Meaningful Academic Gathering at Nadwatul Ulama
The Dimensions of Similarity and Dissimilarity
17/4/2026
Perhaps I have once helped a blind beggar cross the street, or caressed the head of an orphan with compassion, or supported a widow. For whenever I come to Nadwa, I am invariably graced with the company of the wise and discerning. I wrote this in haste and under the influence of emotions, otherwise, there is no specific condition required to enjoy Nadwa.
Wherever you venture 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 (indeed, just one field, as the time has passed when the plural was used for fields in Nadwa)—the same warmth and delight are present. This is because every part of this alma mater shares the same essence, with no division or alienation. Qais of the Banu ‘Amir tribe loved the dust of Layla’s alleys just 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, the day of April 7, 2026, has been etched as a profoundly meaningful and memorable day on the intellectual horizon of Darul Uloom Nadwatul Ulama. On this day, a significant scholarly gathering was held in the expansive, serene, and spiritually uplifting hall of the Abu al-Hasan Ali Nadwi 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 were resplendent.
This blessed gathering was graced by the esteemed presence of venerable teachers such as Maulana Shamim Ahmad Nadwi, Maulana Anis Ahmad Nadwi, Maulana Muhammad Mustaqim Nadwi, Maulana Abu Bakr Siddiq Nadwi, Maulana Muhammad Wasiq 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 Manawar Sultan Nadwi. Additionally, students specializing in literature and Shariah, as well as graduates and students of higher classes, participated in large numbers, adding further significance to this scholarly gathering.
Seeing the prefix “Maulana” and the suffix “Nadwi” with the teachers’ names, one might assume that all these individuals are of the same level or nature. The names may appear similar, but the reality is quite the opposite.
The truth is that the variety of disciplines taught and promoted at Nadwa, and the intellectual, scholarly, and literary interests found here, are represented by these teachers of the alma mater in various fields and diverse dimensions. Each teacher possesses a distinct scholarly affiliation, a unique taste, and an individual intellectual hue. Together, they form an academic universe characterized by unity and diversity, harmony and variety.
The Sufis observe unity in the diversity of colors, and from this unity, they sometimes perceive the unity of existence and sometimes the unity of witness. However, since our temperament maintains a natural distance from this intellectual school, we do not overlook diversity alongside unity, nor distinction alongside uniformity.
In our view, unity is by no means about painting everyone in the same color or erasing all differences to bring them to one level. Rather, 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 the distinct specialization of each individual and the unique scholarly dimension of each personality.
Thus, this academic environment is not merely a smooth and monochromatic atmosphere but a meaningful diversity that encompasses profound 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 before the scholars, a point not related to any partial issue but to the basic framework of human understanding and the method of establishing the correct distinction between good and evil, right and wrong. It was stated that as long as human thought is not bound by an organized principle, it continues to wander in the whirlpool of scattered ideas and ambiguous results. Therefore, it is imperative that we subject our thoughts to an order that can highlight the contours of reality.
In this context, the principle was presented that the identification of similarity and dissimilarity is the first step of understanding. Objects that are similar—whether in their essence or in their effects and results—should be grouped together so that their common dimensions can be fully highlighted and reality can manifest in its true form. Conversely, objects that are dissimilar or have fundamental differences should be kept separate so that their distinctive attributes do not get mixed up, and the mind does not fall into any intellectual fallacy.
It was also clarified that if diverse objects 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 basis for distinction can be established. Similarly, considering partial similarity as complete similarity veils the doors of understanding, resulting in apparent reasoning, but in reality, entanglement in the web of fallacies.
Another aspect of this principled arrangement highlighted in the gathering was that this method is extraordinarily helpful in eliminating mental confusion and intellectual disarray. When objects are placed in their appropriate categories, a systematic map emerges before the mind, in which everything is clearly visible in its designated place. This not only makes understanding the issues easier but also facilitates and ensures access to their solutions.
Furthermore, it was explained in depth that the classification of objects is not a static, absolute, and unchanging process but a living and dynamic one, dependent on the question in whose context the objects are 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 objects take on a new form.
Elaborating on this point, it was stated that the same object can find a place in different categories under different questions. Sometimes it is important from a particular dimension, and sometimes from another. Therefore, considering any classification as final and absolute is against scholarly integrity; rather, it should be understood as the result of a specific context, which can change with changing circumstances and questions.
It was also said that true scholarly insight is achieved when one not only classifies objects but is also fully aware of the basis on which this classification is established and the question that underlies it. This awareness elevates a person from superficial understanding to deep comprehension, and this is the distinction that establishes a boundary between an ordinary student and a discerning researcher.
All these matters were elucidated with eloquent, comprehensive, and insightful examples in such a way that every aspect becomes fully revealed, leaving no ambiguity in understanding. However, considering the constraints of brevity and length, it was deemed inappropriate to detail all these examples here.
Nonetheless, those deeply interested in this subject and desirous of further research and contemplation can refer to the complete recording of this detailed discussion, where every point is explained with great clarity, engaging style, and excellent illustrations. This will not only allow direct benefit from these examples but also help better understand the context of the entire discussion, which will be highly conducive to grasping the main objective.
At the conclusion of the session, a very interesting, thought-provoking, and insightful question-and-answer segment began, which infused the entire gathering with a new freshness and vitality. In this phase, both teachers and students participated fully, presenting highly reasonable, serious, and intellectually profound questions. These questions were not merely formal in nature but reflected a 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 avenues of thought from some perspective. Through this exchange of ideas, not only were different aspects of the discussed topics 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 on the same level and engage in dialogue with sincerity and seriousness, knowledge does not remain confined to books but becomes a living experience. In this process, not only is information transmitted, but hearts connect, and minds converge.
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 opportunities make one realize that differences of opinion are not obstacles but, if handled correctly, can be a means of expanding 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 have the opportunity to listen to each other, understand, and clarify their perspectives, the invisible walls between hearts begin to crumble on their own, and a space of closeness, 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 pursuit 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 very simple, clear, and uncomplicated. Here, in the intellectual atmosphere, the concept of God is not dependent on external reasoning but is ingrained as an evident truth in the heart and mind. Every thought, every perspective, every love, and every attachment at Nadwa seems 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 verse 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 residing in the darkness of my heart.”
At the end of the gathering, a profoundly spiritual, joyous, and memorable moment unfolded when the dignified launch of the author’s latest work, “Yar-e-Meherban,” related to Maulana Jafar Masood Hasani, took place. At this moment, a particular kind of serious joy and spiritual exhilaration 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 carried a deep meaning of association, devotion, and scholarly connection. Personally, it was a source of happiness and pride for the author to have the honor of presenting this work related to a respected and scholarly personality in this esteemed gathering of scholars, and collectively, it proved to be a blessed and promising addition to the gathering.
Thus, this concluding phase became the title of the elegant conclusion of the entire session, making this scholarly gathering not only memorable but also bestowing it with a particular spiritual and intellectual dignity.
A time came when this gathering reached its conclusion, although the heart desired that this assembly in the company of thinkers and visionaries would continue indefinitely, that the lamps of conversation would not extinguish, and that these chains of thought and vision would never reach an end.
But time had its definitive limit, so the gathering apparently ended, but in reality, it left behind a memory that will not fade. We rose from there with no material possession in our hands, but the heart was filled with a light, a feeling, and a spiritual warmth that would remain for a long time.
Thus, despite its apparent conclusion, this gathering left behind an enduring memory, a lasting impact, and a silent yet profound intellectual legacy.
