Do Not Beat Around The Bush – ISLAHUL KHIYAL – (Correction of Thoughts) – Hadhrat Maulana Thanvi (Rahmatullah alayh).

In the present age power is established with knowledge (knowledge of material things – science – technology), not by means of the sword.

If today a man of great courage issues into the battlefield with sword in hand, his fate will be sealed from a thousand feet. The bullets which will silence him are the product of (scientific) knowledge. Alas! Muslims have failed to appreciate the created bounties of Allah. Water is used by Muslims for quenching thirst, to make wudhu and to purify. But Muslims have not used water scientifically. The same water produces steam. By harnessing steam, a single person can do what a thousand men cannot do.

What conflict with the Shariat has constrained Muslims not to cast their gaze in this direction? Even now they are not prepared to learn from others. This is merely an insignificant example I am giving. Volumes can be compiled in regard to the things which Muslims have failed to make proper use of or the use of which has been restricted to their perishable bodies. They  remain totally indifferent in regard to benefits for their posterity. They have failed to consider the fact that on the Day of Qiyamah a reckoning will be taken of every little thing. It is almost an article of faith with me that a man who employed the bounties of Allah so haphazardly will be arraigned in the Divine Court to answer. Presently it is not known what exactly is claimed to be the requisite for Islam. Muslims have drifted very far from the Path. Having lived in a foreign country, I am observing the scene.

In relation to the present age there is nothing but disgrace in the teachings of our Ulama of the Deen, the leaders of religion. If paradise and houris will be obtained in the Hereafter, then they have hope in Allah to acquire these. But his attitude supposes that the success of the life hereafter is dependent on living a life of futility here on earth. If this is so, then proclaim it in unambiguous terms.

Do not beat around the bush saying that the dunya (materialism) too should be acquired to the degree of need.

In fact, even basic worldly requirements cannot be acquired in the way which the Ulama of the Deen are today teaching us. As an example, consider the case of a person who acquires religious knowledge. After he becomes an Aalim, you yourself will wonder what occupation will he now pursue. Previously the suggestion was to teach him some trade. At most, he will be taught to become a carpenter or a blacksmith.  I now ask with the utmost of respect: What difference is there in the acquisition of the trades of carpentry and blacksmith on the one side, and in becoming an engineer and a technician on the other side? Does the Shariah differentiate between these pursuits? The only difference is that the Molvi Saheb does not understand these developments of technology. What, therefore, can they (the Ulama) teach others in this regard? For teaching the trades of carpentry, etc. they will obviously have to employ qualified carpenters and blacksmiths. Who then prevents them from employing instructors in other professions?

The fact is that Muslims have become so short-sighted and so much inferiority has overtaken them that they are unable to look forward.

I have reached the stage of criticizing the Arabic (Islamic) Madaaris. In their present form I do not consider Deeni Madaaris to be ventures of virtue. Despite this, Alhamdulillah! I remain a Muslim and I have strong hope that Allah will keep me a Muslim. Now listen to my criticism of the Madaaris-e-Arabiyyah (the Institutions of Islamic learning). According to Qur’anic Law, the observance of huqooq (rights and duties) is in the following order: first comes one’s family members, then neighbours, then the people of one’s town, then one’s countrymen and then wayfarers. Let us now look at these institutions (the Madaaris). Who derives benefit from these institutions? It is not our duty to teach just anyone who makes an appearance. The obligation is to adopt a way which will be beneficial to our brethren.

Once a man who was an ardent follower of the Ulama met me. He spent much of his time in the company of the Ulama. His service to the Ulama was considerable. To me it seemed that in his daily programme, more time and attention were given to the Ulama. I asked him about the Fardh and Sunnat acts of wudhu. Although he admitted that he was performing Salaat for twenty-seven years, the poor man was unaware of the Fardh and Sunnats of wudhu. He informed me that he daily visited the Ulama. I asked him: Did none of them inform you of the Fardh and Sunnat acts of wudhu? How will you make wudhu on a journey if very little water is available? I then taught him those rules, as well as some other masaa-il.

While thanking me profusely, he commented that he did not derive so much benefit from the company of the Ulama as he had from the little time he had spent with me. I have no desire to praise myself by citing this example. I am merely revealing to you the condition of the Ulama so that it be realised that their condition requires reformation.

If the Ulama are reformed then we (the laity) will automatically become reformed. Ten years ago there was no objection against the syllabus of the Madaaris-e-Arabiyyah. Great Ulama had existed but none of them considered it necessary to introduce carpentry and the profession of a blacksmith in the Madaaris.

However, the new brand of Ulama of these times have deemed it necessary to train students in the Madrasah in the trades of the carpenter and blacksmith. If any of the noble Ulama of former times had  to be present now, they would object to the present Madrasah syllabus with the same vehemence that the present Ulama are criticizing the wearers of coat and pants. Even the Ulama have undergone considerable transformation. You yourself, can observe this. Things which they had proclaimed haraam ten years ago now passed as permissible. After all, why is this so? They have to make adjustments as they become aware of the conditions of the changing times. Since our Ulama have adopted solitude and seclusion, they do not become readily aware of the changing circumstance of the times. If they emerge from their seclusion and see the level (of degeneration) the Muslim youth has sunk into, then perhaps they (the Ulama) may be better poised to formulate ways to reform and redeem Muslim children. But, they will only understand after some time when it is too late.

Then perhaps there will no longer be the opportunity for reformation.

May Allah Ta’ala accept this humble effort and make it a means for eliminating the doubts of kufr which befuddle the minds of many Muslims nowadays.

Extracted from ISLAHUL KHIYAL – translation by Mujlisul Ulama of South Africa