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This travelogue is an excerpt of the reverend Mufassir of the Quran, Arif Billah (one who recognizes Allah in his true sense) Hazrat Shaykh Maulana Sayyed Mohammed Talha Qasmi Naqsbandi Mujaddidi Damatabarkatahum’s (hereafter referred to as Hazrat DB) travel to the United Kingdom in November 2022.

The courage and inclination to ‘ink the paper’ with occurrences as and when an opportunity presented itself by the grace of Allah bore strength from Hazrat’s advice on sharing it with the readers at large for our collective benefit. It is the author’s hope, the readers will Insha Allah benefit, as we do, from being in the company of the friends of Allah. Amongst numerous fallacies of the author one that has surfaced is not being able to present this jewel of an experience with Hazrat DB’s disciples and the Muslim populace at large in the manner it should have been done. The author, therefore, requests the reader to make him aware of such observations so they may be corrected in word and deed as may be appropriate and attribute every fallacy to the writer and none other.

The first nudge for the travel began in Ramadan Itikaf of 2022 when the Hazrat DB spoke to brother Fazal in London exchanging pleasantries and exploring the possibility of visiting the UK. The visa processes began soon after which surprisingly was processed with no hindrances Alhamdulillah to the surprise of many as the author later gather since the immigration appeared to issue very few if any visas for visit purposes. The visa arrived in October 2022 and owing to the winters in the rather cold UK at the time, it was presumed to travel in 2023 during March or April in comparatively warmer weather. However, Hazrat DB soon advised the author to prepare for travels in November citing his occupied schedule later among other reasons.

         (Part 1 – London)

Arranged and Presented by: Sayyed Muhammad Talha Qasmi, Khaadim, Silsila-e-Aaliyaa-Naqshbandiyah, Khanqaah Darul-Ehsan

Bismillah-hir-Rahmaan-nir-Raheem

The travellers embarked on a two-week journey to England comprising of Hazrat DB and the author who flew into London from Dubai having spent a few days in the middle eastern emirate visiting friends and family. The flight took off from Dubai slightly before Zohar local time.

The flight arrived in London at about Maghreb time and we headed towards the immigration counters. The author, from his prior experience of travelling to Heathrow, knew it takes about two hours at times to complete the immigration process and shared it with Hazrat DB noticing the rather long queue. We were conscious if did take us that long, we may have to pray the Maghreb after the Isha time starts. Hazrat DB, however, pointed towards his wrist watch and started reciting Surah Yaseen and Dua e Khizar (AS). The author noted we finished the immigration, had our luggage collected and were greeting our hosts 45-50 minutes later. This also allowed us to pray the Maghreb prayer at Heathrow airport Alhamdulillah. Allah has his ways with his slaves who obey him, more so with the ones to call his servant towards him.

It was pleasing to meet our host brother Fazal Choksi, Hazrat DB’s maternal cousin Arif Jeelani with his two young sons (whom Hazrat DB was meeting for probably the second time in his life) and Fahd Soleja who is the nephew of Hazrat DB’s close pupils in Kanpur, India. Fahd Soleja was kind in offering everyone tea, and exchanging pleasantries after which we left for brother Fazal Choksi’s rather spacious semi-detached house in Ilford. It would help to note, the travellers did not know anyone beyond brother Fazal upon arrival who was instrumental in Hazrat DB’s travel to the UK assisting in any and every form he could.

After we unpacked at our host’s house the dinner allowed us the opportunity to meet with brother Fazal’s sons Taha (the elder of the two) and Furqan. Brother Fazal’s elder brother, Nazeer Choksi was gracious in joining too. The evening witnessed us exchange pleasantries with the Choksi brothers before choosing to rest and meet at Tahajjud (before dawn) in a few hours.

The Choksi family is British by birth having been born in Zambia and moving to the UK a good few decades ago. Brother Fazal Choksi is a Director at a large MNC having lived in Turkey and Ukraine for many years. Brother Nazeer was the Vice President of Finance of a firm in Canada before taking to retirement. The family is very close-knit as one could gather and pleasing to witness besides being blessed with the understanding of the Deen (Islamic teachings) and immense respect for the Ulema (Islamic Scholars).

The day started at Tahajjud time with prayers, Muraqba (watching over the heart by quietly remembering Allah in one’s heart). Brother Fazal was very and his family was very kind in heling the guests with tea at Tahajjud time. The Fajr prayers were performed in the Balfour Masjid in Ilford which is barely a few minutes walk from brother Fazal’s house. We performed the Muraqba after Fajr at the host’s house and then slept for a few hours before taking to the very Indian breakfast that was a welcome surprise. May Allah bless the family for looking after the guests better than one could imagine.

Brother Fazal had invited his extended family, cousins and friends over for lunch for introductions. This included brothers Mohammed Umar (also called Mamaji, maternal uncle), Shiraz, and Nazeer Choksi. Brother Mohammed Umar and brother have had the good fortune of being hosts to Shaykh Zulfiqar Ahmad Naqshabandi Mujaddidi DB in the past at different instances. The lunch and some time after helped everyone understand Hazrat DB was tutored and mentored by Qari Siddiq Bandhvi RA besides having taught at Jamia Hussainiya in Randher Gujarat and a stint at Darul Uloom Newcastle in South Africa in the 80s and 90s respectively. There was talk about how the general populace in the country can benefit from Hazrat’s presence and where should the hosts take Hazrat DB along for lectures, and meetings. The calendar appears for the two weeks read a week in London and then the remaining time was to be spent in Manchester, Leicester, Birmingham and Crawley. Bury and Blackburn were other prospective names that were yet to be confirmed.

Each day would thus begin with Tahajjud, Muraqba, and Fajr prayers followed by some rest and then breakfast. We met Maulana Haroon and Mufti Haroon at the Balfour masjid conversations with whom were always very engaging, Alhamdulillah.

Brother Fazal took us to a cemetery created through the relentless efforts of brother Mohammed Umar and some of his accomplices in the late 90s. Brother Muhammad Umar mentions he and his relatives recognised there was no Muslim cemetery for them to perform the final rites aligned to the teachings of the Shariah (Islamic laws). Thus began the effort to secure land, and execute the vision of helping fellow brethren in being put to rest in peace and in a manner that is devoid of any Bida’h (innovation in Islamic teachings). The cemetery is called the Gardens of Peace and rightly so. Brother Mohammed Umar mentions they wanted to create a cemetery where the children would not be scared to come to visit the dear ones they have lost. The conventional concept otherwise is to have a cemetery that has a dreaded look and makes one wander away more than look forward to being there. If the cemetery is pleasing to the eyes and has a soothing comfort and solace to endure it may help visitors come by more often, perhaps help them send offerings for the departed souls and reflect on their own life in the hereafter. One could witness, how the founders and maintenance team have managed to bring forth this concept to life. The entire team is worthy of every accolade there is due for their efforts. It is no surprise the cemetery has been awarded as the best in the entire country. The website is available at Gardens of Peace. There is a very obvious demarcation of space for the unborn, children not older than two years, children less than twelve years and a separate space for the ones older than twelve. The space is allocated for a fee to the departed for fifty years before it can be replaced with another. There are about three such sites in and around London managed by the team that does very well doing so. The family of the departed are asked to fill out a form and sign before accepting any requests to ensure the belief in the faith is not ambiguous. No form of Bida’h is welcome or encouraged, on the contrary, there is advice and guidance on performing the last rites in the light of Shariah. The team it was learnt was instrumental in helping people who passed away due to Covid being laid to rest with precautions in light of the government and Shariah guidance when none would imagine touching the departed souls due to the scare of being infected. Hazrat DB congratulated brother Mohammed Umar on his efforts and advised it would do the Muslims in the country further good to invest in forming their schools.

May Allah bless and help the team, always and brother Mohammed Umar in particular who is very invested in assisting the Ulema and general populace in the country in any form as may be possible.

The Choksi family is Masha-Allah well wound with the Muslim community at large and in particular the populace from Gujarat in India so much so that the author began to joke with brother Fazal stating if there is a Gujarati in the UK then he is in some form related to brother Fazal, figuratively and literally, more often.

This network association lead Mufti Yusuf Koti DB, the Head of Academics at Daul Uloom London visit brother Fazal’s house for an acquaintance. The introduction led to understanding Hazrat DB’s childhood being spent under the guidance of Qari Siddiq Bandhvi RA, Hazrat DB’s father (a Shaykh-ul-Hadees and a Khalifa of Shaykh Zulfiqar Ahmad DB), being a student of Darul Uloom Deoband, teaching in Randher and South Africa among other events in his life. Mufti Yusuf Koti DB was kind in inviting Hazrat DB to the institute in Kent. Mufti Yusuf DB mentioned how it is a challenge to invite students to the Madrassa (Islamic school) and appeared concerned for the next generation’s inclination to learn the teachings of Islam and perhaps even imbibe them in their lives.

We drove to Darul Uloom London in Kent in the morning after breakfast, which was about an hour’s drive along with the Choksi brothers. The institute is well equipped with space and the blessing of having had many stalwarts visit namely Hazrat Qari Mohammed Tayyab Qasmi RA, Hazrat Maulana Ghulam Habib RA, Hazrat Qari Siddiq Bandhvi RA among numerous others. Mufti Yusuf Koti DB recollected Hazrat Maulana Ghulam Habib RA would carry a large Asaa’ (a long think stick) with him at all times in following the Sunnah of the Prophet ﷺ.

Soon after pleasantries were exchanged and anecdotes shared, Mufti Yusuf DB requested Hazrat DB to address the students. Hazrat DB enquired if the students understood Urdu or Arabic. It was learnt the students learning to memorise the Quran don’t understand Urdu yet, the ones enrolled in the Aalimiyat course (to become an Islamic Scholar) comprehend Urdu and Arabic a little. Hazrat DB spoke to the students in Urdu helping them understand the importance of learning well and respecting the teachers. Hazrat DB did also address the teaching staff to help them understand how important it is for them to ensure what they teach is well received and captured by the students else it would be unfair to leave the reins of the future in the hands of half-baked produce. It would be synonymous to let your car be driven by one who does not know driving well and thus invite unwelcome danger along with the consequences it may bring in the aftermath. Hazrat DB then asked the younger students to excuse themselves and have the Aalimiyat students stay back for a while, speaking to them in Arabic for a while to understand their proficiency levels emphasising the essence of learning the Arabic language and how it should be learnt for being the language of the Quran and the Prophet ﷺ (thus the language of Hadith).  Hazrat DB categorically mentioned, if you do not learn Arabic you will read scriptures and translations but not capture the essence of the Hadith or be void of the intended meaning of the Quran since languages are learnt from cultures and natives than books and therefore it is important to understand how Arabs spoke/speak Arabic. Every language has lost its original form except for Arabic. English cannot speak Shakesperean any more, Hebrew does not seem to have its original form that exists anywhere, as do the other languages, however, one can still speak the same way as Hazrat Abu Huraira RA spoke. Efforts were required to be made to be proficient in the Arabic language and further the teachings the way the Prophet ﷺ would want and not through translations only, that is a great treasure nonetheless. Urdu is the language of our elders who have worked very hard to bring forth the meanings and translations of the originals by the Arab authors. However, Arabic is the language of Allah and the Prophet ﷺ. Allah chose it to be the language for himself and the Prophet ﷺ, why be devoid of partaking from this bounty? Mufti Yusuf Koti DB encouraged the students to promise to do so. Hopefully, there will be measures in the future to help students be more vigil with their Arabic linguistic skills.

The travellers and brother Fazal took to visiting London Central praying Zohar and Asr at the London Central Mosque and looking at the Buckingham palace, Ten Downing Street, Edgware Road (considered the Arab corner in London) sat in the car passing by the streets.

Brother Nazeer had invited Hazrat DB to lead Isha’s prayers at a newly inaugurated community centre. Hazrat DB lead the Isha prayers and then addressed the audience for a while talking about how making a Masjid for the sake of Allah is a means of reward in this life and hereafter. The essence of the effort is to ensure the intention to make a Masjid is to please Allah and none other. Should the intention be any other than every good deed without a good and pure heart (Qalb-e-Saleem) is a means of darkened soul than an enlightened one, as may be the hope? A pure heart is achieved by keeping the company of the pious ones that have achieved this bounty of having a pure and clean heart to perform all deeds for Allah’s pleasure.

The dinner at brother Nazeer’s house had Mufti Haroon and Maulana Haroon along with a few other locales. Mufti Yusuf Koti joined the guests a little later. The food was delicious (as it always was in the Choksi household) and the company was very soothing. Brother Nazeer and Fazal’s very elderly mother spoke to Hazrat DB and had every praise for her able children requesting for supplication to be made for Allah to bless her with Imaan when leaving this world for the hereafter.

The day began with the usuals with a bayan scheduled at Upton Lane after Isha. Taqi is one of Hazrat DB’s pupils from Nizamabad, India who is studying in Newcastle pursuing a Master’s degree in Civil Engineering visited Hazrat DB along with a friend driving for a good few hours. The bayan at Upton Lane was completed after Isha where some attendees enquired if Hazrat DB was visiting the UK for financial assistance for a good cause back home, as is the norm. Brother Fazal and the author responded the purpose of Hazrat DB’s visit to the UK (or anywhere) is never financial assistance but to bring Allah’s servants closer to Allah. Upon return from the Masjid, Hazrat DB invited Taqi and his friend to perform Muraqba together given they had been together and waiting for Hazrat for the better part of the day. The duo left soon after as the travellers took to the duvets in the otherwise cold London.

Brother Fahd Soleja, who was kind in being at the arrivals receiving the travellers had invited Hazrat DB for dinner. While driving from brother Fazal’s house to brother Fahd’s, brother Fazal asked Hazrat DB why is it important to follow one of the four righteous Imams as against choosing to follow all of them as may be convenient and appropriate given the circumstances.

Hazrat DB responded while all four Imams are righteous and it is correct to follow all as a belief, if one follows all four all the time then the decision of who to follow when will be made by the Nafs (Self, ego being devoid of humility) and not the guidance of the Shariah. Following one of the four imams would enable one to follow the guidance of Shariah at all times being saved from the evils of the Nafs (ego).

We arrived at brother Fahd’s house slightly before Isha, praying Isha at a masjid nearby and exchanging pleasantries with the Imam of the mosque after returning for dinner. Fahd Soleja has been bred in Saudi Arabia and moved to London not long ago to expand the family’s business. Fahd’s better half has an allegiance to Hazrat DB. The dinner was engaging in understanding the different views scholars have in Islamic jurisprudence (Fiqh). One such was to understand if a Muslim does not offer obligatory prayer knowingly then a school of thought considers such a Muslim to have left the boundaries of Islam thereby considering him or her a non-muslim as such. Hazrat DB advised considering a fellow Muslim such for leaving an obligatory prayer would be rather extreme a view (referring to Imam Abu Hanifa RA’s ruling for such instances), advising  Allah’s mercy has no bounds and he loves the one who repents. In due course, we learnt that brother Fazal’s son Furqan and Fahd Soleja’s son Yusuf (Hazrat DB shared with the author it is quite an apt name for the very handsome young man Masha Allah) study at the same university. The travellers and brother Fazal took leave from the Soleja family with parting gifts after Hazrat DB spoke to Fahd’s uncle Hafiz Imran in India over a video call exchanging pleasantries.

The following day between the Asr and Maghreb prayers, Maulana Haroon, Mufti Haroon and a few other gentlemen were in attendance at brother Fazal’s house. Brother Fazal asked what is the difference between the Chishti and Naqshbandi Tariqa (path of self-purification). Hazrat DB explained the era of the Prophet ﷺ witnessed various elements brought together in the Masjid-e-Nabawi ﷺ in Madina i.e. Hadith, Quran, Fiqh and the work of rectification (referred to as Tasswwuf) was done in one place in the blessed presence of the Prophet ﷺ. In the aftermath of the Prophet ﷺ’s departure from this world, each effort was led by a different team of experts, Hadith by Muhaddiseen (Scholars of Hadith), Quran was explained and taught by Mufassireen ((Scholars of the Quran), Islamic Jurisprudence by an expert team likewise. The work of self-rectification was taken up by the Sufiya and Mashaaikh. There are four most commonly known ways in the spiritual path, namely, Chishtiya, Qadriya, Saharwardiya and Naqshbandiya. It is essential to understand that all the ways are ways to bring people closer to Allah and it is not wise to consider or debate one better than the other. Hazrat DB mentioned, Allah’s Sunnah (a common practice) is to make the servants toil in difficulties, and yearn for a blessing before bestowing him or her with a bounty, like Maulana Ilyas Saahab RH of Tabligh who would cry in Madina as if being beaten mercilessly for a fault for thirteen. The Chishtiya and other paths helped the seeker reach the objective by way of making rigorous efforts by the bare minimum of eating, sleeping or talking. This was commonplace for the self-rectification process for the ones who sought the path until such time when the Muslims stopped paying much heed to the rectification process. Hazrat Bahauddin Naqshband RA’s observation of this fact led him to beg Allah for an easier path to achieve the same objective of being close to Allah. Hazrat Bahauddin RA thus cried for years after which he had the seeker perform the act of remembrance of Allah and imitate the Prophet ﷺ in every deed in action and word (follow the Prophet ﷺ’s Sunnah). When Hazrat Bahauddin RA would take allegiance from the seeker he would form twirl the fingers of the right hand in a manner that it would be the image of the word Allah written in Arabic – the little finger as the Alif, the ring finger as the first Laam, the middle finger as the second Laam, the forefinger being part of the Ha and the thumb joined to the tip of the middle finger making the letter Ha such that there is space between the thumb and the forefinger making the hand form the word, Allah. With this formation of the right hand Hazrat Bahauddin RA would place the forefinger of the right hand slightly below the left breast of the male seeker (this act is only done for male seekers) and press it reciting the name Allah thrice also giving Tawajjuh (transfer the Noor/Blessing as if a light from one’s heart to another). This helped the seeker in rectifying his life (woman seekers are spoken to from behind the veil always). The seekers recognised the act as if Hazrat Bahauddin Naqshbandi RA would carve (Naqsh) the name of Allah in their hearts therefore he came to be commonly known as Naqshband (one who carves). The seekers that Allah helped through this way came to be referred to as Naqshbandi (followers of the Naqshbandi path).

Hazrat DB explained it by way of an anecdote that read, a person came to a Shaykh asking which path should I pledge allegiance to of the two in Chishtiya and Naqshbandiya. The Shaykh responded by asking him what would he choose to do if the land was barren and he wanted to turn it to bear fruit, would he want to clean the land of its dirt completely and then sow seeds or would he prefer to pluck the thorns and dirt as he sees them and sows the seed for the process to begin. The seeker of the path responded by saying one does not know if he will live till he cleans the land of thorns and directs completely before sowing seeds, therefore he would prefer to pluck the thorn and direct and sow the seed immediately in that place as against wait till the end. The Shaykh then advised him to pledge allegiance to the Naqshbandi path. The ways are different the objective and goals are the same, to please and have a stronger association with Allah. It was time for the Maghreb therefore the very engaging and informative discourse was left to be continued later when an opportunity would present itself.

The Ilford Muslim Society had arranged for Hazrat DB to lead the Friday prayers and also address the audience before. Hazrat DB advised the attendees to make efforts to preserve the Islamic way of life in the children by making schools that are guided by Islamic teachings. The schools are teaching children to accept western values (e.g. parents of the same gender) which if the child imbibes would stand to lose much morally and otherwise. The elders must work together to guard their children’s thought processes. If this were not to be so then we stand to lose our next generation and the ones after would probably not even relate to Islam leave alone follow or yearn for it. Hazrat DB then conducted the Khutbah in Arabic as is the won’t and lead the Friday noon prayers.

The Muazzin at the Balfour Masjid in Ilford is brother Mohammed from Yemen. Hazrat DB and brother Mohammed took to each other very well since the day of meeting each other first. Brother Mohammed would almost always make way for Hazrat DB in the first line of prayer attendees and also have a prayer mat be placed as reverence when Hazrat DB arrived or before. The author believes while piety is undoubtedly a magnet that leads to them being respectful of each other, one of the reasons possibly also was the ease of communication in the Arabic language. The author has noted more often than not that Hazrat DB enjoys communicating in Arabic with natives. The author witnessed Hazrat DB would prefer spending some time with brother Mohammad since he had mentioned such in one instance. Brother Mohammed was kind in accepting the invitation and visited brother Fazal’s house between Asr and Maghreb. While Hazrat DB was yet to arrive to meet brother Mohammed, the author spoke to brother Mohammed who mentioned Hazrat DB is very eloquent in Arabic and rather elegant in the way he speaks (the word he used was Faseeh). The conversation between Hazrat DB and brother Mohammed touched upon Yemen’s socioeconomic dimensions. Brother Mohammed shared his surprise about how the Asian Muslims memorise the Quran but don’t know the Arabic language suggesting it to be not a good facet. Hazrat DB said this is the miracle of the Quran, no other book has this distinction of people not being able to understand the language yet can memorise it. This is a positive as against a concern. One of the things brother Mohammad mentioned was how the young generation in Yemen has been kept a vigil upon, if a young man is seen in a mosque regularly for obligatory prayers then he is watched whereas in the UK one does not bat an eyelid. It is a sorry state of affairs for the middle eastern country that should otherwise have encouraged the youth to be more pious and not cause hindrances in their path for doing so. The time spent with brother Muhammad was very engaging. It was assumed Manchester being up north would be colder than London (for the Indian travellers at least) and therefore the author requested Hazrat DB to buy an overcoat before leaving for Manchester the next day. The travellers and brother Fazal took to the mall to buy an overcoat and did so. On the way back to the car from the store, the author asked Hazrat DB if he would prefer to have tea at one of the cafes’ in the mall. Hazrat DB responded by saying no because it affects one’s spiritual state if one is not conscious about where one eats/drinks.