This podcast features an interview with Osama Tayyab, who discusses his personal life, career, and close relationship with the late Mufti Abdul Qavi. The conversation extensively covers Mufti Qavi’s legacy, Osama’s family background and education, and various controversial incidents involving Mufti Qavi, including multiple marriages and public scandals. Osama offers his perspective on these events and reflects on Mufti Qavi’s impact. The interview is interspersed with anecdotes, personal opinions, and humorous exchanges between the two. Osama’s responses are candid and often provocative.

A Study Guide on the Interview with Mufti Abdul Qavi

Quiz

Instructions: Answer each question in 2-3 sentences.

1. What is Mufti Abdul Qavi’s family background and tradition?
2. What is Mufti Abdul Qavi’s stance on the importance of Hafiz Quran?
3. Describe Mufti Abdul Qavi’s experience in religious education institutions.
4. What positions has Mufti Abdul Qavi held in religious and legal fields?
5. How does Mufti Abdul Qavi describe his relationships with political figures like Pervez Musharraf and Imran Khan?
6. What are some of Mufti Abdul Qavi’s stated opinions about marriage?
7. How does Mufti Abdul Qavi address his controversial interactions, particularly with women?
8. What does Mufti Abdul Qavi say about his financial situation?
9. How does Mufti Abdul Qavi reconcile his religious views with modern life and media?
10. What specific achievements does Mufti Abdul Qavi claim he has accomplished?

Answer Key

1. Mufti Abdul Qavi comes from a learned family known for their knowledge of Islamic law and issuing fatwas. They have a family lineage connected to Chishti and Nizami Sufi orders.
2. Mufti Abdul Qavi believes that every child in his family should be a Hafiz Quran (memorizer of the Quran) by the age of four years. He considers this to be a significant and valued tradition.
3. Mufti Abdul Qavi attended various madrasas and completed his religious education in Persian. He also studied at Khairul Madaris and secured a high position in board exams.
4. Mufti Abdul Qavi has held positions such as District Qazi, member of the Pakistan Madrasa Education Board and Chairman Dini Madaris Board. He has also served in the Vizarat Talim (Ministry of Education).
5. Mufti Abdul Qavi describes his relationships with Pervez Musharraf and Imran Khan as colorful and friendly. He admires their bravery, courage, and nature and emphasizes having a close bond with them.
6. Mufti Abdul Qavi acknowledges the four types of Nikah recognized in Islam, emphasizing consent, witnesses, and proper procedures. He admits having multiple marriages while following religious guidelines.
7. Mufti Abdul Qavi addresses his interactions with women by emphasizing his intention of kindness and guidance. He says he treats everyone like a family member and has no bad intentions in his interactions.
8. Mufti Abdul Qavi states he comes from a landowning family and has multiple sources of income including properties, clinic rents, and donations. He claims that his personal expenses have been covered through gifts not through his own money.
9. Mufti Abdul Qavi seems to embrace media. He believes that Islamic teachings can be presented through modern platforms. He also states that he does not follow rigid religious views.
10. Mufti Abdul Qavi claims to have facilitated a 14 billion budget for religious education and to have helped in the completion of the education of 8000 religious students. He also states he holds significant religious positions in Pakistan.

Essay Questions

Instructions: Answer each question in essay format, addressing the key themes and concepts.

1. Analyze Mufti Abdul Qavi’s approach to blending religious tradition with modern social norms, and discuss the contradictions that are evident in his arguments and actions.
2. Discuss the role of cultural background and family tradition in shaping Mufti Abdul Qavi’s identity and beliefs, and explain how these influences are revealed in the interview.
3. Explore Mufti Abdul Qavi’s engagement with politics and power, examining his relationships with political figures and how he views his influence on contemporary society.
4. Evaluate the significance of Mufti Abdul Qavi’s use of language, rhetoric, and storytelling in his self-representation, and discuss their impact on the listeners’ understanding of him.
5. Critically analyze the challenges and complexities of studying and interpreting interviews as primary sources, particularly when dealing with controversial figures and sensitive topics.

Glossary of Key Terms

Bismillah Rehman Rahim: An Arabic phrase meaning “In the name of God, the Most Gracious, the Most Merciful,” often used to begin prayers and undertakings.

Assalam Walekum: An Arabic greeting meaning “Peace be upon you.”

Mufti: A Muslim legal expert who is qualified to give fatwas or religious legal opinions.

Alhamdulillah: An Arabic phrase meaning “Praise be to God.”

Hadith: A collection of sayings and actions of the Prophet Muhammad, used as a source of Islamic law and guidance.

Shaikhul Hadith: A scholar who is an expert in hadith.

Ustad Fika: A scholar who is an expert in Fiqh, or Islamic jurisprudence.

Alf Laila Laila: An Arabic phrase referring to the collection of stories known in English as One Thousand and One Nights.

Saheb Qibla: An honorific title for a respected religious scholar.

Hafiz Quran: A person who has memorized the entire Quran.

Allama: A title for a very learned Islamic scholar.

Dars Nizami: The traditional syllabus or curriculum of Islamic studies followed in many seminaries.

Deoband: A town in India where a major Islamic seminary was founded; the Deobandi movement follows an orthodox Sunni tradition of Islamic scholarship.

Madrasa: An educational institution or religious school, often focused on Islamic studies.

Khanqahi: A Sufi religious center or lodge.

Tulba: Students, especially those enrolled in religious studies.

Qazi: A judge in Islamic law.

Seerat: The life and traditions of the Prophet Muhammad.

Nikah: Islamic marriage contract.

Fatwa: A legal opinion or ruling on a point of Islamic law given by a qualified mufti.

Sunnah: The practices, habits, and ways of the Prophet Muhammad that serve as a model for Muslims.

Shirk: The sin of practicing idolatry or polytheism.

Kalam: A form of Islamic theology and discourse.

Muski: Music, especially music that accompanies the recitation of Islamic poetry or hymns.

Barelvi: Refers to the Barelvi movement that adheres to a branch of Sunni Islam in South Asia; the movement is characterized by its reverence for the Prophet, the Sufi saints, and religious practices, which distinguish it from other Islamic movements in the same region.

Mufti Abdul Qavi: A Podcast Interview Analysis

Okay, here is a detailed briefing document analyzing the provided text, which appears to be a transcript of a podcast interview with Mufti Abdul Qavi.

Briefing Document: Analysis of Podcast Interview with Mufti Abdul Qavi

Date: October 26, 2023 Subject: Analysis of Podcast Interview with Mufti Abdul Qavi Sources: Excerpt of podcast interview.

Executive Summary:

This document analyzes a lengthy and rambling podcast interview with Mufti Abdul Qavi. The interview covers a vast array of topics, ranging from his personal life and family history to his views on religion, politics, social issues, and his own controversial public image. The interview reveals a complex and often contradictory figure, one who is deeply rooted in religious tradition yet also comfortable navigating modern media and engaging with controversial topics. Key themes include his family’s esteemed religious background, his own impressive educational achievements, his views on Islamic law, his relationships with women, and his thoughts on contemporary issues. He comes across as a highly self-confident, opinionated, and at times, self-aggrandizing figure.

Key Themes and Ideas:

1. Family Background and Religious Lineage:

• Mufti Abdul Qavi repeatedly emphasizes his family’s strong religious background, describing them as a “learned family” and a “family of fatwa”. He states his lineage is connected to both Chishti and Nizami Sufi orders.
• He highlights that in his family, all children, both boys and girls, become Hafiz Quran (memorizers of the Quran) by the age of four. “The great thing till today is that every child and every The girl is four years old and she is Hafiz Quran, Mashallah”
• He portrays himself as coming from a respected family with a deep connection to religious scholars and leaders, having studied with prominent figures like Allama Abdul Aziz Padhvi.

1. Educational Achievements and Intellectual Prowess:

• Mufti Abdul Qavi emphasizes his early mastery of the Quran, claiming that he was blessed with the knowledge of the Quran at 13.
• He received extensive training in Persian, implying a deep understanding of classic Islamic texts and traditions.
• He notes his academic success, mentioning that he came second in board exams and received a position of “Faik.”
• He studied at multiple prominent Madrasas, including Khair Madaris, and was recognized for his exceptional skills. “There was an exam in which I came in first position.”
• He also passed a rigorous course to become a Qazi (judge).

1. Views on Islamic Law and Practice:

• He addresses the topic of multiple marriages within Islamic law, stating that “There are four types of Nikah which are okay for marriage”.
• He clarifies that marriage requires consent, witnesses, and legal procedures.
• He speaks at length on the permissibility of music and singing, suggesting that those that existed during the time of the prophet are acceptable, arguing that “36 types of ice cream are also halal. Halal He is the one who is praising the topmost class.” He applies this logic to songs too: “The poetry that is done is written in songs which is written about man and woman She goes away, that too is justified, don’t you see?”
• He touches upon the concept of “Wali” in marriage, indicating a traditional view on guardianship in marital matters.
• He appears to be more liberal or lenient in his interpretation of Islamic practices than some other conservative scholars.
• He expresses a broad definition of what is permissible (halal) in Islam.

1. Personal Life and Relationships with Women:

• He speaks candidly about the subject of multiple marriages, emphasizing that he adheres to the laws of Pakistan in this regard, “Marriage One that will be according to the laws of Pakistan”.
• He appears to take a non-traditional view of Nikah (marriage), using the word in a very broad sense, extending beyond just formal marriage.
• He discusses his interactions with women who come to him for help, including those involved in controversies, using language that is sometimes intimate. “I loved her neck” or speaking of kissing her forehead for comfort, as well as having physical contact with some.
• He frames himself as protector of women, often describing them as “niece” or “daughter” and offering financial support.
• He refers to a personal experience where he helped a woman involved in a problematic situation at a club, offering her assistance and protection.
• He mentions friendships with women from the film industry and speaks of them with familiarity and fondness.
• He discusses the concept of “crushes” and love, admitting he experiences these feelings, stating, “The thing is that love is where there is pain Any failed love may cause pain.”
• He describes several of his wives and other relationships as “successful”
• He has an awareness of his controversial public image regarding women and sexuality.

1. Social and Political Views:

• He seems to admire figures like Imran Khan and Pervez Musharraf. “The respected leader said, four of us are in heaven We will all get together.”
• He expresses frustration with current political situations, stating, “Politics is burning all day long, burning burning burning burning”.
• He sees himself as a mediator, stating “There should also be representation of Muslims there, Mufti Abdul’s urine cloud is not visible” implying that his voice is one of wisdom in the political arena.
• He believes that he has strong ties to the leaders of the country and is a person who has an important role to play in national affairs.
• He views himself as a modern Muslim leader. “Mufti Abdul Qavi 15th and 21st The Mufti of the century is fine Pervez Musharraf is a 21st century Muslim.”
• He suggests that his approach to Islam transcends traditional sectarian divisions. “Muslims are not a sect, listen to the best ahead Maslak Maslak A Sunna Allah has given me too that you too will get the best relation”
• He is not afraid to discuss controversial topics like the murder of Qandeel Baloch and suicide.

1. Contradictions and Self-Perception:

• He often portrays himself as a humble and righteous person while simultaneously boasting about his family, intelligence, and influence.
• He speaks of his deep spirituality and devotion while engaging in conversations that might be deemed controversial by more conservative figures.
• He expresses empathy and concern for women while discussing his own relationships with them in ways that could be seen as objectifying or opportunistic.
• He is clearly aware of his public image and the controversies surrounding him, but often reframes them in a way that portrays him as a victim or someone who is misunderstood.

1. Financial Status and Philanthropy:

• He describes a comfortable financial situation, mentioning his family’s land holdings, rental properties, and a thriving clinic.
• He claims that he has never paid for his personal expenses using his own money from halal sources.
• He mentions receiving donations and using them for charitable causes, including madrasas.
• He asserts that he does not use any personal funds on himself.

1. Use of Language and Tone:

• The interview is conversational and informal, with Mufti Abdul Qavi often using colloquial language, jokes, and anecdotes.
• He often refers to himself in the third person (“Mufti Abdul Qavi”) creating an effect of both distance and authority.
• He often uses the phrase “Mashallah” or “Alhamdulillah” to praise Allah in a traditional way and express gratitude.

Quotes of Interest:

• “Every night is equal to a thousand moments every day is equal to a thousand days What a thing…”
• “I belong to a family that It is a learned family, it is a family of people of fatwa…”
• “…from day one, inside our family We have three or four big things, one is power Hafiza is now our nephew Mashallah Doctors and assistants at a young age Professor…”
• “I am a very deep personality, good knowledge and Mutaal is your best spice for every man the internal condition in a big way”
• “I always remember one thing in human life I say Mufti Abdul Qavi 15th and 21st The Mufti of the century is fine…”
• “…from Mufti Abdul Qabi’s cap to his clothes From shoes to shoes, I have never paid for my livelihood not from halal”
• “I loved her neck and we talked to each other Expressing love, affection and help”
• “I have given that every call is like this, every call This is how many phones you are ringing”

Conclusion:

The interview with Mufti Abdul Qavi presents a complex and multifaceted individual. He is a figure who embodies both traditional religious authority and a modern engagement with media and society. He is deeply rooted in Islamic traditions, particularly Sufism, but appears to interpret certain aspects of Islamic law and practice in a more liberal way. He is charismatic and confident but also at times seems contradictory in his self-perception and actions. The interview provides valuable insights into his personal life, religious views, and political leanings, showcasing his capacity to navigate both sacred and secular domains. Overall, the interview paints a picture of a controversial yet influential personality who challenges conventional notions of religious authority and leadership in contemporary society.

Mufti Abdul Qavi: A Life in Islam

FAQ

1. Mufti Abdul Qavi often mentions his family’s deep religious background. What specifically is emphasized about his family’s lineage and traditions?

Mufti Abdul Qavi comes from a family renowned for its religious scholarship. His lineage is traced back to the Chishti and Nizami Sufi orders. A core family tradition is that every child, both boys and girls, become a Hafiz-e-Quran (memorize the entire Quran) by the age of four. The family is also known for producing scholars of Hadith and jurisprudence (Fiqh), with a strong emphasis on Persian religious texts.

2. Mufti Abdul Qavi discusses his educational journey and training. Can you summarize the key milestones and his areas of expertise?

Mufti Abdul Qavi’s formal religious education started at the age of 13 when he became a Hafiz-e-Quran. He studied Persian religious texts in depth within his madrasa and khanqah (Sufi lodge). Despite being younger than his peers, he excelled in his studies, securing high positions in board exams. His expertise includes knowledge of the Quran, Hadith, and Islamic jurisprudence. He also trained in the judiciary, specializing in Islamic Law (Qazi) and served as District Qazi.

3. Mufti Abdul Qavi refers to a “colorful friend” and mentions his attraction to certain personalities. How does he explain this and what does it suggest about his perspective on human interaction?

Mufti Abdul Qavi describes his attraction to the “colorful” aspects of people, which refers to their courage, bravery, and vibrant nature. He sees beauty in the universe and is drawn to people who possess these qualities. This perspective suggests a complex approach to human interaction, one that appreciates beauty, boldness, and diversity while still adhering to his religious principles. He also uses this as a metaphor for the shifting nature of how people perceive others, comparing it to how individuals change their opinions and views according to personal feelings and moods.

4. Mufti Abdul Qavi’s views on marriage and Nikah (Islamic marriage contract) are complex. What are the different types of Nikah he discusses and what are his stances on each?

Mufti Abdul Qavi discusses four types of Nikah: (1) Nikah according to Pakistani law, which he acknowledges involves a common marriage procession. (2) A good marriage, which he implies is a simpler form. (3) Nikah based on consent of the lady, two witnesses, and wedding witnesses. This is called Vazi Nikah. (4) Nikah Muta, a form accepted in Shia Islam. He emphasizes that Nikah should be based on mutual consent and respect for the other party, and views the intention behind the Nikah as very important. He argues against marriages conducted without a woman’s consent and insists on the need for transparency and proper witnesses. He views the consent and rights of women as crucial, even when considering second, third, and fourth marriages.

5. Mufti Abdul Qavi is open about his wealth and lifestyle, and claims to have never paid for his personal needs from his own money. How does he explain his sources of income and expenses?

Mufti Abdul Qavi states he hasn’t paid for his personal needs from his own earnings. His sources of income primarily include land from his father, rental income from a clinic, and substantial donations. He claims all donations go towards religious institutions, never personal gain, and even uses his own funds to maintain his madrasa and khanqahs. He also claims to only be able to take pocket money from family funds when he travels abroad. He asserts that his living expenses are covered by others, including those who invite him to gatherings, and has not spent his own earnings on his clothing or other expenses.

6. Mufti Abdul Qavi discusses controversial incidents involving himself, such as the case with Qandeel Baloch and a French kiss in Dubai. How does he explain these situations and how does his reaction fit into his overall perspective?

Mufti Abdul Qavi addresses these incidents by emphasizing that his intentions were pure and aimed at offering help and support. In the case of Qandeel Baloch, he highlights that her simplicity led to her exploitation and acknowledges her death was tragic. In the Dubai incident, he says he was comforting the woman (who he refers to as his “niece” and “daughter”) and giving her support. He emphasizes a message of love, compassion, and protection, positioning himself as a father figure. His reaction highlights a focus on intent and the need to understand context, often framing his actions within a broader scope of Islamic principles. He also acknowledges, however, that some of his actions may have been mistakes.

7. Mufti Abdul Qavi expresses his views on music, songs, and movies. What are his thoughts on these forms of entertainment and how does he justify his position from a religious point of view?

Mufti Abdul Qavi does not condemn all music, but he is critical of some secular and modern forms of entertainment, particularly if they lead to distractions from religion or promote inappropriate content. He takes a more lenient stance on traditional forms of music and poetry, referencing events and traditions during the Prophet’s time, as well as the teachings of Sufi saints. He argues that the intent and the content behind music and songs are important. His stance on movies is open to interpretation and is sometimes contradictory; he states he has seen some older movies, and would let his children see them as well.

8. Mufti Abdul Qavi offers his perspective on contemporary issues and political figures. How does he view these individuals and how does it reflect his overall outlook?

Mufti Abdul Qavi views political figures through a lens of practicality and leadership. He acknowledges and respects some politicians, and criticizes the way others act, particularly within the context of their religious obligations. He respects Maulana Tariq Jameel and criticizes the way that his son’s death was handled. He respects some journalists but dislikes others. He seems to view the world with a practical and engaged attitude. He has a vision for how people should lead, and how governments should govern, and is critical when that vision is not met. He believes strongly in his own knowledge and skills, and believes that he could become an effective leader.

Mufti Abdul Qavi: A Life in Islam

Mufti Abdul Qavi is a complex personality with a background in Islamic scholarship and a public presence in Pakistan. Here’s a breakdown of various aspects of his life and views, as detailed in the sources:

• Family and Education: Mufti Abdul Qavi comes from a learned family known for their expertise in fatwa (Islamic legal pronouncements). His family lineage connects him to the Chishti and Nizami Sufi orders. A key aspect of his family tradition is that every child, including girls, becomes a Hafiz-e-Quran (memorizer of the Quran) by the age of four. He studied under Allama Abdul Aziz Padhvi. Mufti Abdul Qavi was also a student of Persian. He was admitted to a program where he was not supposed to take the exam because of his age, but with special permission, he took the board exams, where he came second. He attended Madrasa Khair Madaris. He also spent time in Madinah.
• Religious Training and Scholarship: He received extensive religious training, including the study of Hadith. He was recognized as a capable scholar by Mufti Mamud, who wanted him to teach at his madrasa. Mufti Abdul Qavi has a deep understanding of the Quran and Sunnah, which he uses as the basis for his views. He is knowledgeable about various Islamic schools of thought, including Shia and Sunni. He considers himself to be “Ahle Sunnat” and not from any sect. He received training for the Qazi (judge) course. He also received a certificate from Shah Fahad.
• Career and Positions: Mufti Abdul Qavi has held various positions, including District Qazi in Kohat and Punjab. He was a member of the Pakistan Madrasa Education Board and the Vizarat Talim (Ministry of Education), where he was involved in the allocation of a significant budget for madrasas. He is the Chairman of the Dini Madaris Board.
• Views on Marriage: Mufti Abdul Qavi is known for his views on marriage, particularly polygamy. He believes that marriage should follow Islamic guidelines, including the consent of the woman, witnesses, and proper procedures. He acknowledges that in his family, every child is married at the appropriate age. He says he has only had one marriage according to the laws of Pakistan. He has also commented on different forms of marriage, including Nikah Muta practiced by Shia Muslims. He sees marriage as an act in accordance with nature. He does not believe that hurting the feelings of the first wife is an Islamic practice.
• Public Persona and Controversies: Mufti Abdul Qavi is a well-known public figure, which has brought him both attention and controversy. He has been involved in some public incidents that have led to scrutiny. He acknowledges making mistakes and emphasizes that crime should be hated, not the person committing the crime. He is aware of his public image and is open about his feelings regarding the media. He mentions that he had some trouble for two or three months related to an incident with Hareem Shah.
• Political Views: Mufti Abdul Qavi has opinions about political figures, including Imran Khan and Pervez Musharraf. He sees himself as a person with principles and courage. He believes that there should be Muslim representation in political matters. He does not believe that politics should be “burning all day long”. He was attracted to Pervez Musharraf because of his courage and colorful personality. He is also fond of Imran Khan. He also stated that he thinks Maulana Fazlu Rehman is a politician of today’s times.
• Personal Life and Lifestyle: He mentions having a good income and assets, including land and properties. Mufti Abdul Qavi stated that he has never paid for his own livelihood from his own money. He also said that he uses his own money to pay for his madrasa and khanqas. He has a close relationship with his family, particularly his grandchildren. He enjoys joking around with them. He values his relationships with people.
• Views on Modern Issues: He believes that the youth should not prioritize romantic relationships over marriage. He has some views about music in Islam. He does not think that all music is “haram” or forbidden.
• Qualities and Reputation: Mufti Abdul Qavi sees himself as a person who does not lie or engage in corruption. He has been called “Mufti of the 15th and 21st century”. The speaker in the podcast notes Mufti Abdul Qavi’s “very deep” personality, knowledge, and “fluid” speech.

The sources reveal a complex character, a scholar with deep roots in tradition, yet someone who engages with modern issues, politics, and media. Mufti Abdul Qavi’s life is filled with experiences, from his religious education to his engagement in public life.

Mufti Abdul Qavi: A Podcast Interview

The podcast interview provides a detailed look into the life, views, and personality of Mufti Abdul Qavi. Here’s a breakdown of the key themes and topics discussed:

• Introduction and Background: The podcast begins with an introduction to Mufti Abdul Qavi, highlighting his presence in various programs and his collaboration on media channels. The interviewer, Osama Tayyab, expresses that it is his first podcast with the Mufti. The discussion covers Mufti Abdul Qavi’s family background, education, and childhood.
• Family and Education: Mufti Abdul Qavi emphasizes that he comes from a learned family of people of “fatwa” (Islamic legal pronouncements). He is connected to the Chishti and Nizami Sufi orders. It is a tradition in his family that every child becomes a Hafiz-e-Quran by the age of four. He studied under Allama Abdul Aziz Padhvi. He studied Persian and other religious subjects, and he also attended Madrasa Khair Madaris. He also had the opportunity to visit Madinah.
• Personal Life and Lifestyle: The podcast delves into Mufti Abdul Qavi’s personal life, including his income, source of income, vehicles, lifestyle, and living habits. He states he comes from a family with land and properties. He asserts that he has never used his own money for his personal livelihood and instead uses it for religious purposes. He also mentions his close relationship with his grandchildren.
• Religious Views and Practices: The discussion touches on his religious views and practices. He speaks about the importance of the Quran and Sunnah, as well as his views on different Islamic schools of thought. He considers himself “Ahle Sunnat,” and not from any specific sect. He also discusses his views on music and whether or not it is considered “halal”.
• Views on Marriage: The podcast explores Mufti Abdul Qavi’s perspective on marriage, including the concept of polygamy. He believes marriage is natural and should adhere to Islamic guidelines. He discusses different forms of marriage and states he only had one marriage according to the laws of Pakistan. He believes that hurting the feelings of a first wife is not an Islamic practice.
• Public Persona and Controversies: The interview acknowledges Mufti Abdul Qavi’s public persona and some of the controversies he has been involved in. He emphasizes that he does not hate the person who commits a crime but hates the crime itself. He is also open about his feelings regarding the media.
• Political Views: Mufti Abdul Qavi shares his opinions on various political figures, including Pervez Musharraf, Imran Khan, and Maulana Fazlu Rehman. He was drawn to Pervez Musharraf’s courageous and colorful personality. He does not believe that politics should be “burning all day long”. He thinks that Maulana Fazlu Rehman is a politician of today’s times.
• Views on Modern Issues: He addresses modern issues like the youth’s focus on romantic relationships rather than marriage. He also provides his perspective on music in Islam.
• Qualities and Reputation: The interview highlights Mufti Abdul Qavi’s perception of himself as someone who does not lie or engage in corruption. He says that he is a “Mufti of the 15th and 21st century”. The interviewer notes Mufti Abdul Qavi’s deep personality, knowledge, and fluid speech.
• Specific Incidents: The podcast touches on specific incidents, including the Qandeel Baloch murder and his own interactions with Hareem Shah. He also mentions an incident at a disco club in Dubai.
• Rapid Fire Segment: A “rapid fire” segment covers topics like his thoughts on different personalities (Sandal Khatak, Hareem Shah, Veena Malik), political figures (Hamza Shahbaz, Shahbaz Sharif, Usman Buzdar), and his preferences regarding attending various programs. He expresses that he has a greater connection with Saba Peer Murshid and that he would marry Meera. He would invite Maryam Nawaz to his political group.
• Dare or Truth: In a “dare or truth” segment, he says that he would choose the truth, but then he accepts a dare by calling a fan and telling them that he is speaking.
• Conclusion: The interview concludes with the interviewer expressing his hope for Mufti Abdul Qavi and his future endeavors, including the possibility of him becoming Prime Minister.

Overall, the podcast interview offers a multi-faceted view of Mufti Abdul Qavi, revealing his deep religious knowledge, his engagement with society, his personal views, and his experiences. The conversation is wide-ranging, and reveals a complex personality.

Mufti Abdul Qavi’s Family Background

Mufti Abdul Qavi’s family background is a significant aspect of his identity and has deeply influenced his life and perspectives. Here’s a detailed look into his family as described in the sources:

• Learned Family: Mufti Abdul Qavi comes from a “learned family” known for their expertise in fatwa, which are Islamic legal pronouncements. This suggests a strong tradition of religious scholarship and authority within his family lineage.
• Sufi Connections: His family is connected to both the Chishti and Nizami Sufi orders. This indicates that his family has a history rooted in Sufism, a mystical branch of Islam. These orders are known for their emphasis on spiritual practices and love for God.
• Hafiz-e-Quran Tradition: A notable tradition in his family is that every child, both male and female, becomes a Hafiz-e-Quran by the age of four. This means they memorize the entire Quran at a very young age, indicating a deep commitment to religious education and memorization within his family.
• Family Lineage: The podcast also references his “Akbar” being of the Chishti and Nizami “Khanqahi” lineage and that their “Darloom” and madrasa is named after Mufti Abdul Kab Saheb. This further underscores the family’s strong roots in Sufism and their establishment of religious institutions.
• Marital Traditions: Mufti Abdul Qavi also states that in his family every child is married at the appropriate age.
• Family Members:His nephew is a Hafiz-e-Quran.
• His son-in-law is a doctor and assistant professor who has a PhD.
• His family includes professors, and his granddaughter is a District Qazi.
• Influence on Education: His family’s emphasis on religious learning greatly influenced his education. He himself received extensive religious training, including the study of Hadith and Persian. He was a student of Allama Abdul Aziz Padhvi.
• Family Pride: Mufti Abdul Qavi expresses pride in his family’s accomplishments and their dedication to Islamic knowledge. He also believes that his family is blessed due to the blessings of knowing the Quran.

In summary, Mufti Abdul Qavi’s family background is characterized by deep religious scholarship, a strong Sufi tradition, a commitment to Quranic memorization, and a dedication to Islamic education. These factors have undoubtedly played a crucial role in shaping his identity, values, and public persona.

Mufti Abdul Qavi on Marriage in Islam

Mufti Abdul Qavi’s views and experiences regarding multiple marriages are a significant topic of discussion in the podcast. Here’s a breakdown of his perspective, as described in the sources:

• One Legal Marriage: Mufti Abdul Qavi states that he has had only one marriage that was according to the laws of Pakistan. He also mentions that this is a marriage like the ones of the viewers, with a common “baraat” (wedding procession) and reception.
• Other Marriages: The discussion does touch on multiple other marriages, which he considers to be separate from his legal marriage. He states that there are four types of Nikah (marriage). He also says that he has performed 50 nikahs.
• Nikah after the consent of the lady with at least two witnesses.
• The presence of the “wedding gawawa” (witnesses to the wedding) is also important.
• He considers that if a marriage takes place under these circumstances, it is called “Vazi body”.
• Marriage as Natural: He views marriage as something that is natural and in line with Islamic principles.
• Polygamy in Islam: He addresses the topic of polygamy in Islam. He references the Quran, stating that it allows for marrying women that one likes.
• Views on Hurting Feelings: He says that hurting the feelings of the first wife is not an Islamic practice.
• Contradictory Statements: He makes statements that seem to contradict each other during the podcast, which the interviewer does not challenge. For example, he states he has only had one marriage, but elsewhere in the podcast, he says he has performed 50 nikahs.
• Multiple Marriages of Others:
• He discusses the concept of “Wali” (guardian) in the context of marriage and how the second marriage of a lady would need a “Wali”.
• He also mentions a conversation where he told someone that, “for me there is a need for a saint who is marrying me for the second time”.
• He explains that the prophet Muhammad brought about a change in how people approach marriage and says that “they call me Wali”.
• He also shares an anecdote where he explains how a lady said “I brought my wife along with me, He too needs a Wali”.
• Types of Nikah: He talks about different types of Nikah in Islam:
• He states that the “consent of the honorable and the lady” is important, along with “ijab” (offer) and acceptance.
• He believes that when it is according to the Quran, the “maximum number of dowa” should be present.
• He also states that “the second marriage happened with Sharh Al Qurani Quran” with consent.
• He says that when marrying for the third time, it is important to have “consent”, otherwise the marriage will not last long.
• He states that in the fourth type of marriage (Nika Muta), Shia gentlemen say, “name it Nika”.
• Views on the Process of Nikah:
• He states that the marriage process should have at least two witnesses.
• He also asserts that the presence of a “wedding gawawa” (witness to the wedding) is essential.
• He talks about the “Mahr” (dowry) saying that “the wealth of my beloved wife is for the one who is getting married”. He also states that he freed a lady and told her how much to give.
• He claims that “from 2014 I am saying that one rupee Mufti Abdul Qabi sahab put his life at stake”, implying that he did not receive any dowry.
• Personal Opinion: He states, “I keep my grandson in front of me and say I have been living till today with Mufti Abdul Q I did not do anything bad, I did not do anything bad after marriage”.
• Marriage and Nature: Mufti Abdul Qavi says, “Islam is the day of nature”. He questions, “why do women have to go there according to their nature, come towards me”. He then asks, “Allah, how many marriages should we do?”.

In summary, Mufti Abdul Qavi’s views on multiple marriages are complex. He emphasizes that he has only one legal marriage, while acknowledging and discussing other forms of marriage within Islamic guidelines, and also mentioning performing 50 nikahs for others. His statements on the topic are at times contradictory and difficult to follow, and he seems to focus on his interpretation of Islamic law and tradition, which are not always aligned with common practices.

Mufti Abdul Qavi and Viral Scandals

Mufti Abdul Qavi’s experiences with viral videos are a recurring theme in the podcast, and they shed light on his views on media, his public persona, and his reactions to controversy. Here’s a detailed analysis of these discussions:

• General Views on Media: Mufti Abdul Qavi appears to be aware of and somewhat concerned about the power of media and how easily things can go viral. He acknowledges that his “things go viral so much” and that he has had to deal with the consequences of this. He expresses his dislike for “bad morals” and that people who make mistakes should not be “pushed with a thud”.
• Incident with a Lady at a Disco Club: A significant portion of the discussion revolves around a video that went viral, showing Mufti Abdul Qavi with a woman at a disco club.
• The lady said that he took 20,000 dirhams from her, and that she had been taken to daily discos and had been given less food. She also said that Mufti Abdul Qavi asked her to make a beauty parlor, and then put her in a disco club.
• He describes the event as a “storm” and says that there was “rudeness”. He says the community asked him if he was “Arab, Pakistani, or Indian”.
• His Explanation: Mufti Abdul Qavi explains that he went there after reciting the Tahajjud verse and that he sat on the sofa where the lady was sitting. He says that she signaled him and he understood that “this poor girl was lying on the sofa was sitting”.
• Public Reaction: He acknowledges that the video of this incident went viral and that he was criticized for it. He also states that “this is the condition which has gone viral right now”.
• The “French Kiss” Controversy: The discussion about the disco club incident also involves a “French kiss”.
• He acknowledges that he “kissed his forehead in response”. He also states that he “loved her neck and we talked to each other”.
• He asks, “Who doesn’t put his lips on my lips like this?”. He then seems to contradict himself, stating, “It doesn’t occur to me that there would be such an approach that he put a mouth over my mouth”.
• He questions if the lady was taking the French kiss, or if he was taking it. He then questions whether or not it would be “a good feeling” if the lady put her mouth on his.
• He explains that the lady cried and he tried to give her comfort and hope by saying that she was like his niece and daughter. He says, “I took the love of my forehead to give the message that you are my niece and you are my daughter if people in love have any objection then they should go to the women”.
• His Justification: He attempts to justify his actions by stating that he was showing love and affection. He says, “You love her as if she was your daughter giving him comfort and hope”.
• Reactions to the Video: Mufti Abdul Qavi expresses that he was “shocked” when they looked at him and that the lady “caught” him. He says that he has accepted that “we are wrong”. He acknowledges that “it is my mistake”.
• Other Viral Incidents:He refers to the murder of Qandeel Baloch and how his name was associated with it, claiming that news outlets said “Abdul Qavi’s grandson murdered Kil Baloch”. He says that he “laughed a lot” at this news and that “all the news is not a break for your grandson”.
• He also mentions the Hareem Shah controversy, acknowledging that he “was in trouble for two and a half to three months” because of it.
• He mentions “this club guy” in conjunction with the Hareem Shah and Qandeel Baloch incidents, which is also mentioned during the Rapid Fire segment.
• Use of Viral Content: Mufti Abdul Qavi also mentions that the club where the incident happened has been “poured over the club” and that he has “done it in a program as well”. He states that “Inshallah Pakistan is also using it nowadays”.
• Impact of Viral Videos: The viral videos seem to have affected his reputation and led to public scrutiny. However, he also says that he will “take my daughter back”.
• Response to Critics: Despite the criticism, Mufti Abdul Qavi defends himself by saying that he was being compassionate and that he was trying to help the women in the videos. He states that the purpose of his actions was not bad and “we made a mistake, that’s why that our compatriots are from others so we made a mistake”.
• Use of the Word “Niece”: Mufti Abdul Qavi repeatedly refers to the woman in the disco club incident as his “niece and daughter”.

In summary, Mufti Abdul Qavi’s experiences with viral videos highlight the challenges of maintaining a public persona in the age of social media. He has faced criticism and controversy due to these videos, but he has also attempted to explain and justify his actions using his religious views and his understanding of compassion and love within an Islamic context. The discussions around these videos reveal a complex and nuanced interaction with modern media and its impact on personal and public life.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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