fighting the two forces, Sikh and Muslim, the top leaders of the movement were martyred in Balakoat, in Karbala-like fashion, and the movement died in the same fashion as that led by Imam Hussein. 

At a time when the Muslims were being beaten on every front, their lands were under colonial rules, the youth were feeling humiliated and let down by their scholars and leaders who would not advise them to take up arms against the established regimes, this rekindling of the Jihad memories through the life of Sayyid Ahmed Shahid, ran an electric current through the youth and the religiously committed. Some people read it ten times over. It drew appreciation even from a man of Ashraf Ali Thanwi’s caliber.

Prompted by the inadequacy of classical Arabic Readers designed for senior students in the good old days, Ali Miyan took up the task of preparing a new anthology of Arabic prose and poetry. For the first time writings of such old masters as Muhiuddin Ibn al-Arabiyy (Sheikh al-Akbar), Hasan al-Busri, Mas’udi, Ghazali, Ibn Jawzi, Ibn Hibban, Ibn Taymiyyah, Ibn Qayyim, Ibn Khaldun and Shah Wali Allah were included in the work entitled Mukhta;at (Selections). 

In a couple of years the book reached the Arab lands and several institutions were quick to incorporate it among their course books. It is still used for Master Degree courses in several universities in India. In 1987 Saudi Arabian education authorities also prescribed the book for high school level courses and it underwent a reprint in Jeddah.

While teaching Arabic language at Nadwah Ali Miyan also felt that the famous six-volume Egyptian text book Al-Qira’atu al-Rashidah was quite inadequate, if not unfit, for the religious institutions. It has heavy secular overtones. Besides, it speaks of places and discusses topics familiar to the Egyptians alone. The sub-continent Indians hardly feel themselves related to those parts. Surely, an equivalent was the need of the day. Called Al-Qira’at al-Raashidah it was prepared by Ali Miyan in three volumes in about 2 years time. It won appreciation by way of inclusion in the Arabic courses in local schools. 

By 1944 he also brought out another set of children’s books for the religious schools entitled Stories of the Prophets for Children - in Arabic. This one won the appreciation of even Sayyid Qutb who wrote a foreword for its second print. The book was soon included in the syllabi of various countries including Saudi Arabia. 

After quite a gap, Ali Miyan followed up the first three volumes with a fourth in 1975 and a fifth in 1977. The five together cover all the major Prophets mentioned in the Qur’an. A little later he followed up the children’s series with AI-Seerah al-Nabawiyyah, (Life of the Prophet), also in Arabic, for adults. It was also well received and was included as a course material by various universities of the Arab world. Once when Ali Miyan himself visited Badr (nowadays a remote town). he found that the book was being read out to a circle of devotees in the town mosque

Muslim Community is  like a Tasbih

A Tasbih is used to keep count of dhikr. It is usually made up of 100 beads which are held together in a necklace form by a thread. 

As long as the tasbih remains in its original form, it can be used for doing good deeds. However, what happens if the thread rips? The beads fall all over the place and create a mess. 

Similar is the example of this ummah. As long as the Muslims remain united/together, good results will come out of them. 

However, as soon as they are divided, they will create a big mess, which is clearly visible in these days

The Almighty Allah’s Promises of Rizq (Provision/Sustenance)

One of the beautiful names of Allah(swt) is Ar Razzaaq The Provider, The Providence, The Supplier, The Bestower of Sustenance.The One who creates all means of nourishment and subsistence. The One who provides everything that is needed.

Allah (swt) says, 

"Lo! Allah (swt) is that who gives livelihood, the Lord of unbreakable might." [Surah adh-Dhariyat:58]

"We provide for you" [Surah Al-Anaam:151]

These ayaat clearly indicate that Allah (swt) is the Razzaq (Provider) and that Rizq is ascribed to Him alone – He provides to whom He wills, and this authority of provision is reserved for Him alone.

Allah (swt) also says,

"And eat of the things which Allah (swt) has provided for you, as lawful and good, and keep your duty to Allah in Whom you believe." [Al-Ma'idah: 88]

In this Ayah Allah encourages us to partake in what Allah has provided for us, but reminds us to keep our duty to Him. Allah connects these 2 subjects and warns us not to allow the partaking in provision to allow us to transgress any of His other commands. Allah is also reminding us that the rizq we have, no matter how much we feel we might have "earned" it, is not from ourselves but has been provided by Allah.

“All aspects of a person’s subsistence and livelihood fall under the definition of rizq, including but not restricted to wealth, status, business and children.”

We see in this capitalist society, everyone will do anything that is possible to gain their Rizq. People think they are expanding their rizq by doing haram, opening liquor shops, but they aren’t.

Islam tells us the rizq is assigned at our birth and on top of that Allah Subhanahu Wa Ta’ala made five promises of Rizq.
Exactly on these I’ll try to shed some light on in this topic.

1. TAQWA

“And whoever fears Allah, for him Allah brings forth a way out, and gives him provision (rizq) from where he does not even imagine…” (Surah At-Talaq: 2/3)

In reference to this Ayaat-i-Karima Mufti Muhammad Shafi’ Sahab (nawarallahu marqadahu) writes in his Tafsir Ma’ariful Qur’an the following explanation of Taqwa:

“The word taqwa primarily and literally means ‘to guard’ or ‘to refrain’. In Islamic terminology it signifies ‘to guard against sins’. When the word is related to Allah, it is translated as ‘to fear Allah’ and implies ‘to avoid disobedience of Allah and guard against sins’.”

Once, Saiyyidina Umar ibn al-Khattab (radhiallahu anho) asked Saiyyidina Ka’ab Ahbaar (radhiallahu anho): “What is the reality of Taqwa?”

Ka’ab (radhiallahu anho) said: “Have you ever passed a thorny tree?”

Umar (radhiallahu anho) answered: “Yes.”

Ka’ab (radhiallahu anho) asked: “How did you pass?”

Umar (radhiallahu anho) answered: “I passed with such care that I ensured that no thorn got caught into my hem.”

Ka’ab (radhiallahu anho) then elaborated: “In the very same way, the reality of Taqwa is for one to save himself from the thorns of sins and negligence.”

So, this is the first thing with which Allah Ta’ala promised the righteous believers, that He will ease every difficulty of theirs and provide for them all their needs from resources they never expected or thought about.

2. DAILY FIVE PRAYERS

Everyone who ever spend time in Jama’at should know that through the daily five prayers Allah Ta’ala makes the rizq easy – if you don’t then you should definitely spend time in the way of Allah. Anyone for 4 months? Anyway…

A hadith states: “Salaah is the cause of Allah’s pleasure: It is a beloved act of the Malaikah (angels), a sunnah of the Ambiyaa (alayhimus salam), the nur (light) of ma’rifah is achieved by it, du’aas are accepted, and barakah in rizq is attained.”

Once a Sahabi (radhiallahu anho) said: “When the household of Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) experienced difficulty in their expenses he commanded the performing of salaah, and recited this aayah:

“And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provide for thee. And the sequel is for righteousness.” (Surah Ta Ha: 132)”

3. ISTIGHFAR

Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) has said in another Hadith: “The one who seeks forgiveness for Muslim males and females from Allah Ta’aala twenty six or twenty five times every day, Allah Ta’ala will count that person among those whose Du’a is accepted, and through the barakah of whom those on earth gain rizq (sustenance).”

Rasulullah (Sallallahu Alayhi Wasallam) not only made himself 70 to 100 times a day Istighfar and Taubah, but as well enjoined the Muslims to ask Allah Ta’ala frequently for forgiveness. One of the many virtues of Istighfar, that can be found in Ahadith, is that Allah Subhanahu wa Ta’ala deals with the person engaging much in Istighfar in a similar way like with the servant attaining Taqwa.

Sayyidina Abdullah bin Abbas (radhiallahu anho) narrates that Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) said: “The one who (regularly) says Istighfaar, that is, frequently repent to Allah Ta’aala for sins committed, Allah ‘Azza Wa-Jalla will open a path from poverty and difficulties. All sorrow and hardship will be removed, and in its place prosperity and contentment granted. One will receive sustenance from unimagined and unexpected sources.”

4. TAWAKKUL ON ALLAH

Tawakkul on Allah could be translated as sincere reliance on Allah Subhanahu wa Ta’ala. In our context right now it means to be 100% convinced that Allah will definitely give me the rizq, that He has fixed for me. If all creations of Allah Subhanahu wa Ta’ala (malaikah, jinns, humans, animals etc.) come together to change something about that, they simply can not.

Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) has said: “If you have proper and sincere tawakkul (reliance) on Allah Ta’ala. He will grant you rizq like the birds are given rizq, who come out of their nests in the morning with empty stomachs and return to their nests in the evening with a full stomach. Allah Ta’aala says:

“And whoever places his trust in Allah, He is sufficient for him.” (Surah At-Talaq: 3)”

That’s how the Ayaat quoted above continues. Subhan’Allah, what an amazingly illustrious example our beloved Prophet Muhammad Mustafa (Sallallahu Alayhi Wasallam) has given, may Allah shower His blessings upon him and his family.

Sayyidina Imraan bin Husayn (radhiallahu anho) narrates from Sayyidina Rasulullah (Sallallahu Alayhi Wasallam) that: “The person who (sincerely) relies on Allah Ta’aala, Allah Ta’aala will suffice for all the responsibilities of that person. Rizq will be received from such sources, whence it cannot be imagined. The one who relies on the (material) world, Allah Ta’aala hands that person over to the world.”

Shaikhul Hadith Maulana Zakariyya Kandhalvi (rahimullah ta’ala) mentions in his notorious book Fadhail-e-Sadaqat the following saying of Sayyidina Rasulullah (Sallallahu Alayhi Wasallam), which emphasis on relying on the power of Allah Ta’ala:

“One who wishes to become the most strongest, should make tawakkul on Allah Ta’aala. One who wishes to become the most respectful, should adopt taqwa (piety). The one who wishes to become the most wealthiest, should rely more in the qudrah (power) of Allah than that which is in ones possession.”

5. INFAAQ FISABILILLAH

It’s no secret that when spending or giving charity in the path of Allah, Allah Ta’ala according to His boundless mercy gives back much times more. There are many Ahadith regarding this, but to spare you time I’ll just type the incident of Hadhrat Sayyidina Ali (karamallahu wajuhu) and a beggar which will make you understand this concept very easily.

Hadhrat Ubaydullah bin Muhammad bin Aisha narrates that when a beggar came to the Ameerul Mu’mineen Hahdrat Ali (radhiallahu ano), he said to (his son) Hadhrat Hasan (radhiallahu anho) or Hadhrat Husayn (radhiallahu anho), “Go to your mother and tell her to give one of the six Dirhams that I had left with her.” His son went and later returned with the message that she said, “You had left the six Dirhams to purchase flour.” Hadhrar Ali (radhiallahu anho) said, “The Iman of a person cannot be true until he has more trust in that which is in Allah’s hands than that which is in his hands.” He then sent a message to her to send all six Dirhams. When she did so, he gave it all to the beggar.

Hadhrat Ali (radhiallahu anho) had not yet even changed his posture when a man arrived selling a camel. “How much for the camel?” Hahdrat Ali (radhiallahu anho) asked. “A hundred and forty Dirhams,” the man replied. Hadhrat Ali (radhiallahu anho) told the man to tie the camel by him with the understanding that he would pay for it after a while. The man tied the camel there and then left. Another man then passed by and asked who the camel belonged to. When Hadhrat Ali (radhiallahu anho) informed him that the camel was his, the man asked him whether he would sell it. “Certainly,” replied Hadhrat Ali (radhiallahu anho). “How much?”, he asked. “For two hundred Dirhams,” was the reply. The man agreed to buy it, handed over the two hundred Dirhams and then took the camel.

Hadhrat Ali (karamallahu wajuhu) then paid a hundred and forty Dirhams to the man whom he had promised to pay and then returned with sixty Dirhams to (his wife) Hadhrat Fatima (radhiallahu anha). Seeing the money she asked, “What is this?” Hadhrat Ali (radhiallahu anho) replied, “This is what Allah promised us on the lips of His Nabi (Sallallahu Alayhi Wasallam):

“Whoever brings (carries out) a good act will recieve ten times as much.” (Surah An’aam: 160)”

Subhan’Allah, do I need to say anything more except that this is no fairy tale but a true incident?! The Ulema-i-Kiram have explained many more halal ways of increasing the barakah in your Rizq, but these are the five big points I’ve been taught:

Taqwa, Namaz, Istighfar, Tawakkul and Infaq Fisabilillah.

Oh yeah, and I almost forgot Asbab. There are no promises of Allah attached to Asbab, but our Yaqeen nowadays is made on them. May Allah forgive us and bring all these attributes into our life. Aameen!

The Concept of Shukr in Islam

As it is our foremost duty to say shukr to Allah (SWT) for all of His blessings. It is helpful, therefore, to know in a deeper way what shukr is. We can describe three levels of thankfulness or gratitude:

Shukr bil qalb: to realize and appreciate all blessings by and within the heart.

Shukr bil lisaan: to say thanks with the tongue.

Skukr bil jawarah: To express gratitude by doing righteous deeds.

In other words, the first level is the appreciativeness and gratefulness that we feel in our hearts. Then we fortify that thankfulness through our speech. And the third level is when we prove by our deeds that we are truly thankful to Allah (SWT).

In Surah Rahman, Allah (SWT) asks us the same question thirty-one times, “Which of the favors of your Lord will you deny?”
As we open the Quran, the first surah starts with Alhamdulillah which is generally translated as “all praise is for Allah (SWT).” In reality, the word Alhamdulillah is the kalima-e-shukr in our everyday life. It’s for this reason that when someone asks us how we are, we respond with “Alhamdulillah.” When we wake up in the morning, according to sunnah, we are encouraged to say, “All praise is for Allah (SWT) who gives us life after our death and towards him we return.” We recite this du’a to give thanks to Allah (SWT) for He granted us one more day to struggle for our Akhira. Quran tells us that sleep is a temporary death as Allah (SWT) takes our souls while we sleep. He then returns some of the souls, and others He holds according to His Will. Therefore, as we wake up, we must be thankful to Him.

When we finish our meals, we should say, “All praise to Allah SWT who gives food and water, and makes us Muslim.” Here, we thank Him for all provisions He has blessed us with. Similarly, after drinking water, we are supposed to say Alhamdulillah. This highlights that if we are following Quran and Sunnah then our entire life revolves around shukr.

In Surah Rahman, Allah (SWT) asks us the same question thirty-one times, “Which of the favors of your Lord will you deny?” Allah (SWT) has created us and then made this dunya for us. We are getting benefits from all of His creations such as the sun, moon, clouds, rain, air, grasslands, rivers, oceans and countless other bounties of the natural world! After realizing all this abundance, how can a sensible person be anything but thankful to Allah (SWT).

Allah SWT reminds us, “The seven heavens and the earth and all who dwell in them give glory to Him. There is not a single thing that is not chanting His praise yet you cannot understand their praise. He is ever forbearing, forgiving” (Quran, 17:44). Ironically, we humans are the only ones who forget to be grateful to Him. Allah (SWT) ends the above verse by emphasizing that He is forgiving. It’s for this reason that we are not punished right away. Rather He gives us time to realize our mistakes and make amends.

Naturally, at times we may wonder who the real beneficiary of the gratitude we show to Allah (SWT) is. In Surah Ibrahim, Allah (SWT) answers, “If you are thankful I will add more (favors) unto you but if you show ingratitude then my punishment is terrible indeed” (14:7). This verse proves that our shukr is beneficial for us alone, and our ingratitude is harmful to us alone. The intelligent individuals who comprehend this basic teaching of Islam are referred to as ulul albab (those who are wise, who possess a mature and comprehending intellect).

Allah (SWT) gives us an example, “And verily we gave Luqman wisdom saying ‘Be grateful to Allah.’ And whoever is grateful is grateful for [the benefit of] himself. And whoever denies [His favor] – then indeed, Allah is free of need and Praiseworthy“ (Quran, 31:12). Luqman is recognized with the title of “The wise” just because he is thankful to Allah (SWT). Luqman recognizes that Allah (SWT) is the one who grants everything so therefore He is the One who deserves shukr. May Allah (SWT) give us wisdom to give thanks for all blessings by which we survive and thrive day after day.

Ibrahim (AS) describes Allah’s blessings in the most beautiful way: “…Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink; and when I am ill, it is He who cures me; and who will cause me to die and then bring me to life; and who, I hope, will forgive me my faults on the day of Judgment.” (Quran 26:78-85). All of us can make this or similar du’a, but if we want our du’as to be accepted then we must strive to be as dedicated and as thankful as Ibrahim (AS) was.

As a true guide, the Quran gives us multiple examples of supplications that express gratitude and ask Allah SWT to facilitate our thankfulness. We can make du’a to Allah SWT with the beautiful words of Sulaiman (AS). In Surah Namal, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants.” (Quran 27:19)

The Quran is full of verses which invite us to follow the straight path, distinguishing between truth and falsehood. There are rewards for the grateful servants, and punishments for the ungrateful human beings. Allah (SWT) and His messengers show us the way of Ar-Rahman (The All-Merciful) and warn us to avoid the way of Shaitaan. He has given us the ability to discern right from wrong; therefore, the choice is ours! Do we want to be part of the righteous or the misguided people?

In Surah Nisa, Allah (SWT) asks us a simple question: “Why should Allah punish you if you give thanks to Him, and truly believe in Him? It is Allah that is recognizer [of all your good actions] and knower [of all things] (Quran, 4:147). Allah (SWT) loves us 70 times more than our mother. He is the one who sent 124,000 messengers and numerous holy books to guide us. Now, it is our job to understand our religion and follow it. In the above verse, Allah (SWT) mentions shukr first and then eman. Similarly, the first surah of the Qur'aan gives us a lesson on shukr, and the second surah invites us towards eman. Allah (SWT) is emphasizing that eman can only come once we are thankful to Him. Therefore, Shukr guides us to the path of eman.

May The Almighty Allah SWT give us the Taufeeq to have Shukr bil qalb, Shukr bil lissan and Shukr bil jawarah. Aameen.

Protecting Our Children

He sits outside of his house hiding behind a bush. His eyes are on the front door waiting for it to open. The seconds feel like hours as sweat drips down the side of his face. Finally, the door opens and his heart stops as he sees the big brown boots emerging from the doorway. He holds his breath until the large figure drives away and disappears down the street. He then lets out a huge sigh of relief as he runs into the house, up the wooden stairs, into his room, and flings himself onto his bed, feeling safe. But only until his father returns home.

This is a familiar tale for over 6 million children in the U.S. every year, according to Childabuse.org. This staggering number reflects only the actual reports of child abuse, which begs the question: How many cases of child abuse exist that are not reported? Child abuse is an issue that is largely ignored within the Muslim community because it is perceived as a rare phenomenon that does not touch us. On the contrary, child abuse must be taken seriously because it is an atrocity that plagues all communities. We must be true to ourselves as an ummah and stop denying that children in our homes are being hurt by the very people who claim to love them.

The Prophet Sallallahu Alaehi wa Sallam, Our Example

Ayesha (R) reported that the Messenger of Allah (S) never hit any person with his hand, whether servant, woman, or child. He did, of course, fight in the Cause of Allah but he never took revenge upon anyone for the wrong done to him, only exacting retribution for the sake of Allah in case Divine injunctions were violated (Muslim). If we claim to follow in the footsteps of Rasulallah (S), we will take to heart that he was “the walking Quran,” as Aishah (R) described him. How can anyone who abuses his or her child claim to follow the Quran? We must engage in evaluating ourselves as a community and our lives as family members. Are we striving to succeed as believers and followers of Rasulallah (S), or are we going to be ashamed when we stand in front of our Lord on the Last Day?

Many parents are under the impression that corporal punishment is the proper way to discipline a child. This is not the case. A recent study published in the American Journal of Pediatrics revealed that children who are slapped, pushed, or shoved are more likely to be obese and have other health problems. The study also revealed a link between being hit in childhood to a greater risk of depression and anxiety later on in life. (http://pediatrics.aappublications.org/).

Circumstances of Pain

I have seen it all too often in the therapy room. The parents come into therapy seeking help for their child who refuses to listen, likes to challenge authority, and is spiraling out of control. The true picture quickly reveals itself as details of a dysfunctional relationship between father and son come to light. The father physically disciplines his son and the child has lived with fear, confusion, and hurt for a long time. That has now turned to anger. Having lost all respect for his parent, and suffering from an abysmal sense of unworthiness to be loved and respected, the son strives to assert himself by talking back and refusing to listen to the parental authority figure who he perceives, more instinctively than cognitively, as having abused his authority. 

By hitting his child, the father has created fear, lack of trust, intense sadness, and low self-worth. While he is attempting to demand obedience from the child, he is only creating distance, resentment, and an inner rage. The problem that the family came in to resolve can never be tackled until the relationship between father and son is repaired. And that starts with self-restrainting oneself, and being willing to learn more effective ways to interact with and discipline his child.

Abdullah ibn Masud (R) has narrated that he heard the Messenger of Allah (S) say, “Each one of you is a shepherd. And each of you will be asked about your flock. A ruler also is a shepherd and he will be asked about his flock. And every man is a shepherd to his family. And every woman is the custodian of her husband’s house and his children. Thus each one of you is a shepherd and each one will be asked about his flock” (Bukhari and Muslim). This comprehensive statement of Rasulallah (S) warns those who are in power over others, whether they be a ruler, a man, or a woman. Each one of us is in charge of someone, and the quality and integrity of our caretaking will be inquired about and judged by Allah (SWT) on the Day of Account.

As parents, the flock that Allah (SWT) has entrusted to our care is our beautiful children. They have rights upon us, and the number one right is that we care for them by fulfilling our obligations as strong, devoted, and trustworthy caretakers: Did we nurture our children to the best of our ability? Did we ensure that their needs were met? Did we shower love upon them in the way that the Prophet (S) showed love to his children and grandchildren? Did we act as the best role models of behavior and maturity so that our children might emulate us and build their own characters in a healthy and natural way? These are a few of the questions we as parents must ask ourselves on a daily basis. The future of our children, as well as our own future happiness, depends on it.

Tips to Eradicate Abuse

When you see something, say something. As soon as you see or suspect child abuse, say something. It can save a life.
If you find yourself or someone you love abusing others, seek help immediately.
Encourage imams to discuss this topic in their khutbahs.
Discuss this topic in halaqas, with family and friends, and at work.
Speak up and spread the word.

Miswak: Sticking with tradition...

Millions of Muslims across the world, especially in Arab countries, swear by the Miswak as the ideal tooth cleanser, with no need for mouthwash, toothbrushes and visits to the dentist.


They also cite sayings from the Prophet, peace be upon him, who reportedly promoted its use for cleansing and purification on a daily basis, especially before prayers and during the holy month of Ramadan. The Prophet, peace be upon him, reportedly said: “Siwak cleanses the mouth and pleases Allah.” 


According to Islamic tradition, it is a Sunnah to use a Miswak. 
A Muslim can use it several times during the day, before reciting the Holy Qur’an, at suhoor during Ramadan, at mealtimes, when undertaking a journey, before sleeping and in the morning.


There is now increasing scientific evidence that Miswaks have medicinal properties and can fight plaque, recession of gums, tooth decay, bleeding gums and periodontal pocket depths. 


Miswak users first trim or chew off about one centimeter of the bark at one end of a twig, then they start chewing it until it softens and forms bristles. Softening can be expedited by dipping the stick in water. Water softens and separates its fibers. 


Once the bristles are formed, they brush their teeth as usual but without using toothpaste.
When the brushy end is shredded, it can simply be cut or chewed further to form a fresh edge. 
This is an ancient practice in Saudi Arabia, the Middle East and many Asian countries. 


It is said that the use of the miswak started thousands of years ago in the ancient empires of the Babylonians, and later used by the Egyptians, Greeks and Romans.


Today, the miswak is still commonly used in the Kingdom and many countries around the world. Those not in Asia can order it online. People who prefer conventional toothbrushes, can now buy formulated toothpaste with miswak extract. This paste is natural, biodegradable and has the proven ability to reduce tooth decay. 


In Saudi Arabia, the use of sticks or twigs from the Salvadora persica trees, known as arak in Arabic, are common. In several parts of the Arab world, these trees are indigenous to arid regions and planting them reduces desertification in areas where little else is capable of growing. This also helps local communities in several countries in the Middle East to develop a sustainable income while preserving an important part of their cultural heritage.


Miswaks can be taken from many trees except for those that are poisonous or harmful, such as the pomegranate and myrtle trees. But users prefer the roots and branches from bitter-tasting palm, olive or arak trees.


The arak trees are grown in Saudi Arabia, Sudan, southern Egypt, Chad and eastern parts of India. In parts of the Muslim world where the arak tree is not found, other trees are used for the same purpose. 


Strips of bark are used in Morocco and branches of the Neem tree are often used in India. Two kinds of miswak are sold in Yemen, spicy and bland ones, said a local miswak seller Hamdan, a Yemeni national. 


“The repeated process of chewing sticks releases fresh sap and silica (a hard glossy mineral), which acts as an abrasive material to remove stains,” said a study conducted by a panel of dentists at King Saud University (KSU). 
The study also concluded that “the beneficial effects of miswak for oral hygiene and dental health are equal to, if not greater than, those who use toothbrushes and paste.” The research identified 19 natural substances found in these branches that benefit dental health. 


According to research, the miswak contains a number of natural antiseptics that kill harmful microorganisms in the mouth, tannic acids that protect gums from disease, and aromatic oils that increase salivation. 
The study said that “the miswak’s bristles are parallel to the handle rather than perpendicular, and can reach more easily between the teeth, where a conventional toothbrush often fails to reach.”
The KSU’s research has been supported and substantiated by other research conducted by Abdul Al-Sharif of the Ministry of Agriculture. 


According to Al-Sharif, miswaks have antiseptics and other ingredients to fight mouth ulcers. 
“In addition to the substances that prevent teeth caries, gum bleeding, mouth cancer and putrefaction, miswaks have another ingredient that strengthens the gum and prevents teeth from coloring or decaying.”
He said the two studies have proven that miswaks release a substance that soothes toothaches. Its use might also improve appetite and regulate peristaltic movements of the gastrointestinal tract, he said. 


“In fact, the World Health Organization recommended the use of miswaks way back in 1986, but stated that further research was needed to document its effects,” said Aziza Al-Mubarik, a KSU dentist.


Several dentists are also of the opinion that miswaks have many medicinal properties including scents, painkillers and sodium bicarbonate, which are widely used in the production of different kinds of toothpastes. 
Majed Almadani, a dentist, argued that the miswak is a natural toothbrush that provides many health and beauty benefits. 


Karim Siddiqui, a dentist, said that miswaks strengthen gums, prevent tooth decay, create a fragrance in the mouth and sharpen memory. 
Siddiqui said that there have been some reports that miswaks also strengthen eyesight and assist in digestion. 


Asked about the use of miswaks among women in Saudi Arabia, Zaina Hamid, a young Indian girl, said: “I use miswaks during Ramadan because the use of toothpaste nullifies fasting. I have seen Saudi and non-Saudi Muslim women using miswaks more commonly than Asians or European Muslims,” she said.
Traders are making a roaring trade in Ramadan.


Bandar Al-Harifi, a miswak seller in Riyadh, said: “Miswak sales have gone up in Ramadan, especially in Makkah and Madinah, where sales have increased by nearly 500 percent.”


“There is a big market for miswaks in Saudi Arabia and users can find these sticks nowadays in every nook and cranny of the city, on pavements, or even in stores that sell books and cassettes,” said Al-Harifi, 65, who has always used miswaks and never visited a dentist in his life.
Sharif Hossain, a Bangladeshi salesman, who sits in front of a mosque in Rawdah district in Riyadh, said: “This is our season. We do brisk business in Ramadan and Haj. For me, it is fun, praying and talking to people, while selling miswaks, especially in the evenings.”


Asked about the business, Ali Hamza, a 50-year-old seller, said: “Business is good. To me, it’s fun sitting near the mosque, talking to people, watching people coming and going and making a little profit,” he said. “I buy miswaks from dealers. I pay SR80 for 100 or 150 miswaks and sell each for between SR2 and SR5 depending on the type,” he said.
“During the busy seasons such as Ramadan and Haj, I make profits of between SR250 and SR350 a day,” said Hamza. 
He takes turns with his son, with a few breaks in the afternoon. 
He sells different kinds of miswaks, like Al-Arak, Al-Hulai and Abu Hans. The most popular and most expensive is Al-Arak, he said.