Saturday , December 5 2020
Home / Fiqh / Questions for Dr Akram Nadwi on his Advice to Nadwa Graduates

Questions for Dr Akram Nadwi on his Advice to Nadwa Graduates

In an Urdu article entitled “Three Points for the New Generation of Nadwa (Nadwa ki Jadeed Nasl se Teen Baateinh)”, Dr Akram Nadwi offers three pieces of advice to new graduates of Nadwat al-Ulama, Lucknow, to ensure their first steps after graduation lead them in the right direction and they truly establish themselves as assets for their alma mater.

However, a fair number of points in Dr Akram’s article seem to contradict his own practices, and more strangely, they come across as entirely incongruent with other points in the very same article.

The best person to explain this conundrum is Dr Akram Nadwi himself, and if this article was written in good faith as he stated, he will hopefully clarify some of the queries we have regarding his advice. The questions may not follow any sensible or perceivable order, but in all honesty, that is most likely due to reflecting the disorientation caused by the article itself.

Dr Akram Nadwi says in his third and final piece of advice:

Understand the general rules and principles of this religion, and only focus on understanding them, and teaching, propagating and explaining them. Strictly refrain from getting entangled in peripheral and tributary issues. This is the true disposition of this religion and this is the way of the prophets.

Read the Quran and Hadith from the perspective of a believer. Do not read it through the lens of a narrow-minded mufti or jurist.

Engage in an in-depth study of the books of Imam Ibn Taymiyyah, Ibn al-Qayyim, Imam Shatibi, Shah Waliyullah Dihlawi and other great thinkers of this Ummah.

When you see people relating the miracles and extraordinary feats of the saintly, remind them of the sunnah practices of the prophets and examples from the pure lifes of the pious predecessors. When people are relating the virtues of their own denomination and methodology, explain the true form of Allah’s religion and the Abrahamic way. When people are breaking this Ummah into seventy-two sects, call towards the collectivity of the Ummah.

You will see many unknowledgable muftis teaching people there are fifty-one sunnah acts in salah; turn away from them, and focus on and teach them humbleness and tranquility in salah. When you see some people issuing fatwa that putting oil in the ear or having an injection breaks the fast, tell people that lying, backbiting and deceiving in Ramadan is more harmful than eating and drinking, and refrain from talking about these peripheral issues which some consider their pride and joy.

You will see some people who say writing inshaAllah altogether is incorrect; salah becomes invalid by reading ‘an’amtu alayhim’; and it is only permissible to read the Quran in seven readings as they are mass-transmitted. Steer clear of the useless points of all such people and instead talk about the topic of contemplating and reflecting on the Qur’an. Try to disseminate the teachings of the Qur’an. Focus on bringing people close to their Sustainer. Tell people to stay away from those who have made the Quran a means of entertainment.

In short, bear in mind the importance of being firm in principles and objectives, and open-minded in peripheral matters and means.

What distinguishes the reading of a believer from that of a narrow-minded mufti or jurist? Please explain.

Also, why do you tell Nadwa graduates to turn away from scholars who enumerate the sunnahs of salah? How do you approach the fiqh primers and larger texts of all four schools of jurisprudence, in which peripheral rulings are listed? Are they to be discarded also? Why is enumerating the sunnahs of salah, or by the same measure, the fardh, wajib, makruh, naqid actions, the mark of a quasi-knowledgeable scholar? Will hundreds of fuqaha from all four schools not be deserving of this label?

Dr Akram Nadwi, why is stating what breaks the fast a problem? They are not antipodal to lying, backbiting, deceiving and so forth; why the need to suggest they cannot coexist in the same discussion? And how do we interpret the fact that you have also discussed these in your own work, Al-Fiqh al-Islami, where on page 120 you state on the authority of Kasani’s Badaa’i that putting oil into the ears will break the fast if it reaches the throat, and on page 121 you state that injections don’t break the fast? Was it not better for you not to mention any of these invalidators, and instead focus on lying, backbiting and other sins which affect the fast? Will you be taking this section out of any subsequent editions? Don’t your published Hanafi fiqh primers, along with your annotated edition of Usul al-Shashi, also classify you among those for whom talking about peripheral issues is a matter of pride and enjoy? Please remove our confusion.

Also, are you aware that Shaykh al-Islam Ibn Taymiyya, whose books you advised Nadwa graduates to study thoroughly, clearly states that reading outside of the seven mass-transmitted (mutawatir) readings is not permissible according to most people of knowledge? Was Shaykh al-Islam guilty of wasting his own and other’s time? What about the giants in the science of tajwid, past and present, who differentiated between the mutawatir, mash-hur and shadh readings, in the same manner as Shaykh al-Islam; did they all engage in a pointless discussion?

Also, under point two you said:

After leaving the environment of Nadwa, you will see that what you consider indisputable are wrong or doubtful in the eyes of others. In such situations, there is no need to get angry or argue with others. Instead, try to earnestly understand the perspective and evidences of others…do not refute others for no reason. But if you are convinced that the thoughts of others are harmful for religion and life in general, explain your stance in an academically sound manner. It is not befitting your scholarly status to be harsh in your speech and writing, nor is making others a target of ridicule appropriate for your dignity.

Dr Akram Nadwi, have you not blatantly defied this on many occasions, especially in your most recent piece in which you said to those claiming the Prophet (sallallahu alayhi wasallam) was affected by magic, which is the stance of the overwhelming majority of Islamic scholarship:

If only you had fornicated, committed every despised indecency, horrible crime and major sin besides shirk…

You also said the devil has played with the mind of such people and made them say this.

Is this not at total loggerheads with what you told the new graduates to adhere to? Surely there was a better way to address the issue than with such abrasive language. Should graduates give precedence to your literary style, or excuse you with dignity and stick to your advice?

Dr Akram Nadwi, you advocate the need to be open-minded and “earnestly understand the viewpoint of others and their evidences; perhaps their thoughts are more correct.” But why are you seen to be so dismissive and over-critical of people or opinions which you do not agree with? Is this approach not unscholarly, or in the least, in contrast to the open-mindedness and moldability you aspire to see in the up-and-coming Nadwa scholars?

Dr Sahib, you underscore the need for young graduates to always increase their knowledge and benefit from people of knowledge, without allowing the prejudicial barriers of methodology or denomination to hinder them in this regard, but you passionately warn against muftis who teach people fifty-one sunnahs in salah. Is this not a clear contradiction? What if some benefit can be taken from such “unknowledgable” muftis, whilst steering clear of their fifty-one sunnah abomination? And who are these people who have made the Quran a means of entertainment and should be warned against?

Dr Akram Nadwi, you have stressed on many occasions, and no differently in this article, the importance of collectivity, and you shun argumentation, debates and all such matters which eat at the heart of the unity of Muslims. You have warned against polemical discussions, because they divert from Allah’s remembrance, and sow the seeds of animosity and hatred.

But why do we see you bring up topics which inevitably stir up the very sentiments you claim to be at the forefront of opposing?

You say each of the three polemical groups in India have mastered the art of lying against each other. You say Maulana Ahmad Riza Khan was the one who started all of this lying. You talk about why Barelwis hate Maulana Rashid Ahmad Gangohi. You have, on more than one occasion, branded British madrasahs as museums from the stone age.

Do you not think talking in this petulant tone exacerbates the tensions which already exist? Is it possible to achieve unity in the Ummah by arbitrarily criticising in this manner? Does naseeha not need to be flavoured with more love, softness of tone and propriety? Why not focus on the commonalities everyone can unite on, instead of such harsh and divisive statements? Are these really issues that should be discussed in the last ten days of Ramadan?

Also, you allude towards the hadith of seventy-three sects, but have classified it as weak and unsuitable as proof elsewhere. Can you explain this discrepancy?

بينوا توجروا

Muhammad Ammar

Check Also

Zakat: Methodology, Categories and Scope – A Critique of NZF’s Strategy Document

Introduction National Zakat Foundation (NZF), which describes itself as “UK’s only Zakāt institution”, has recently …


  1. Urdu article

    بسم اللّه الرحمن الرحيم​
    ندوه كى جديد نسل سے تين باتين

    از: محمد أكرم ندوى

    ​ندوه كے نوجوان فارغين جو عملى زندگى مين قدم ركهـ رهے هين، تحريكـ ندوة العلماء كا مستقبل اور ملت اسلاميه كا قيمتى سرمايه هين، زندگى كے اس نئے موڑ پر اپنى اهميت كا صحيح اندازه نه كرنے اور زندگى كے ميدان مين اپنے كردار كى نوعيت متعين نه كرنے سے ان نوجوان علماء كى قدر وقيمت متاثر هوسكتى هے، اس مرحله مين انهين مخلصانه رهنمائى كى ضرورت هے، اسى تقاضے كے پيش نظر اپنى نا اهلى كے باوجود تين باتون كے عرض كرنے كى جرأت كر رها هون:

    1- علم ايكـ لا محدود خزانه اور بحر بيكران هے، اس كے اضافه كى كوشش فضل وكمال كا زينه هے، كمالات نبوت اور فيضان ربانى كے با وجود نبى اكرم صلى الله عليه وسلم كو “رب زدني علما” كے فرمان كے ذريعه علم مين اضافه كى ترغيب دى گئى.
    ​مادر علمى ندوة العلماء نے آپ كو علم كى كليد عطا كى هے، آپ نے اب تكـ جو كچهـ حاصل كيا هے اس سے علم كے سلسله مين آپ كے رويه كى تعيين مقصود تهى، آپ نے ابهى علم كى دنيا مين قدم ركها هے، آپ نے ندوه مين اندازه لگايا هوگا كه خود مسلم علماء كى جن كتابون كا آپ نے مطالعه كيا هے وه ان كے مقابله مين بهت كم هين جنهين آپ نے اب تكـ ديكها نهين، اور غير مسلمون كے پاس علم كا جو ورثه هے وه اس سے كهين زياده هے.
    ​اس لئے آپ كے اندر علم كے اضافه كى حرص مين كمى نهين هونى چاهئے، يه رجحان سخت نقصان ده هے كه اب مين عالم هوگيا هون اور مجهے مزيد كچهـ جاننے كى ضرورت نهين، آپ كتابون كا مطالعه جارى ركهين، اور اهل علم سے استفاده كى كوشش كرين، اس سلسله مين مسلكـ ومذهب اور مكتبه فكر كى حد بنديون سے آزاد رهين، كسى بهى اداره اور مسلكـ كے كسى شخص سے ملاقات هو تو اس سے استفاده كى كوشش كرين، آپ تعليم كے قديم مراكز سے فيضياب هون، اور سيكولر تعليم كے ادارون كى طرف بهى رجوع كرين، كسب علم كى راه مين مسلكـ ومكتبه فكر مين تفريق نه كرين، بلكه دوسرے مذاهب كے اهل علم وفكر سے بهى استفاده كى سعى كرين، اور “الحكمة ضالة المؤمن أنى وجدها فهو أحق بها” كے مقوله پر پورى زندگى عمل بيرا رهين، علم كے سلسله مين آپ كا يه مثبت اور غير متعصبانه رويه آپ كى شخصيت كى تعمير مين زبردست اور غير معمولى كردار ادا كرے گا.

    2- ندوه كے ماحول مين رهتے هوئے زندگى اور كائنات كے مختلف مسائل پر آپ كے بهت سے نظريات اور خيالات آپ كے نزديكـ قطعيت كا درجه حاصل كرچكے هون گے، جب ندوه كے ماحول سے باهر نكلين گے تو ديكهين گے كه آپ كے مسلمات دوسرون كے نگاه مين يا تو غلط هين يا مشكوك فيه، ان حالات مين مين خفا هونے يا دوسرون سے لڑنے كى ضرورت نهين، بلكه سنجيدگى سے دوسرون كے خيالات ونظريات اور ان كے دلائل سمجهنے كى كوشش كيجئے، ممكن هے كه ان كے خيالات زياده صحيح هون، اور آپ كے مسلمات غلط بنيادون پر قائم هون، اور اگر دوسرون كے دلائل سمجهنے كے بعد بهى آپ كو اپنے خيالات زياده وزنى نظر آئين، تو يه سوچين كه جس طرح آپ كو اپنى رائے قائم كرنے كى آزادى حاصل هے اسى طرح دوسرون كو بهى اپنى رائے قائم كرنے كى آزادى حاصل هے، اپنى رائے پر قائم رهتے هوئے دوسرون كا احترام كرين، بلا وجه ان كى ترديد نه كرين، اور اگر آپ كو يقين هو كه دوسرون كے خيالات مذهب اور زندگى كے لئے نقصان ده هين تو علمى انداز مين اپنے موقف كى وضاحت كرين، تحرير وتقرير مين تشدد آپ كى عالمانه شان كو زيب نهين ديتا، اور نه هى دوسرون كو تمسخر كا نشانه بنانا آپ كے وقار كے مناسب هے، “ادفع بالتي هي أحسن” اور “خذ ما صفا ودع ما كدر” كے اصول پر كار بند رهين.

    3- اس دين كے كليات اور اصول كو سمجهين اور انهين كے سمجهنے اور ان كى تعليم تبليغ اور تشريح پر اپنى توجه مركوز كرين، جزئيات اور فروعى مسائل مين الجهنے سے سخت اجتناب كرين، يهى اس دين كا صحيح مزاج هے، اور يهى پيغمبرون كا طريقه كار ہے
    قرآن وحديث كا مطالعه ايكـ مؤمن كى نگاه سے كرين، كسى تنگ نظر مفتى وفقيه كى نگاه سے نه كرين، امام ابن تيميه، ابن القيم، امام شاطبى، اور شاه ولي الله دهلوى وغيره مفكرين امت كى كتابون كا گهرائى سے مطالعه كرين.
    ​آپ جب ديكهين كه لوگ بزرگون كى كرامتون اور خوارق كا تذكره كر رهے هين، تو آپ پيغمبرون كى سنتون اور سلف صالحين كى پاكيزه زندگى كے نمونون كي ياد دهانى كرائين، جب لوگ اپنے اپنے مكتبه فكر ومسلكـ وذوق كے فضائل بيان كر رهے هين تو آپ خدا كے دين اور ملت ابراهيمى كے خط وخال كى وضاحت كرين، جب لوگ اس امت كو تهتر فرقون مين تقسيم كر رهے هون تو آپ امت كى اجتماعيت كى دعوت دين.
    آپ بهت سے كم علم مفتيون كو ديكهين گى كه لوگون كو سكها رهے هين كه نماز مين باون سنتين هين، آپ ان سے اعراض كرين

    ، اور نماز مين قنوت وخشوع پر توجه دين اور اسى كى تعليم دين، جب آپ ديكهين كه كچهـ لوگ يه فتوى دے رهے هين كه كان مين تيل ڈالنے، يا انجكشن لگوانے سے روزه ٹوٹ جاتا هے تو آپ بتائين كه رمضان مين جهوٹ بولنا، غيبت كرنا اور بے ايمانى كرنا كهانے پينے سے زياده نقصان ده هے، اور ان جزئيات كے متعلق گفتگو كرنے سے پرهيز كرين جن كو بعض لوگون نے اپنا سرمايه فخر سمجهـ ركها هے.
    *​آپ كو ايسے لوگ نظر آئين گے جو يه كهين گے كه إن شاء الله كو ملا كر (إنشاء الله) لكهنا غلط هے، نماز مين “أنعمتُ عليهم” پڑهنے سے نماز ٹوٹ جاتى هے، قرآن كريم كو صرف سات قراءتون مين پڑهنا جائز هے كيونكه وه متواتر هين تو آپ ايسے سارے لوگون كى فضوليات سے الگ قرآن كريم كريم مين تدبر وتفكر كے موضوع پر گفتگو كيجئے، قرآن كريم كى تعليمات عام كرنے كے كوشش كيجئے، لوگون كو ان كے پروردگار سے قريب كرنے پر اپنى توجه مركوز كيجئے، اور ان لوگون سے دور رهنے كى تلقين كرين جنهون نے قرآن كريم كو تفريح كا سامان بنا ركها هے، غرض آپ التصلب في الأصول والغايات والتوسع في الفروع والآلات” كو پيش نظر ركهين.

  2. It’s quite clear that Dr Akram Nadwi was referring to a specific mentality among young, zealous Muslims who only know of arguing about peripheral fiqhi issues. These questions are ridiculous.

    • they will seem ridiculous to the Nadwi defence brigade. Explaining fiqhi rulings and arguing arent the same thing. That’s just plain moronic. Akram Nadwi’s anti-fiqh rhetoric is on record. Bring something a bit more credible to defend him with or else keep quiet.

      Akram says:

      “The problem, continued the Sheikh, when he’d stopped chuckling, is that law had hardened into a career. Being a Mufti, or legal expert, kept you from going back to the essence of the faith….The Sheikh was determined to avoid the stifling effect of the so-called four schools of thought – Maliki, Hanbali, Shafi, and Hanafi.. [Dr Akram said] the expansion of fiqh is preventing people from going back to the Quran and Sunnah… Lots of Muslims think fiqh makes you strong… but all these rules lead to extremism, while the Quran, and the Prophet’s Sunna, want to teach people to be moderate.” (page 66-67) from Carla Power’s book, If the Oceans were Ink

      “Akram smiled conspiratorially. “People are really very shocked when I tell them that the four schools of law aren’t really important,” he said. “If people would just read the Quran, most of these differences would finish” [page 18, If the Oceans Were Ink]

      Now you tell me this is just geared towards young zealous Muslims who only know of arguing about peripheral fiqhi issues? That’s a bloody joke and a half.

Leave a Reply

Your email address will not be published. Required fields are marked *

This site uses Akismet to reduce spam. Learn how your comment data is processed.