Various Encounters
During my stay at Nadwatul Ulama from April 4 to 9, 2026, I was blessed with the opportunity to meet numerous scholarly and intellectual figures, leaving me with cherished memories. Some of these encounters have been mentioned previously, while others will be detailed in the following pages. However, there are a few meetings whose impressions remain vivid in my mind, compelling me to document them so that these memories are preserved beyond mere recollection, captured on paper.
Professor Mohsin Usmani Nadwi belongs to the distinguished cadre of esteemed teachers; he is a discerning scholar, a meticulous thinker, and a writer of high caliber. He is like the breeze of spring and the fragrance that invigorates the soul. He participated in the Shura meeting, and later, I had the rare opportunity to visit his room and benefit from his insights. He graciously gifted me several of his works, particularly engaging in an enlightening discussion on his book “The Revival of the Prophetic Mission.” This is a significant and thought-provoking subject, whose relevance is even more pronounced in the contemporary era.
In his book, he directs the Muslim Ummah’s attention towards the fundamental responsibility that was the essence of the Prophets’ mission: the call to monotheism and the eradication of polytheism. According to the author, after the finality of Prophethood, this great duty was entrusted to the Ummah. However, negligence in fulfilling this duty has led the Ummah to intellectual disarray and practical weaknesses. Through Quranic texts, historical evidence, and serious analysis, he clarifies that in the early periods, this mission continued with full vigor, but later, scholarly compilation and other religious and cultural services took precedence, causing the missionary spirit to wane to some extent. Highlighting the consequences and dangers of this negligence in the current circumstances, particularly in the Indian context, he emphasizes the need for missionary awakening, curriculum reform, linguistic proficiency, and the positive role of spirituality and Sufism.
Though my meeting with Maulana Umair Siddiq Daryabadi was brief, the charm, wit, and dignified seriousness of his personality left a lasting impression on my heart and mind. Not only is he the editor of the esteemed scholarly and literary magazine Ma’arif, but he is also a distinctive writer and a connoisseur of style, whose writings exhibit a blend of deep thought and refined expression. His presence in the scholarly and spiritual atmosphere of Darul Musannifeen seems to revive the memories of the predecessors; it feels as if the radiant scholarly tradition of the past is manifesting in the present form.
His conversation is marked by gentleness, his tone by wit, and his manner by a natural dignity. He speaks with such grace; there is no affectation in his voice, no undue formality in his speech, but a simplicity that immediately captivates the heart. His good manners are not limited to the surface but reflect the purity of his inner self, evident in every gesture. His presence in a gathering creates a soothing atmosphere, and the listener finds themselves irresistibly drawn to him.
The truth is that his personality possesses a quiet yet highly effective charm, a charm that requires neither loudness nor ostentatious display. It is an allure born from the beautiful amalgamation of sincerity, knowledge, and culture, which holds the observer in its grip for a long time.
My meeting with Maulana Abdul Aziz Bhatkali took place in his room, which had a somewhat monastic ambiance. My initial training at Nadwa was under his supervision, so it is fitting to call him my teacher. He is the acting superintendent and is considered the custodian of Nadwa’s intellectual tradition. His manner of speaking is exceptionally captivating; a living example of “behold the style of eloquence.” Every statement begins and ends with poetry. His poetic repertoire exceeds his prose. To this day, I have not met an expert in Arabic and Urdu who remembers so many verses. Had he lived in the Umayyad era, he would have been counted among the likes of Hammad Al-Rawiya and Khalaf Al-Ahmar, though those figures faced accusations of fabricating narratives, while Maulana is free from any such association.
Even today, Maulana is as energetic as he was in his youth, with the same voice, the same movement, the same enthusiasm: “We are alive because we do not rest.”
“We are the memories of the age,” Maulana Irfan Amir Hasni possesses a captivating and highly impressive personality. At Nadwa, he was senior to me, and this connection fosters a heartfelt bond. During this stay, he graciously visited, bringing a special joy to the heart and a freshness to the mind. His visit was not merely a formal meeting but a session where the fragrance of knowledge, elegance, and sincerity was distinctly felt.
He is an exceptionally cultured individual, with dignity in his conversation, gentleness in his tone, and a natural charm in his manner of expression. So talented that every word he utters reflects intellectual maturity. Not only is he a writer in the Arabic language, but he also represents its vibrant and dynamic spirit. His command over modern terms and expressions is proof that he is adept in both tradition and innovation. Both his writing and speech possess a particular fluidity and flow that impress both listeners and readers.
His personality exhibits such a beautiful blend of elegance and informality that respect is maintained while a sense of closeness is also fostered. There is neither the dryness of formality nor the imbalance of informality, but a balanced and delightful style that captivates hearts.
During my student days, there were a few senior individuals at Nadwa who were considered “exemplars of Nadwiyat,” meaning those in whom the scholarly, cultural, and missionary spirit of Nadwa was fully manifested. Among these select individuals, Irfan Bhai’s name stood out. His demeanor, manner of speaking, scholarly taste, and moral conduct seemed to be a living image of the tradition that Nadwa prides itself on.
It would not be an exaggeration to say that even a couple of meetings with him were akin to a brief training tour for new students. Sitting in his company, students not only received scholarly guidance but also absorbed a particular way of thinking, a manner of life, and a cultural consciousness, almost imperceptibly. It felt as though his very being was a silent yet effective school, where much could be learned without formal lessons.
“What a marvel your conversation is!” Mufti Salman Allahabadi came to meet me with his son:
“I had a need for someone in the world
Whose name no one would take without calling him a tyrant.”
Wherever he goes, he leaves an impression; his presence overshadows every other presence, a living testament to the unity of perception. He is a beautiful blend of the knowledge of fatwa and piety and a traveler on the clear and pure path of the Sufis. He is a sincere proponent of the Deobandi school of thought and the Thanawi approach. He is delicate, and if critics do not misconstrue, there is no harm in saying that he possesses many qualities of the fairer sex. His purity of heart and simplicity of nature endear him to others; he is endowed with both beauty of form and beauty of character. He is generous and kind-hearted, naturally drawing others to him: “Thank Allah that peace was established between us.”
We had lunch together in Nadwa’s dining hall, drank tea after Asr, and then it so happened that he left us:
“O spectacle of the world, your face
Where do you go for the spectacle?”
Tariq Shafiq Sahib is the son of our esteemed teacher, Maulana Shafiqur Rahman, may Allah have mercy on him. Despite mutual desire, I could not meet him, yet his writings on some of Nadwa’s great personalities are an enviable treasure. One of his unique qualities is that he has made his marital life the subject of his writing and rightfully takes pride in it. Writing the preface to this work was an honor for me. His love for his wife reflects the sincerity and steadfastness reminiscent of Abdul Majid Daryabadi’s romantic states, though the outcome here is different; Tariq Sahib’s love is a symbol of stability and loyalty.
In contrast to Tariq Sahib, our friend Maulana Muhammad Yusuf Siddiqi takes pride in his unmarried status. It is surprising that there is a deep friendship between the two, which seems to result from some inner compatibility. Yusuf Sahib is prominent among those who appreciate Tariq Sahib; he always prefixes “Professor” to his name and extensively promotes any of his published articles.
One aspect of Tariq Sahib’s virtue is his resolve to sacrifice his love for his homeland for the love of his alma mater, a sentiment that demonstrates his sense of justice. It is not far-fetched that these qualities may one day make him a source of pride for Nadwa.
These encounters were not limited to introductions or formal exchanges of ideas, but each contained a glimpse of intellectual direction, spiritual influence, and literary taste, a glimpse that will keep the mind and heart fresh for a long time and whose echoes will be heard in future times.
