A reply In response to a letter by the Amir of the Jamaat Islami Hind, nearly 70 years ago (circa 1948), the Muhtamim of Deoband, Shaykh-ul-Islam Hazrat Husayn Ahmad Madani, elaborated at length on the satanism inherent in Maududism – a particularly virulent strain of modernism. Those who have not yet been desensitized by the evils described by Shaykhul Islam, will be able to appreciate the fact that the contents of this letter holds even greater relevance and weight in this day and age, in closer proximity to the Hour, in which such evils have become far more pronounced and widespread.
A Letter from the Amir of the Jamaat Islami to Shaykhul Islam, Hazrat Maulana Husain Ahmad Madani (rahmatullahi alayh):
It is hoped that you are well. Some time back an invitation was sent to you to participate in the Annual Convention of the Jamaat Islami. Till now it is not known if you have accepted it or not. We realise well your commitments due to the Annual Convention of the Jamiatul Ulama, but there is such a gap between the dates of the two conventions that we hope you will favour us with a little of your time. Insha-Allah our convention will begin on the 20th April. Since a long time I have been looking forward to meeting you. I had corresponded regarding this too, but unfortunately due to your heavy commitments a suitable time could not be found at that time. Thereafter I tried to fix a time through Hifzurrahman Maulana Saheb. This time too no suitable occasion could be found. In any case, I feel it is of utmost importance that I exchange views with you on a few questions and would also be pleased to seek your advice on many matters. If it is possible for you to attend this convention of ours it will be deemed an honour, and the above mentioned aims will also be fulfilled. Allah forbid, if this is not possible, then it will be appreciated if you can avail me of some suitable time after the Hyderabad convention. Insha-Allah I will present myself in your noble assembly. At present the most important question which I feel should be discussed is the Fatwa of the Darul Iftaa, Deoband, which has been published in Saharanpur under the following titles: ‘/Wipe out the Maududi mischief’/, ‘/The Maududi movement is a killer and poison/‘, ‘/Those who think like Maududi have gone astray’, ‘Do not perform salaat behind the Maududi’s’./ I do not know if these Fatwas have come before you or not? These Fatwas are naturally a cause for heart-ache for all those who believe that the Jamaat Islami is on the Haq (truth) and have joined it, or for those who feel it is on the Haq. For such a Fatwa to be published from Darul Uloom, Deoband, where there are cautious personalities like yourself, is a cause of surprise and anxiety to us, especially in such circumstances, and regarding the questions on which the Fatwa is based. Time and again clear explanations were published on our behalf on these matters regarding which the authorities of Darul Uloom have been directly contacted and which still is in progress. It is hoped that your excellency will favour us with a speedy reply.
Abul Lays Amir, Jamaat Islami. [Hind]
RESPONSE BY SHAYKH-UL-ISLAM, MAULANA HUSAYN AHMAD MADANI
Your letter was received. Before that, your invitation also reached me. You have correctly estimated my commitments due to the Annual Convention of the Jamiat. Besides this I have other similar commitments. At present there are even more important commitments, i.e. The Annual Examinations at Darul Uloom which will commence at the end of Rajab and end on the 23rd or 24th of Sha’baan. As it is the end of the educational year at Darul Uloom, the kitaabs of Bukhari Shareef and Tirmizi Shareef have still to be completed, and must be covered by the 27th or 28th of Sha’baan. These commitments are of such a nature that they remain for the whole year, despite having other important matters to attend to as well. The posters you have referred to have not come to my notice before you had mentioned this in your letter. Only a booklet titled ‘/Revealing the Truth’, i.e. ‘The Maududi movement in its true colours’/ published in Saharanpur was sent to me by some gentlemen. My first impression about your movement was that it was limited to improving the Ilmi and Amali, worldly and Deeni, shortcomings and their impact on the Muslims. Although there was a difference of opinion in the way matters were promoted, I did not feel it necessary to raise a voice or write against it. Although some members of the Jamaat Islami and its leaders at times wrote and made some indecent and improper statements, it was felt that it would be better to close the eyes regarding these matters. But now, many comments on the books of Maududi Saheb have been sent to me from all corners of India and Pakistan, and have piled up considerably. The water has already flowed over the head. After perusing and understanding these comments I find myself forced to come to the following conclusion:
Your Islamic movement is against the Salaf Saaliheen (Righteous elders of Islam), just like those old sects of the Mu’tåzilah, Rawaafid, Khawaarij, Jahmiyyah etc., and like the modern sects of Qadianis, Chakralwis, Mashriqis, Nechris, Mahdawis, Baha’is etc., who wish to establish a new Islam, and to which path they are trying to attract the people. It is based on such foundations, beliefs and practices that are contrary to the teachings of the Ahle Sunnat wal Jamaat and the Salaf Saaliheen. I list them hereunder: 1. It believes in Tafseer Bir Raay (Interpretation according to personal opinion). Every professor who possesses the sciences of the modern free-thinking Europeans, and has also acquainted himself with the knowledge of a smattering of Arabic, has the right to commentate and interpret the Qur’aan according to his whims and fancies so that it may be a light for the Muslims. This is what is happening in your circles. It does not matter if it refutes the sayings of the Sahaaba and the Salaf. Actually, this was the first Fitnah that crept into Islam. A Tafseer Bir Raay was made on the judgement of Hazrat Ali (radhiyallahu anhu) on the words ‘/Inil Hukmu illa Lillah’./ As a result twelve thousand Muslims revolted and separated themselves. Hazrat Ali (radhiyallahu anhu) says regarding this, “/Haqqun Uridu bihil Baatil/‘ (Truth through which is intended evil). Hazrat Ali (radhiyallahu anhu) sent Hazrat Ibn Abbas (radhiyallahu anhu) to explain to the people that the Qur’aan is Zu Wujooh (of multiple meaning) hence he should explain them through the Sunnat. Hazrat Ibn Abbas (radhiyallahu anhu) explained this to the people, and as a result of which eight thousand people repented. Four thousand remained adamant on their views and began killing and labelling people as non-Muslims. This movement became popularly known as the Khawaarij. Thereafter this disease spread so widely that not only on the question of ‘Tahkeem’, but views were put forth on other matters too. Fierce squabbles were held on the questions regarding the one who commits a major sin, etc. This was not limited to the Khawaarij sect. The disease of Tafseer Bir Raay spread and the mischief of new sects like the Mu’tazilah, Jahmiyyah, Rawaafid, Karramiyyah, Mujassimah, Murjiyyah etc. arose. The Ahlus Sunnat wal Jamaat at all times made the Sahaabah Kiraam and the Salaf Saaliheen their leaders and guides, fashioned their views accordingly, and kept on obtaining the certificate of ‘/Maa Ana Alayhi Wa Ashaabee/‘ (The path that I (Rasulullah sallallaahu alayhi wasallam) and my Sahaaba radhiyallahu anhum are adopting). These very same mischiefs (of new sects) took place in these latter times. The sects of the Nechris (materialists, atheists), Quraniyyah, Chakralwis, Qadiyaniyyah, Khaksaars, Baha’iyyah etc. also adopted the Tafseer Bir Raay by following their own whims and fancies. They began to stretch and manipulate the Nusus (Quranic Verses) as they desired. Rasulullah (sallallaaahu alayhi wasallam) in forecasting this calamity said: ‘/Man Fassaral Qur’aan Bira’yihi Faqad Kafar/‘ (The one who interprets the Qur’aan according to his own thoughts has become a non-Muslim). Is it not surprising that the interpretations of things according to those Sahaabah and their students whose mother tongue was Arabic; and of those who witnessed the Wahi (revelations) of Allah; and of those who had the honour of the company of Rasulullah (sallallaahu alayhi wasallam); and had seen his deeds and Sunnats; and of the Taabi’een who were the students of those who witnessed the Wahi be shelved and labelled as incorrect. Instead the views of those non-Arab Ajami speaking people who were born thirteen hundred years later and who do not possess a command over the Arabic language, its related subjects and the Usul of the Deen, or even possess a smattering command of these, are accepted as positive and correct, just because they are graduates of Cambridge, Oxford or some other university where they acquired only the basis of the Arabic language. Those who spend their lives studying and teaching Arabic and the Deen are labelled as backward and their Tafseer is rejected as incorrect. In its place the views of the free-thinking, ungodly professors of Europe are claimed to be superior and the ones that lead to the path of Allah. Can any intelligent person or nation accept this, that a graduate of a military college or an engineering college, with whatever distinctions, will ever be permitted to work in a medical department or treat patients if he did not obtain a certificate from a medical school? Every person knows and understands that to do so is to cause chaos among humanity. Instead of benefit it will result in chaos. This is the case of those who adopt Tafseer Bir Raay. By rejecting the Tafseer of the Salaf Saaliheen and the fundamentals of the Deen, they are turning away from the straight path and going towards their ruin. 2. It throws away the Saheeh and Hasan Ahaadith of Rasulullah (sallallaahu alayhi wasallam) in the waste paper basket on the strength of the view of those who hold incorrect suppositions and theories of historical events whereas the Qur’aan and Hadith announce that every command and advice of the Rasul (sallallaahu alayhi wasallam) is divine revelation. On the contrary, to resort to suppositions and guesses on the basis of worldly advice and expediencies is to openly refute the Nusus Qat’iyyah (irrefutable and categoric Divine Commands). It is an open invitation to innovation in the Deen. 3. It accuses the Sabaabah (radhiyallahu anhum) – as the Rawaafid had done – because of some weak Hadith or a Saheeh Hadith that apparently does not conform to reason [or conflicts with authentic and mass-transmitted narrations]. Whereas those after them solely rely on their trustworthiness for keeping Islam alive. Allah forbid, if these doyens of the Deen are labelled as untrustworthy, then the whole foundation of Islam will crumble. (The orientalists have done the same to undermine our Deen). The Qur’aan and Ahaadith have verified their truthfulness and trustworthiness in many places. Many old writings testify to this and also praise them in strong terms. They are regarded as the best and greatest among the human race. By opening this door every religious foundation will have no value. 4. It regards many Ahaadith of the Sahaabah, however Saheeh and correct they may be, as being based on sheer good-will (Husne Zann). This takes one away from the truth. If this door is opened all the Mu’jizaat, high and noble character etc. of the Rasul (sallallaahu alayhi wasallam) will become meaningless. The free-thinking heretics will attain a strong weapon by this. 5. It accuses and claims that the narrators of the Saheeh Ahaadith are untrustworthy. It presents weak sayings as Saheeh, or accepts the sayings of the Ahlul Hawa (Followers of their own desires) and enemies of the Deen. The well-known A’immah are regarded as untrustworthy. By doing so the whole treasure of the Ahaadith will be wiped out. It becomes worthy of the saying of Rasulullah (sallallaahu alayhi wasallam): ‘/The later ones of this Ummah will curse the forebearers of this Ummah’./ 6. It labels Taqleed Shakhsee (i.e. to follow one of the Four accepted Madh-habs) as going astray and towards ruin whereas this command is taken from the following Aayats of the Qur’aan: /“… and follow the path of him who repenteth unto Me…” (Surah Luqman: 15), “Ask the followers of the Remembrance if ye know not.” (Surah Nahl: 43), “And whoso seeketh as religion Other than the surrender (Islam) (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter”. (Surah Aali Imraan: 85)/
In these times it Waajib (because there do not exist those who qualify for Ijtihaad, as events from the 4th century Hijri show) for all Muslims to observe Taqleed. Those who do not observe it are in great danger and will go astray. Those who refute it are opening the doors of free-thinking which will eventually make one wary of the Deen. The least effect it has on one is that it makes one indulge in Fisq and Fujur (impiety and wickedness).
Trustworthy paragons of Ilm and Taqwa have testified to the Ijma’ (consensus) enacted on the obligation of Rigid Taqleed (Taqleed Shaksi) during the early centuries when the “/illat/” (cause, raison d’etre) for this ruling i.e. the fitnah of following one’s desires, of issuance of erroneous Fatwas, of Haraam Talfeeq, and of other evils, was far less acute than what it is today. For example, Shaykh-ul-Islam Qadhi Iyadh (476-544H) provides his explicit testimony that, /“The consensus (Ijma’) of the Muslims in all places of earth has occurred on Taqleed in this fashion (i.e. Shakhsi).”/ Hujjatul Islam, Imam Ghazali (450 – 505H), states that /“None of the scholars”/ permitted one to leave his Madh-hab and that /“by Agreement (i.e. Ijma’) of the scholars”/ the one doing so is sinful. Other trustworthy Fuqaha, such as Imam Nawawi, have attributed this position to the early Usooliyyeen and Mujtahideen as a whole, corroborating the Ijma’ that was enacted in the early eras of the Ummah. The Saheeh Hadith, /“My Ummah will never unite upon error.”/ narrated in dozens of authentic compilations seals the stamp on the strength of this Ijma’, and assigns any contrary opinion to the same category as other anomalous rulings found in our tradition which invariably draw the attention of, and exposes the identity of the Ahlul Hawa (people of desires who desperately desire to escape the inflexibility of Rigid Taqleed in order to create sufficient flexibility to grant Deeni sanction to their desires) who instinctively recoil with abject horror at the very thought of submitting themselves to this clear-cut Ijma’ enacted by the early Mujtahideen. /End of note/] 7. It has given the verdict that the Taqleed of the A’immah Arba’ah (the four celebrated Imaams) Imaam Abu Hanifah (rahmatullahi alayh), Imaam Shafi’ee (rahmatullahi alayh, Imaam Maalik (rahmatullahi alayh, Imaam Ahmad bin Hanbal (rahmatullahi alayh) — is Haraam and leads one astray whereas these personalities were guiding lights of their times. They were pinnacles of guidance, Taqwa, Fiqh, religious knowledge and shone like stars. 8. It gives every professor and layman the license and right to free-thinking, and to practise what they feel is correct. They advocate that all Muslims should follow this path, and it does not matter if one’s views contradict those of the Salaf Saaliheen. Even those groups that deny Taqleed are against this. They have realised this after experiencing its ill-effects. The late Maulana Muhammad Hussain Batalwi Saheb who was an ardent Imaam of the Ghayr Muqallids and an exponent and crusader of this group in India wrote in his book “Isha’atus Sunnah’ Vol. 2 Page 51, 52, 53: /“The experience Of 25 years has shown that those who, with rudimentary knowledge, act as a Mujtahid (one who interprets the Qur’an and Sunnah) and leaves Taqleed completely, in the end turn away from Islam. Some of them embrace Christianity, some become atheists. Impiety and wickedness are the simplest result of free-thinking. Among those Faasiqs, some openly disregard the Jumu’ah, Namaaz with Jamaat, Namaaz, Rozah etc. They do not keep away from interest and intoxicants. Some because of worldly benefits refrain from open sin, but heavily indulge in these in private. They illegally trick women into marrying them. Under false pretence they grab the wealth of the people, saying that it is the wealth of Allah. There are many other reasons in this world for people to turn apostate and commit sin, but for the pious to become irreligious, not having knowledge and discarding Taqleed is a major reason. “/ [NOTE: Since many scholars during that age still exhorted Taqlid Shakhsi, it was very easy for this Ghair Muqallid Imam, and even the simple layman, to observe this clear connection between apostasy and abandonment of Rigid Taqleed. In contrast, today, with virtually every group encouraging abandonment of Taqlid Shakhsi, implicitly or explicitly, the “scholars” of all such groups are stupidly looking askance and coming up with their own pet theories on the unprecedented rate of apostasy today, all designed to deflect attention from the true cause as observed by this Ghair Muqallid Imam after decades of first-hand experience during an era when the abundance of Ulama who still exhorted Taqleed Shakhsi made the correlation far more easily discernible and observable. In fact, many of these modernist “scholars” themselves are Kaafir at heart or harbour doubts regarding the truth of Islam, but maintain the façade of being a Muslim for worldly motives, some of whom are able to demand in excess of $100,000 dollars for just one speech. To cite just one example, the following statement (inadvertently leaked) from Yasir Qadhi, an extremely popular “scholar” whose beard and Sunnah appearance have been undergoing a typically Ghair-Muqallid burnout, rapid-reduction process, exposes the state of Imaan and Yaqeen of such “scholars”: /“Wallahi I’ll be honest with you, the shubahaat I was exposed to at Yale [the “madrasah” in which he enrolled to acquire his “Islam” from atheistic teachers], some of those I still don’t have answers to.”/ When Rasulullah (sallallahu alayhi wasallam) stated that even the “Subhat” (association and companionship) of camels and sheep have an effect on the shepherds herding them, then one can understand the unimaginably destructive spiritual damage being wrought by such faasiq “scholars” on the masses, especially since the form of Suhbat adopted by such masses is infinitely more potent than the mere herding of animals. Giving an attentive ear to the satanically embellished (zukhruf al-qawl) bleatings and mooings of such modernist “scholars” who harbour heresy in their hearts, which is the most powerful form of Suhbat, spells disaster to one’s Imaan, regardless of the superficial, pork-like “benefits” which deviates love to harp on about. Furthermore, the catastrophic result, chaos, and anarchy that stems from abandonment of Rigid Taqleed are far more evident today. Take the example of the famous ruling espoused by prominent Ghair Muqallid and modernist Imams such as Ibn Uthaymin and his teacher Hamoud ibn Uqla, Naasir ibn Hamad al-Fahd, Anwar Awlaki and many others exhorting the mass-slaughter of women, children, babies, etc. using such modernist “Daleel” as rationale, logic, and Tafseer bir Ray – exercise one’s own Ijtihaad on the verses of Qur’an pertaining to Qisaas (equal retaliation), and on the Ahaadith. Far worse than such abominable Fatwas is the satanic Usool (core principle) of ALL modernist, free-thinking Ghair Muqallids which exhorts abandoning Rigid Taqleed in favour of one’s own interpretation of the Qur’an and Sunnah. According to this satanic Usool, it is FARD (obligatory) for Ibn Uthaymin and Co. to follow what they sincerely believe to be the “stronger ruling” and what makes most logical sense to them i.e. it is FARD (obligatory) for them to exhort the mass-slaughter of women, children and babies. According to this satanic Usool, it is HARAAM (or discouraged at the least) for Ibn Uthaymin and Co. to abandon what they sincerely believe to be the “stronger ruling”, in favour of Rigid Taqleed to the ruling of the Four Madh-habs which unanimously prohibit the killing of male farmers, monks, and other non-combatants, leave aside the mass-slaughter of women, children and babies. Ijma’ (consensus) has no meaning for such free-thinking Ghair Muqallids, since for each and every Ijma’ anomalous and marjooh rulings are available to give sanction to their abominations. The Ijma’ on 3 talaqs being 3, Taraweeh consisting of 20 rak’ats etc. are just a few of countless examples the free-thinking, modernist Ghair Muqallids have overturned in this age. The term “Ghair Muqallids” also includes fake sufis and others who fraudulently claim to adhere to a Madh-hab, but who are similarly loose as the Salafis in their Taqleed of a Madh-hab – the salient feature (shi’ar) of all such deviate groups being the scavenging and adopting of anomalous and marjooh opinions found in our tradition. /End of Note/] The laxity in practicing religious deeds described by Maulana Muhammad Husain Batalwi Saheb Marhum is generally found among the educated elite, especially the professors and those who attain a Western education. This group is as unaware of Islamic teachings, Arabic Arts and literature, as the ordinary uneducated Muslim layman. If any of them claim to have a little knowledge, it is in reality nothing. Generally this group make use of Urdu, Persian and English translations. Those among them who obtain an MA, or Honours in the Arabic language from an Indian or European University are like primary school children to those who obtain an Honours degree from an Arabic Madrasah. They are not capable of even reading a sentence correctly according to the laws of Arabic Grammar nor write or speak this language. If by chance some are found with these qualifications, they are surely lacking in the other necessary sciences on which rely the science of ljtihaad in the Deen and Arabic Iiterature. It has been seen and experienced that in such cases these professors by observing ljtihaad and discarding Taqleed, and expounding this belief, destroy the roots of the Deen, spread falsehood and lead others astray. We have ourselves witnessed the outcome of the activities of such downright ‘Mujtahids’. 9. It has resolved that the orders of Tasawwuf and Suluk and its teachings are from the Jahiliyyah and is the worst form of Kufr. Tasawwuf is billed as Buddhism and Yoga whereas this path and its teachings complete one’s faith in Islam in our times. Without it, it is impossible to attain the desired lhsaan and complete devotion, just like, in our times, it is impossible to correctly recite the Qur’aan if it does not have diacritical symbols (Zabar, Zer, Pesh etc.), or if one does not know Tajweed. In the same manner it is not possible to understand the Qur’aan, Hadith, Arabic poetry etc. if one has not learnt Sarf, Nahw, Ma’aani, Baýaan and books on language etc. In the early centuries, for reciting the Qur’aan and understanding it, these sciences were not necessary, but in our so-called ‘Modern’ times there is no alternative, but to study them. The Arabs themselves (whose mother tongue and daily language is Arabic) are in need of these sciences just as we need them. It is a different matter that they need them less than we do. They have become like the Ajamis because of their association with them. In the early days and during the first century it was not necessary to follow the present-day path of Ihsaan and devotions because those were periods attached to the age of the Rasul (sallallaahu alayhi wasallam). Today, without this, one cannot normally reach one’s goal. To bill it Buddhism and Yogaism is great injustice. 10. It stretches its tongue and literally uses abusive language rearding the Salaf Saaliheen and Awliyaa. It degrades these personalities among the common people. Rasulullah (sallallaahu alayhi wasallam) has said: ‘/Those who insult and degrade my Awliyaa, I have declared war on them’./ He has also said: ‘/Remember your dead by their good deeds’/. In yet another place he has said: ‘/The modern ones from among this Ummah will curse its forebearers’./ By all the above Ahaadith it is meant that one should exercise caution and refrain from such acts. 11. It has declared that the following personalities are the ones who have led the Muslims astray and have injected them with opium: Mujaddid Alf Thaani, Shaikh Ahmed Sirhindi; Shah Waliyullah Dehlawi, his followers and offspring; Khwaja Mu’inuddin Chisti; Shaykh Abdul Qadir Jilani; Shaikh Shahabuddin Sùhrawardi, etc. etc. These are those great giants who have rejuvenated Islam and kept the Sunnat alive. Through their guidance countless people gained true Taqwa and knowledge of Allah. History books are filled with their noble deeds and Barakaat. 12. It claims that the above Mashaa’ikh are the ones who by their teachings spread Buddhism and Yogaism. The teachings of Tariqat, be it of the Naqshbandiyyah, Chishtiyyah, Qadariyyah or Suhrawardiyyah etc. orders are heavens apart from the teachings of Buddhism or Yogaism. The teachings of Tariqat are a collection from the teachings of the Qur’aan and Sunnah, where in it is strongly stressed that every footstep of Rasulullah (sallallaahu alayhi wasallam) be followed. The writings of the Mashaa’ikh bear testimony to this. The books, Awaarful Ma’aarif and Futuhul Ghayb, should be read in this regard. 13. It uses derogatory remarks on the Ulama Zaahir and the guardians of the Shar’ee Uloom. The layman is incited to hate them. It practically degrades and taunts them and regards them as unreliable. It wants to lead the Muslims towards a new religion and wants them to make Taqleed and be loyal to its leader. In these turbulent times when open sinning, free-thinking, Kufr, arrogance and carnal greed are widespread in every corner of the world, people are becoming remote from the teachings of Allah and His Rasul (sallallaahu alayhi wasallam), and are lax in practising the Deeni injunctions, the correct thing to do is to instil respect into the public for the teachings of the Shari’ah, its Muballigheen and guardians. Avenues and means of rebuilding the true Deen and bringing it back to life must be given priority. To do the opposite, by creating hatred and disregard for the Salaf, is like wiping out the Deen. This is the manner which the innovators have always resorted to, and was also adopted by the Nechris (materialists, atheists), Qadiyanis. Khaksaars, etc. Mashriqi’s book “The fault of the Molvi” is an example on this subject. Every innovator and heretic has used this method to conceal his own faults and spread ignorance among the masses. 14. It comments on the Saheeh Ahaadith according to its own tastes and thinking, and is turning away the general Muslims from it. On the contrary the Salaf Saaliheen, Sahaabah Kiraam, the great Taabi’een and those of the Khayrul Qurun accepted these. Whatever grade we confer to our intellect, it still remains defective. Experience and incidents have proven this. The most dull and stupid person thinks that he possesses a good understanding and sound intellect. 5. Like the Khawaarij, it uses the labels of ‘/Inil Hukmu illa Lillaah/’ and ‘/Wa mal lam Yahkum bimaa Anzalallaah/’ to proclaim Muslims as heretics. This is the result of faulty interpretations, out of context explanations, and /‘A truthful word through which is intended evil/’. It has rebelled against the accepted views of the Salaf Saaliheen. 16. It has proclaimed the Ahadith collection and literature as unacceptable just as the Chakralwis have done even though it does not contain Akhbaar Aahaad. From the beginning of Islam till this day it has been accepted as the foundation of the Deen and in relation to historical narrations it is accepted as more powerful. 17. Like the Qadiyanis it regards its Grand leader and Amir to possess such power, that if he wills, he shall reject any Hadith according to his taste or if he wishes may throw it in the waste paper basket. Such dictatorship was not experienced or accepted by anyone during the times of the Salaf Saaliheen or during the Khayrul Qurun nor can it be accepted in these turbulent times of Fitnah and Fasaad. Hazrat Ibn Mas’ud (radhiyallahu anhu) has said: ‘/If anyone among you wants to follow anyone, let him follow those who are dead, because the one that is alive is not free from Fitnah/’. The existence of such a state of affairs within the ranks of the people of these times is the beginning of a great calamity and a means of leading the masses astray. 18. It labels the Fiqhi treasure as incorrect and a collection of falsehood. It orders that this should be renovated and changed. The deeds of all the Muslims for the past 1300 years are regarded as a loss and a product of ignorance. It believes all those previous Muslims will not gain salvation. This is such a Fitnah that in whatever manner one mourns and laments, it will still not be enough. 19. Like the Mu’tazilah and Rawaafid they write on their signboards etc. “/The office of Actual Tawheed; Jamaat of Muwahhideen; The complete and true Islam./” or other similar slogans. The Mu’tazilah called themselves ‘Ashabul AdI’ (People of Justice) and Ashaabut Tawheed (People of Tawheed). The Shi’ah (Rawaafid) call themselves the ‘Lovers of the Ahle Bayt’. This will mean that those who are not amongst them, and do not belong to their group are not from the People of Justice, or the People of Unity or from amongst those who have love for the Able Bayt. The poison that these types of signboards spread in the past is evident from those historical incidents that took place between the Mu’tazilah, Khawaarij, Rawaafid etc. and the Ahius Sunnah. In the modern times too these types of incidents took place between the Ghayr Muqallids, Qur’aaniyyah, Nechris. Qadiyanis, Khaksaars etc. Each one of them used these types of signboards to attack the other group, indicating that they do not possess this quality. The Ghayr Muqallids call themselves Ahle Hadith wat Tawheed, and proclaim that the Hanafis are deprived of the Hadith of Rasulullah (sallallaahu alayhi wasallam) and Tawheed. etc. Your organisation also makes the same claim, that those who do not belong to it are not faithful Muwahhids (unitarians, believers in the unity of Allah) and, as such, they do not possess complete Islam. By this the public is thrown into such confusion and disunity, that it is an open truth that the least effect it has is that those who do not join the Jamaat Islami are considered Mushriks, un-believers who will not gain salvation. It will become adamant on its own views, and will heat up the stock market of accusations, swearing, debates. Bickering, fighting, gang warfare. etc. Then the Muslim public will be beyond control and the Muslim Ummah will fall into chaos and face insurmountable difficulties. Muhtaram, Muslim India is faced with great difficulties. The difficulties and trials that they are surrounded with and are experiencing emanate from the majority group. i.e. the communalistic mind of the Hindu Mahasaba: the anti-Islamic stand of the R.S.S.; the policy of the Arya Samaj to forcibly convert all Muslims to their religion; the spiritual and materialistic degeneration of the Muslims suffering from inferiority complex; the poisonous wind and materialistic flood that is engulfing the schools and, colleges fed by the non-believing heretics of the west. etc. etc. These situations necessitate that Muslim organisations be cemented together and made stronger and stronger. A sound and accepted organisation should have been established to save the Muslims from fear, cowardice, terror, bewilderment, irreligiousness and laxity in practising religious deeds. We see that your movement is creating an air of religious and worldly degeneration. An order is created, as a result of which the whole community will become involved in this poisonous trend in the future. Therefore I feel it appropriate to advise Muslims to keep away from this movement, and refrain from reading the literature of Maududi Saheb. As for your claim that we ‘/are not concerned regarding the beliefs and thoughts of Maududi Saheb’/ we have time and again clarified our stand. It is like Mashriqi Saheb’s announcement after seeing the people objecting and becoming an obstacle to his Khaksaar movement, that we “/are creating the spirit of war and its tactics among the Muslims, and are trying to spread it and that Muslims should have nothing to do with our beliefs and publications/’. What happened subsequently? Were the members of the Khaksaar movement free from the beliefs, morals, and filthy writings of its leader? This could be heard from the tongue of Maududi Saheb himself. See ‘Al-Furqaan’ No. 2 and 3, page 9 and 10. Safar and Rabiul Awaal issue on the subject of the Khaksaar movement and Allama Mashriqi. Muhtaram, when a movement is àttributed to someone, that person will become its source of inspiration. The beliefs, morals and views of that person will surely have an effect on its members, especially when the literature of Maududi Saheb is being published with such abundance and members and non-members are induced to read it. At such times, the effects of the poisonous substances which have been included with such craftiness in such ‘inspiring’ writings cannot escape one’s thinking. My Muhtaram, taking into consideration the above points it cannot be understood what benefit will be derived from a meeting with you. I am of the orthodox Muslims and a Muqallid Hanafi, who is also a servant of the Mashaa’ikh of Tariqat. You people are of the ‘enlightened new Islam’. I wish to guide the Muslims on the path of the Salaf Saaliheen (Pious predecessors) and believe their salvation to be in it. You people wish to lead the Muslims on to the ‘New Islam’ of Maududi Saheb and are trying to reform it, a task which Mujaddid Alf Thaani, Shah Waliyullah, Sayyid Ahmed Shahid, and others were not fortunate enough to achieve, and you proclaim it as the only way to salvation for the Muslims. You are trying to salvage the Muslims by leading them on the path of those ignorant ones who opposed the Salaf Saaliheen, the pious Imaams etc. On such foundations it is possible that you may try to influence me, and I will not be able to guide you. You are running this movement for a long time and many years have passed. In this period you did not take the trouble to visit Deoband once, nor did you come to the offices of the Jamiat and exchange views with its workers so that a solution could be chalked out for the betterment of the Muslims. I am at a loss to understand today the reason for your thinking in such terms. Anyway, I am thankful for your kind attention. With all this, there is no hope of any benefit, especially when the Rampur convention has elevated your status. I can now only say, ‘/You have your Deen and I have my Deen’/, and free you from any inconveniences. I cannot think of anything else. Due to the Hyderabad convention and other commitments I could not complete this letter, when a second registered reply letter was received from you. I thank you for this letter too, as I thank you for the first one. My Muhtaram, the above matter has been taken from many reviews which in themselves are disheartening. You have complained about the articles from the Darul lftaa and have ordered that they he stopped. Regarding this, I wish to state, that the Darul lftaa of Deoband is an independent department, the head of which is Maulana Mufti Mehdi Hassen Saheb. He is an elderly, experienced researcher. About thirty to forty, or even more Istiftaas come to him daily, the replying of which is incumbent on him. When people began asking about the Jamaat Islami and Istiftaas regarding this movement began to increase, it became necessary to study Maududi Saheb’s literature and write on it. He has a considerable volume of Maududi literature. It is not in my hands to stop it. May the grace of Allah be with us. ‘/O Allah show to us the truth as the truth, and grant us the following of it. And show to us falsehood as falsehood, and grant us the strength to abstain from it’. (Aameen).
Husayn Ahmed — May Allah forgive him
Translated from Maktubaate Shaykhul islam — Part two. [Translation taken from “The Majlis” Newsletter, Vol. 2, no.3, April 1977]
Mufti Muhammad Noman Daji
My daily stroll area is my ‘square mile of inspiration’ which is adjacent to the financial district known locally as the ‘square mile’ (also known as the ‘City of London’). Both these square miles are part of Central London. My ‘square mile of inspiration’ is an oasis nestled next to the hustle and bustle of the City. It is arguably the most scenic, tranquil and beautiful part of Central London.
I pass frequently during my daily strolls by ‘The Lock’ that connects the Central Basin at St Kathrine Docks to the River Thames.
The East and West Basins are connected to the Central Basin. Hence, the Central Basin is the gateway to the River Thames. There is a parallel footbridge for people to cross over on either sides of the Central Basin. The footbridge located at the side and parallel to the East Basin is a cute, classical and replica of the original type of footbridge. The footbridge located at the West Side has a simpler but a beautiful look to it. Both the footbridges open into two halves from the middle to let the vessels moored at these side basins (East and West Basins) to pass to the Central Basin. From here they can access the River Thames via The Lock.
Allah Ta’ala diverted my mind and spiritual heart to connect and link the physical mechanism of the lock with the abstract concept of Nuzool (نُزول).
Nuzool (نُزول) is an Arabic word which literally means to come down and to descend. This coming down could be from a very high place or from a level or two up or much more. However, the Muhaqqiq Sufiya use the word to describe that state when the higher being (whoever it is, the benefactor) comes down to the lower level of the intended beneficiary so the benefit (whatever type that maybe) can be imparted. This coming down is at a conceptual and abstract level. It is not necessarily a physical activity. Also, by default it includes the raising of the level of the beneficiary as the purpose for this levelling up is to raise the level of the beneficiary and to help them grow, develop and prosper in the targeted goal. The target goal could be to connect and re-connect with the Creator; to impart practical teachings; to impart knowledge; etc.
It will all become clear and evident when I provide and furnish the examples to expand on this abstract concept. Also, the link of this concept of Nuzool (نُزول) with the lock will become clear. It will help to create a physical and visible image and layer on this abstract concept.
I was thinking how best to translate this term (Nuzool / نُزول) so it resonates with the modern readers as the literal meaning will not suffice. The meanings of ‘Creating Common Grounds’ and ‘Levelling up’ came to mind. Those who have translated the Holy Quran face this kind of challenges (as it is the most difficult type of translation) and need to decide what route they take in the translation to another language (whatever that is).
Nuzool (نُزول) is a key and structural concept I learnt (amongst many other key and structural concepts and life skills) from my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA). The details mentioned in this reflection are mine but in essence is the outcome and the continuation of the benefits and blessings (فيض) from the oceans of wisdom of my beloved mentor and guide and also the outcome and result of the accepted Duas for this humble servant and follower.
A lock is a mechanical way to level up the water levels between stretches of water of different levels on a river and canal or basins waterways. The lock enables and facilitates the vessels (boats, barrages, yachts, etc) to move to and from.
In this case the lock is utilised to facilitate the vessels (boats, barrages, yachts, etc) to enter the three basins of St Katherine Docks from the River Thames and vice Verse (the vessels to enter the River Thames from the three basins.
St Katherine Docks which houses the three basins is located at a height whereas the River Thames is at a low and the water in the River Thames fluctuates about 10 metres between a high tide and a low tide. Hence, there is a significant gap between the water level in the river and the basins. The Lock helps to mechanically level the water so the transition of the vessel can occur smoothly.
On a high tide I have noticed the water in the River Thames is in par and in level with the water in the Central Basin but at low tides the difference is huge and probably is 10 metres or more.
The Lock consists of an Outer Gate which is is facing the Thames and an Inner Gate which is facing the Dock. The Lock is the space between the two gates (Inner and Outer).
The way ‘The Lock’ works is any vessel entering St Katherine Docks (from the Thames) must first pass through this lock which raises it from the river’s level to the level in the dock.
This is done by mechanically lowering the water level in the dock by draining the water into the river by opening the two way valves. When the levels of the lock and river match, the Outer Gate is lowered and the waiting vessel enters the Lock.
The Outer Gate is then raised and the water levels between the lock and the dock are equalised. This is done by drawing water through another valve. The Inner Gate is then lowered and the vessel enters the dock. The procedure is reversed to allow vessels to leave.
Similar to the mechanics of the lock to facilitate the smooth transition of the vessels from the Docks to the River Thames (and vice versa) there is a need for the higher being (the benefactor) to level up and create common grounds with the intended beneficiaries. If the higher being does not come “down” to their level and create a levelling and common ground the maximum benefit cannot be imparted, shared and transferred (or no benefit in the worst case). This levelling needs to occur. This is the beautiful concept of Nuzool (نُزول).
I will share five key areas and relationships as examples where this concept of Nuzool (نُزول) occurs or needs to be employed to maximise the transfer of benefits between the benefactor and the beneficiary. Otherwise, the maximum benefit or no benefit at all will occur in these key five relationships due to the mismatch and disconnect as the benefactor and the beneficiaries have no common ground and common protocol to transfer. The five areas and relationships are:
1) Nuzool (نُزول) in regards to Allah Ta’ala
2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
3) Nuzool (نُزول) in regards to Parents
4) Nuzool (نُزول) in regards to Teachers (Ustaz)
5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)
These are five key relationships we all have to some degree. They are:
5. Sheikh/Mureed (Mentor/Mentee)
I will briefly shed light on these five key areas and relationships.
1) Nuzool (نُزول) in regards to Allah Ta’ala
I want to state upfront and reiterate that when this concept of Nuzool (نُزول) is mentioned for Allah Ta’ala then the literal meaning is not implied. It is to describe a metaphorical state to bring this abstract concept within the reach of the human mind. This will help the human being appreciate the warmth, closeness and proximity that is being stated. It is our belief that Allah Ta’ala is free from time and space.
This concept of Nuzool (نُزول) in regards to Allah Ta’ala is derived from the below Hadeeth. It should become apparent and clear how the concept is derived.
عَنْ أَبِي هُرَيْرَةَ رضى الله عنه أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ يَنْزِلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الآخِرُ يَقُولُ مَنْ يَدْعُونِي فَأَسْتَجِيبَ لَهُ مَنْ يَسْأَلُنِي فَأُعْطِيَهُ مَنْ يَسْتَغْفِرُنِي فَأَغْفِرَ لَهُ
Hazrat Abu Hurairah (Allah be pleased with him) reported: The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) said: “Our great and glorious Rabb descends to the sky closest to the Earth every single night when the last third portion of the night is remaining and He calls out: Who is there to call out to me so that I may answer him? Who is there to ask from me so that I may give him? Who is there to seek my forgiveness so that I may forgive him?” (Bukhari, Muslim)
The above Hadeeth is explicit in mentioning this concept of Nuzool (نُزول) in regards to our Creator, Allah Ta’ala in the manner explained. Allah Ta’ala is going out of His way to create this mutual connection and common ground by descending to the sky closest to the Earth.
The above Hadeeth uses the verb - يَنْزِلُ - which is derived from the Arabic root word of of Nuzool (نُزول). Hence, this concept is derived from here it seems.
2) Nuzool (نُزول) in regards to Prophet Muhammad (peace, blessings and salutations be upon him)
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) has numerous titles. He is the Prophet of Islam. He is the Best of all Creation. He is the Mercy to the Universe. He is the Final Prophet of Allah Ta’ala. He is the Beloved of Allah Ta’ala.
Each of these titles is based on reality and is sufficient to awe and humble all other human beings. However, despite all these great titles our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived a life like an ordinary human being. He lived as though he was one of them. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) did not act out or show he was special. Instead he actually highly discouraged his Companions (رضوان الله عليهم اجمعين) to treat him in a special way.
The books of Ahadeeth (احاديث) and Sirat (سيرة) are full of examples of this display of a humble and common attitude. I will share just three examples of how this concept of Nuzool (نُزول) manifested in the life of our most beloved Prophet Muhammad (peace, blessings and salutations be upon him). You can slot the remaining examples mentally into this area. There are numerous examples.
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would frequent the bazar (market) as any ordinary human being would to avail his needs. This practice of frequenting the bazar and to shop for ones needs is the concept of Nuzool (نُزول) in action. There was no need for him to do this as he could have sat at home and ordered one of his companions or helpers to do the shopping. But this is not his beautiful and humble way.
This humility and being a common man was not liked by the disbelievers as they thought in their immature minds that staying aloof and distant from ordinary people and trying to be special by not engaging in routine tasks like shopping was a good thing.
The Holy Quran depicts this in this way.
وَقَالُوا مَالِ هَٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ لَوْلَا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيرً
They said: What sort of messenger is this. Who eats food and walks in the marketplaces? If only an angel was sent down with him, who would have been a warner along with him. (Verse 7, Al-Furqan (25), Part 19)
This example is how he lived amongst the general people (believers and disbelievers).
This concept of Nuzool (نُزول) also covers the area and sheds light on the need for messengers of Allah Ta’ala to be human beings and also to be sent from within their communities and not as angels or from other communities.
The second example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his wives. I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.
Hazrat Hisham bin Urwah (RA) narrates from another person who had asked and enquired from Ummul Mumineen Hazrat Aishah (Allah be pleased with her) the actions of the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) in his house. She replied: “The Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) would sew or mend his clothing, repair his shoes and similar things (e.g. milk the goats, etc).” (Musnad Imam Aḥmad)
The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in the home. This is the concept of Nuzool (نُزول) in action in the home setting.
The third example is how our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) lived amongst his Companions (رضوان الله عليهم اجمعين). I will quote just one Hadeeth that clearly states this concept of Nuzool (نُزول) in action.
Hazrat Anas bin Malik (Allah be pleased with them both) reports: “No one was more beloved to the Sahaabah (Allah be pleased with them all) than the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him). When they saw him they did not stand up, knowing that he did not approve of it.” (Abu Dawood, Tirmizi, Aḥmad)
The Hadeeth is clear in how the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) blended in with his Companions (رضوان الله عليهم اجمعين) so they were more receptive to the teachings and other benefits and blessings.
This is the concept of Nuzool (نُزول) in action in the social environment.
میرے آقا، میرے مولا
میرے آقا، میرے مولا
میرے آقا، میرے مولا
محمّد رسول الله
محمّد رسول الله
محمّد رسول الله
3) Nuzool (نُزول) in regards to Parents
For parents to succeed in their Tarbiyah (تربية) of their children they need to come down to the level of their children first to benefit them and then gradually raise their growth so they can fly high.
The parents need to think and feel what their children will be thinking and feeling at their respective ages and train and develop them with that in mind. Hence, the method to train and nurture the growth of their children will be in line with the needs of their children based on their ages and environments (ماحول). This will bear fruits sooner or later. The children will be receptive to what the parents have to offer; it will relate to their environments and they will be able to digest and enact the guidance offered and more importantly will love, cherish and respect their caring and compassionate parents.
On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the parents are thinking and the thinking level of the children then the Tarbiyah (تربية) of their children cannot occur and subsequently it cannot bear fruits. The parents have to come down to the level of their children and then raise them up, nurture them and grow them to their intended level gradually.
Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would play with his children and grand children and would do the Tarbiyah of them in a way that would be fitting for them at their respective ages.
4) Nuzool (نُزول) in regards to Teachers (Ustaz)
Teachers (Ustaz) are similar in regards to how they do Tarbiyah (تربية) of their students with parents in respect to the Tarbiyah (تربية) of their children.
For the Ustaz/Ustazah to succeed in imparting knowledge (علم) in a meaningful and adequate way then he/she has to come down to the level of the student and to connect and communicate with them according to their current mental capacity and abilities. The Ustaz/Ustazah has to put aside their current intellectual capacities, prowess and knowledge.
When this concept of Nuzool (نُزول) is put in action with the students then the Ustaz/Ustazah will connect and communicate in a way that is relatable and employ the choice of words the students can understand and relate; the level will be at the right level; the pace will be correct and all the necessary considerations will be made to impart the knowledge to ALL the students adequately (and not just the smart and intelligent students).
On the contrary when this - Nuzool / نُزول - is missing and there is a mismatch and disconnect between what the Ustaz/Ustazah is teaching and the intellectual capacities of the students then the knowledge will not and cannot be imparted in a meaningful and productive way. The Ustaz/Ustazah has to come down to the intellectual level of the students and explain in a way all the students even the weaker ones can easily grasp and comprehend. It is no good if the level is too high that no student understands or the delivery is at a different level (higher or lower) or the weaker students are not able to grasp the lecture.
There is this phrase that is thrown about by students to describe the lectures of some Ustaz as ‘Hawai Taqreer’ (ہوائ تقریر). What this means is the Ustaz delivers a lesson, a lecture but does not correlate and solve the text (حلِّ كتاب اور حلِّ متن). The lecture is fired in the air and does not match and correlate the text on the ground. Hence, it is not of much value to the students as they need to solve the text (حلِّ كتاب اور حلِّ متن) too. This is a sign of a weak and incompetent Ustaz too and off the mark from this concept of Nuzool (نُزول). Solving the text is a key skill the Ustaz needs to deliver to be effective in his teaching role (at a Darul Uloom). Otherwise, the Ustaz/Ustazah is lacking the key and basic requirements of teaching in a Darul Uloom.
All my Asatizah (plural of Ustaz) who I have benefitted greatly possessed this skill at the highest level and those who didn’t I didn't benefit much from them. There is no levelling and common grounds between ustaz and student when the textbook is not being solved. Also, deep Islamic knowledge and deep understanding demand and require an excellent grasp of the actual texts. Everything is about the text - the words (الفاظ) and meanings (معانى).
The common ground and levelling will be different in different educational settings (Maktab, Universities, etc) and will differ based on the calibre and age of students (children, teenagers, adults, professionals, etc) and based on gender. The course and delivery style needs to match the beneficiaries and recipients.
This levelling up is what we learn from the prophetic way. For example,
our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would employ a gradual approach; the right subjects at the right time and the method suited for the student at the time.
Hazrat Jundab ibn Abdullah (Allah be pleased with him) reports: “We were with the Messenger of Allah Ta’ala (peace, blessings and salutations be upon him) (at the time) in a group of youth close to the age of maturity. We learnt what was Iman (faith) before we could learn the Quran. Thereafter, we learnt the Quran. In this way, we increased our Iman.” (Ibn Majah)
The above Hadeeth suggests one key prophetic method employed for the youth.
5) Nuzool (نُزول) in regards to Sheikh (Spiritual Mentor)
The Nuzool (نُزول) of the Sheikh (Spiritual Mentor) in regards to how they do Tarbiyah (تربية) of their Mureeds (Spiritual Mentees) is very similar to the Nuzool (نُزول) of the parents and Ustaz in regards to the Tarbiyah (تربية) of their children and students.
For the Sheikh to succeed in equipping and guiding the mureed with the right level of guidance, mentoring and coaching, the Sheikh has to come down to the level of the mureed, their mental capacity, educational background, circumstances, environments, etc and overlook the current dire state and look at the hidden and untapped potential. The Sheikh has to put aside their spiritual standing and heights to one side and teach the mureed how to take the first baby steps and then guide them on the journey ahead to materialise their untapped potential and hidden spiritual capacities.
When this concept of Nuzool (نُزول) is put in action with the mureed then the Sheikh will interact, guide, mentor and coach the mureed in a way that is perfect for the mureed at every given step, stage and level of their development journey. Each mureed will be interacted in a custom and tailored way that is suited and best for them and their spiritual states and journey.
This is what we learn from the prophetic way too. Our most beloved Prophet Muhammad (peace, blessings and salutations be upon him) would prescribe different remedies for different people for the same issues or the same questions put to him by different mureeds based on the different needs of the respective mureeds.
This was a brief explanation of the five areas and relationships in regards to expanding on the concept of Nuzool (نُزول) through these examples.
To return to the similarity given of the concept of Nuzool (نُزول) with ‘The Lock’ it should be noted that without the lock the benefits of inter-flow between the stretches of water will not be possible. The vessels moored at the basins will not be able to access and connect with the River Thames and via the River Thames will not be able to access and explore the world via the connecting seas and oceans. The vessels would be isolated and cut off. Their potential will not materialise. The lock facilitates for the vessels moored at the basins to connect with the River Thames and via the River Thames will be able to access and explore the seas, oceans and the world. Similar is the case for the above five key types of relationships. Employing Nuzool (نُزول) creates great opportunities for the beneficiaries of all these five key relationships.
In the first relationship the servant (عبد / أمة) will be able to connect and gain proximity to their Loving Creator to gain infinite blessings.
In the second relationship the follower (Ummati / امتى) will be able to maximise their potential on this earth and the Hereafter by digesting and internalising the prophetic teachings.
In the third relationship the child will be able to learn from the parents the life skills to navigate the sea of life.
In the fourth relationship the student will be able to acquire the knowledge and the required aptitude and capacities to navigate the oceans of knowledge.
In the fifth relationship the mureed will be able to internalise the inner characters to navigate the universe of spirituality and way beyond.
In a nutshell Nuzool (نُزول) sums up in one small word a chapter of knowledge (باب من العلم) and a key skill required for Tarbiyah (تربية) that encompasses a wide ranging area of Tarbiyah in a beautiful way for all the three relationships relevant for us. You can add to the examples and further aspects and dimensions for all these five relationships based on your ability and understanding.
Before I conclude this reflection I would like to touch on one aspect of the trait the last three relationships share. Saying that, the truth is all the five relationships share this trait in varying degrees.
The parents, teachers and sheikh (or Mashaikh) all fall under the category of Murabby (مربّى) which means the one who undertakes Tarbiyah. All these last three categories share in this key role of Tarbiyah (تربية).
As a side note it is worth mentioning that the level in terms of priority and respect is also in this order. Parents, then teachers (Ustaz) and then sheikh as Hakeem-Ul-Ummah Mujaddid-Ul-Millat Hazrat Moulana Ashraf Ali Thanwi (RA) stated in Bayan Al-Quran. Some scholars I have also known first hand to make a mistake in this ordering.
To conclude I would like to remember my beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) again who is the hidden inspiration behind this content. My beloved and compassionate mentor and guide Hazrat Moulana Masihullah Khan Jalalabadi (RA) to his followers and disciples was a combination of the last three relationships mentioned above.
Formally, Hazrat (RA) was the Sheikh (mentor and guide) to the mureed.
In some cases, a formal Ustaz and in most cases an informal Ustaz. Under the guidance of my beloved Sheikh even non-Alims would develop incredible understanding of the Deen (تفقّه فى الدين), insights into Fiqh, Tazkiyah, etc. In some cases gaining much more insights into these areas than other well known formal scholars. This was the exceptional and unique style of my beloved mentor and guide’s Tarbiyah.
And due to the care and compassion like the compassion of a father (شفقت پدری), Hazrat (RA) was like a father figure to the mureeds. My beloved and compassionate mentor and guide (RA) was affectionately known as Abbaji (ابّاجی), Hazrat’s wife was known as Ammi Jaan (امّی جان), Hazrat’s son was known as Bhai Jan (بھائ جان) and Hazrat’s younger brother was known as Chacha Jan (چچا کان).
I feel like I should write a detailed piece on this concept of Nuzool (نُزول) to explain, expand and branch out on this concept further and detail its application to all areas and facets of our worldly and Deeni lives. I feel I have barely scratched the surface. I request the readers to pray that Allah Ta’ala grants me the taufeeq to expound on the concept of Nuzool (نُزول) in the future; to guide; to direct and to support me to write what is beneficial and needed and to grant it acceptance in His Court.
O Allah Ta’ala! Grant us all the taufeeq, strength, ability and capacity to acquire and develop this valuable trait of Nuzool (نُزول) whenever and wherever it is needed in our lives and relationships.
O Allah Ta’ala! Bless and grant us all the taufeeq, strength, ability and capacity to live a simple and prophetic way of life that involves simplicity and no pretence.
O Allah Ta’ala! Protect us all from the evils of the nafs and all forms of ego and vanity that stop us from enacting on this concept of Nuzool (نُزول).
آمین یارب العلمین بجاہ سیدالمرسلین علیہ الصلوۃ والتسلیم
و صلى الله على النبى الحبيب الشفيع الرؤوف الرحيم
Muhammad Noman Daji
(After Fajar, Saturday 28th November 2020 – 13th Rabi-ul-Aakhir 1442 A.H)
Note: This reflection is part of the Series of Short Reflections I have penned on a number of important and relevant Islamic concepts and life lessons.
P:S: I am a graduate of Darul Uloom Deoband. I certified as an Aalim and a Mufti at this prestigious seat of advanced Islamic learning. I thought it should be mentioned (and has been suggested) so it provides some credibility and comfort for those reading (and who don’t know me).