ANSWERS TO COMMON OBJECTIONS
“The Dars-e-Nizaami should be revised every thirty to forty years in accordance with changing conditions if it is to retain its relevance.”
Let it be known that at no stage did any of our Akaabir Ulama claim that Dars-e-Nizaami is immutable. In fact, over the centuries, Dars-e-Nizaami has undergone many changes at the hands of the Ulama. When change is deemed necessary, the Ulama will introduce the necessary changes. Modernist molvis whose minds are afflicted with western colonization lack the brains for effecting appropriate change to the glorious Dars-e-Nizaami curriculum. The changes effected by the Ulama ensure that Dars-e-Nizaami retains its essential spiritual character and attributes so essential to foster the goals of the Aakhirah.
The curriculum known as Dars-e-Nizaami has undergone many changes since its inception in the 12th century Hijri. The syllabus adopted by Daarul Uloom Deoband is vastly different from the original curriculum. In every age, the senior Ulama had effected changes to the curriculum as they deemed appropriate. In fact in South Africa, even more changes have been effected to the already vastly changed Dars-e-Nizaami syllabus. Each Madrasah has introduced its own change.
However, these modernist molvis are either ignorant of the constant changes or they do not consider these changes adequate in view of their colonized intelligence. Why should students who are pursuing higher Qur’aanic and Hadith studies be encumbered with secular subjects when these are available elsewhere? If the Madaaris have to branch off into the secular field, who will guard this Deen of Islam, the protection of which has been divinely thrust on the shoulders of the Ulama?
The objectives of secular institutions and Deeni Madaaris are vastly different. They are divergent. Whilst the objective of secular studies is the dunya, the Maqsad of Deeni Ta’leem is the Aakhirah.
The need for secular education is not denied. But secular studies may not be pursued at the expense of Qur’aanic education nor may Deeni education be diluted with secular subjects. The Qur’aan and Sunnah may not be made subservient to secular education nor watered down and transformed into an antiquated deadwood branch of study such as the antiquated art subjects imparted by western universities.
Our defence of Dars-e-Nizaami is not to be interpreted or understood to mean that the Madaaris today are 100% perfect. Whilst the morality is undoubtedly decadent, Dars-e-Nizaami is 100% correct and secularization of the curriculum is intolerable. Changes have constantly been effected to the original Dars-e-Nizaami, and change in the system is evolutionary.
But the changes which the Ulama effect do not destroy the character and attributes of Dars-e-Nizaami. Despite changes, the syllabus remains Dars-e-Nizaami. Secularization of the curriculum will be the demise of the glorious Madaaris system established by the illustrious Auliya from the age of Shah Waliyullah Muhaddith Dehlwi (rahmatullah alayh).
“How can you be considered to be a real scholar, an alim, if you study books written eight hundred or five hundred years ago, which is the case with the dars-e-nizami, and totally leave out modern books?”
Rasulullah (sallallahu alayhi wasallam) said:
“The Ulama are the Waratha of the Ambiya.”
The Ulama –that is, the true Ulama – acquire a share of the heritage of Nubuwwat. The functions of the mission of Nubuwwat are thrust on to the Ulama. It is the obligation of the Ulama to perpetuate the mission of Nubuwwat and to guard that Deen which the Nabi (sallallahu alayhi wasallam) delivered to mankind from Allah Azza Wa Jal. If the Ulama abstain from executing this obligation, who is there who will guard this Deen?
It is not among the functions of the Ulama to become shoemakers, plumbers, engineers, doctors, secular lawyers, astronomers, technologists, etc. The obligation of the Ulama is merely to guide the Ummah in the multifarious mundane avenues in which they have ramified in pursuit of their worldly goals.
Secular qualifications are not requisites for a man to be qualified an Aalim of the Deen. The only essential requirements for a person to be a Waarith of the Ambiya and a Guardian of the Shariah is the Knowledge of the Shariah and Taqwa. If any one of these two fundamental requisites is missing, a man can never be an Aalim of the Deen. Allah Ta’ala says in the Qur’aan Majeed:
“Verily, only the Ulama of Allah’s servants fear Him.”
Those bereft of khashiyat are devoid of Taqwa, hence they cannot be true Ulama.
To be an economist, an engineer, a chemist, a doctor, a lawyer, etc., are not at all qualifications for an Aalim of the Deen. If a lawyer seeks a fatwa on a specific act of his profession, a true Aalim will study that specific act and present the Shar’i Fatwa. The same applies to any secular profession, and any mundane activity or profession. The true Ulama who are grounded in the Ilm of the Deen will research the issue which requires a Shar’i directive, and the necessary Fatwa will be issued.
For the purpose of discharging their Shar’i obligations, the Ulama are not in need of western secular educational accomplishments. The greatest Ulama of Islam were among the Sahaabah, the Taabieen and Tab-e-Taabieen, and in recent times too we have had some of the best Ulama, and throughout the history of Islam, great Ulama adorned the firmament of Shar’i Uloom.
They were Warathatul Ambiya in the fullest meaning of this lofty designation. None of them had pursued mundane or secular courses of study for the acquisition of their Shar’i accomplishments and for the discharge of the duties and obligations of their sacred Office.
Just as there is absolutely no need for an Aalim of the Deen to pursue secular education, so too is there absolutely no need to effect any change in the glorious Dars-e-Nizaami curriculum which our Madaaris teach. Only one who lacks understanding of this wonderful curriculum, and of the objective of its pursuit argues for change and for corrupting Deeni Uloom with the pollution of mundane branches of education.
What are the “modern books” which these modernists propose should be introduced for mutilating the holy Dars-e-Nizaami syllabus? The Qur’aan and the Sunnah –that is, the Shariah, cannot be modernized. Modernizing any aspect of the Deen is kufr – clear-cut kufr which expels a person from the confines of the Deen.
These modernists speak deprecatingly about books written eight or five hundred years ago without understanding that the Qur’aan and Sunnah are Divine Products of more than fourteen centuries ago. Whether a kitaab has been written five or eight centuries ago or whether it has to be written today, it will be the very same Shariah revealed fourteen centuries ago which will have to be written in exactitude, just as it is recorded in the Books of the Shariah written a thousand years and more ago.
Nubuwwat has terminated. There is no new shariah to be revealed. Allah Ta’ala had perfected the Deen during the very age of Rasulullah (sallallahu alayhi wasallam). Then to adorn the Shariah with a systematic order and codification, Allah Ta’ala established the Quroon-e-Thalaathah which is the final era in the evolutionary process of codification of the issues revealed to Rasulullah (sallallahu alayhi wasallam) by Allah Azza Wa Jal.
This Deen does not tolerate the slightest iota of change. All the principles of the Shariah which are required for the formulation of Rulings on any new development until the Day of Qiyaamah have already been evolved and formulated from the Qur’aan and Ahaadith during the glorious epoch known as Quroon-e-Thalaathah.
The Dars-e-Nizaami which was introduced by our Akaabireen, admirably and adequately fulfils the obligation of guarding the authenticity of the Shariah and for providing solutions and rulings for any developing expedient until the end of earthly time. Only those suffering from the disease of brain-colonization fail to understand the worth and efficacy of Dars-e-Nizaami.
There is no deficiency in Shar’i Uloom that stems in the wake of studying Saheeh Bukhaari, Muslim, Abu Dawood, Nisaai’, Tirmizi, Muwatta Imaam Maalik, Ibn Maajah, Tahaawee, Mishkaat, Tafseer Baidhaawi, Hidaayah, Sharhul Wiqaayah, the books of Ilmul Kalaam, Falsafah (Philosophy), Mantiq (Logic), Nahw, Sarf, Meeraath.etc., etc
“Good and desirable changes need to be effected in the curricula because the products of these Madrasas are causing much moral corruption and fitnah nowadays.”
Any person with even a little intelligence will understand that there is absolutely no relationship between immorality and the curriculum regardless of how medieval and ‘out-dated’ the teaching system and syllabus may be. The fundamental constituents of the curriculum are the Qur’aan and Ahaadith. All other branches of Ilm imparted at the Madaaris besides philosophy are offshoots of the Qur’aan and Ahaadith. It is indeed kufr to attribute the decadent moral state to the Qur’aan and Ahaadith.
If the desire is to remedy the ‘rotten’ moral condition, how will changing the mubaarak curriculum spawn the remedy? Whilst the need for moral Islaah of the Asaatizah and Talaba is acknowledged, the call for changing the blessed and glorious Dars-e-Nizaami system is rejected with contempt. Search for the causes of the moral decadence and suggest measures for remedying the ‘rotten’ morality. It is both stupid and slanderous to attribute the decadent moral state of the Teachers and Students to a curriculum which heavily emphasises the Qur’aan, Hadith, Tafseer and Fiqh.
There are such institutions which do not follow the Dars-e-Nizaami curriculum, but which purport to impart Islamic education at the academic level. But to the consternation of the modernists and liberals who have established such secularized ‘madrasahs’, the products emerging from these institutions do not gain recognition as Ulama among even the masses.
The masses, for their Deeni requirements invariably turn to the Dars-e-Nizaami Ulama. This is the reason why the liberals clamour that the existing Madaaris should modernize their curriculum. They understand well that the products emerging from these Madaaris – the medieval Madaaris – will be recognized as Ulama and leaders in the Muslim community whereas this will not be so with the products of institutions which do not resemble Dars-e-Nizaami Madaaris.
Mass production of molvis is extremely detrimental for the Deen and the Ummah. Every Molvi is not an Aalim who represents Rasulullah (sallallahu alayhi wasallam) nor does every Molvi have the natural qualifications for leading the Ummah. To be a true leader of Muslims, in addition to expertise in higher Islamic Knowledge, natural ability is a pre-requisite and an essential condition. It is for this reason that Rasulullah (sallallahu alayhi wasallam) has compared some students to ‘pigs’, and their Asaatizah to ‘garlanders of pigs’. Said Nabi-e-Kareem (sallallahu alayhi wasallam):
“He who imparts Ilm to an unqualified person is like one who garlands pigs with
diamonds, pearls and gold.”
Since the Madaaris have completely ignored this stricture of Rasulullah (sallallahu alayhi wasallam), the moral corruption of Asaatizah and Talaba should not be surprising.
The Madaaris should concentrate and emphasize on only the Qur’aan and Sunnah and their incumbent branches of knowledge. A Madrasah is not or should not be an institution catering for secular education. Since the objectives of Deeni Ta’leem and secular scrap education are different and divergent, it is unwise to include secular subjects in the Deeni Madaaris as Daarul Uloom Deoband has now lamentably done.
After the normal 8 year Aalim Faadhil course of study at Deoband, subjects such as Mastery in English Literature, Mastery in Computer Science, Training for Teaching (B-ed), Mastery in Da’wah and Mastery in Journalism have been introduced. When a Deeni Madrasah branches off into secular studies, the objective, namely, the Goals of the Aakhirah, become eclipsed, and even eliminated.
Students who are not naturally disposed to piety and khalwat (solitude) should be taught a brief course of study to ensure the safety of their Imaan, and to enable them to take up posts as teachers in Maktabs and Musaajid. They should not be retained at the Madaaris to pursue the full Aalim Faadhil course. After completing the short incumbent course, they should be advised:
“After you have completed your Salaat, then spread out in the land and seek the fadhl of Allah (the grace- that is Rizq), and remember Allah much so that you attain success (in both worlds).” (Al-Jumuah, aayat 7)
After the brief course – one or two years of study after the normal Maktab ta’leem – the students should seek secular education and training in the mundane spheres of life. Only a small number of students who have salaamat in their tabiyat – who are of high moral character – should pursue the Aalim Faadhil course.
Throughout the course, the Aakhirah has to be emphasized. Abhorrence for the dunya and public life, and love for the Aakhirah and solitude should be cultivated in Students who will become true Ulama so that they may become Ulama in the meaning of the Qur’aan, not in the meaning of Dastaarbandi (Turbanning). A true Aalim must have a deep-seated aversion for leadership, and his natural disposition should constrain him to flee from the masses.
The responsibility of guarding and protecting the Deen of Islam is Allah’s. He will harness whomever He wishes to become a Guardian of the Shariah. Shaitaan has hijacked the brains of the Asaatizah and the Talabah. From day one, the idea of leadership, da’wah, etc. is implanted in the mind of the student who pursues Deeni Ilm. This contaminates his niyyat. These issues are not the objectives of Ilm-e-Deen. The objective is only Ridha-e-Ilaahi, and nothing else.
Hence, Students in whom the Asaatizah discern the natural qualities of leadership, should be brainwashed to abhor leadership and publicity. The love for Khalwat (solitude) must be ingrained in them. It is the Waajib duty of the Asaatizah to ensure that their Students implement practically every Hadith and every mas’alah they learn.
It is a capital crime in this sphere of celestial Knowledge for a student to abstain, for example, from Tahajjud and Tahiyyatul Wudhu or from practising every aspect of the Sunnah – every Adab and Mustahab – despite the fact that he has gained the knowledge of the Sunnah. There has to incumbently be emphasis on these acts of ibaadat.
Corruption of niyyat and lack of amal (practical implementation of the commands) are the causes of the morally decadent state of the Asaatizah and the Talaba. It is gross stupidity and blasphemy to load the blame of this lamentable state of affairs on to Dars-e-Nizaami. Just as Islam is not the cause of the criminal acts of its adherents, so too is Dars-e-Nizaami not the cause of the immorality of the students.
It is of the Sunnah of Allah Azza Wa Jal to select from the pious Ulama whomever He desires to guard His Deen. When Allah Ta’ala chooses an Aalim for Deeni service, especially for confronting and refuting baatil, then He creates the circumstances which constrain that Aalim into the arena to carry aloft the Standard of the Shariah. Then the myriads of shaitaani forces will not be able to stifle and extinguish the Haqq which the solitary Officer in the Department of Amr Bil Ma’roof wa Nahy Anil Munkar executes.
The only issue with which Talaba pursuing higher Deen Ilm should be concerned with, is the Pleasure of Allah Ta’ala. Their Maqsood should be only the Aakhirah. Every other intention should be incumbently expunged from their hearts. Whilst these modernists advocate the pursuit of Deeni knowledge for worldly goals, the focus of Dars-e-Nizaami is on lofty goals, far above worldly carrion. Rasulullah (sallallahu alayhi wasallam) said:
“The dunya is jeefah (carrion).”
Ilm-e-Deen is not pursued – or should not be pursued – for this jeefah.
Everyone is aware of the wonderful service to Islam rendered by Imaam Ghazaali (rahmatullah alayh). The expertise for his Tajdeedi service to the Deen was not acquired from any institution. On the contrary, he abandoned his academic career, went into khalwat, renounced the world, wandered around the wilderness in search for Allah Ta’ala, and for nine years lived the life of a mendicant with no idea of rendering any Deeni service or becoming a leader, etc.
In this way – in the wilderness – Allah Ta’ala prepared Imaam Ghazaali to become the Mujaddid of his age. Then Allah Ta’ala created the circumstances to compel him to bear the Standard of Islam and to seal the fate of the myriads of zindeeqs which had proliferated the age in which he lived.
It is the Sunnah of Allah Ta’ala to field individuals into the arena to guard His Deen and to rebuff the enemies of Islam. The Auliya, Ulama and the Mujaddids were all individuals who rendered great services to the Deen. Those among the Ulama on whom Allah Ta’ala thrusts leadership, are divinely aided according to the explicit statement of Rasulullah (sallallahu alayhi wasallam). When Allah’s Nusrat is at hand, these Ulama are adequate for all the developments of their time. They are fully capable of apprizing the Ummah of the correct position of the Shariah. There is no issue which requires a Shar’i directive which is beyond their expertise.
“Without modern secular knowledge how can Ulama provide appropriate leadership to the community, as ‘heirs of the Prophets’?”
The objective of acquiring knowledge of the Qur’aan and Sunnah is never leadership. An intrinsic attribute of Qur’aanic Knowledge is or should be Zuhd (renunciation of the dunya). Those who pursue this sacred Knowledge, become increasingly disillusioned with the dunya and their gaze focuses on the Aakhirah. They abhor and fear leadership like one should fear and abhor Hell.
But in His Wisdom, Allah Azza Wa Jal creates the circumstances to compel the true Ulama who are in reality recluses having a strong aversion for the dunya and community affairs, into positions of leadership. It is therefore seen that the community always turns to the products of the Madaaris for leadership. From the cradle to the grave their links are inextricably interwoven with the Ulama. At every juncture in life’s sojourn, Muslims, including the secularists – the doctors, lawyers, professors, etc. – are in need of the Ulama.
The Ulama are not the masses which are churned out by the Daarul Ulooms. The Ulama are such Molvis who are Ulama in the meaning of the Qur’aan. In every field of life they are capable of leadership despite their aversion for such positions. They have the ability to provide direction and solutions for all the problems and the situations of the Ummah. But in this age, most Muslims are averse to the answers and solutions of the Qur’aan and Sunnah. They have become addicted to fisq, fujoor, carrion, riba and kufr. Hence, they reject Qur’aanic and Sunnah solutions – the fourteen-century ‘antiquated’ Sunnah of Rasulullah (sallallahu alayhi wasallam).
Ulama who are in the truest sense of the term Heirs of the Ambiya detest leadership. They flee from leadership. Men who are bereft of the perception of the Aakhirah hanker after leadership. The objective of Knowledge is not the acquisition of leadership. In this regard Rasulullah (sallallahu alayhi wasallam) said:
“Do not seek leadership. If you acquire it as a result of your asking for it, you will be cast to it (i.e. you will not be aided by Allah Ta’ala to discharge its rights and obligations). And if it is thrust on you without you applying for it, you will be aided in (discharging its rights).”
(Bukhaari and Muslim)
“Soon will you crave for leadership. However, it will be a regret (calamity) on the
Day of Qiyaamah.”
“O Abu Tharr! You are weak, Verily, leadership is an amaanat, and on the Day of Qiyaamah it will be a disgrace except for one who has discharged its rights.”
“By Allah! We do not appoint to leadership anyone who asks for it nor one who craves for it.” (Bukhaari and Muslim)
Whilst these modernist molvis crave for leadership, men of Taqwa and the Ulama (the true leaders of the Ummah) abhor this Trust. They fear it like one fears the Fire of Jahannum. Leadership is not among the goals for the pursuit and acquisition of Deeni Ilm.
Despite these factors, Ulama who have studied in Dars-e-Nizaami Madaaris have become the true leaders of the Ummah because their Ilm was coupled with Khashyat. Their Taqwa adorned their Ilm with noor, baseerat and ma’rifat. Although they detested leadership, Allah Azza Wa Jal thrust it on them because only Ulama of Taqwa are qualified to be leaders of the Ummah, not those who pursue secular education and display scrap university degrees with their names.
“Verily, only the Ulama of Allah’s servants fear Him.”
“How will the Ulama be able to properly deal with new jurisprudential issues (fiqhi masail) if all they learn are issues that the medieval Ulama discussed in the books?”
Regardless of any curriculum followed by any institution, a modernist who suffers from inferiority complex and whose mind is thoroughly colonized by western ideals, will not possess the expertise and intelligence to understand and respond to even medieval issues. But Heirs of Rasullah (sallallahu alayhi wasallam) who have acquired Ilm-e-Deen by the Dars-e-Nizaami curriculum, and adorned it with Taqwa by way of having accomplished Islaah (reformation) of the nafs, are equipped with the expertise necessary to answer and refute the best and most learned professor, thinker, philosopher and shaitaan of western education.
Names such as Shah Waliyullah Muhaddith Dehlawi, Maulana Abdul Hayy, Maulana Qaasim Nanotwi, Maulana Rashid Ahmad Gangohi and Maulana Ashraf Ali Thanvi are a minute number in the large galaxy of Ulama-e-Haqq –Warathatul Ambiya – produced by Dars-e-Nizaami.
Leave aside these great illustrious Ulama-e-Rabbaani, let any western-educated expert in any field of mundane activity or branch of knowledge pose his questions on any topic for obtaining a Shar’i ruling. Alhamdulillah, even today there are many Dars-e-Nizaami Ulama who will provide adequate responses and shattering refutations for any baatil which modernists attempt to inject into the body of the Deen. Alhamdulillah, the Dars-e-Nizaami Ulama, i.e. those who are truly Ulama, are competent enough to respond to all expediencies – to all developments in any mundane field.
What the ‘medieval’ Ulama discuss and what the ‘medieval’ kutub contain are what the Medieval Qur’aan and the Medieval Sunnah command and propagate. Allah Azza Wa Jal is the Medieval Being. All His Ambiya and Rusul are Medieval Messengers; All the Adyaan (religions) Hadhrat Jibraeel delivered to them are Medieval. We daily recite a Medieval Qur’aan, and we daily worship in Medieval style. Muslims are proud of their Medieval attribute of their Qur’aan, Sunnah, their Shariah, their Deen – all Medieval issues.
Those who have debunked their medieval religion, have no religion. They follow immoral cults of life. They are the Yahood and Nasaara, the Hindus and the Mushrikeen. They have discarded their medieval and divine religions, hence there exists no semblance of the Shariats of Nabi Musa (alayhis salaam) and Nabi Isaa (alayhis salaam) among their followers. These modernist molvis want Islam to suffer the same fate of annihilation which has occurred to the previous Shariats, hence they advocate secularization of the Qur’aan and Sunnah.
Medievalism is the Sunnah of Allah Azza Wa Jal, hence He states in the Qur’aan Majeed:
“And you will not find for the (medieval) Sunnah of Allah a change.”
The sun and the moon follow their medieval pattern of revolution and rotation. It has not been seen that sometimes the sun rising in the west or the north and setting in the south. Nor has it been observed that the medieval way of procreation has changed. Modernity, the science of the atheists have not been able to change the medieval anatomical system by causing males to get haidh and give birth. The medieval pattern of cohabitation of spouses remains medieval. The tides, time, the winds and every atom in Allah’s creation remain medieval and prehistoric..
These modernists, despite having a western-style toilet, still eat, urinate and excrete in medieval style. It behoves them to first modernize these natural medieval styles of accomplishing their physical requisites, and then only turn their gaze to modernization of the immutable medieval transcendental truths of the Qur’aan and Sunnah which are expounded and preserved in the medieval kutub written many many centuries ago, and which are today as fresh and as applicable as they were the day they were prepared by the Best Brains which ever emblazoned the firmament of Knowledge, and they will remain ever fresh until the day of Qiyaamah.
Their attempts will not succeed to disfigure this divine Shariah of Islam, since there will always be Officers in the Department of Nubuwwat who will guard the Amaanat which Rasulullah (sallallahu alayhi wasallam) has entrusted them with and which he has thrust on their shoulders.
These medieval kutub taught in the medieval Dars-e-Nizaami system prepare the best Ulama. The only flaw, and which is eternally lamentable, in the system nowadays is the lack of Taqwa and the influx of such persons who are unfit to pursue the glorious Dars-e-Nizaami curriculum – students who are students in name, but who are wholly lacking in natural qualifications for the lofty pedestal of Waraathat of the Ambiya. But this is not the fault of Dars-e-Nizaami.
We have studied by this system. Alhamdulillah, we find ourselves lacking in nothing. The Ulama are capable of issuing Fatwa on any subject which requires Shar’i directive despite lacking in scrap qualifications doled out by western secular institutions. The intellect of those who have correctly pursued Dars-e-Nizaami is attuned to research in any subject, spiritual or mundane, religious or secular, for the purposes of issuing Shar’i Fatwa.
“It is not possible for Ulama to keep abreast with contemporary developments, if the dars-e-nizami should remain unchanged.”
There is not a contemporary development with which the Ulama – the true Ulama – are not abreast. It should be understood that not every molvi is an Aalim of the Haqq. Molvis who pursue Deeni Ilm with corrupt motives –worldly and nafsani agendas – end up in the dumps of materialism. Some become halaal inspectors certifying carrion; some become the employees of the riba banks certifying riba – making riba halaal; etc.
The true Ulama who had correctly and diligently pursued the Dars-e-Nizaami course of study become the Ulama-e-Haqq – the Guardians of the Shariah – the Representatives of Rasulullah (sallallahu alayhi wasallam). Despite them not having pursued secular subjects academically, they are fully capable of issuing Fatwa on any secular development. Their Ilmi isti’daad (intellectual and academic ability) acquired from the Dars-e-Nizaami curriculum coupled with Taqwa, have embellished these Ulama with adequate expertise to study any subject in any field of knowledge, which requires a Fatwa of the Shariah.
For the Ulama who are the Guardians of the Shariah to issue the correct Fatwa of the Shariah pertaining to any secular field, there is absolutely no need for diversion from Dars-e-Nizaami nor for pursuing secular education at a secular institution nor is there any need whatsoever to hybridize and pollute the pure, lofty, spiritual Dars-e-Nizaami with the unholy, material sciences.
The intellectual accomplishment of the Ulama-e-Haqq endows them with sufficient ability to research any subject pertaining to the material and mundane sciences which require a Shar’i Fatwa for the guidance of the Ummah. If necessary, the Ulama can and do call on secular experts to explain an issue for sake of clarity.
Thus, keeping abreast with contemporary developments does not require mutilation of the Dars-e-Nizaami curriculum which has been introduced by Ahlullaah. The Men of Allah were far-sighted, and their efforts and works exude barkat and immense benefit for the Ummah. They were illustrious personalities inspired by Allah Ta’ala. The one who calls for changing the wonderful Dars-e-Nizaami, fail to understand the wonderful benefits of Dars-e-Nizaami curriculum, and betrays the fact that his brains have become colonized by westernism.
“The dars-e-nizami is overloaded with books on antiquated Greek logic and philosophy – rational sciences, much of which is quite irrelevant now.”
If Dars-e-Nizaami is ‘overloaded’ with ‘antiquated’ books pertaining to the rational sciences, it would follow that Logic and Greek philosophy are the primary subjects in the Dars-e-Nizaami curriculum. This averment made by the secularized molvis is a blatant lie. In the five or seven year course, about 10% of the kitaabs pertain to the rational sciences.
Very few rational science kutub are taught at the Madaaris affiliated with Deoband. The emphasis at out Madaaris is on the Qur’aan and Sunnah. The objective of these Madaaris is to safeguard the Deen, NOT to promote secular science and technology. The modernists do not object if a course in kuffaar theology does not include subjects pertaining to engineering or to drain-pipe laying or to become an expert in making shoes.
The objective of Dars-e-Nizaami is not the dunya. It is the Aakhirah. Whoever wishes to become an Aalim of the Deen does not need to become a plumber or a secular lawyer or an engineer or a medical doctor. Whoever, wishes to pursue these mundane branches of knowledge is free to take the route of the secular institutions which cater for the dunya.
Surely, it is not expected that a man who wishes to become a medical doctor has to also become accomplished in Usool-e-Fiqh or in Hadith or in Qur’aan Tafseer. What is expected of every Muslim is to become proficient in the minimum degree of Islamic education which is Waajib, namely, the knowledge which is required for everyday acts of ibaadat and worldly indulgences. If he wants to trade he has to acquire the knowledge of the masaail pertaining to his branch of trade, and this he can acquire from the Ulama.
If a group of persons pursues an educational course which will qualify them to be medical doctors, no one castigates them or the institution or the curriculum for not incorporating the study of law or the study of how to clean sewerage pipes. One who wants to become a mason or a drain-pipe layer or an expert gardener is not expected to pursue all the sciences of the world nor is he expected to become a qualified Aalim or philosopher. So why the umbrage over Dars-e-Nizaami which is the curriculum of study designed to defend and protect the Deen and to pursue the goals of the Aakhirah.
The existence of Dars-e-Nizaami does not preclude anyone from pursuing any branch of the secular sciences. If a group engages in the Dars-e-Nizaami course of study, such engagement does not prevent others from learning how to clean toilets and how to build vehicles and ships. Dars-e-Nizaami is not an obstacle in the path of the pursuit of secular sciences.
Dars-e-Nizaami was not introduced to displace secular education. Hadhrat Maulana Qaasim Nanotwi (rahmatullah alayh), the Founder of Daarul Uloom Deoband had emphasized this fact. What then is the need to effect change in the current course of study which produce qualified Ulama whose obligation is to guard the Shariah?
The problem with the detractors is that there is the disease of kufr in their hearts in which contains the desire to revamp the Qur’aan and Sunnah to appease the palates of their western masters with whom they are enamoured. When Greek philosophy, ancient history and obsolete economics are taught in western educational institutions, the very same modernists find it to be progressive and fully justified, but when these subjects are taught at a Daarul Uloom, they are ‘antiquated’.
If a person who is currently pursuing a BSc degree also desires to become a lawyer, he will either have to postpone his desire until after completing his first degree, or abandon it to pursue the subjects necessary for becoming a lawyer. He cannot weld the two branches together. But these modernists expect Dars-e-Nizaami to be patched up and hybridized with secular subjects. Those who wish to pursue secular subjects are free to do so. Dars-e-Nizaami in no ways prevents from secular pursuit.
The Qur’aan and Ahaadith cannot be changed and mutilated for secular purposes. The Knowledge of these sacred sciences is a Narrational Science. It is not the product of man’s reasoning and opinion as are all the secular sciences. Dars-e-Nizaami protects this holy Narrational Science.
Among the western kuffaar with whom the modernists are enamoured, are scientists, medical practitioners, engineers, theologians, accountants, shoemakers, expert toilet-cleaners etc., etc. Each one follows a different branch of education, and some degree courses cater for antiquated subjects. But all of this is acceptable to the modernist quarter-baked molvis who view the sacred Dars-e-Nizaami with abhorrence.
Any Molvi who wishes to pursue English and modern social science is not debarred by Dars-e-Nizaami doing so. But why should Dars-e-Nizaami be encumbered with the pollution of English and ‘modern social science’ when its objective is the Aakhirah, not the dunya? Why do they not patch engineering with theology, or medicine with plumbing, or accountancy with domestic science, or medicine with law?
Currently some of the ‘dead’ and ‘antiquated’ subjects with which the Bachelor of Arts qualification is offered are: ancient history, ancient near-eastern culture, art history, biblical archaeology, biblical studies, classical culture, history of music, new testament, old testament, philosophy, religious studies, scripture studies, and other ghutha subjects.
When such antiquated and even stupid subjects are taught by western universities, they are progressive. But when a Daarul Uloom teaches a smattering of philosophy, it is accused of overloading the curriculum with antiquated subjects. Whilst the Daarul Ulooms concentrate on Qur’aan and Sunnah studies, they cater for a minimum of philosophy.
“Some of these books in the Darse-e-Nizami syllabus are never completed.”
Yes, some of the kutub are not completed during the course of study. The reason for this is that the objective is not to complete a kitaab from cover to cover. The primary objective of Dars-e-Nizaami is to cultivate Isti’daad (Ability) in the students. The objective is not to achieve wus’ah in mutaala-ah (vastness in research). This objective is for the Molvi to pursue if he is inclined to an academic career after he has passed out from the Portals of the Daarul Uloom.
The brief presence of a few years at a Daarul Uloom is to cultivate Isti’daad. Once the Ability has been inculcated, reading and understanding any kitaab, not only Madrasah text books, become a simple issue. As for gaining vastness in Knowledge, it is imperative for the Molvi to devote considerable and constant time to the kutub after he has passed out from the Daarul Uloom. The Daarul Uloom does not produce walking encyclopedias. It is the abode for the cultivation of solid Isti’daad which is imperative for success in life-long research.
With the Isti’daad acquired at the Madrasah, provided the student is a true Taalib of Ilm, the Molvi is well-equipped to confront, tackle and resolve any developing contingency.
The success of the Dars-e-Nizaami course of study is not to be measured by the masses of Molvis produced by the Daarul Ulooms. The criterion of success of the wonderful Dars-e-Nizaami system of Ta’leem is our Akaabir Ulama who stand out conspicuously like glittering stars in the firmament of Ilm and Taqwa. In every field of education, be it spiritual or secular, success cannot be scaled on the masses of products.
“The system of teaching Hadith is rooted in Taqlid of the Hanafi Madh-hab and instilling a sectarian approach within the students.”
Undoubtedly, we are staunch Muqallideen of Imaam Abu Hanifah (rahmatullah alayh). We brook no departure from the Math-hab. But it is slanderous to infer from the rigidity of our Taqleed that the other Math-habs are despised or believed to be baatil. The possibility of our Imaam having erred and sawaab (rectitude) being with the other Math-hab, is a principle of the Ulama of Deoband. But, freelancing is not permitted because the Deen is not the playground of anyone.
The Shariah was completed and perfected during the age of Rasulullah (sallallahu alayhi wasallam). The Sunnah has reached us from the Salaf-e-Saaliheen via different channels of Asaatizah. It is absolutely contumacious to submit for scrutiny any mas’alah which any of the Four Math-habs teach, with the objective of effecting change to it. Such contumacy is in actual fact interference in the finality and perfection of the Deen. Masaa-il which were finalized and perfected during the Khairul Quroon may not be put up for auction. The Deen is not for experimenting. It is for implementation of every aspect which has been finalized and perfected during the age of Nubuwwat.
The emphasis of our Daarul Ulooms is proudly rigid Taqleed, and that too, of the Hanafi Math-hab without detracting from the truth of the other Math-habs. The purpose is not to gain followers for the Hanafi Math-hab. The objective is to ensure the safety of the Deen in its original purity, hence we advocate vigorously that followers of Math-habs should staunchly adhere to their respective Math-habs.
The battering which the dalaa-il of the other Math-habs is subjected to at our Daarul Ulooms is imperative for the academic assault to defend the veracity and truth of the Math-hab – to show that the Math-hab is not the figment of hallucination. But the robust manner in which the adversary’s dalaa-il are neutralized does not create disrespect for the Muhadditheen and Fuqaha of the other Math-habs.
In order to obviate any disrespect, our Ulama, prior to embarking on teaching Bukhaari Shareef, labour for days to implant in the minds of the students the invincibility of Imaam Bukhaari (rahmatullah alayh) in the field of Hadith. The utmost respect for the non-Hanafi Muhadditheen gets embedded into the hearts of the Hanafi students to enable them to maintain the high respect and love for the Muhadditheen and Fuqaha of the other Math-habs when the process of neutralizing dalaa-il and substantiating the Hanafi Math-hab begins.
“At present, madrasas are largely the refuge of the poor, while middle-class parents prefer to send their children to ‘secular’ schools because there they learn subjects that would help them get a good job in the future. If madrasas were to include such subjects in their syllabus, at least to a certain basic level, they would attract these students too.”
Rasulullah (sallallahu alayhi wasallam) said:
“Poverty is my pride.”
In another narration, Rasulullah (sallallahu alayhi wasallam) is reported as having supplicated:
“O Allah, keep me alive among the poor; let me die among the poor, and on the Day of Qiyaamah, resurrect me in the assembly of the Masaakeen.”
The wealthy will not acquire the lofty ranks and mansions which the poor will obtain and occupy in the Aakhirah. A book can be compiled on the fadhaa-il of the poor mentioned by Rasulullah (sallallahu alayhi wasallam).
The poorer the Madrasah, the more will it be diffused with Noor. The Madrasah is not an institution which imparts education about worldly jobs. For jobs, the wealthy and the middle-class should search for secular institutions, not Madrasahs. The Maqsood of the Madaaris is or should be only the Aakhirah, not the dunya. The one who pursues the Aakhirah should be prepared for trials, hardships and a life of abstinence (zuhd). There is nothing about jobs in a Madrasah. For jobs, the scrap secular institutions are available.
“Many traditionalist Ulama somehow automatically assume that anything new is haraam. An example is that when loudspeakers were first introduced, these traditionalist ulama declared them haraam. However, later, the Ulama were forced to change their position.”
The profane averment that the traditionalist Ulama automatically declare anything new as Haraam is a vile slander (buhtaan) which the modernists frequently direct at the Ulama-e-Haqq. When the Ulama-e-Haqq speak, they acquit themselves with valid Shar’i dalaa-il. The Ulama issue their Fataawa only after careful and even prolonged scrutiny. Only jaahil and quarter-baked molvis of the modernists’ ilk will proclaim every new development automatically permissible or impermissible. A fatwa is forthcoming only after subjecting the issue to scrutiny in the light of the dalaa-il of the Shariah.
Furthermore, all Ulama from the age of the Sahaabah down to this era and until Qiyaamah will always be ‘traditionalists’. They will never be modernists who grovel at the feet of westernism. They are not men whose brains have been colonized by the west as is the case with these quarter-baked molvis who desire that the Ulama issue fatwas of permissibility for every type of immoral invention, fashion and style imported from their kuffaar masters.
In their concept of ‘modern ulama’, who can never be Heirs of Rasulullah (sallallahu alayhi wasallam), every immoral, lewd and impure western development which is dubbed ‘enlightenment’ should be graced with fatwas of permissibility. Let them understand that the glorious Dars-e-Nizaami was not formulated for opening an avenue for immorality and filth to infiltrate into the Deen.
The Ulama in declaring the impermissibility of using loudspeakers for Salaat do not blurt out ghutha (rubbish) as do these modernist, quarter-baked molvis. Their fatwa is based on solid Shar’i dalaa-il which hitherto no one has been able to rationally and in terms of the Shariah refute. The claim that the ‘ulema were forced to change their position” is a vile canard.
If we momentarily assume that they did change their position, then such change would be based on solid Shar’i dalaa-il. When new and more facts come to light, the Ulama regard it incorrect to cling intransigently to a former erroneous view which had been propounded on the basis of existing information. There is absolutely no stigma attached to review and retraction. This is a well-established principle of the Fuqaha since time immemorial. On the contrary, these modernist slaves of their nafs, adhere to baatil and error to protect their false pride.
Secondly, the fatwa of impermissibility is extant to this day. The difference of opinion among the senior Ulama on the loudspeaker issue is not on impermissibility of using this instrument in Salaat. This impermissibility is unanimous. All Ulama-e-Haqq were unanimous that it is not permissible to use the loudspeaker in Salaat. The difference which prevails among the senior Ulama is of validity of Salaat. Whilst some claimed that the Salaat with the loudspeaker is faasid, others differed on this score. None of the senior Ulama were ‘forced to change their position’. Their position remains the same today.
However, to this day, these modernists have been unable to advance Shar’i arguments with which to refute the fatwa of the Ulama. It is inadequate to make ambiguous claims without presenting a single daleel to refute the Ulama regarding their view on the use of loudspeakers in Salaat. Regarding the views of liberal molvis of today, their views stand rejected because they have failed to proffer any Shar’i dalaa-il for their corrupt fatwa of permissibility.
“In the West, many Madrasas insist on keeping Urdu as the medium of instruction, as if this language has some virtue attached to it”
Expunging the wonderful Urdu Language from the Madaaris is indeed a tremendous error – a disaster. Undoubtedly, the Urdu language has become Islamicized. It is now a sacred language. It is the language of our Ulama and Auliya. It is part of our heritage. It may not be abandoned in favour of English – the language of the colonialists who had barbarically savaged our lands for centuries. The holy and Islamic ethos of the Madrasah will be utterly extinguished if Urdu is replaced with the language of the arch-enemies of Islam. Its script resembles the Qur’aanic script in almost exactitude. It is ludicrous to teach Hadith, Tafseer and Fiqh through the medium of English, a language totally bereft of any spirituality.
It is our supplication that the Madrasahs in the West should resolutely retain the Urdu language and not succumb to pressure of modernists who argue in favour of the language of those who are the leaders in immorality. It is an easy language to learn, and there is a vast treasure of Islamic literature available in Urdu. Urdu is our link with our Ulama of India and Pakistan where the fountains of true Ilm are still to be found. True Ilm no longer exists in other countries.
Over the centuries Ilm-e-Deen has travelled around the Muslim world, making different countries its headquarters. Since the last 150 years or so, India had become the headquarters of Deeni Ilm. At least the Zaahiri Ilm of the Deen is still available at the Madaaris of India and Pakistan. It is nowhere else available in this era. Almost all institutions in other countries cater for a hybridized concoction of knowledge which is wholly inadequate for the production of true Ulama. Far from eliminating Urdu, there should be greater effort to teach and retain this sacred language. After Arabic, there is no other language which enjoys the sanctity of Urdu.
Furthermore, since the students in the West are already versed in English, what is the need to introduce English? And, what is the harm learning an additional, wonderful, spiritual language? The fact that these modernists are indifferent to and have no qualms with languages taught to Muslims at secular institutions, such as French, Spanish, German, Latin, and other languages which have no practical usage in the lives of the vast majority of the learners, is sufficient to demonstrate the extent of the mental slavery to their kuffaar masters that these modernists suffer from.