The Farahi Foundation has been established to bring about
a resurgence in the ranks of the Muslim Ummah, and to revitalize and reform its
entire fabric. It has been instituted to redirect the various currents of Muslim
thought in order to achieve this cherished goal. Its formation at the dawn of
the twenty first century, it is hoped, shall herald an era of Islamic revival
and once again the world shall witness the dazzling splendour of an Islamic
society. The target no doubt seems far fetched, yet the intense desire to shed
every drop of blood and to expend every quantum of energy in the cause of truth
has given us the courage to challenge the impossible.
Name of the Foundation
The foundation has been named after Imaam Hameed Uddin
Farahi (1863-1930), a celebrated religious scholar of the sub-continent. His
outstanding contribution to human intellect stands unrivalled in recent times.
With the splendour of the midday sun, he lit up the world of scholarship and
learning and left an indelible mark on mankind's intellectual history. It was
his profoundly sensitive personality who, at the beginning of this century,
devised a masterplan to initiate the revival of a vanquished lot of people. He
believed that this revival is only possible after an intellectual awakening is
brought about in the Ummah. Sure enough, his brilliant research work has laid
the foundations of such an awakening and pioneered a new system of education
which has revolutionized existing concepts about curricula and pedagogy. His
outstanding achievement in this regard is that he has paved the way to direct
deliberation on the Quran irrespective of any sectarian bias. His masterful work
on the Quran has given the Ummah a basis to unite and has provided it with a
definite clue to resolve its differences. More importantly, this work has made
it possible to reconstruct the Muslim religious thought as a whole on the basis
of the Quran and Sunnah --- the two original sources of Islam.
Since most of Farahi's work is in Arabic, he is unknown to
the common man. However, he is well known to most scholars of the sub-continent,
who have acknowledged his outstanding contribution to Islamic thought and
learning in the following words:
Maulana Shibli Naumani
"It is generally believed that a talented person can in no
way remain unknown to the world. Experience as well as history bear testimony to
this. However, each rule has an exception. Maulvi Hameed Uddin ... is a good
example of such an exception ... In this age, his treatise "Tafseer
Nizaam-ul-Quran" is as essential and beneficial to Muslims as pure water is to
the thirsty and exhausted." ("An-Nadwah", Dec 1905)
Maulana Syed Sulaiman Nadvi
" ... The Ibni Taimiyah of this age has passed away on
11th November 1930 --- someone whose brilliance is very unlikely to be surpassed
now and whose comprehensive command of oriental and occidental disciplines is a
miracle of this era. A profound scholar of the Quran ... a unique personality
... an embodiment of piety ... an unfathomable sea of knowledge ... an
institution within himself ... a literary genius ... a researcher of progigious
intellect ... It is a matter of great sorrow that such a brilliant personality
graced the world and then perished, but the world could not recognize its
grandeur ... " ("Ma`aarif", Dec 1930)
Maulana Abul Alaa Maudoodi
"It has been generally accepted that in recent times, very
few have reached the position Allama Farahi has been blessed with by the
Almighty as far as deliberation on the Quran is concerned. He has spent the
major portion of his life pondering on the meanings of this Book, and has
written such a masterful commentary on the Quran that it is difficult to find
its parallel even in the early period..." ("Tarjuman-ul-Quran", Vol 6, No 6)
Maulana Manaazir Ahsan Gilani
"... the revivalist movement launched by Shah Wali Ullah
[in the eighteenth century], in recent years has drawn inspiration from "Tafseer
Nizaam-ul-Quran" the work of a distinguished scholar, Maulana Hameed Uddin
Farahi. Among other features of this commentary (ie relationship between the
Quran and the Bible, and various literary discussions), its salient feature is
the unprecedented attempt in it to bring out the coherence between the verses.
It is this coherence which sometimes provides enough evidence that the Quran is
a Divine Book." ("Hindustan Main Musalmaanu kaa Nizaam-i-Taleem-u-Tarbiat", Vol
2, Pgs 279, 280)
Maulana Abdul Majid Daryabadi
"In this age, Allama Hameed Uddin Farahi is the most
outstanding personality as far as Quranic Studies are concerned. He not only
occupies a distinguished position among the scholars of recent times, but, in
fact, has discovered some new principles for the interpretation of the Quran.
The foremost among them is his philosophy of coherence in the Quran." ("Sidq",
11th February 1936)
The Basic Principle
The basic principle on which this foundation has been
established is that the only source of Islam on this earth is the Prophet (sws).
It is only his personality through which Divine Guidance can now be obtained
till the Day of Judgement, and it is only through his sanction that anything can
be regarded as part of Islam:
"It is He who sent among the unlettered a Prophet from
among themselves to recite to them His verses, to purify them and [for this he]
instructs them in the Law and in Wisdom --- although they had been, before, in
manifest error." (62:2)
The Prophet (sws) has transferred us the contents of Islam
in three ways:
1. The Quran
2. The Sunnat-i-Thaabitah
3. The Hadith
As far as the Quran is concerned, it is our belief that it
is the Meezaan ie, the Balance of Justice and the Furqaan ie, the Distinguisher
between good and evil. Everything should be accepted or rejected in the light of
this Divine Message. All bases of belief and faith should start and end with
this Word of Allah. It should rule over any sort of revelation, inspiration,
research or opinion. It should be accepted that even the works of great jurists
like Abu Hanifa and Shaf'i, scholars of Hadith like Bukhari and Muslim,
scholastics like Ash'ari and Maaturedi, sufis like Junaid and Shibli must be
weighed in the scales of this Meezaan and that nothing can be accepted from them
which is not in consonance with it.
By Sunnat-i-Thaabitah, we mean the established customs of
the Prophet (sws) and the remnants of the creed of Abraham endorsed by the
Prophet (sws) which were passed on as religion to the Muslim Ummah by a vast
majority of the Companions of the Prophet (sws) through their practical
consensus or perpetual adherence to such customs. As far as its authenticity is
concerned, we believe that there is no difference between it and the Quran. Just
as the Quran has been transmitted to us by verbal perpetuation of the Ummah, the
Sunnat-i-Thaabitah has been transmitted to us by the perpetual adherence of the
Ummah to it. Consequently, its authenticity is beyond doubt.
Hadith, we believe, refers to a short narrative which
describes a statement, or an action or a tacit approval of the Prophet (sws).
Most of these narratives are told by a few individuals at each link of the chain
of narrators and, therefore, are aptly termed as Akhbaar-i-Ahaad. A hadith shall
be considered as part of Islam if its basis exists in the Quran,
Sunnat-i-Thaabitah or the established principles of human nature and intellect,
if it does not contradict these three in any way and if it reaches us by
The methodology which the foundation has employed to
achieve its goal of Islamic resurgence is to bring about an intellectual
revolution in the Ummah and to educate the Ummah on the true message of Islam.
At the moment, the Ummah is passing through a crisis of disunity in the fields
of thought and learning. Dogmatic adherence to antiquated concepts has led to a
state of stagnation. Reason and Rationality --- the real favours of the Almighty
to mankind --- which were to steer humanity in the light of Divine Guidance have
either been condemned to death or invested with absolute authority. A state of
confusion and chaos prevails in the intellectual circles of the Ummah. Alas! the
dynamic force of Islam which was to conquer hearts and enlighten minds has been
shackled by its very custodians.
To rectify this sorry state of affairs, the foundation has
decided to pool and rejuvenate the intellect of this country and to use it as a
base to infiltrate into the rest of the Ummah. Following are some of the targets
set by forth by the foundation in this regard:
1. To establish a network of general educational
institutions upto the intermediate level throughout the country in which the
message of the Quran shall be inculcated in the minds of the students so that in
subsequent years they are able to truly follow their religion in letter and
spirit. These schools will create an awareness of life and its purpose among our
younger generation. They shall groom them to become patriotic and loyal citizens
of their country. They shall make them aware of their rich heritage and glorious
traditions which had once made them masters of the world. It is hoped that
through this network of educational institutions scholarship and learning,
courage and perserverance, discipline and discretion which were once the
hallmarks of Muslims shall, once again, find expression in their personalities.
2. To establish an Institute of Islamic Sciences in order
to produce competent religious scholars. These scholars shall break the bond of
Taqleed and shall have the ability to face the challenges of the modern world.
They shall be taught to deliberate directly on the Quran irrespective of any
bias to any sect. They shall be educated on the principles of all the major
schools of jurisprudence and taught that any biased affiliation in this regard
is intolerable in the field of knowledge. The Quran shall be made the pivot
around which their whole curriculum should revolve. They shall be reared with
the notion that in the Quran rests the final authority and that it is the Quran
which rules over every matter in our religion. With this beacon in hand, they
shall be made to explore the various domains of knowledge and at every step seek
its guidance. They shall also be made familiar with the essentials of modern
philosophy, psychology, economics, physics and politics so that they are able to
follow their methodology of reasoning and have the capability to explicate, in
contrast, the views of the Quran and Sunnah.
3. To establish institutions which can carry out research
and Ijtihaad in the various domains of religious thought. Accomplished scholars
in these institutions shall re-structure and re-orient the Islamic thought on
the basis of the two original sources of Islam --- the Quran and the Sunnah.
They shall reconstruct various disciplines like Islamic law, Islamic philosophy
and Islamic history in the light of the Quran and Sunnah. They shall document
literature to present the true message of Islam and have the competence to
answer the questions which have arisen in the last couple of centuries of man's
4. To establish an institute of advanced science and
technology in order to generate the infrastructure necessary to produce
indigenous technology. The institute will harness the budding local talent and
use it for the progress and development of this country. This locally produced
technology shall be instrumental in making this country a superpower among the
comity of nations.
5. To establish countrywide Centres which aim at educating
the common man on the true message of Islam. While remaining above all sectarian
differences, they will offer various programmes of education on Islam to peoples
of various walks of life. For this purpose, they will employ all the modern
forms of communication technology to penetrate into the farthest frontiers of
6. To establish a network of organizations of public
welfare to endeavour to rid the common man of the host of economic and social
problems created by the inhuman institution of commercial interest. This network
shall try to reach out to people who are deprived of the basic necessities of
life and provide help. It shall do everything its means shall allow to relieve
the worries of the common man caused by unemployment, social injustice,
price-hike, corruption in government offices, lack of proper health and
education facilities and other social evils.
To achieve the above mentioned targets, the foundation has
decided to establish various institutes in the fields of education, research,
da`wah and public welfare. At the moment, the following three are functioning
under its auspices:
Al-Mawrid Institute of Islamic Research
This institute was established in September 1991 at Lahore
to carry out research and Ijtihaad in the various fields of Islamic thought. A
small team of `on-job trained' research associates and research assistants have
been entrusted with this task. Following are some of the projects which the
institute aims at working:
(1) A detailed commentary of the Quran in Arabic which
takes into account the coherence within it.
(2) A translation of the Quran in Urdu based on this
principle of coherence.
(3) A comprehensive book on Islamic law and the
philosophical issues of Islam.
(4) A summary of the above mentioned book by the name of
(5) A critical analysis and collection of all the Ahaadith
which are concordant with the Quran and Sunnah, with an explanation of their
texts in Arabic and Urdu.
(6) Based upon the same principle, a compilation of the
life of the Prophet (sws) and a history of the early Islamic period.
(7) Reconstruction and reorientation of Islamic Law.
(8) Documentation of explanatory literature on various
topics of Islam.
(9) Preparation of a detailed Manifesto of Islam in which
is stated the changes which should be brought about in the political, economic,
social, educational and penal systems of the country to bring it in consonance
with the Quran and Suunah.
(10) Completion of some of the unfinished works of Imaam
Hameed Uddin Farahi and Imaam Amin Ahsan Islahi, and their translation in
(11) Compilation of Work on Comparitive Religions.
(12) Preparation of syllabi of Arabic, English and Urdu to
meet the requirements of a new language based system of education.
The institute is also publishing two monthly research
journals "Ishraq" (Urdu) and "Renaissance" (English) and efforts are underway to
launch an Arabic monthly. Besides these journals, it has published a number of
books and pamphlets on various topics. The audio-visual wing of the institute
has made available recorded lectures on various subjects for the benefit of the
people. A whole section of marketing and promotion is being established to
deliver the written and the spoken word to the various sectors of the society.
At the moment, the small team of research workers needs a
lot of fresh blood to accomplish all the projects outlined above. The library
needed to carry out this research work though is steadily increasing, yet it is
far from meeting the requirements of present day research. The small publishing
network, in spite of working day and night, is quite unable to meet its target
and more than half of the research work done in the last three years is still to
be published. The setting up of an extensive publishing network is being
envisaged not only to meet existing targets but also the targets of the future
which include the publishing of a weekly magazine and a daily newspaper.
Moreover, to record lectures on audio and video cassettes at the highest
possible technical level, it is intended to set up a modern studio. Currently,
the premises of this institute is packed to capacity and has no space for any
addition. The Foundation has procurred a six and a half canal piece of land
where a building for this institute shall be constructed to meet its current
deficiency of space. It is the target of the Foundation to raise funds for this
national project and thereby pave the way for the formation of a da`wah empire.
Mus`ab Public School
This school which was established in December 1993 at
Lahore, is a pilot project for a chain of school systems to be established
country wide to produce good Pakistani Muslims. For this purpose, services of
such teachers are being hired as are the epitome of competence and impeccable
character. They shall be among those teachers whose hearts throb for a better
tomorrow for our nation and for the Ummah, and who consider the inculcation of
these sentiments in the younger generations part of their duty, and to whom
teaching is more than just a profession --- it is a mission. It is also expected
that those who would pass out from this institution will be well aware of their
religion even if they choose professional areas of study as medicine and
engineering. The growing tendency among educational institutions to overburden
the students with books just to create false impressions of scholarship is being
discouraged, and an effective programme is being chalked out whereby these
students progress gradually on firm footings.
Some of the salient features of its curicula are outlined
Primary Level (UP TO CLASS 8)
At the primary level, students shall be instructed only in
the Holy Quran, English, Urdu, mathematics and calligraphy. Following are some
of the guidelines which shall be used during this period.
(i) After they gain some rudimentary knowledge of Arabic,
the students shall be instructed in religion in Arabic so that they learn the
language as well as their religion.
(ii) English and Urdu shall be the media of instruction in
pure sciences and social studies so that students learn modern subjects as well
while learning both these languages.
(iii) They shall be instructed in ethics and Muslim
tradition to make them good practising Muslims and to make them aware of their
rich intellectual heritage
Secondary level (FROM CLASS 9 UP TO CLASS 12)
At this level special areas of study shall be given
emphasis. For this purpose, the following guidelines shall be used:
(i) Education in the languages and the Holy Quran shall be
(ii) Subjects specific to a particular field of study
shall be included at this stage; for example, a science student shall be
instructed in such subjects as physics, chemistry and biology. Similarly, those
students who would specialize in Islamic studies shall be instructed in the
classics of Arabic literature (Adab-i-Jaahilee), Arabic grammar and rhetoric.
(iii) A student shall be encouraged to specialize in such
areas of study as are congruous with his temperament and inclination.
After almost one and a half years of its formation, the
school is working satisfactorily though some of the targets listed above are
still to be achieved. The school, presently, is functioning till the third grade
and it shall need expansion at the beginning of the next academic year in April
1996. The Foundation intends to acquire a larger premises for this school and it
is certain that the Almighty, as always, shall come to the help of its limited
Centres for Islamic Communication
The headquarters of these centres was established at
Lahore in April 1995 to educate the common on the true message of Islam. At the
moment, two branches of these centres are working at Karachi and Mardan. It is
expected that other centres at Islamabad, Rawalpindi, Quetta, Peshawar,
Gujranwala, Okara, Sahiwal, Dera Gazi Khan and Sher Garh shall start functioning
before the end of this year.
Some of the programmes which these centres shall offer
1. To hold lectures and speeches for the explanation of
the Islamic thought.
2. To arrange workshops and conventions for the
purification of the soul and for the cleansing of our thought and deeds.
3. To organize discussions, seminars and talk shows on
4. To institute `Friday Schools' for children.
5. To offer Islamic orientation courses of various
duration for people belonging to different walks of life.
6. To set up libraries at these centres where the works of
religious scholars not associated to any particular sect are present at the
disposal of the common man.
7. To constitute audio and video libraries.
8. To arrange for the teaching of Quranic Arabic.
9. To offer correspondence courses on Islamic thought in
It is our intent desire to equip this Foundation with all
the modern facilities and services so that the task of revival of the Muslim
Ummah can take place at the highest level. We are neither making a tall claim
nor overestimating ourselves for this task. It is only because of a sense of
responsibility that this Foundation has been set up, and it is only to please
the Almighty and to further the cause of Islam that this mission has been
undertaken. We are well aware of the fact that, before us, all those undertook
it were so illustrious and outstanding in stature that we stand nowhere in
comparison with them. The only thing we possess is a deep sense of concern for
the Ummah. We would consider our job done if we are only able to communicate
this concern to others.
Board of Trustees
(1) Mr Javed Ahmad Ghamidi: President Al-Maurid Institute
of Islamic Research.
(2) Mr Afzal Ahmad
(3) Mr Sheikh Muhammad Arshad: Chief Engineer Planning
(4) Mr Altaf Mahmood Chaudhry: Director Altaf & Company.
(5) Mr Muhammad Anees Mufti: Director Metal Farming Group
(6) Mr Muhammad Saleem Arif: Director Administration
(7) Dr Muneer Ahmad: Director F Rabbi and Co (pvt) Ltd;
Director Paramount Distributors (pvt) Ltd; Editor "Ishraaq", a monthly Islamic
Journal of Al-Maurid. Vice-president Al-Maurid.
(8) Mr Shakeel-ur-Rehman: Director Snowhite Dry Cleaning
(9) Mr Shehzad Saleem: Research associate and
Vice-President Al-Maurid; Editor "Renaissance", a monthly Islamic Journal of
(10) Dr Muhammad Farooq Khan: Psychiatrist; Vice-President
Al-Maurid; Director General Cente for Islamic Communications.
(11)) Mr Pervaiz Hashmi: Partner Creative Group; Chairman
Product Services (pvt) Ltd.
(12) Mr. Nasir Usman Kalia: Director K B Sarkar (pvt) Ltd.
(13) Mr Izhar Ahmad Qureshi: Chairman Izhar Group of
(14) Mr Ayub Sabir Izhar: Managing Director Izhar Group of
(15) Muhammad Rashid Farooqi: Director Sheikh Wilayat
Ahmad & Sons
(16) Mr S M Saeed Allah Wala: Director Kohinoor Chemical