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This is a letter from the Vice-Chancellor of `Aligarh Muslim
University to Hadrat Maulānā Masīhullāh Khān Sāhib
of Jalālābād and Hadrat's reply to it.
Respected and honoured Maulānā
Masīhullāh Sāhib
Assalāmu`alykum Warahmatullāhi
Wabarakātuhu
It is a rather unpalatable fact
that the Muslims of India in comparison to the other nations are very
backward in the modern branches of knowledge particularly in the field
of science. In fact, it wont be an exaggeration to claim that the
Muslims are Not even likened to the dust of the caravan traversing
this path.
How strange that the nation that
led the world for around three hundred and fifty years in the fields
of knowledge and wisdom and which produced professionals of their
times in modern sciences in the likes of Jābir bin Hayyān, Khawārizmi,
Rāzī, Abul-Wafā, Al-Bayrūni Abu`Ali Sena and Abul-Haytham, today the
same nation is not even in the ranks of the followers (let alone in
the ranks of the leaders.) Why is this? Why have the Muslims failed to
realize that just as the knowledge of the book of Allāh is the
knowledge of Dīn, similarly the knowledge of the kingdom of Allāh is
the knowledge of science?
This is such an enigma in the
annals of history that if it is not impossible to unravel it, it sure
is difficult to solve. The circumstances of our times demands that we
should not procrastinate in this enigma but rather we should take
swift action in eradicating the indolence of the Indian Muslims in
regards to scientific knowledge.
It has become quite evident that
due to the economical, educational and social revolution brought about
by modern scientific discoveries, the only nation that may dream of an
honourable status in international circles is the nation that is
proficient in scientific knowledge and technology.
Also, in light of the
revolutionizing statement - wisdom is the mislaid (goal) of a
believer, - leading the world in sciences and wisdom is imperative
upon us Muslims.
You will most definitely be
pleased to note that last year the Aligarh Muslim university has
established a centre for the promotion of science. The main objective
of this centre is to promote scientific knowledge amongst the Muslims
of India. Together with making the Muslims aware of the importance of
scientific knowledge, the centre will also organize a few educational
programmes on scientific issues.
Although this is a rather
formidable task, we have firm conviction that if your constant
assistance is with us, this task can be completed successfully.
We have enclosed together with
this letter a questionnaire. This questionnaire will enable us to
learn more about your religious institute. Also, we would like your
views on the imparting of scientific knowledge (in our religious
institutes).
We firmly believe that you will
fill in the questionnaire and send it to us in the enclosed envelope
at your earliest convenience. We also hope that you will honour us
with your precious advice regarding our programme. We hope this letter
lands you in radiant health.
(Humble servant) Sayyid Hāmid
1407 A.H. 1987 A.D.
Hadrats Reply
Respected and honoured
vice-chancellor of Aligarh Muslim University
Assalāmu`alykum Warahmatullahi
Wabarkatuhu
We hope this letter finds you in
radiant health.
Your questionnaire regarding the
centre for the promotion of science has reached us. In response, we
reply as follows:
Just as economics, commerce,
sociology, cultural sciences etc. are all branches of knowledge
serving mankind without which the wheels of life will cease to turn,
the same applies to science. In respect of science being a servant of
mankind, this branch of knowledge may be pursued and employed for the
success and comfort of man. To this end, there is total Shar`ie
permissibility.
However, if science is employed
to create devices for the destruction of mankind, or on the strength
of science the strong oppress the weak or infringe on their rights,
then Shar`īat will never permit such evil misuse of science. Hence,
before attempting to focus your attention towards the progress of
science, it is more important to produce individuals who will be
endowed with the eternal wealth of Îmān and pious actions and
individuals who will be perpetually overcome with the fear of Allāh
Ta`ālā. Fearful of Allāh Ta`ālā, they will become examples of the
mercy of mankind Sallallāhu `Alayhi Wasalam and instead of being
obnoxious to mankind, they will become more soothing. This is evident
from the thirteen years of spiritual nurturing of Makkah applied to
the Sahābah Radiallāhum by Rasūlullāh Sallallāhu `Alayhi Wasallam. The
centres for preparing such individuals are these Islāmic institutes
more commonly referred to as Arabic Madrasahs. Admission to these Dīnī
institutes by a student, who acquires Dīnī knowledge with sincerity
compounded with true zeal, will no doubt leave a favourable
impression. As Allāh Ta`ālā declares in the Holy Qurān: Only the `Ulamā
from His servants fear Allāh. [Pārah 22 Rukū 15]
Another method of preparing such
individuals is to stay with sincerity and true zeal for some time in a
centre for spiritual enhancement commonly referred to as a Khānqāh. As
Allāh Ta`ālā commands: O You who believe! Assume Taqwā (Allāh-consciousness)
and be with the truthful.
In short, if the proponents of
science possess the aforementioned attributes, they will become total
comforters of mankind and not carnage-mongers as evident today.
Hence, taking into account the
principal of division of work, the subject matter of the Dīnī
Madāris is the production of individuals and not the production of
materialistic wealth. These `Ilmī Madāris are preserving the knowledge
of the Dīn in favour of which Allāh Ta`ālā declares: Verily, the
(only true) religion by Allāh, is Islām. [Pārah 3 Ruk`ū 10]
He also said: Today, I have
perfected for you your religion and I have completed My favours upon
you and I am satisfied with Islām as a religion for you. [Pārah 6
Ruk`ū 5]
Hadrat `Umar Radiallāhu `Anhu
affirmed: We are a nation whom Allāh had honoured with Islām.
Hence, it is imperative upon
these Dīnī institutes not to deviate from their purpose and remain
steadfast in the service of Dīn. The students should remain totally
absorbed and devoted to their studies, as it is generally not possible
for a student to acquire Dīnī knowledge extensively and to gain
perfection in the pursuit of science as well. Therefore, the pursuit
of both branches of knowledge simultaneously will fall within the
ambit of the expression the pursuit of everything results in the loss
of everything.
Nevertheless, the students
acquiring secular knowledge in secular institutes should be motivated
to gain proficiency in the various branches of science. They should
also be in the forefront of todays modern inventions. Hence, the
establishment of the centre for the promotion of science is an
admirable move.
The principal of the division of
work is beneficial all round. Hence, if a centre for the promotion of
science is established in a Dīnī institute and students pursuing
secular knowledge in university and colleges are invited to attend
such a Dīnī institute to major in Fiqh, Hadīth, Tafsīr etc., and then
apply these subjects in their respective secular universities, you
will also not be prepared to implement such a move.
In regards to students graduating
from Dīnī Madrasahs and then acquiring science in such centres, we
would like to submit that the influence of the surroundings is a
natural consequence and also the Matb`ū (pursued) leaves a distinct
impression on the Tāb`ī (pursuer).
Hence, these Madrasah students
upon whom there existed some impression of a Dīnī environment will now
enter into another environment and render themselves susceptible to
the impressions of that particular environment, as evident. It is a
well-observed fact that some Madrasah students who gain admission into
Tibbiyyah (Ayurvedic) medical colleges are adversely affected by such
an environment. Their dressing and style changes (for the worse). Even
their Salāh suffers from their negligence and indolence. In a similar
manner, secular students who join the Tablīgh Jamāt or who gain
admission into Dīnī Madrasahs, they are favourably impressed by their
environment and they eventually also become Dīnī inclined. Therefore,
the admission of Arabic Madrasah students to such faculties of science
is misplaced whilst the admission of secular students to Dīnī
institutes is Islāmically well placed.
You mentioned that Muslims gained
world leadership due to their materialistic progress and they can
still acquire that noble position with materialistic progress. To this
we would like to comment that every Muslim, as a true Muslim, has firm
conviction that the Dīnī and materialistic success of the Muslims, and
the leadership of the world is dependent upon Îmān and practising good
deeds with total submission to the physical as well as the spiritual
laws of Islām and Not on materialistic progress alone. As Allāh Ta`ālā
declares: You will be supreme if you are believers. [Pārah 4 Ruk`ū
5] In another verse, He says: Verily, the only (true) religion by
Allāh is Islām. The same is contained in the Îman-kindling statement
of Hadrat `Umar Radiallāhu `Anhu wherein he declares: We are a nation
whom Allāh has honoured with Islām.
The supremacy, victory and
leadership Rasūlullāh Sallallāhu `Alayhi Wasallam and the Sahābah
Radiallāhu `Anhum enjoyed over the people of Makkah, Rome and Persia
was obviously not because of materialistic achievements as evident
from the narrations. Compared to their subjugated foes, the Muslims
were materialistically very backward. Their supremacy and triumph was
based as divinely promised on Îmān and good actions. To this day,
this divine promise remains unchanged and it will, Inshā Allāh, remain
unchanged. When the capital of the Muslims, Îmān and good deeds,
suffered a loss, then the dunyā the Muslims were holding onto also
left them as evident from the history of Samarqand, Khawārizm, Spain
and also India.
A Muslim also firmly believes
that may Allāh forbid - if a nation is deprived of the capital of
Îmān and good deeds and no matter how advanced it may be in
materialistic terms and even if it is considered a supreme power, it
will ultimately be a failure. The ultimate deprivation of all the
Namrūdī, Shaddādī, Fir`aunī, Qārūnī and Tāghūtī forces are not unknown
to people. The Holy Qurān openly declares in regards to such people:
They have lost the dunyā and the hereafter.This is in contrary to
the nation who due to its natural environment may be regarded as
materialistically downtrodden but it is endowed with the eternal
wealth of Îmān and good deeds, such a nation is truly successful. They
will even gain worldly benefits as evident from the divine declaration
of the Qurān. They are also promised vicegerency on this earth. As
Allāh promises: Allāh had promised those who believe from amongst you
and perform good deeds that He will make them successors on the earth
as He made those successors before them. [Pārah 18 Ruk`ū 13]
Since it is an accepted fact that
the actual objective of the creation of man is the total obedience and
devotion to his Creator and Master, the divine laws of Allāh Ta`ālā
will have to be observed in every single sphere of life whether it is
in business dealings or in social life or whether it is in spiritual
life, politics or sociology. This has been explicitly mentioned in the
verse, And I have not created Jinn and man but so that they may
worship Me. [Pārah 27 Ruk`ū 3] How should Allāh Ta`ālā be worshipped?
What is the correct method of devotion? This is dependent upon the
correct knowledge of Dīn. And Dīnī knowledge can be acquired in total
from these Dīnī Madrasahs. In short, it is imperative upon the Dīnī
Madrasahs to remain devoted to and occupied with their objective of
Dīnī knowledge so that this knowledge, upon which is based the
preservation of Dīn, continues without interruption.
Nevertheless, students pursuing
science are also urged to resort to the Dīnī Madāris once they
complete their secular studies. This will ensure their success in Dīn
and the dunyā and become befitting of the verse They are truly
successful.
O our Lord! Grant us goodness in
this world and goodness in the hereafter and protect us from the
punishment of the fire.
In spite of the aforementioned
discourse, let it be very clear that we do not refute the employment
of material things. How can we refute this when we have been commanded
to accumulate material things? Allāh Ta`ālā says: and prepare for
them (the enemy) whatever you can manage of force and tethered horses
so that you may instil awe with it in the enemies of Allāh and your
enemies. [Pārah 10 Ruk`ū 4] At another juncture, Allāh Ta`ālā
declares: O you who believe! Take your precaution. [Pārah 5 Ruk`ū 7]
This is more of a general rule. And He also said: O you who believe!
Exercise patience, and outdo others in exercising patience and be
prepared. [Pārah 4 Ruk`ū 11] Hence, the acquisition of material
things will become imperative if the time determines its need. In
fact, considering the aforementioned verse and prepare for them
whatever you can, will render such acquisition a necessity of life.
Nowadays, modern technology and ventions are based on the acquisition
of science. So can we refute the permissibility of acquiring science?
However, the pursuit of science is not sufficient. Together with this,
there should be an accumulation of the means of attaining
materialistic wealth. This acquisition is based on the presence of a
Markaz (a united Muslim platform).
Therefore, if the knowledge of
science is necessary for the progress of the Muslims, then Taqwā
(subjugation to the commandments of Allāh) is even more imperative.
Rightful subjugation to the commandments of Allāh Ta`ālā is based on
the presence of a Markaz. In other words, stable progress is based on
a Markaz because if the Muslims have one Markaz, it will bring about
peace, stability, unity, steadfastness and it will instil awe and fear
into the hearts of the enemies of Allāh and His Rasūl Sallallāhu `Alayhi
Wasallam as mentioned above so that you may instil awe with it in
the enemies of Allāh and your enemies.
Nevertheless, progress depends on
the formation of a Markaz because the progress of the Muslims is
dependent on the formation of a Markaz. However, Taqwā (Allāh-consciousness)
is the first and foremost condition for this objective. The proof of
this lies in the thirteen years of Makkan life, which was a life of
Taqwā. In Makkah, Taqwā was practically implemented whilst the ten
years of Madinah was a life of the Markaz. The Markaz of the Muslims
was only established after they came to Madinah Munawwarah.
In short, a correct, honourable,
awe-inspiring life of progress is based only and solely on two things;
Taqwā and a Markaz.
Allāhummā Kullal-Khair Lī
Kulli Muslimin wa Muslimah
Wassalām
Ahqar Muhammad Masīhullāh `Ufiya
`Anhu
22nd Muharram 1408 A.H.
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