Sunday, April 30, 2006
Born in the town of Dewsbury, UK, Mufti Zubair was brought up in a pious family with adherence to Islamic guidelines. At the tender age of 14 Mufti Zubair departed from his home, travelling to South Africa, to fulfill his ambition to become an Alim of Deen.
Having left behind both parents, a brother and sister, Mufti Zubair commenced his Islãmic studies at the well-known Madrassah Arabia Islamia, better known as Darul Uloom Azaadville. Whilst other 14 year olds would be making the most of their early teenage years, Mufti Zubair was thousands of miles from home striving to fulfill his objective to be of service to Deen.
Mufti Zubair completed four of his six years at Darul Uloom Azaadville gaining great recognition amongst students, teachers and the people of South Africa. Wanting to further his studies after graduation from South Africa, Mufti Zubair made a difficult move of leaving this fortress of Ilm and moved on to Jamiah Mahmoodiyah, Springs in South Africa which was still in its early days. Here the Shaykh received the type of individual attention needed for one intending to one day undertake the Mufti course. Under the guidance of the Rector of Jamiah Mahmoodiyah Shaykh Mufti Ismail Abur Raheem, Shaykh Zubair made great progress in both fields of knowledge and spiritualism. After the move to Jamiah Mahmoodiyah, Shaykh Zubair realised the importance of spiritual reformation and building contact with Allah. Gradually this aspect started coming his way through the guidance of Fadhilatul Shaykh Mufti Mahmood Hasan (R) of Deoband who frequently visited South Africa and eventually breathed his last in South Africa. It was after him that the Jamiah was named Jamiah Mahmoodiyah.
After the demise of Shaykh Mufti Mahmood Hasan (R) Mufti Zubair turned to the honoured Shaykh Hakeem Muhammad Akhtar (M.Z) for spiritual development.
In 1996 Jamiah Mahmoodiyah had its first completion of the famous Sahih Bukhari and graduation of its first batch of students. Amongst those who qualified on that day was a young twenty year old - Shaykh Mufti Zubair.
In 1996 Mufti Zubair founded the Islamic Tarbiyah Academy which aims to impart islamic education and knowledge to the Muslim community, especially the youth, to address some of much needed guidance the Ummah requires today.
In 1997 Mufti Zubair once again left home to travel to Darul Uloom Deoband to fulfill another childhood ambition of becoming a Mufti. After completing this course he travelled to Khanqah Imdadiyyah Ashrafiyyah, Karachi Pakistan to spend 4 months in the company of Shaykh Hakeem Akhtar (M.Z.) in his quest of spiritual reformation and attaining closeness to Allah. During this time he was blessed with the duty of khilafat (permission for others to take Bay'at to) by Shaykh Hakeem Akhtar (M.Z.).
He then returned to the UK to serve Deen in England and this has been his focus ever since.
May Allah (SWT) accept his efforts and make him a means of guidance for the entire ummah of Rasulullah (Sallallahu Alaihi Wasallam), Ameen.
This is a summarised version of information available on the Islamic Tarbiyah Academy website, please visit the site to find out more about Mufti Zubair and the valuable work that the Academy does, Jazakallah.
Mufti Ebrahim Desai
Mufti Abdur Rahman ibn Yusuf
Mufti Muhammad ibn Adam
Mufti Abdool Kader Hoosen
Wednesday, April 26, 2006
Allah Ta'ala says:
"Verily, Allah does not love the proud ones."
Rasulullah sallallahu alayhi wasallam said:
"He who has a grain of pride in his heart will not enter Jannat."
Takabbur (pride) is to consider oneself superior to others in attributes of excellence. There are many kinds of takabbur (pride). Most kinds are subtle, concealed and difficult to detect. It is only the thorough gaze of the Shaikh-e-Kaamil (Shaikh of Spiritual development) which can discern such hidden forms of takabbur(pride). In a nutshell takabbur is to voluntarily and consciously regard oneself superior to others in religious or mundane excellence in a way which engenders contempt in the heart for others. This is the reality of takabbur and this is haraam. Takabbur consists of two ingredients,
- The feeling of superiority-considering oneself to be great.
- Contempt for others.
Takabbur not induced voluntarily, but entering the heart involuntarily is not sinful. Such non-volitional pride is merely the external dimension or form of takabbur. Up to this stage takabbur is not sinful. But when one voluntarily entertains the feeling of pride which had initially crept in involuntarily, then it will be sinful takabbur. In this case the mere form of takabbur is transformed into the reality of takabbur.
Where the condition of contempt for others is non-existent, takabbur-- will not be applicable. Mere belief in superiority and inferiority greatness and smallness- is not takabbur. For example: an old man regarding an infant to be small without the notion of contempt for it. But, the one who intentionally considers himself better than others, becomes arrogant. His nafs swells up with pride, the consequences of which then manifest themselves.
Examples of pride are:
- to regard others with contempt;
- to take offence when others do not greet one first;
- to be offended if others do not offer you respect;
- to be annoyed when someone admonishes you;
- refusal to concede the truth even after having realized it.
May Allah Ta'ala keep us under His Protection and save us from takabbur, for indeed, it is the severest of maladies. It is the root of all spiritual ailments.
It was takabbur which made shaitaan a deviate. The Hadith Shareef therefore sounds dire warnings in regard to takabbur. Allah Ta'ala has warned that the abode of the proud ones will indeed be vile. Pride is the exclusive prerogative of Allah Ta'ala. Allah Ta'ala will destroy all those who desire to participate in this exclusive Attribute of greatness. Rasulullah Sallallahu alayhi wasallam said that the mutakabbireen (the proud ones) will be encased in trunks of fire of Jahannam.
This malady is remedied by reflecting on the Splendour, Glory and Majesty of Allah Ta'ala. This reflection will produce in one a realization of one's own lowly position. Your own excellence will then recede into nothingness. Also, humble yourself in the presence of those whom you regard as your inferior. Be respectful to them so that you become imbued with humility.
May Allah swt save us from all forms of sinful pride, external and internal, Ameen.
Sunday, April 23, 2006
Shaykh Husain [may Allah preserve him] was born in Chicago (USA) in 1972. After completing his primary education at schools in his hometown near Chicago, he joined the University of Chicago where he studied Biology, Arabic and Islamic Civilization. It was during this period that he began his study of sacred knowledge, studying Arabic grammar (nahw), Hanafi Fiqh and Usul al-Fiqh under ulama (scholars) in Chicago. In 1994 Shaykh Husain also began training in tasawwuf (Islamic spirituality) under Shaykh Zulfiqar Ahmad, one of the leading shaykhs of tasawwuf.
After obtaining his undergraduate degree, Shaykh Husain enrolled in the Pritzker School of Medicine at the University of Chicago. Along with his medical studies, he continued his studies of sacred knowledge. In his final year he took leave from medical school to focus on his religious studies, traveling to Syria and then Pakistan, where he studied a traditional curriculum for a number of years under some of their greatest scholars.
Throughout his years of study, Shaykh Husain continued his training under Shaykh Zulfiqar Ahmad. He was blessed with the close company of his Shaykh, learning the science of the purification of the heart. The deep taqwa and firm adherence to the sunnah and Shariah that characterized his teacher were eventually transferred to the student and Shaykh Husain was formally authorized in tasawwuf by Shaykh Zulfiqar in July 2001.
Shaykh Husain has completed medical school and currently works as a Physician at the University of Chicago Hospitals. During his free time, he teaches and lectures across the United States on various subjects of Islamic knowledge, including purification of the soul.
Shaykh Husain is presently engaged in editing and publishing the translations of his teacher’s books into English. In addition, he is completing his own written works including the popular series, Fundamentals of Classical Arabic and a manual on Hanafi fiqh entitled, “The Stairs to Bliss.” [forthcoming]
Shaykh Husain's talks can be heard and downloaded from the Sacred Learning online portal. May Allah swt give good health and long life to Shaykh Husain in order that the ummah continue to benefit from his lessons, knowledge and company. Ameen.
Shaykh Riyadh ul Haq
Shaykh Ahmad Ali
Shaykh Zahir Mahmood
Shaykh Ibrahim Madani
Wednesday, April 19, 2006
But how about the calls of "hay-yaa al-as-salaah and hay-yaa al-al falah" made from the neighbourhood house of our Master, the Almighty Allah? Those calls are made five times a day and many a times they all go unanswered.
We do not respond neither do we respect these missed calls. Do they matter?
Everybody can tell, if these really matter. Maybe not today or tomorrow, but surely in the hereafter. Let us look at ourselves. Can we afford to let these calls of the muezzin be missed, day after day, after day.
The call from our Cherisher, Sustainer and the ultimate Master. Just think about it. Next time one hears this call, just ask yourself how good a night's sleep can I have by missing those calls from the house of Allah.
Think about it....the answer may come from the inner heart.
Not sure what the source of the above post is but I just thought about this again the other day...
- if we missed a call on our mobile during the few minutes we were seperated from it, we would return the miss call ASAP. Are we as punctual with our salaah if we miss the congregation or any qadaa (in need of make up) prayers outstanding?
- after maybe a few occurences of missing a call, we would consciously make an effort that this doesn't happen again. Do we make such a conscious effort not to miss a prayer despite repeatedly missing it again and again?
- some even leave their mobile phone on at night to answer any calls that might come. Yet do we leave ourselves 'switched on' to answer the daily guaranteed call of Fajr salaah? (as salaatu khairum minun-naum - Salaah is better than sleep)
Anyway I'll leave it there for you to ponder over these points and please do leave your comments if you can add to my list of thoughts from this post.
Sunday, April 16, 2006
He was born in the villiage of Manekpore (Western India) in the year 1937. He was entered into the islamic university in Dhabel to commence his islamic education and completed memorisation of the Qur'an at the young age of just 9 years. He then went on to study the sciences of the Arabic language and principles of Islamic jurisprudence.
Thereafter he enrolled at the prestigious Darul uloom in Deoband, India, where he studied Tafseer, Hadith, Fiqh and various other inter related sciences, including the further branches of Shariah. He graduated from this institute at the age of 22 and took up post teaching the islamic sciences at the islamic university of Dhabel.
Afterwards he moved to Malawi in Central Africa where he spent 7 years, before moving to the city of Leicester in England in November 1975. It was here he established the Jameah Masjid where he has been (and still is) the imam for the last 30 years. During this time he strived to benefit the community by establishing the Jameah Uloomul Qur'an which caters for 1300 students at present.
Under his supervision also runs the Darul Iftaa, Jameah Girls Academy and Khanqah Imam Muhammad Zakariyya (r.a).
In this day and age, when some pious people are accused of neglecting the upbringing and spiritual development of their own family as a result of being engaged in dawah work in the community, Shaykh has set an excellent example. Shaykh has 3 sons and 2 daughters, all of whom have completed Alim/ Alimaat islamic education and themselves are dedicated to the service of Islam through teaching ahadith in the above mentioned academies. Last we week we already looked at the biography of one of the Shaykh's son, Mufti Muhammad ibn Adam.
Shaykh continues to give twice regular weekly duroos in the Urdu language and his beneficial lessons, as well as those of his sons, can be downloaded/ heard on the Khanqah website. May Allah swt give good health and long life to Shaykh al-Hadith Maulana Adam in order that the ummah continue to benefit from his lessons, knowledge and experiences. Ameen.
Thursday, April 13, 2006
Hadhrat Ali narrates that the Holy Prophet (pbuh) said,
"Commonly in Islam there are six rights of a Muslim upon a Muslim: when he meets him he should give him salam; when he invites him (to a meal) he should accept it; when he sneezes he should bless him; when he falls ill he should visit him; when he dies he should accompany his funeral and he should prefer for him that which he prefers for himself."
Hadhrat Abu Hurairah (R.A) narrates that the Holy Prophet (pbuh) said,
“I swear by Him in whose control is my life that you will never enter paradise until you are a true believer, and until you cherish love for one another. Should I not direct you to something the observance of which will create love amongst you? Ensure a free circulation of Salam amongst yourselves.”
This hadith very vehemently orders the extensive observance of Salam upon all Muslims, whether you are acquainted with them or not.
The Prophet (pbuh) said,
“The servant who enjoys the closest proximity with Allah is he who observes Salam first.”
“Worship Rahman (Allah), observe widespred Salam and enter Jannat with Salam (peace and tranquillity).” [Tirmidhi]
“Whenever you go to your house-people, make Salam upon them, this will engender Barakat (blessings) for you and your family.” [Tirmidhi]
The established phrases of salam are recorded in the following hadith. Hadhrat Imran ibn Hussain (R.A) narrate that a person approached the Prophet (pbuh) saying: “Assalamualaikum.”
The Prophet (pbuh) remarked: “He has earned himself ten rewards.”
Thereafter another arrived saying: “Assalamualaikum wa Rahmatullah.”
The Prophet (pbuh) said: “He earned twenty rewards.”
Finally a third person came and greeted: “Assalamualaikum wa Rahmatullah wa Barakaatuhu.”
The Prophet (pbuh) remarked: “He earned thirty rewards.” [Tirmidhi]
Subhanallah, look how easy Allah has made it to attain rewards by simply speaking a few words to our fellow Muslim. Read the Virtues of Salaam book online for more virtues an ahadith regarding Salam.
May Allah swt gives us the ability to act upon this.
Du'as requested please.
Tuesday, April 11, 2006
Literally it means to protect and could be that one protects himself from the Wrath of Allah by protecting himself from indulging in things that Allah forbids. In the Shariah, taqwa as used in the Quran repeatedly, signifies the obedience to the Rules of Islam while avoiding Haraam, and additionally abstaining from unsuitable things in life.
Taqwa is mentioned in the Qur’an many times over and Allah has ordered each and every Muslim to have taqwa.
A couple of verses that mention taqwa are presented below:
“It is not taqwa that you turn your faces toward East or West, but it is taqwa to believe in Allah and the Last Day, and the Angels, and the Book and the Messengers, to spend of your substance out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer and practice regular charity; to fulfill the contracts you have made; to be firm and patient, in pain and adversity. Those are the truthful and those are the muttaqun.” [Qur’an 2:177]
“O mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that (believer) who has Taqwa. Verily, Allah is All-Knowing, All-Aware.” [Qur’an 49:13]
The Prophet (pbuh) said, "The most common thing which leads people to Paradise is taqwa of Allah and good conduct, and the most common thing which leads people to the Hell Fire is the mouth and the private parts." [Tirmidhi]
Tafseer ibn Kathir mentions that Atiyah As-Sa’di said the Propeht (pbuh) said, “The servant will not acquire the status of those with taqwa until he abandons what is harmless out of fear of falling into that which is harmful.” [Ibn Majah, Tirmidhi]
Sayyiduna Ali (R.A) defined Taqwa as being the ‘fear of Jaleel (Allah), acting upon the tanzeel (Quran), being content with qaleel (little), and preparing for the day of raheel (journeying from this world).
Hadrat Umar ibn Khattab (R.A) once asked Hadrat Ibn Ka’ab (R.A) the definition of taqwa. In reply Hadrat Ibn Ka’ab asked, “Have you ever had to traverse a thorny path?” Hadrat Umar replied in the affirmative and Hadrat Ka’ab continued, “How do you do so?”
Hadrat Umar said that he would carefully walk through after first having collected all loose and flowing clothing in his hands so nothing gets caught in the thorns hence injuring him. Hadrat Ka’ab said, “This is the definition of taqwa, to protect oneself from sin through life’s dangerous journey so that one can successfully complete the journey unscathed by sin.”
Hadrat Hasan Basri said, "Taqwa is the basis of Deen. Desire and greed destroy this basis.”
Hadrat Maulana Hafiz Ghulam Habib (r.a.) used to define taqwa as the shunning of everything and anything that causes a deficiency in one’s relationship with Allah.
May Allah give all the Muslimeen the ability to cultivate taqwa in our lives and grant us paradise. Ameen.
buy How to Attain Taqwa audio lecture.
Sunday, April 09, 2006
Mufti Muhammad ibn Adam al-Kawthari is a young traditionally trained scholar who studied in different parts of the world. Born in Leicester, UK and raised under the guidance of his illustrious father, Shaykh Mawlana Adam, he started learning about Islam from a very young age and memorized the Qur’an at the very tender age of nine. He initially studied the Arabic Language and various other traditional Islamic Sciences at Darul Uloom, Bury, UK, under many Shaykhs notably, Shaykh Muhammad Yusuf Motala (may Allah preserve him) and received authorizations (ijazas) in various books including the six major books of Hadith. He also took part in a one year course of specialization in the science of giving legal verdicts (Iftaa).
After graduating from the Darul Uloom, he travelled to Karachi, Pakistan, where he studied under one of the greatest living scholars, Justice (Rtd) Shaykh Mufti Muhammad Taqi Usmani (may Allah preserve him) and others. Later, he travelled to Damascus, Syria, where he increased in experience and knowledge by studying under the great Ulama there and received authorization (ijaza) from Shaykh Abd al-Razzaq al-Halabi, Shaykh Dr. Abd al-Latif Farfur al-Hasani and others.
His works include: The Issue of Shares, Simplified Rules of Zakat and Birth Control & Abortion in Islam. He has also published Shaykh Zakariyya Kandahlawi’s Wujub I’fa’ al-Lihya (The obligation of growing a beard) and Shaykh Khalil Ahmad Saharanpuri’s Mabahith fi Aqa’id Ahl al-Sunna (Discussions in the beliefs of the Ahl al-Sunna), both with critical analysis and footnotes in Arabic. He is also widely known for his detailed and well-researched fiqh related articles on the Sunnipath website.
He presently resides in Leicester, UK, where he is a teacher of various traditional Islamic sciences at Jamiah Uloom al-Qur’an, and helps people with their queries and problems at the Darul Iftaa, Institute of Islamic Jurisprudence (http://www.daruliftaa.com/).
Mufti Muhammad also delivered a very detailed series of talks on the fiqh of marriage recently and these have been compiled as a collection of CDs:
Some of Mufti Muhammad's talks can be heard and downloaded from the Khanqah Imam Muhammad Zakariyyah (r.a.) website. May Allah swt give good health and long life to Mufti Muhammad in order that the ummah continue to benefit from his lessons and knowledge. Ameen.
Mufti Ebrahim Desai
Mufti Abdur Rahman ibn Yusuf
Mufti Zubair Dudha
Mufti Abdool Kader Hoosen
Thursday, April 06, 2006
It has been reported in the hadeeth shareef that Rasulullah (Sallallahu Alayhi Wasallam) said: "Send durood and salaam upon me in abundance on Friday because your durood and salaam is presented before me (especially on the day of Friday)."
It has been narrated in another hadeeth that whoever sends durood on me on Friday his durood is (especially) and most certainly presented before me.
The shortest and simplest form of Durood is
صَلَّى اللهُ عَلَيْهِ وَسَلَّم
Transliteration: Sall-Allahu alayhi wasallam
Translation: Peace and Blessings be upon him (Prophet Muhammad)
Read more about Durood.
Wednesday, April 05, 2006
The Qur’ãn commands Rasulullah (pbuh) to say: “I seek refuge in the Rabb of the dawn) from the Hãsid (jealous one) when he becomes jealous.” (Surah Falaq).
Many Qur’ãnic verses and Ahãdith severely deprecate the destructive spiritual malady of Hasad (jealousy). Jealousy is among the worst acts of spiritual disease. Imãm Nawawi (R) gives the definition of Hasad as follows: “Hasad is the wish for the elimination of bounties (or goodness) of others.”
The jealousy in man constrains him to wish the elimination of the good state of another person. Overcome by inner fire of dislike for the good state of another person, the jealous one, if he possesses the power will not desist from causing harm to the person to whom his Hasad is directed. If he lacks the power and means of harming his object of Hasad, he destroys his mental peace and health by allowing the inner flames of Hasad to consume him.
Hasad brings about the destruction of virtue. The deeds of virtue practised by the jealous one are reduced to ashes by the malady of Hasad. In this regard Rasulullah (pbuh) said: “Beware, save yourselves from Hasad. Verily Hasad devours virtuous deeds just as fire devours wood.” (Abu Dawood).
Its effect is thus not restricted to worldly matters nor only to the person who happens to be the target of the Hãsid's jealousy. In the process of pursuing jealousy, the jealous one commits spiritual suicide by destroying his deeds of virtue.
The good states which people possess, whether it be material prosperity or spiritual excellence are in actual fact favours and gifts bestowed by Allah Ta’ãla to man. Therefore when a person entertains jealousy, he desires elimination of divinity bestowed and chosen bounties. He thus implies dissatisfaction and discontentment with the choice of Allah. Allah Ta’ãla in response to such ingratitude and discontent, destroys the good effects of the jealous ones good deeds. Instead of the Hãsid achieving his evil wish of elimination of the bounties of another person, his Hasad rebounds on himself and his own acts of virtue are eliminated. He therefore, harms and destroys himself by this evil malady.
Generally Hasad stems from hatred and malice for a person. The jealousy afflicting the heart and mind of men causes him constant mental agitation. He engrosses his mind contriving ways and means of harming the one whom Allah Ta’ãla has blessed with favours. In consequence, the jealous one sets himself up as the enemy of a brother Muslim in total conflict of Allah’s command to foster brotherhood. Malice and jealousy are inter-related diseases of the heart, jealousy being the product of the former.
Pursuing the inordinate and vile dictates of Hasad, people are in these days adopting such extreme measures which lead even to the elimination of the Imãn. Numerous cases of people resorting to Sihr (black magic / witch craft) have been witnessed. Seeking vengeance and harm for the brother. Muslims are visiting and enlisting the services of Kuffãr Sãhireen (magicians) who prepare evil potions to harm others. Against such evil perpetrators of Hasad, Surah Falaq and Surah Nãs have been revealed.
Imãn has degenerated to such low ebb in these days that the severity of inter-family jealousy drives people to annihilate their Imãn without hesitation by enlisting the pernicious services of Kufr, of sorceress/magicians to harm and destroy even their own blood relatives. When a Mu’min dabbles in such Sihr he looses his Imãn.
May Allah Ta’ãla save us all from such terrible calamity.
There are three stages of Hasad:
- Hasad– The natural propensity. Lowly and bestial qualities are natural in man. As long as man does not act on the demands of jealousy, its presence in him will not harm him. In view of it being a natural property of the nafs, he is not responsible or liable for any sin when Hasad rises its head in his heart.
- Hasad in practise– In this stage man submits to his nafs and gives practical expression to the demands of Hasad. He sits in motion the process of vengeance and harm against the brother who he has fixed the target of Hasad. This stage is sinful. This Hasad is the most serious and vilest of sins and spiritual qualities which negates man’s virtues.
- Combating Hasad– In this stage man is rewarded by Allah Ta’ãla on account of the active opposition he offers to Hasad. This struggle is known as Mujãhadah. In this stage man regrets. He is remorseful and he repents and resolves to refrain from causing any harm in anyway whatever to the brother whom Hasad had targeted. On the contrary, he suppresses his emotional feelings of Hasad and compels himself to wish and pray for the welfare of his brother. As a result of this Mujãhadah against the nafs, he spiritually progresses, acquires considerable reward, gains Allah’s pleasure and blessings.
The remedy of Hasad is to praise the one who is the target of Hasad, to make good Duã for him and to occasionally meet him with humility. Although this remedy may be bitter pills, it is imperative to adopt it so that the heart which is the receptacle of Imãn is purified of the calamitous disease of Hasad.
May Allah Ta’ãla aid this Ummah and remove the sickness of Hasad and malice from the hearts of the Hãsideen. Ãmeen.
Sunday, April 02, 2006
This erudite scholar was born in England and has gained licenses to teach (ijaazas) in many Islamic sciences including Qur'an, Jurisprudence (Fiqh) and Traditions (Hadith) of The Prophet (SAW) from various Shyukh.
Following the completion of his secular studies at the age of 16, he enrolled at Dar al-Uloom al-Arabiyya al-Islamiyya, Bury (a satellite college to al- Azhar University), where he initiated his studies of the Alimiya course. Thereafter, he studied 3 years in the presitigious seat of learning al-Jamia al-Islamiyya Karachi, Pakistan.
He went on to complete his Alimiya course at the pioneering Dar al-Uloom Newcastle, South Africa which has since been used as a template for other seats of learning in the region. Here, the Shaykh studies included a detailed analysis of Sahih al-Bukhari with the renowned scholar Shaykh Qasim Seema.
Returning back to the UK, he gained a BA in Applied Theological Studies from the University of Birmingham and taught the Alimiya course at Madina al-Uloom Kidderminster for a subsequent 2 years. He also translated to English part of the classical Hanafi text on Fiqh, al-Shurunbulali's Nur al-Idah.
For the past four years he has been an khateeb (preacher) at one of Birmingham’s largest mosques, Jame Masjid. From this base, he has taught many workshops including Arabic at various levels and Seerah (the Life of The Prophet Muhammad, Peace Be Upon Him). He has endeavoured to reach out to the local youth as well as spanning the country to deliver the message of Islam in the English language.
In 2004, he committed himself to delivering a weekly study circle (dars) from Birmingham Jame Masjid covering many Islamic aspects ranging from the detailed study of the lives of the Prophets (AS), the Companions (RA), the Last Messenger of Allah (SWT) Muhammad (SAW) and most recently Islamic Jurisprudence (Fiqh) ...etc. In this same year, he founded the as-Suffa Institute of Learning in Birmingham where he is one of the resident scholars.
Some of the talks given by Shaykh Zahir can be heard on Darul Islam website. May Allah swt give good health and long life to Shaykh Zahir in order that the ummah continue to benefit from his lessons and knowledge. Ameen.
Shaykh Riyadh ul Haq
Shaykh Ahmad Ali
Shaykh Ibrahim Madani
Shaykh Husain Abdul Sattar