“A Compassionate, Spiritual and Dialogical Islam”

CONFERENCE ON 'ISLAMIC SPRITUALITY IN THE MODERN WORLD -  

SPIRITUAL DIMENSIONS OF SAID NURSI'S RISALE-I-NUR'

Istanbul 16-18, August 2005:  

Hartford Seminary, USA & Istanbul Foundation for Science and Culture, Istanbul, Turkey 

“A Compassionate, Spiritual and Dialogical Islam”
Kamran Mofid, PhD

Man came to this world to be perfected by means of knowledge and supplication. In regard to his nature and abilities everything is tied to knowledge. And the foundation, source, light, and spirit of all true knowledge is knowledge of God, and its essence and basis is belief in God.” Bediuzzaman Said Nursi (b.1876 eastern Turkey - d.1960 Urfa, Turkey)

In the Risale-i Nur, Said Nursi on the one hand attempted to reply to the challenges of modernity, and on the other, offering a new understanding of Divine revelation, he emphasized above all else the order, harmony, measured ness, and beauty of the world, which he called the book of the universe, and in this way set out to demonstrate God’s existence together will all His Most Beautiful Names. Thus, in the very place that modern materialist philosophy attacks belief and instils doubts, he demonstrates convincingly foremost God’s existence, the hereafter, and prophet hood.

In this paper I argue that the marketplace is not just an economic sphere, ‘it is a region of the human spirit’. Whilst considering the many economic questions and issues we should also reflect on the Divine dimension of life, Moreover, and should, in contrast to what is practised today, be concerned with the world of heart and spirit. Although self -interest is an important source of human motivation, driving the decisions we make in the marketplace every day, those decisions nevertheless have a moral, ethical and spiritual content, because each decision we make affects not only ourselves but others too. Today’s modern economists consider their discipline a science, and thereby divorced from ethical details, the normative passions of right and wrong. They have turned their discipline into a moral-free zone.

The study moreover, argues for the creation of an "ecumenical space", for dialogue amongst civilisations and the building of community for the common good by bringing economics, spirituality and theology together. A cornerstone of promoting ecumenical and inter-faith dialogue is that world religions can be paths, rather than obstacles, to peace. Religions can jointly contribute to the process of peacemaking by sharing the depth of their accumulated wisdom and reflective resources. Through education and meaningful interaction in settings of openness, dignity and respect, people of faith can bring about significant societal transformation.

Therefore, what the world needs now is a “Spiritual Revolution”. If we truly want to change the world for the better, all of us, the politicians, business community, workers, men and women, young and old, must truly become better ourselves. We must share a common understanding of the potential for each one of us to become self-directed, empowered and active in defining this time in the world as an opportunity for positive change and healing. We can achieve a culture of peace by giving thanks, spreading joy, sharing love and understanding, seeing miracles, discovering goodness, embracing kindness and forgiveness, practicing patience, teaching tolerance, encouraging laughter, celebrating and respecting the diversity of cultures and religions and peacefully resolving conflicts. We must each of us become an instrument of peace, promoting kindness, justice, spirituality and the love of God and His Creations.

One of the main causes of today’s global disorder is the absence of justice and the rise in the false religion of materialism. When justice disappears, it becomes no wonder to see oppression, corruption, occupation and terrorism reigning. So, applying justice is a key factor and necessary step towards restoring peace and security in the world. Coupled with this, materialism, the philosophy that argues what matters most is the matter itself, denies the existence of all spiritual entities, and God Himself..

The major religions of the world prescribe the unselfish love and service of others. Only when this love extends to all humanity without exception can a dignified and peaceful human future become possible. The Hindu faith states that in service to others is happiness; in selfishness is misery and pain. For the Sikhs, God is love and love is God. St. Paul wrote, "Love (agape) is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no records of wrongs" (I Corinthians 13). Buddhism teaches us to cultivate universal compassion. Judaism teaches that "those who are kind reward themselves" (Proverbs 11:17). The Qur’an reads, "My mercy and compassion embrace all things" (Qur’an 7:156). In these and other traditions, unselfish love is deemed a Creative Presence underlying and integral to all of reality, participation in which constitutes the fullest experience of spirituality.

What is Justice? An Islamic Perspective

Justice is described in the Qur’an with two important words: Al-`Adl and Al-Qist. Al-`Adl means “equity, balance.” It means doing things in a proportionate manner, avoiding extremes. Al-Qist means “share, portion, measure, allotment, amount.” It means that every one and every thing has a due. One who gives every one and everything its due is “Muqsit” and the one who takes away others dues is called “Qasit”.

Allah says: (... and be fair: for Allah loves those who are fair (and just). (Al-Hujurat: 9)

Justice thus means to maintain the balance and to give every one and every thing its proper due. It means living one’s own life in a balanced way maintaining the balance between the needs of the body, mind and soul. It also means recognizing:

1. Huquq Allah - rights of God,

2. Huquq Al-A`Ibad - rights of human beings, and

3. Huquq Al-Ashya’ - rights of things.

Islam teaches that we should be just in every aspect of our life, to all people and things and at all times.

The opposite of justice in Islam is not only injustice, but oppression and corruption. The opposite of `Adl is Zulm, which means “disorder, wrong, oppression and evil.” Wherever there is injustice, it will lead to oppression, exploitation, evil and corruption. There is a very nice saying of Dr. Martin Luther King Jr. He said, “Injustice anywhere is a threat to justice everywhere.” When people do injustice or tolerate injustice in one place, sooner or later its terrible effects reach to other places. Injustice brings the downfall of mighty nations. Imam Ibn Taymiah (d. 1328) used to say: “The nations may live long in spite of their disbelief, but they cannot live long when they do oppression”.

Read full paper:
http://www.nur.org/en/nurcenter/nurlibrary/Islamic_Spirituality_in_the_Modern_World_130

Bediuzzaman Said Nursi

Revd Ian S. Markham, Virginia Theological Seminary, USA in his book 'Engaging with Bediuzzaman Said Nursi' refers to Said Nursi as 'A Model of Interfaith Dialogue.'

"Often interfaith dialogue is generic and unfocused. Often it involves 'liberals' from each tradition coming together to criticize the 'conservatives' in their own traditions. This book provides a model for interfaith dialogue that challenges very directly the 'dialogue industry'.

This book involves a Christian theologian in deep conversation with a Muslim theologian. Bediuzzaman Said Nursi (1877–1960) was born at the end of the Ottoman Empire and lived through the emergence of an aggressive secular state. He had to think through, in remarkably creative ways, the challenge of faith within a secular environment, the relationship of faith and politics, and the implications and challenge of diversity and difference. His entire project is captured in his magnum opus 'The Risale-i Nur'."

Brief Profile: Bediuzzaman Said Nursi

http://en.wikipedia.org/wiki/Said_Nurs%C3%AE

http://www.ashgate.com/default.aspx?page=637&calcTitle=1&pageSubject=348&title_id=9981&edition_id=12458

Philosophy: "A Love of Wisdom"

"Fear should lead to hope, and hope should lead to love and this all should ultimately lead to a level of ihsan or beauteous perfection, where ultimately all things other than God are absent from one's heart."


Wisdom, Hikmah and the Islamic worldview

Tarek Ghanem

Hikmah, which directly translates to wisdom, has several meanings, varying from a type of knowledge, a mode, and an approach to deal therewith. 

Practically speaking, a wise person is someone who is able to make best decisions at the right time and the right place. Naturally, this is associated with a type of maturity, which is not necessarily a function age. Also, such a possessor of wisdom is thought to have both a better grasp with the bigger picture of things and, most importantly, a faculty apt to make decisions and commitments that are more viable in the long run. So on the operational level, wisdom is associated with not having short-sightedness.

Now, it is important to understand that in itself philosophy, paying attention to the etymology, based on the Greek origins of the word, is "a love of wisdom". The pursuits of Greek philosophers, like Socrates, Plato, and Aristotle, not only attest to that, they even push for the understanding that philosophy is the drive to understand the divine and the way the divine wants the order of things.

The Islamic Worldview

Referring to the words of the best of humans, our beloved and honored Prophet (peace be upon him):

"There should be no envy but only in case of two persons: one having been endowed with wealth and power to spend it in the cause of Truth, and (the other) who has been endowed with wisdom and he decides cases with the help of it and teaches it (to others)." (Muslim)

In the Quran, God, majestic in His praise tells us:

*{He gives wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.}* (Al-Baqarah 2:269)

Also, with regard to the ultimate source of wisdom, we are told:

*{Even as We have sent unto you a messenger from among you, who recites unto you Our revelations and causes you to grow, and teaches you the Scripture and wisdom, and teaches you that which ye knew not}* (Al-Baqarah 2:155)

  

The basis of wisdom is fear of God as we are told by the wisest of humans, Prophet Muhammad. And, as Islam directs that from this inspection there are other levels of one's relation with God.

Fear should lead to hope, and hope should lead to love and this all should ultimately lead to a level of ihsan or beauteous perfection, where ultimately all things other than God are absent from one's heart.

The scholars of Islam mention that the best classical definition of hikmah is to put things in their due place and portions. This definition is of tremendous importance, since, if fully applied, no thought or action can ever be dealt with wisely without incorporating the complete layers of existence, physical and metaphysical, of the here-now and the hereafter, intrinsic and relational that surround us.

This is why religious wisdom, although it is one of the types, is of a higher order. This is also why the Quran narrates to us stories of wise individuals,

This all leads to the following peaks and jewels of wisdom. That God and God's pleasure is the first and most important matter in all situations, seeing the complementary relation between this world and the next. The best exemplar to follow and learn from in living, thinking, or acting is the seal of prophets.

Nothing in Islam is ordained to us without it having ultimate benefit for us, regardless of whether we see it otherwise. The true rank of something is its rank in the eyes of God and through Shariah. And the true rank of someone is their eternal rank in the Hereafter.                          

Read more: 

http://www.readingislam.com/servlet/Satellite?cid=1203757880034&pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE

Tarek A. Ghanem is an Egyptian researcher, writer, and translator. He is specialized in Muslim issues. His interests cover Islamic manuscripts, terrorism related issues, journalism, Muslim affairs, Islamic arts and translating Islamic texts. Currently he is an editor at Islamicamagazine. He lives in Chicago, US.  He holds a BA in Political Science and Philosophy from the American University in Cairo. He is also a student of Islamic religious sciences.

"The Perceived Failure of the Traditional Islamic Institutions"

Islamic Spirituality: the forgotten revolution

Abdal-Hakim Murad

...The entire experience of Islamic work over the past fifteen years has been one of increasing radicalization, driven by the perceived failure of the traditional Islamic institutions and the older Muslim movements to lead the Muslim peoples into the worthy but so far chimerical promised land of the 'Islamic State.'  

If this final catastrophe is to be averted, the mainstream will have to regain the initiative. But for this to happen, it must begin by confessing that the radical critique of moderation has its force. The Islamic movement has so far been remarkably unsuccessful. We must ask ourselves how it is that a man like Nasser, a butcher, a failed soldier and a cynical demagogue, could have taken over a country as pivotal as Egypt, despite the vacuity of his beliefs, while the Muslim Brotherhood, with its pullulating millions of members, should have failed, and failed continuously, for six decades. The radical accusation of a failure in methodology cannot fail to strike home in such a context of dismal and prolonged inadequacy.  

It is in this context - startlingly, perhaps, but inescapably - that we must present our case for the revival of the spiritual life within Islam. If it is ever to prosper, the 'Islamic revival' must be made to see that it is in crisis, and that its mental resources are proving insufficient to meet contemporary needs. The response to this must be grounded in an act of collectivemuhasaba, of self-examination, in terms that transcend the ideologised neo-Islam of the revivalists, and return to a more classical and indigenously Muslim dialectic...  

Read full paper:

http://www.masud.co.uk/ISLAM/ahm/fgtnrevo.htm

ABDUL HAKIM MURAD

Born Timothy J. Winter in 1960, Abdal Hakim studied at the prestigious Westminster School in London, UK and later at the University of Cambridge, where he graduated with first class honours in Arabic in 1983. He then lived in Cairo for three years, studying Islam under traditional teachers at Al-Azhar, one of the oldest universities in the world. He went on to reside for three years in Jeddah, where he administered a commercial translation office and maintained close contact with Habib Ahmad Mashhur al-Haddad and other ulama from Hadramaut, Yemen.

In 1989, Sheikh Abdal Hakim returned to England and spent two years at the University of London learning Turkish and Farsi. Since 1992 he has been a doctoral student at Oxford University, specializing in the religious life of the early Ottoman Empire. In 1996, he was appointed University Lecturer in Islamic Studies at the University of Cambridge.


Sheikh Abdal Hakim is the translator of a number of works, including two volumes from Imam al-Ghazali Ihya Ulum al-Din. He gives durus and halaqas from time to time and taught the works of Imam al-Ghazali at the Winter 1995 Deen Intensive Program in New Haven, CT. He appears frequently on BBC Radio and writes occasionally for a number of publications including The Independent and Q-News International, Britain's premier Muslim Magazine.
He lives with his wife and children in Cambridge, UK.


Source:

http://www.themodernreligion.com/profile/sh-abdul-Hakim.html

The Aim & Spirit of Awrad

IMAM ABDALLAH ibn ALAWI al-HADDAD (Allah have mercy on him) (d.1132 Hijri) said,

‘The aim and spirit of awrād is presence with Allah.

Aim for it; you will reach it only if you travel the road that leads to it, which is performing the external activities and striving to be present with Allah during them. When you persevere in this you become immersed in the lights of Proximity, and the sciences of gnosis emanate upon you, at which your heart becomes wholly intent on God and presence becomes its nature and well-established quality.’ Risalat ul-Mu‘awanah   Tarim, Hadramaut,  Yemen

(Note: A wird (plural: awrad) is any regular routine of worship, such as prayer, remembrance (dhikr), supplication (dua), fasting, and so on. One can also consider regular routines of religious study and reading to be a wird.)

BRIEF BIOGRAPHY OF IMAM ABDULLAH AL-HADDAD

Imam 'Abdallah al-Haddad was born in Tarim, in the hills of Hadramaut, one of the southerly regions of the Arabian peninsula, and grew up in an environment where the accent was upon piety, frugality, erudition, and an uncompromising thirst for gnosis (ma'rifa). His lineage is traced back to the Prophet, may blessings and peace be upon him, and his family, through Imam al-Husayn. His illustrious ancestors, the 'Alawi sadat, had for centuries produced generation after generation of great scholars, and gnostics. 

Imam al-Haddad's writings are mostly concerned with establishing within his readers the firmest possible foundations for faith and certainty. He recognised the signs of his times and of the times to come, and observed how people were drawing away from religion, exhibiting a reluctance to study and a diminishing inclination to seek spiritual growth. 

He therefore endeavoured to produce concise, clear, and uncontroversial texts, many of which are abbreviated adaptations of Imam al-Ghazali's monumental Revival of the Religious Sciences (Ihya 'Ulum al-Din). 

Imam al-Haddad died on the eve of the seventh of Dhu'l-Qa'da, 1132 A.H. having spent his life bringing people to their Lord through his oral and written teaching, and his exemplary life. He was buried in a simple grave in the cemetary at Tarim.

Source:

http://www.ashrafiya.com/2010/02/05/the-aim-and-spirit-of-awrad/ 

http://www.iqra.net/articles/al-haddad.html

http://seekersguidance.org/blog/2010/02/why-spiritual-routines-and-regular-remembrance-imam-al-haddad-with-commentary-from-faraz-rabbani/

Dr. Muhammad Hameedullah (1908-2002): "Introduction to Islam"

Dr. Muhammad Hamidullah, (born 1908), was educated at Osmania University in the state of Hyderabad Deccan (India). Since India invaded the state of Hyderabad Deccan in 1948 he lived in self imposed exile. 

He was the youngest among the three brothers and five sisters, who were all well versed in Arabic, Persian and Urdu, as well as in Islamic learning. He received his early education at home, first from his sisters and then from his father. Later he was admitted in the Madrasah Nizamiyyah or Jamia Nizamia where he passed the examination for the degree for Mawlvi Kamil with distinction in 1924. Aware of his father’s antipathy towards English education, the young Hamidullah secretively sat for the matriculation examination and, when the results were declared, topped the list of successful candidates.


He was awarded D. Phil by Bonn University, Germany in 1932. He was appointed a lecturer in Arabic and Urdu at Bonn University. After spending some time in Germany, he came to Paris where he registered at the Sorbonne University for another doctoral degree. In a short period of eleven months, Sorbonne University conferred on him the degree of D. Litt.

Professor Hamidullah is well known for his translation of the Qur'an into French, and more than 170 works on Islamic Sciences, history, and culture. He has also taught various subjects related to Islamic Studies and Muslim International Law etc. in many countries. He is well known for his research in Islamic Law and all related subjects. He has been recognized as the most (or at least one of the most) authoritative scholars in the research of Islamic International Law and Islamic Constitutional Law. At its initial stages, he was invited by the government of Pakistan to help draft the constitution of Pakistan. Two of his most popular works are Muslim Conduct of State and Introduction to Islam (Online: http://muslim-canada.org/hamidullah_all.html). 

Hamidullah divided his time between the neighborhood Islamic Center (grand mosque) he had helped establish in Paris, and visits to libraries and educational institutions of higher learning. What time was left he devoted to his writing and answering numerous letters he received daily. Over the years, thousands of people have converted to Islam because of his influence, and Hamidullah always had a stream of visitors, mostly students, who came to seek his advice. Being very mindful of time management, he never wasted a minute more than required for each task.

In 1985, he was awarded the Hilal-e-Imtiaz, the highest civilian award of Pakistan that includes a substantial monetary amount. He donated the award money to Islamic Research Academy, Islamabad.

His last act of defiance against fame and fortune was in l999, when he declined a “lifetime achievement award” being conferred upon him by the Islamic Society of North America. He shunned being photographed, this tribute to a noble soul is therefore unaccompanied by any photograph. .

Sources: 

http://www.statemaster.com/encyclopedia/Muhammad-Hamidullah; http://www.wrmea.com/archives/march03/0303059.html; http://muslim-canada.org/biosketchhamid.html

Dr. Muhammad Hameedullah on Osmania University, Hyderabad

"[In the] centre of India [was Hyderabad Deccan which was] as big as Italy, with over 20 million inhabitants. It was well known for the attention it gave particularly to the reform of Islamic education.

In its university founded along Western lines with about a dozen faculties, there was also a faculty of Islamic Theology. The university imparted teaching, at every level and in every faculty, through the medium of Urdu, the local language.

Specialization began in the school stage, when Arabic language, Fiqh, (Muslim law), and Hadith (documents on the life and sayings of the Prophet), were obligatory beside other subjects such as English language, mathematics and other courses of modern education.

In the university stage, the students of the Faculty of Theology learned not only English of a high standard, but also Arabic and subjects concerned purely with Islamic studies were prescribed. Moreover comparative studies became the vogue.

With the Fiqh was modern jurisprudence; with Kalam, the history of Western philosophy; with Arabic, also Hebrew or some modern European language, French or German in particular. When the students prepared their theses, they were attached to two guides - one a professor of the Faculty of Theology, and the other a professor from the Faculty of Arts and Letters or Law as the case may be. This provided the means of mastering simultaneously both the Islamic facts and modern Western trends on the same subject.  (Introduction to Islam, Ch. 14, cf 505)

Dr. Ejaz Akram's Lecture on the link between Environmentalism & Islam

Dr Akram reiterated the ‘sacred element of nature’. In his world view, there are two groups – the Malthusians vs. the Cornucopians. The former lives according to spiritual principles, upholding the view that the quality of one’s life is far more important than the quantity. The latter believe that the modern world can fix itself through technology and yet more development. He has pointed out, however, that we are running out of time – in a generation or two, global warming will become irreversible with disastrous consequences for the planet.

 

“If the lifestyle of the developing world becomes that of the industrial centres, it will be a global catastrophe,” he writes.

 

“The industrial world over consumes and over produces. Then they look for sinks for their garbage in poorer countries… It is the bugbear of development which is the real cause of environmental damage,” he adds.

 

Dr Akram traced the rise in greed and over-consumption to the changing rules of ownership which occurred when Europeans started distancing themselves from Christianity. It was the Protestant work ethic which took over and flipped over the traditional Christian view which believed that ‘work is a curse and blessed are those who have time’. In the traditional Muslim world, ownership was regarded as what you have on you.

 

According to Dr Ejaz Akram, what the world really needs is not a “war on poverty, but a war against wealth.” Most of the people who are currently suffering from environmental damage (take the coast of Bangladesh and other small islands for example, where villagers are losing their homes and livelihoods due to rise in sea levels) are not the ones who caused it in the first place.

 

“People are suffering from someone else’s fault… We are made to believe that resources are scarce but in fact, resources are plenty. If there is a loss, someone is taking more,” says Dr Ejaz. He referred to the famous book, Small is Beautiful which outlines how localised economies should be run instead of the globalised system we currently live under, which “sees society as economy, not that society has an economy.”

 

Religion, of course, calls one towards good deeds and teaches us equilibrium, harmony and balance. This leads to stability, whereas modern economics is inherently unstable. In the religious mindset, “everything in the world has everything to do with God. But if you kill God, then everything becomes possible”.

Source:

http://www.dawn.com.pk/wps/wcm/connect/dawn-content-library/dawn/in-paper-magazine/the-review/spiritual+environmentalism

The book 'Small is Beautiful" site and availability at Amazon.com: 

http://www.smallisbeautiful.org/

http://www.amazon.com/Small-Beautiful-Economics-People-Mattered/dp/0060916303

Other Related Links:

http://ecologyandislam.wordpress.com/2010/01/03/islam-and-ecology-a-bestowed-trust-inviting-balanced-stewardship/

MUFTI TAQI USMANI'S PAPER AT WORLD ECONOMIC FORUM 2010

POST-CRISIS REFORMS: SOME POINTS TO PONDER

In modern economics, we are used to a purely materialistic and secular approach that does not allow religious concepts to interfere with its theories and concepts, on the premise that economy is outside the domain of religion. It is, however, an interesting irony that every dollar note has the admission: “In God
we trust”, but when it comes to develop theories to earn dollars or to distribute or spend them, trust is placed only on human ideas based on personal assessments; God is held totally out of picture, as being irrelevant to economic activities!!!

It is perhaps for the first time that, as an aftermath of the present financial crisis, when different quarters are coming up with different suggestions to solve the problem, the ‘World Economic Forum’ has invited representatives of religion to give their input to the initiative of reshaping the economic set-up on the basis of values, principles and fresh thoughts. This commendable initiative deserves full support from religious circles. As a humble student of Islamic disciplines, and particularly of Islamic economic principles, I would like to highlight some basic points, derived from Islamic economic precepts, that I believe, are essential for independent and fresh consideration while seeking solutions to our economic problems.

Read more...

http://islamicfinancenews.wordpress.com/2010/01/30/mufti-taqi-usmani-presents-paper-at-world-economic-forum-annual-meeting-2010/

• Biography of Mufti Taqi Usmani: 

Mufti Muhammad Taqi Usmani is one of the leading Islamic scholars living today, an expert in the fields of Islamic Jurisprudence, Economics, Hadith and Tasawwuf.

Born in Deoband in 1943, he graduated from Dars e Nizami at Darul Uloom, Karachi, Pakistan. He specialized in Islamic Jurisprudence under the guidance of his eminent father, Mufti Muhammad Shafi, the late Grand Mufti of Pakistan. He has been writing on various Islamic topics in English, Urdu and Arabic and is author of more than 60 books and numerous articles.

· Ustadh of hadith and Fiqh, and Vice-President at the Darul-Uloom, Karachi.

· Judge at the Sharia Appellate Bench of the Supreme Court of Pakistan till recently.

· Consultant to several international Islamic financial institutions and has played a key part in the move toward interest free banking and the establishment of Islamic financial institutions.

· Deputy chairman of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC).

· Shaykh of Tasawwuf: In tradition to the scholars of Deoband, recognizing the importance of Tasawwuf, he traversed the path under the guidance of khulafa of Hakeemul Ummat Moulana Ashraf Ali Thanvi (rahmetullah ajmaeen). In addition to his busy schedule he is himself a mentor to numerous spiritual aspirants all over the world. He also conducts a weekly session for the public interested in spiritual improvement.

List of publications include: (Updated May 2004) The Authority of Sunnah, An Introduction to Islamic Finance, Discourse on Islamic way of Life, Islam and Modernism, Islam aur Seasate Hazra ( Islam and Contemporary Politics), Islahe Ma'ashara (Perfecting society), Islahi mawa’iz (Discourses for spiritual perfection) (3 volumes)

• Taqi Usmani sahib's book Islam and Modernism and other titles are available at the online book store www.goshaenur.com.                                                                                                     http://www.goshaenur.com/store/index.php?route=product/product&keyword=taqi%20usmani&description=1&product_id=142

• Biography Source:

             http://www.albalagh.net/taqi.shtml;