The Incomparable Dars-e-Nizami System


The Darse Nizami system is undoubtedly very ideal. The Ulama who have studied by the Darse Nizami system are nearly all Hanafi, so they practice the Hanafi Madhab, and also give their fatawa based on the Hanafi Madhab. I have a few questions which I would be grateful if you answer. (1) If a person studies according to the Darse Nizami system, does he gain enough knowledge of the fiqh of the other three Madhabs (Maliki, Hanbali and Shafi) to be able to pass fatawa according to these Madhabs for followers of those Madhabs? (2) If the answer to the first question is ‘ No’, then what advice would you have for an Aalim who has completed his studies with Darse Nizami, but wants to master the other 3 Madhabs of fiqh also? (3) Would you recommend non-Hanafis to pursue the Darse Nizami for Islamic education?


There is no better system than the Dars-e-Nizaami. The objective of this system is to create and solidify the Isti’daad (academic ability) of the student. The problem is that most of those studying nowadays at the Darul Ulooms are not genuine Talaba, hence they do not know whether they are moving forwards or backwards. If you want to understand the effect of Dars-e-Nizaami then look at Deobandi personnel such as Hadhrat Maulana Qaasim Nanotwi, Hadhrat Maulana Rashid Ahmad Gangohi, Hadhrat Maulana Ashraf Ali Thanvi and innumerable other Ulama who were masters in Fiqh of all Math-habs. They are all the wonderful fruits of Dars-e-Nizaami.

In fact, at Madrasah the student does not acquire all-embracing knowledge of even the Hanafi Math-hab. The purpose of the Madrasah is only to create Isti’daad (academic ability imbued with the Noor of Ilm which stems only from Taqwa) in the one who is a genuine student. Minus taqwa a person cannever be a true Taalib-e-Ilm. Allah Ta’ala says in the Qur’aan Majeed: “Verily, of His servants, only the Ulama fear Allah.”

Look at the voluminous I’laaus Sunnah and at numerous other Kutub which the Ulama of Deoband have written on all subjects of the Deen, and you will then not fail to understand the value of Dars-e-Nizaami. With the Isti’daad cultivated in the genuine student of Taqwa by Dars-e-Nizaami, he can undoubtedly be a better expert in the Fiqh of all other Math-habs than the products who emerge from the liberal, modernist institutions of the Middle East.

In addition to the Dars-e-Nizaami, it is necessary that the Madaaris should teach the kutub of the other Mathhabs for such students who are studying at Hanafi Madrasahs. If these students will be returning to their communities who are not Hanafis, then it is essential that the foundation and structure of their Math-hab be solid otherwise the half-baked and quarter-baked liberal, modernist ‘sheikhs’ in their communities will bamboozle and browbeat them.

Our Madaaris of this era, generally are not understanding the difficulty they are causing for these students who will be returning to their Shaafi’ communities. Most students emerging from all the Madaaris lack Isti’daad in even the Hanafi Math-hab. This lamentable state of affairs is not because of any deficiency in the most superb Dars-e-Nizaami system. The reason is that most chaps studying at the Madaaris are not genuine Students of the Deen, and this applies to even the Asaatizah nowadays. Certificates of qualification are doled out to too many cranks and quacks. In this lamentable process, the masses are misled and misguided.

Taqwa on which the success of the academic career is 100% dependent is almost totally lacking in the life of the Darul Ulooms of this era. Kuffaar attitudes, haraam sport, bid’ah, absolutely no Islaah of Nafs, and vice of other sorts are rampant in the Deeni institutions nowadays.

In fact, Taqwa has become a strange concept to most of the students and Ustaadhs of today’s Darul Ulooms. The authorities are turning a blind eye either because they too are the victims of these vile issues or because their focus is not on Allah Ta’ala and the Aakhirat. Their motive for operating a darul uloom is the dunya and the fulfilment of nafsaani objectives. Hence, these institutions are bereft of barkat. But do understand that there is no better system on earth than the wonderful Dars-e-Nizaami system which has produced the best Ulama of Islam in recent times.


On receiving the above response, the Brother wrote as follows: “You have given a beautiful response. No doubt the Darse Nizami is much superior to the modernist, university-style, so called Islamic education, the effects of which are such ulama who sometimes are on the brink of Kufr due to their weird beliefs and interpretations of the Shariah. I require clarification on two issues: (1) By reading your reply, I have understand that a genuine student after being done with the Darse Nizami, would Insha’Allah have adequate ability to learn the details of the fiqh of the other Madhabs through self study, and that it would not be necessary to learn the other Madhabs from a teacher. Am I correct? (2) In case my understanding of your reply, as described in the above question is correct, then my other question is that in that case the student would not have an ijaazah in the fiqh of the other Madhabs from a teacher. Does that matter?


The Ijaazah of our Ulama who are experts in the various spheres of Deeni Uloom is adequate. In this current era there are no reliable and genuine Ulama of the other Math-habs, and the situation among Hanafis is also rapidly deteriorating. We are in the vortex of the age of jahaalat predicted by Rasulullah (sallallahu alayhi wasallam) when the juhala will seek guidance from other juhala masquerading as Ulama. Both groups of juhala will be in deviance, far from Haqq. In the entire country, one does not know of a single Aalim of Haqq of the other Math-habs.

Whilst there is a glut of so-called Shaafi’ Ulama in South Africa, they all are quacks and cranks advertising themselves as Shaafi’s, but following Iblees. They are unable to distinguish between purity and impurity. These deviates mislead their ignorant followers right into the wolf’s den.

This is happening also swiftly among Hanafis. Innumerable products of the Darul Ulooms are masquerading as Ulama. They dwell in self-deception and mislead the masses. In times gone by, a great Faqeeh could afford to refuse answering questions and refer the questioner to others.

For example, Imaam Maalik answered four question from forty, and referred the person to other Fuqaha for the answers of the remaining 36 questions. When an old women asked Imaam Abu Yusuf a question, he replied: “Laa adri” (I don’t know). She asked several questions. In response to each question, Imaam Abu Yusuf said: “Laa adri”.In exasperation the old woman said: “For what are you taking a salary from Baitul Maal?” Imaam Abu Yusuf was the Chief Qaadhi of the Islamic Empire, hence he was paid a stipend by the Baitul Maal. Responding to the old woman, he said: “Mother, the Baitul Maal pays me for my ‘Adris’ (i.e. for what I know), not for my ;Laa adris’ (what I don’t know). If the Baitul Maal had to pay me for my ‘La adris’, it will go bankrupt (on account of the vast knowledge of which I am not aware).”

In those days, such passing the buck due to taqwa was valid. But, today, this is no longer possible because people will be sent right into the dens of wolves – into the clutches of the juhala ,cranks and quacks, slaves of the dunya and the nafs. It therefore devolves as an obligation on true Hanafi Ulama, not to turn away the followers of the other Mathhabs when they pose questions. The Ulama should resort to in-depth mutaa-laah of the Kutub of the other Math-habs, and guide the poor lost souls who are drifting rudderless with no genuine, Allah-Fearing guides in their communities.

We receive numerous letters with questions from Shaafis of South Africa, Malaysia, Indonesia, etc, and Maalikis of West Africa. They express total lack of confidence in those who parade themselves as Ulama in their respective countries. They are all mercenaries and mudhilleen (those who mislead), about whom Rasulullah (sallallahu alayhi wasallam) said: “Verily, I fear for my Ummah the Aimmah Mudhilleen” (the sheikhs, molvis and imams who lead the masses into Jahannam with their jahl-emurakkab – compound ignorance).

(1) If a student of Darse Nizaami was a genuine Student conscious of his Islaah during his student days and developing Taqwa, there will be Noor in his Ilm. Then a solid Isti’daad which he will develop at Madrasah will enable him to understand the Kutub of the other Math-habs better than those who are currently studying at the liberal institutions where the Sunnah is totally lacking – where Ilm is imparted for the sake of the dunya, not for the Aakhirat and the Pleasure of Allah Ta’ala. With intensive and extensive mutaala-ah, the Darse Nizaami Student will have the ability to understand the Kutub of the other Mathhabs.

We have written articles on aspects of other Math-habs in refutation of modernist molvis of the other Math-habs. However, they have not been able to academically refute our dalai-il except saying like morons, that we are Hanafis.

(2) If a truly Muttaqi, Muttaba-e-Sunnat Aalim of another Math-hab is available in this era, then we would advise that the Hanafi Aalim should also consult him. However, such Ulama of the other Math-habs are hardly available, hence we are left to pursue the Kutub on ourselves. Allah’s aid is at hand. The mutaala-ah should be exhaustive on any subject. Insha-Allah, the Haqq shall then be established in terms of the other Math-hab even without resorting to Ulama of that Math-hab. And, the only reason for not consulting with such Ulama is because of the great dearth. They are not to be found in this era.



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.” (Bukhaari)

 “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.” (Muslim)

 “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 Kashyat. 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.


Allah Ta’ala  has assumed  on Himself the responsibility of protecting and guarding the Deen of Islam.  The Shariat  of  Islam which Muhammad (sallallahu alayhi wasallam) delivered to mankind will not suffer the same fate of interpolation,  mutilation and destruction which has overtaken the Shariats of  Nabi Musa (alayhis salaam), Nabi Isa (alayhis salaam) and of all the Ambiya (alayhimus salaam) of bygone times. Declaring His Responsibility of guarding Islam, Allah Ta’ala states in the Qur’aan-e-Hakeem:

“Verily, We have revealed the Thikr (the Qur’aan), and verily, We are its Guards.”
(Al-Hijr, aayat 9)

The Qur’aan which is the fundamental basis of the Shariat  has two inter-related dimensions. One is its Text and the other is its Meaning. For guarding the Text of  the Qur’aan, Allah Ta’ala has created the Institution of Huffaaz. For guarding the Meaning of the Qur’aan, He has created the Institution of the Ulama. The evidence for this abounds in the Qur’aan and the Hadith. Hence, Rasulullah (sallallahu alayhi wasallam) said:

“Verily, only the Ulama are the Warathaa (Heirs) of the Ambiya.”

The Estate of Rasulullah (sallallahu alayhi wasallam) is this Deen of Islam, and the Ulama have inherited its Knowledge from Rasulullah (sallallahu alayhi wasallam). Thus they are  Ulama with a sacred Isnaad. They are not  rudderless cranks who have picked up knowledge from here and there – from the refuse bins of  secular universities, books and the like.

Dars-e-Nizaami, having been designed to give practical expression to the aforementioned Qur’aanic aayat, caters for both dimensions of the sacred Objective of guarding and protecting the Shariat of Islam – the Thikr – which Allah Ta’ala mentions and whose protection He has undertaken. The zaahiri sabab (the material and ostensible means) which Allah Ta’ala has  created for guarding the Deen are the Institutions of the Huffaaz and Ulama. This then is the Objective of Dars-e-Nizaami.

This sacred curriculum has no objective other than guarding and protecting the Deen. The Deeni Madaaris have been established, not to impart the secular know-how of  constructing oxen wagons, donkey carts, ships, laying drain pipes, building bridges, establishing banks, and the rest of  the needs of the mundane world. Dars-e-Nizaami does not cater for the means and ways of earning a livelihood. Its Objective demands focus on the Aakhirah, diversion from the dunya, Zuhd (renunciation of the world) and Tawakkul on AllahAzza Wa Jal.

The  ultimate goal of secular education which the western secular universities impart is the acquisition of dunya, whilst the primary and ultimate objectives and goals of Dars-e-Nizaami and the Madaaris are guarding the Deen and Allah’s Pleasure.

Since the objectives and goals of the two different kinds of education are divergent, their attributes and the ethos permeating  them will necessarily be as different as are heaven and earth or Jannat and Jahannum. The determining and controlling attributes of worldly/secular education are greed, avarice, lust, selfishness, pride, arrogance and ostentation which all breedfisq, fujoor and kufr, hence we find the western educational institutions, especially universities being academic brothels.

On the contrary, the attributes of  the sacred Dars-e-Nizaami education are  sacrifice, munificence, abstinence, philantrophy and altruism. The ethos of the Madaaris stems from the Qur’aanic Ta’leem: 

“And, the life of this world is nothing but play and amusement whilst the abode of the Aakhirah is best for him who adopts Taqwa. What! Have you no intelligence (to understand this transcendental truth of life’s purpose on earth)?” (Al-An’aam, aayat 32)

“The life of this dunya is  (nothing) but provisions of deception.” (Aal-e-Imraan, aayat 185) 

“The life of this world has been adorned for the kuffaar; and they mock the People of Imaan (of the Camel Age. But they should know that) the People of Taqwa will be  elevated above them on the Day of Qiyaamah. And, Allah provides (Rizq) for whomever He wishes without limit.” (Al-Baqarah, aayat 212)

 “Never drag your eyes (i.e. do not focus) towards the glitter of this worldly life which We have bestowed (temporarily) to the different groups among them (the kuffaar) in order to cast them into  fitnah. And, the provision (Rizq) of your Rabb is better and  more enduring.” (Taahaa, aayat 131)

Regarding this ephemeral worldly life, Rasulullah (sallallahu alayhi wasallam)  said:

“This world is jeefah (carrion).”

“This world is a prison for the Mu’min and a paradise for the kaafir.”

“If you knew what I know (of the futility of this life and the reality of the Aakhirah and of the torments of the grave and the terrors of Qiyaamah, and of the punishment of Jahannum and the wonderful life of Jannat), then you would laugh less and cry much, and you would not derive pleasure from your wives on  your beds, and you would (leave this world) and flee into the wilderness.”

The Qur’aan and the Ahaadith are absolutely replete with such verses and narrations which create the ethos of Dars-e-Nizaami and the Deeni Madaaris. Thus, the  thought of secularizing Dars-e-Nizaami and diluting the holy ethos and atmosphere which should permeate the Madaaris is obscene, unthinkable and a capital crime. It is the Waajib obligation of the Ulama to zealously and jealously guard the sacred Dars-e-Nizaami  curriculum, and never incline a listening ear to the ghutha which the modernist molvis disgorge about the system of Ta’leem of the Madaaris.

[Abriged from the book, “Dars-e-Nizami and the Call of the Morons” by Hazrat Maulana Ahmad Sadeq Desai]

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