Academic Gathering at Nadwatul Ulama
The Spiritual Dimensions of Similarity and Difference
17/4/2026
Perhaps I have once helped a blind beggar cross the street, or gently placed a hand on an orphan’s head, or supported a widow. Whenever I visit Nadwa, I am invariably blessed with the company of the wise and discerning. I wrote this in haste and under the influence of emotion, for enjoying Nadwa requires no special condition.
Wherever you wander in Nadwa—be it the kitchen, the Shibli Library, the canteen, the offices of Al-Ra’id, Ta’mir Hayat, and Al-Ba’ath, the classrooms, or the sports fields (though now there is only one field, as the time has passed when the word was used in plural)—the same warmth and delight pervade. Every part of this alma mater shares a uniform essence, devoid of any division or alienation. Like Qais of the Banu ‘Amir, who loved the dust of Layla’s streets as much as he loved Layla herself:
“I pass by the dwellings, the dwellings of Layla,
And I kiss this wall and that wall.
It is not the love of the dwellings that has enraptured my heart,
But the love of the one who resides in those dwellings.”
For me, April 7, 2026, became an indelible and meaningful day in the scholarly horizon of Darul Uloom Nadwatul Ulama, marked by a significant academic gathering in the expansive, tranquil, and spiritually uplifting hall of the Abu al-Hasan Ali Balai Reading Room. This was not merely a formal assembly but a vibrant manifestation of intellectual exchange, nurturing of minds, and enhancement of scholarly insight, where seriousness, dignity, and intellectual depth shone in full splendor.
This blessed gathering was graced by the presence of esteemed teachers, including Maulana Shamim Ahmad Nadwi, Maulana Anis Ahmad Nadwi, Maulana Muhammad Mustaqeem Nadwi, Maulana Abu Bakr Siddiq Nadwi, Maulana Muhammad Wathiq Nadwi, Maulana Abdul Rahim Nadwi, Maulana Nafees Ahmad Nadwi, Maulana Muhammad Khalid Bandwi Nadwi, Maulana Abdul Wadood Nadwi, Maulana Abdul Karim Nadwi, Maulana Azam Sharqi Nadwi, Maulana Fazlur Rahman Nadwi, and Maulana Munawwar Sultan Nadwi. Additionally, students specializing in literature and Shariah, as well as graduates and students of advanced levels, participated in large numbers, further enriching this scholarly gathering.
The prefix and suffix “Maulana” and “Nadwi” with the teachers’ names might lead one to assume that these individuals are of the same level or nature. While the names may appear similar, the reality is quite the opposite. The truth is, the diversity of disciplines and interests taught and promoted at Nadwa is represented by these educators, each possessing a distinct scholarly affiliation, unique taste, and individual intellectual color. Together, they form an academic universe that embodies both unity and diversity, harmony and variety.
The Sufis observe unity in the diversity of colors and sometimes perceive the unity of existence or the unity of witness within this unity. However, our disposition naturally maintains a distance from this intellectual stance, so we do not overlook diversity alongside unity, nor distinction alongside uniformity.
In our view, unity does not mean painting everything with the same brush or erasing all differences to bring them to a single level. True unity is that which embraces different colors, tastes, and dimensions while preserving their individual beauty. Therefore, despite unity and uniformity, we clearly see and acknowledge each individual’s distinct specialization and each personality’s unique scholarly dimension.
Thus, this academic environment is not merely a smooth and monochrome atmosphere but a meaningful diversity that encompasses deep unity, which is the true beauty and distinction of Nadwa’s scholarly tradition.
During the gathering, I had the opportunity to present a fundamental and principled point to the learned audience, a point not related to any specific issue but to the basic framework of human understanding and the method of establishing a correct distinction between good and evil, right and wrong. It was proposed that human thought, unless bound by some organized principle, continues to wander in the whirlpool of scattered ideas and ambiguous conclusions. Therefore, it is essential to subject our thoughts to an order that can highlight the contours of reality.
In this context, the principle was presented that recognizing similarity and difference is the first step of understanding. Things that are similar—whether in their essence or in their effects and results—should be gathered together so that their common dimensions can be fully highlighted, and reality can manifest in its true form. Conversely, things that are dissimilar or have fundamental differences should be kept separate so that their distinctive qualities are not confused, and the mind does not fall prey to intellectual fallacies.
It was also clarified that if diverse things are indiscriminately placed in the same category, the light of truth dims, and the balance of thought is disturbed. For example, if the different degrees or forms of good and evil are viewed on the same level, neither preference remains, nor any foundation for distinction is established. Similarly, mistaking partial similarity for complete similarity veils the doors of understanding, resulting in apparent reasoning while actually entangled in the web of fallacies.
Another aspect of this principled order highlighted in the gathering was that this method is extraordinarily helpful in eliminating mental chaos and intellectual confusion. When things are placed in their appropriate categories, a systematic map emerges before the mind, where everything is clearly visible in its designated place. This not only facilitates the understanding of issues but also makes access to their solutions more straightforward and certain.
It was further explained in depth that the classification of things is not a static, absolute, and unchanging process but a living and dynamic one, dependent on the question under whose perspective the things are being viewed. In other words, classification is subject to the question, not the other way around. When the question changes, the perspective also changes, and with it, the arrangement and organization of things take on a new form.
Elaborating on this point, it was stated that the same thing can occupy different categories under different questions. Sometimes it is significant from one aspect, and sometimes from another. Therefore, considering any classification as final and absolute is against scholarly integrity; rather, it should be seen as the result of a specific perspective, which can change with changing circumstances and questions.
It was also said that true scholarly insight is achieved when one not only classifies things but is also fully aware of the basis on which this classification is established and the question underlying it. This awareness elevates a person from superficial understanding to profound comprehension, and this is the distinction that establishes a boundary between an ordinary student and a discerning researcher.
All these matters were clarified with eloquent, comprehensive, and insightful examples, revealing every aspect clearly and leaving no ambiguity in understanding. However, considering the concerns of brevity and length, it was deemed inappropriate to detail all these examples here.
Those who have a deep interest in this subject and wish to engage in further research and contemplation are encouraged to refer to the complete recording of this detailed discussion, where every point is explained with thoroughness, engaging style, and excellent illustrations. This will not only allow direct benefit from these examples but also enable a better understanding of the entire context of the discussion, which will greatly assist in grasping the original purpose.
At the end of the session, a very interesting, thought-provoking, and insightful question-and-answer segment began, infusing the entire gathering with a new freshness and vitality. Both teachers and students actively participated in this phase, presenting highly reasonable, serious, and intellectually profound questions. These questions were not merely formal in nature but reflected maturity of thought, a quest for understanding, and an eager desire to reach the truth.
Each question carried a new dimension within it, and each answer opened new windows of thought from some aspect. Through this exchange of ideas, not only were different facets of the topics under discussion illuminated, but many seemingly complex knots were also untied. Thus, this phase did not remain merely a concluding part but emerged as the soul and essence of the entire session.
At this moment, it also became evident that when teachers and students sit together on the same level, engaging in dialogue with sincerity and seriousness, knowledge does not remain confined to books but becomes a living experience. This process involves not only the transmission of information but also the connection of hearts and the convergence of minds.
This session, in its entirety, proved to be extraordinarily beneficial, fruitful, and impactful in multiple dimensions. It opened the doors of mutual understanding and played an effective role in reducing the imperceptible distances between teachers and students. Such occasions make one realize that differences of opinion are not obstacles but, when handled correctly, can be a means of broadening understanding.
Moreover, this gathering played a crucial role in bringing different minds closer, removing potential veils of misunderstanding, and creating a shared intellectual atmosphere. When people find the opportunity to listen to, understand, and clarify their perspectives, the invisible walls between hearts begin to crumble on their own, and a space of proximity, trust, and harmony is established.
Thus, this session was not merely an academic gathering but a meaningful and intellectual bridge that connected different minds and hearts. Through it, not only was there an opportunity to better understand each other’s thoughts and scholarly perspectives, but an atmosphere was also created where the sense of closeness, sincerity, and shared quest was prominent—and this is the essence that grants any living scholarly tradition its permanence.
In other institutions, people are seen searching for evidence of God’s existence, repeating the sayings and theories of philosophers, theologians, and various thinkers who claimed to have found some rational or philosophical proof of God’s existence. Thus, the constant focus of discussion there remains on proving the existence of the Almighty through external evidence or logical reasoning.
In contrast, at Nadwa, this issue has always been remarkably simple, clear, and uncomplicated. Here, in the atmosphere of thought, the concept of God is not dependent on external reasoning but is ingrained in the heart and mind as a self-evident truth. Every thought, every perspective, every love, and every attachment at Nadwa seems to be derived from the signs and blessings of God. Here, knowledge guides towards Him, love leads to Him, and attachment takes on a hue of His recognition.
In this context, Iqbal’s couplet comes to the tip of the pen and the tongue as if it cannot be restrained:
“Those whom we sought in the heavens and the earth
Turned out to be the dwellers of my heart’s dark abode.”
At the end of the gathering, a profoundly spiritual, joyous, and memorable moment unfolded when the dignified launch of my latest work, “Yaar-e-Meherban,” in reference to Maulana Jafar Masood Hasni, took place. At this moment, a particular kind of serious joy and spiritual ecstasy was felt in the atmosphere, as if a beautiful blend of knowledge and love was manifesting.
This moment was not merely a formal ceremony but contained a deep significance of connection, devotion, and scholarly relationship. Personally, it was a source of happiness and honor for me to have the privilege of presenting this work related to a distinguished and scholarly personality in this esteemed gathering of scholars, and collectively, it proved to be a blessed and promising addition for the assembly.
Thus, this concluding phase became the title of the entire session’s graceful conclusion, making this scholarly gathering not only memorable but also endowing it with a special spiritual and intellectual dignity.
A time came when this gathering reached its conclusion, although the heart desired that this assembly in the company of the wise and discerning would continue indefinitely, the lamps of conversation would not extinguish, and these chains of thought and vision would not reach any end.
But time had its definitive limit, so the gathering apparently ended, yet in reality, it left behind a memory that is not to be forgotten. We rose from there with no material possession in our hands, but our hearts were filled with a light, a feeling, and a spiritual warmth that would remain with us for a long time.
Thus, despite its apparent conclusion, this gathering left behind an unending memory, a lasting impact, and a silent yet profound intellectual legacy.
