London to Nizamuddin

02/09/2026

إنا لله وإنا اليه راجعون

It is with deep sadness that I inform you of the passing away of Shaykhul Hadith, Hazrat Maulana Ehsanul Haq Sahib of Raiwind Markaz رحمه الله.

Hazrat was a close and devoted student of Shaykhul Hadith, Hazrat Maulana Muhammad Zakariya Sahib رحمه الله, and dedicated his entire life to the khidmat of Deen.

His respected father Haji Babu Bashir was the second Ameer of Pakistan and had made Ml Ihsan waqf for the Markaz of Raiwind, and he spent his whole life there in the service of Deen—teaching, guiding, and dedicating himself to the effort of Da‘wat and Tabligh.

He was requested to translate Hayatus Sahaba into Urdu due to his competence and was known for his special connection with the Hayatus Sahaba. So much so that his bayaans were full of Seerah and Hayatus Sahaba and examples were most effectively extracted from the lives and approach taken by the Khulafa Rashideen in dealing with challenging times

He visited us in London many times and had a special connection with the Ulama overhere

His life was one of sacrifice, dedication, and service. He remained steadfast in the Markaz throughout his life and devoted himself to the work of Deen until his final days.

May Allah سبحانه وتعالى accept all of his efforts and sacrifices, forgive his shortcomings, illuminate his grave, raise his ranks, and grant him the highest مقام in Jannatul Firdaus.

May Allah سبحانه وتعالى grant his family, students, companions, and all those who benefited from him sabr-e-jameel and reward them abundantly.

Umair Zulfiqar
London Markaz

02/09/2026

حاجی عبدالوہاب صاحب
رحمت اللہ علیہ
کی 2011 میں بنائی شوری
کے ساتھی اور رائے ونڈ کے مقیم بھائی خواجہ ضیاءالحق صاحب
کا ملیشیا سے دکھ بھرا
( آیڈیو پیغام )
(ڈاکٹر سلیم و سپر شوری)
(حال مقیم رائے ونڈ) کے نام
https://youtu.be/nfgeN5vG2DA?is=WRORqPlY3-qHOCKz

15/08/2026

The Final Advice of Maulana Muhammad Ilyas Kandhlawi رحمه الله: Da‘wah Must Remain Under the Guidance of the Ulama*

One of the most profound incidents in the history of the Tabligh effort is the final meeting between Maulana Muhammad Ilyas Kandhlawi رحمه الله and M***i Muhammad Shafi Usmani رحمه الله, as narrated by M***i Muhammad Taqi Usmani رحمه الله from his father.

During Maulana Ilyas's final illness in Delhi, M***i Shafi went to visit him. When he entered, Maulana Ilyas began to weep intensely. M***i Shafi initially thought that his tears were because of his illness and tried to console him.

Maulana Ilyas explained that his tears were for another reason.

He said that the work of Tabligh had spread enormously and people were coming to it in large numbers. Yet he feared:

*“Could this be istidraj?”*

The word استدراج is used to portray a meaning whereby Allah Ta’ala brings a person nearer to punishment by degrees (i.e., gradually), by means of respite, the continuance of health, and the increase of favour.

He was worried that outward success and popularity might become a test from Allah rather than a sign of acceptance.

M***i Shafi reassured him with a profound answer. He explained that the person who is experiencing istidraj generally does not even recognise that he is being given respite. The very fact that Maulana Ilyas was afraid of istidraj and concerned about his own condition was itself a sign of his sincerity and Allah's mercy upon him.

What a remarkable lesson.

A man who had established an international effort of da‘wah was not intoxicated by its popularity. He was frightened by it.

He did not ask, “How many people have joined?”

He worried, “Has Allah accepted this from us?”

*His Second Concern: The Lack of Ulama*

But Maulana Ilyas رحمه الله had another concern, and this is perhaps even more relevant to our times.

He told M***i Shafi that there were many ordinary people involved in the work but comparatively fewer Ahl al-‘Ilm. He feared that if the masses became responsible for directing the work without sufficient scholarly guidance, the work could eventually move away from its correct path.

His concern was therefore that the Ulama should become more involved and guide the effort, protecting it from misunderstanding and deviation.

This was not a rejection of the عوام.

Rather, it was a protection of the عوام.

Every Muslim can participate in calling towards Allah according to his ability, but religious leadership, interpretation of the Shari‘ah and guidance of the Ummah require knowledge.

Allah سبحانه وتعالى says:

«فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ»

«“Ask the people of knowledge if you do not know.”
(Surah al-Nahl 16:43)»

The lesson is clear:

Da‘wah needs the masses, but the direction of religious work must remain connected to the Ulama.

*The Danger of Fame and Position*

The Messenger of Allah ﷺ gave us another profound warning. Ka‘b ibn Malik رضي الله عنه narrates:

«مَا ذِئْبَانِ جَائِعَانِ أُرْسِلَا فِي غَنَمٍ بِأَفْسَدَ لَهَا مِنْ حِرْصِ الْمَرْءِ عَلَى الْمَالِ وَالشَّرَفِ، لِدِينِهِ»

«“Two hungry wolves sent into a flock of sheep are no more destructive to it than a person's greed for wealth and fame is to his religion.”»

(Riyad as-Salihin 484; al-Tirmidhi, Hasan Sahih.)

This warning applies even more strongly when a person is given responsibility in religious work.

The danger is not only the desire for money. A person may become attached to position, authority, recognition and leadership.

One of the dangers identified in discussions about the decline of the work in later decades is that, particularly during the 1980s and 1990s, responsibility in some places increasingly came into the hands of people who did not have sufficient scholarly training. When religious responsibility becomes separated from the Ulama, the possibility of misunderstanding, excess and deviation increases.

The answer is not to remove the common people from the work. The answer is to return the work to the balance desired by its elders: sincere participation of the masses under the guidance and supervision of the Ulama.

*The Real Lesson*

Maulana Ilyas's final concern should not be forgotten.

He feared two things:

First: that the popularity of the work could become a test.

Second: that the work could suffer if the Ulama were not sufficiently involved.

Therefore, the cure for decline is not more personality worship, more competition for positions or greater attachment to organisational power.

The cure is:

Ikhlas.

‘Ilm.

Shura.

Connection with the Ulama.

Fear of Allah.

And constant self-accountability.

The work of da‘wah belongs to Allah. No individual owns it, and no group has the right to make itself greater than the Deen itself.

*The Importance of Remaining Connected to the Markaz*

For those who believe that the original methodology of Maulana Ilyas رحمه الله must be preserved, there must be a clear point of reference.

The historical Markaz of Nizamuddin represents the central legacy from which this effort emerged and around which its original principles were developed.

Therefore, those who wish to remain connected to the original manhaj should maintain their attachment to the main base of the work at Markaz Nizamuddin, while remaining firmly connected to the Qur'an, Sunnah and the guidance of the Ulama.

The measure of truth, however, is never merely a building, a personality or a name. The true manhaj is recognised by its adherence to the Qur'an and Sunnah, the understanding of the Ulama, sincerity, humility, shura and the principles upon which the elders established the effort.

May Allah preserve the sincere work of da‘wah, protect it from the fitnah of fame and leadership, restore the proper relationship between the Ulama and the workers of da‘wah, and keep us all attached to the Qur'an and Sunnah until we meet Him.

آمين يا رب العالمين

Molana Abul Kalam
London Markaz

11/08/2026

02/08/2026

Simplicity is from Īmān: Balancing Dignity and Humility in Dawah

Among the beautiful qualities of a believer is simplicity. The Prophet ﷺ taught that a Muslim should neither be arrogant in appearance nor neglectful of personal cleanliness. Rather, Islam calls to a balanced path—one that reflects humility before Allah while maintaining dignity before people.

Today we often hear the phrase, "First impressions matter." There is truth in this. A Muslim should be clean, presentable, and respectable. However, this principle can sometimes be misunderstood, especially by those entrusted with the noble responsibility of dawah.

When Allah opens the doors of abundant rizq for someone, there is a subtle danger. A person may gradually become intoxicated by حب العيش (love of a life of comfort and luxury). Without realizing it, he may become detached from the struggles of ordinary Muslims, preferring prestige, exclusivity, and outward sophistication over humility and sacrifice. The concern is not wealth itself—for many of the Companions later became wealthy—but that wealth should never change one's heart or distance one from the people whom he is inviting to Allah.

The first generation of Islam was nurtured upon simplicity. Many of the Sahabah (رضي الله عنهم) lived through poverty, hunger, and hardship, yet they carried the greatest message the world has ever known.

A striking example is Rib'i ibn Amir when he entered the court of the Persian commander Rustam.

No one instructed him to wear luxurious garments before appearing in the court of one of the world's greatest empires. He did not feel inferior because of his simple clothing, nor did he believe that the truth required worldly decoration. His concern was greater than appearances—he had come to deliver the message of Islam.

Likewise, when Umar ibn al-Khattab arrived in Sham to receive the keys of Jerusalem, it is reported that he wore a garment patched in numerous places. Some narrations mention seventeen patches. When Abu Ubaydah ibn al-Jarrah suggested a change of clothing suitable for the occasion, Umar reminded him *that Allah had honoured the Muslims through Islam, not through outward splendour* . Their true dignity lay in obedience to Allah, not in expensive garments.

The Messenger of Allah ﷺ also praised simplicity in clothing. It is narrated:

البذاذة من الايمان

«"Simplicity is a part of faith."»

This hadith encourages humility and discourages pride in worldly appearance. It does not glorify neglect or untidiness, but reminds believers that honour is not measured by fashion or luxury.

At the same time, Islam does not encourage carelessness in one's appearance.

The Prophet ﷺ also taught cleanliness and good grooming. Although the famous phrase "Cleanliness is from faith" (النظافة من الإيمان) is often quoted, its chain of transmission is not authentic as a Prophetic hadith.

Nevertheless, cleanliness is firmly established through many authentic texts.

It is authentically reported that the Prophet ﷺ saw a man enter the mosque with dishevelled hair and beard. He motioned for the man to go and groom himself. When he returned looking neat, the Prophet ﷺ said:

«"Isn't this better than that one of you should come with his head dishevelled as though he were a shayṭān?"»

This demonstrates the balance that Islam teaches. A believer should be clean and well-groomed, but not extravagant. He should avoid arrogance just as he avoids negligence.

For those engaged in dawah, this balance is especially important. If a da'i surrounds himself with luxury, expensive tastes, VIP culture, and visible extravagance, he risks creating a barrier between himself and the very people he wishes to guide. People naturally connect with those who share their struggles, not those who appear unreachable or consumed by worldly comforts.

The greatest callers to Allah were not remembered for designer clothing or lavish lifestyles. They were remembered for their sincerity, humility, sacrifice, and concern for humanity.

Their simplicity gave credibility to their message because people could see that they were calling to Allah—not to themselves.

The lesson is not that wealth is forbidden or that every Muslim must deliberately wear patched clothing.

Rather, it is that the heart must remain detached from worldly luxury, and one's appearance should never become a means of pride, self-importance, or separation from the common people.

A Muslim should therefore strive to embody the Prophetic balance: clean without vanity, dignified without extravagance, humble without negligence, and simple without seeking attention.

Indeed, simplicity is not weakness. It is a sign of a heart that knows where true honour lies.

«"Whoever seeks honour, then all honour belongs to Allah." (Qur'an 35:10)»

*Appreciating Allah's Blessings Without Extravagance*

This balance is further illustrated by the statement of the Messenger of Allah ﷺ:

«"Indeed, Allah loves to see the effect of His blessings upon His servant."

(Jāmiʿ al-Tirmidhī, no. 2819; graded authentic by many scholars.)»

This hadith does not encourage pride, extravagance, or showing off. Rather, it teaches that when Allah blesses a person with lawful wealth, it is permissible—and even encouraged—to appear clean, dignified, and thankful for those blessings. Wearing good clothes, using perfume, and maintaining a respectable appearance are all praiseworthy when done sincerely for Allah and without arrogance or wastefulness.

When this hadith is read alongside the narrations praising simplicity and humility, the Islamic balance becomes clear. A believer should neither pursue luxury as a status symbol nor deliberately neglect his appearance in the name of piety. Instead, he should be grateful for Allah's blessings while remaining humble, detached from worldly pride, and close to the ordinary people whom he serves and invites to Allah.

True beauty in Islam is not found in expensive garments, nor in worn-out clothing itself. Rather, it is found in a heart that is humble before Allah, grateful for His favours, and free from arrogance and ostentation.

May Allah give us the understanding

Molana Abul Kalam
London Markaz

29/07/2026

The Vision of Hazratji Moulana Saad Kandhlawi on Bringing the Link Between ʿIlm and the Masājid

Below is an excerpt of the bayan by Hazratji Moulana Saad Kandhalwi at UK ijtima on the graduation of darul uloom dewsbury students on 10th July 2026 at Ipswich

Introduction

In his address, Hazratji Moulana Saad Kandhlawi emphasises that one of the greatest challenges facing the Ummah today is the gradual separation of Islamic knowledge from the masjid.

He calls upon scholars, teachers and students to revive the prophetic model in which knowledge flourished within the houses of Allah and was transmitted through the companionship (ṣuḥbah) of righteous scholars.

His concern is not a rejection of technology itself, but rather that modern methods should never replace the timeless educational system established by Rasulullah ﷺ.

The Masjid: The Original University of Islam

The first institution established by the Prophet ﷺ after his migration to Madinah was not a palace, school or government building—it was the masjid.

Allah says:

«"Indeed, the mosques belong to Allah, so do not invoke anyone besides Allah." (Qur'an 72:18)»

The masjid was the centre of every aspect of Muslim life. It was the place of worship, education, consultation, charity and spiritual purification.

The Companions (رضي الله عنهم) learnt directly from Rasulullah ﷺ while sitting in his blessed company. Their knowledge was not acquired merely through lectures, but through observing his worship, his dealings, his patience, his mercy and his daily conduct.

Allah describes this prophetic mission:

«"He is the One Who sent among the unlettered people a Messenger from among themselves, reciting His verses to them, purifying them, and teaching them the Book and wisdom." (Qur'an 62:2)»

Notice that Allah mentions purification (tazkiyah) before teaching the Book. This demonstrates that Islamic education is not solely about acquiring information but about transforming hearts.

Knowledge is Acquired Through Ṣuḥbah

One of the central themes of Hazratji's talk is that true Islamic knowledge is acquired through ṣuḥbah—the blessed companionship of scholars.

He laments that today many people seek knowledge solely through online classes, recorded lectures and digital platforms. While these may provide information, they cannot replace the living relationship between teacher and student.

The scholars of the early generations repeatedly emphasised this reality.

Conditions of ilm

Hazratji explains that the attainment of true ʿilm is connected to three essential matters: Hijrah, Inābah (انابت), and Ṣuḥbah (companionship).

Hijrah refers to leaving behind those environments, habits and distractions that prevent a person from drawing closer to Allah. Just as the Companions رضي الله عنهم physically migrated for the sake of Islam, seekers of knowledge must also make a spiritual migration—leaving behind negligence and creating an environment suitable for acquiring the light of knowledge.

Inābah (انابت) means turning completely towards Allah سبحانه وتعالى with sincerity, repentance and dependence upon Him. True knowledge is not merely acquired through intelligence and effort; it is a gift from Allah that enters the heart of one who turns sincerely towards Him.

The third element is Ṣuḥbah (companionship).

Hazratji explains that ṣuḥbah is of two types, both of which are essential for a person to receive the light of ʿilm:

The Ṣuḥbah of the ʿUlamā (companionship of the scholars):
This is the companionship through which a student learns not only the words of knowledge but also its spirit, manners and practical application. Sitting with scholars allows students to absorb humility, sincerity, fear of Allah and the correct understanding of the religion.

The Ṣuḥbah of the Angels (companionship of the ملائكة):
The gatherings of knowledge are places where the mercy of Allah descends and where the angels surround those who remember Allah and seek His pleasure. This spiritual environment is a means through which the heart receives the nur (light) of knowledge.

Therefore, the acquisition of ʿilm is not simply dependent upon books, lectures or academic achievement. It requires an environment of obedience, sincerity and righteous companionship.

Hazratji further emphasises that every mutaʿallim (متعلم – student of knowledge) should strive to become a muʿallim (معلم – teacher). The purpose of gaining knowledge is not merely personal benefit, but to convey and spread the guidance of Islam to others.

He mentions that one of the most concerning statements he hears from newly graduated scholars is:

"What do I do now?"

In his humble opinion, every graduate of a Darul Uloom should remain connected to the teaching and spreading of ʿilm. A person who spends years studying medicine or engineering does not graduate and then abandon his profession. A doctor does not say, “I have completed my studies, what should I do now?”

Rather, he dedicates his life to practising and benefiting people through the knowledge he acquired.

Likewise, the graduate of a Darul Uloom should dedicate himself to the service of knowledge—through teaching Qur’an, Hadith, Islamic sciences, and guiding people towards Allah.

The greatest responsibility after acquiring knowledge is to become a means through which others benefit.

Hazratji also highlights an essential quality required from the people of knowledge: istighnāʾ (استغناء)—being independent and not dependent upon the wealthy and powerful (الأغنياء والأمراء).

The scholars of Islam have always maintained dignity by relying upon Allah سبحانه وتعالى rather than seeking favour from people of wealth and authority. When scholars become dependent upon worldly powers, there is a danger that the independence, courage and sincerity required to speak the truth may be weakened.

The true scholar is one whose heart is attached to Allah, whose honour comes from serving His religion, and whose reliance is upon the Creator rather than the creation.

The scholars understood that knowledge is transmitted through hearts before it is transmitted through pages.

Students sat in the company of their teachers for years, not merely to hear lessons but to observe their humility, manners, sincerity and fear of Allah.

The Danger of Separating Knowledge from the Masjid

Hazratji expresses concern that when Islamic education becomes detached from the masjid, it risks becoming academic rather than spiritual.

Students may graduate with certificates yet lack attachment to the houses of Allah.

The Prophet ﷺ said:

«"The most beloved places to Allah are the mosques."

(Ṣaḥīḥ Muslim)»

If the most beloved places to Allah are the masājid, then they should also remain the most beloved places for seeking sacred knowledge.

Historically, the greatest scholars of Islam taught inside masājid. Lessons in tafsīr, ḥadīth, fiqh and Qur'an echoed throughout the mosques of Makkah, Madinah, Damascus, Baghdad, Cairo and countless other cities.

The masjid nurtured both scholarship and spirituality together.

Reviving the Prophetic Model

Hazratji's vision is therefore one of revival rather than innovation.

He calls upon Muslims to restore the masjid to its rightful place as the centre of Islamic life.

This requires:

Reviving circles of knowledge in the masjid.

Encouraging students to remain in the company of scholars.

Teaching with sincerity and humility.

Connecting learning with worship.

Cultivating character alongside scholarship.

Preserving the chain of transmission through direct study.

When these elements combine, knowledge once again becomes a means of spiritual transformation.

Conclusion

Hazratji Moulana Saad Kandhlawi's message is ultimately a call to return to the prophetic model of education.

While modern technology has made information more accessible than ever before, information alone does not produce scholars, nor does it reform hearts. The essence of Islamic education lies in ṣuḥbah—learning in the company of righteous teachers whose lives embody the knowledge they convey.

The masjid must once again become the heart of Islamic learning, where knowledge is joined with worship, remembrance, sincerity and purification. It was within the masjid that Rasulullah ﷺ nurtured the greatest generation this Ummah has ever known, and it is by reviving that same model that future generations can inherit not only knowledge, but its light, wisdom and transformative power.

May Allah سبحانه وتعالى revive the link between ʿilm and the masājid, grant us beneficial knowledge, righteous companionship and sincerity in seeking His pleasure. Āmīn.

Compiled by Abul Kalam London Markaz

26/07/2026

Reality check letter from Barbados to Dhabel Gujarat India "Reflection not rejection"

Assalamu Alaikum wa Rahmatullahi wa Barakatuh

Respected Hazrat M***i Abbas Sahib
and Darul Ifta Dabhel,

This letter is being written with respect and sincere concern regarding the current condition of the Ummah, especially in smaller communities such as Barbados and the wider Caribbean.

Alhamdulillah, many brothers here remain connected to the effort of Deen through gasht, ta’leem, nusrat of jamaat, and spending time in the path of Allah. However, the reality of the local condition is that only a small number of people are actively involved in Deeni work, while a large portion of the Muslim community is becoming distant from the basic a’maal of Islam.

The younger generation is increasingly moving away from the masjid, drugs and open sins are becoming common, and the overall Deeni environment is weakening. In such circumstances, whenever jamaats come to Barbados from either side, they generally try to reconnect Muslims with salah, masjid, ta’leem, and concern for Deen.

Regarding Maulana Saad Sahib, it is understood that in the past some bayanat were viewed by many Ulama as problematic or against the understanding of our Aslaaf and the Jamhur. However, in recent years, many bayanat being heard are focused on Deeni fikr, respect for Ulama, tawheed, akhlaq, and concern for the Ummah.

The jamaats coming from overseas are often made up of simple and sincere people. Many do not even speak proper English and are mainly concerned with basic Deeni effort. In the local experience here, there has not been open discussion of corrupt aqeedah among the general public. Most common Muslims simply see brothers encouraging salah, masjid attendance, ta’leem, and good character.

In fiqh, local conditions and realities are always considered important in issuing fatawa. “Maqaami halaat ko dekh kar fatwa diya jata hai.” The ground reality in places like Barbados is very different from larger countries where these disputes may be more intense.

The public here is in need of unity, wisdom, and practical guidance. Most Muslims want Deeni work to continue and wish to see cooperation rather than increasing division. At a time when jahalat, music, fuzooliyat, and open sins are rapidly spreading, it is painful for ordinary Muslims to witness conflict between jamaats while the condition of the Ummah continues to decline.

People spend three or four lakh rupees or more to travel to the Caribbean for this work. It is difficult to believe that such sacrifices are being made merely to create division or mislead Muslims. These brothers leave behind their homes, businesses, and families only to make effort on Deen and encourage Muslims toward the masjid and the basic teachings of Islam. If there are shortcomings, then sincere islah and wise guidance are needed rather than further division among the public.

Recently, many brothers from Barbados attended the ijtima in Trinidad during the visit of Maulana Saad Sahib. Alhamdulillah, those who attended did not hear anything openly against Aqeedah or Deen.

With great respect, this humble request is made: when issuing fatawa or guidance regarding these matters, kindly consider the local realities and the current condition of the Ummah in places such as the Caribbean. The need of the time is hikmah, unity, islah, and strengthening the Deeni environment among common Muslims.

May Allah Ta’ala protect the Ummah, unite the hearts of the believers, guide us all to what is correct, and reward the Ulama for their efforts and concern for Deen.

Wassalam

Aiyub Hans Simlaki Mazahiri
Masjid Baytul Mahmood
Barbados

24/07/2026

**Why Ulama in the field of dawah criticise the mentality of ease and comfort in Deen سهولۃ پسند **

This is an important question because there is a difference between seeking legitimate ease (wellness) and Becoming comfort-seeking.

When scholars of dawah criticize سہولت پسندی, they are generally not criticizing the ease that Allah and His Messenger (saws) likes.

Rather, they are criticizing a mindset in which a person makes comfort, convenience, and worldly ease the standard by which they judge religion

The Prophet (saws) frequently made duā':

O Allah, I ask You for forgiveness and well-being. "

This teaches us that asking Allah for health, safety, and ease is a Sunnah. Islam is not a religion of deliberately seeking hardship. Allah says:

"Allah intends ease for you and does not intend hardship for you. " (Qur'an 2:185)

*The problem begins when comfort becomes more important than obedience.*

Throughout history, many communities gradually abandoned religious obligations because they preferred an easier life.

The Qur'an repeatedly describes people rejecting prophets because following the truth would require sacrifice.

In that sense, سہولت پسندی can become a path to falsehood (باطل) and, in its extreme form, even disbelief (كفر) if a person rejects or alters Allah's commands to suit personal desires.

As Scholars, we can explain the distinction as follows:

*Wellness means asking Allah to protect us from trials, Illness, sin, and hardship while staying steadfast in obedience.*

سهولت سندي means making personal comfort the highest priority, even if it leads to neglecting obligations, compromising principles, or changing the religion to fit one's desires.

*The Prophet (saws) combined both qualities perfectly.*

He sought āfiyah, yet he endured hunger, persecution, battles, and personal hardship without compromising revelation.

Likewise, the Companions prayed for ease but never abandoned sacrifice when Allah is required

*A balanced principal is:*

A believer asks Allah for ease, but if obedience requires hardship, he chooses obedience over comfort.

Therefore, the warning often heard in dawah talks should be understood as a warning against the love of comfort that weakens commitment to the deen, not against the Islamic principle of seeking Allah's protection and well-being.

True āfiyah is to be preserved in both one's faith and worldly affairs, whereas blame worthy سہولت پسند is to allow convenience to become one's religion.

Abul Kalam
London Markaz

22/07/2026

Maulana Saad Kandhlawi explains that a mobile phone is not inherently good or bad; rather, its value depends on how a person uses it.

However, he warns that for many people it has become a major source of distraction from faith and religious duties.

His key points include:
Time is one of Allah's greatest blessings. He says people spend countless hours scrolling, chatting, watching videos, and engaging in unnecessary conversations, often without realizing how much of their lives is being lost.

The phone distracts from the remembrance of Allah. Instead of reciting Qur'an, making dhikr, or engaging in beneficial learning, many people instinctively reach for their phones whenever they have a free moment.

It affects concentration in worship. Even if the phone is silent, messages and notifications can occupy a person's thoughts during salah, Qur'an recitation, or other acts of worship.
It opens the door to sins. He cautions that unrestricted phone use can expose people to inappropriate images, videos, gossip, backbiting, and other content that harms one's faith and character.

*Families* suffer from excessive phone use. Parents, spouses, and children may all be physically together but emotionally disconnected because each person is focused on a screen.

*Young people* are especially vulnerable. He stresses that children who receive smartphones without guidance can easily become addicted to games, entertainment, and social media instead of developing good habits and religious character.
Technology should remain a servant, not become a master. He encourages using phones only when they serve a genuine need—communication, beneficial knowledge, work, or other useful purposes—and avoiding unnecessary use.

Self-discipline is essential. Rather than blaming the device itself, he urges listeners to control their desires, set limits on phone usage, and protect their hearts from constant distractions.

There is plenty of evidence to his claims such as:

Mobile phones have become one of the most influential technologies of the modern era. They enable communication, education, navigation, emergency assistance, and access to knowledge.

However, a growing body of scientific research also suggests that excessive or poorly managed smartphone use can negatively affect mental health, attention, sleep, relationships, and productivity. Many of the concerns raised by religious scholars—including Maulana Saad Kandhlawi—align with findings from psychology, neuroscience, and behavioral science.

Scientific Evidence on the Harms of Excessive Mobile Phone Use
Many of the concerns about excessive smartphone use are supported by scientific research.

**Time loss*

Smartphones are designed to keep users engaged, often leading to hours of unnecessary screen time.

*Reduced attention*

Frequent notifications and multitasking reduce concentration and make it harder to focus on tasks.
Habit-forming use: Many apps use reward-based features that encourage compulsive checking and excessive use.
Poor sleep: Using phones before bed is linked to delayed sleep, poorer sleep quality, and daytime fatigue.
Mental health: Heavy smartphone and social media use is associated with higher levels of anxiety, depression, stress, and loneliness, though it does not necessarily cause them.

*Weaker relationships*

Excessive phone use can reduce meaningful face-to-face interaction and lower relationship satisfaction.
Effects on children: High screen time is associated with poorer attention, sleep problems, and lower academic performance.
Exposure to harmful content: Smartphones provide easy access to po*******hy, misinformation, scams, and other inappropriate material.

*Lower productivity*

Constant interruptions from phones reduce efficiency and increase mental fatigue.
Conclusion
Scientific evidence suggests that smartphones are not inherently harmful, but excessive and uncontrolled use can negatively affect attention, sleep, mental health, productivity, and relationships. Using them intentionally and in moderation helps reduce these risks while preserving their benefits.

*References*

Ward et al. (2017), on cognitive capacity and smartphone presence.American Psychological Association (2023) health advisory on adolescent social media use. World Health Organization guidelines (2020) on screen time and development in children. Exelmans and Van den Bulck (2016) on phone use before sleep and sleep quality. Roberts and David (2016) on partner phubbing and relationship satisfaction. Ophir, Nass, and Wagner (2009) on media multitasking and attention control. Twenge and Campbell (2018) on screen time and psychological well-being in adolescents. Most of this research shows associations rather than proof of direct causation. In short, the science supports that heavy or uncontrolled smartphone use correlates with poorer sleep, reduced attention, and lower well-being.

Research by: Sheikh Abul Kalam (London Markaz)