باب 29: Allama Khalid Masud: Custodian of Reformist Thought

Memorial conference for Allama Khalid Masood

All praise is for Allah, the Lord of all worlds. And blessings and peace be upon Muhammad, the Trustworthy. I seek refuge in Allah from Satan, the accursed.

Respected Elders, Ladies and Gentlemen,

We have gathered at this time to offer condolences for the passing of a devout believer, a unique and distinguished scholar of religion, and the custodian of an extraordinary tradition of teaching and learning, Mr. Khalid Masood.

What kind of scholar was Khalid Masood? There are scholars who occasionally engage in melodious recitations in our mosques. There are scholars who dedicate themselves to teaching, learning, and guiding others in educational institutions. And then there are scholars who have made politics their first and ultimate passion.

What kind of scholar was Khalid Masud? People often ask me if this is the same community that once ruled the world. Is this the same community that for centuries had the honor of raising the banner of Islam as a superpower in the world? Is this the same community whose legacy of knowledge and wisdom is now kept in the libraries of the world, where the great traditions of learning from Cordoba, Granada, Constantinople, and Baghdad can be seen? Why did it happen that this community became engulfed in decline, reaching the final stage of downfall and falling into degradation? In response, I usually say that by taking a deep look at the history of this community, it becomes clear that there have essentially been two reasons for this: first, that after the second and third centuries, the Qur’an, which is

the Book of Allah, which the Lord has designated as the Criterion and the Balance, whose protection He Himself has taken responsibility for, and on account of which prophecy was concluded, did not remain the center of Muslims’ knowledge and action. That is, after the second century, the Qur’an no longer held the position that when a decision needed to be made, a matter needed to be contemplated, an opinion needed to be formed regarding religion, or a viewpoint in knowledge and wisdom needed to be adopted, people would focus on it as the axis of consideration. It remained a book of reference, but the tradition of making it the axis of both knowledge and action started to decline after the second and third centuries, then gradually disappeared, and now it seems that for quite some time it has become completely alien.

The second reason for decline was the preoccupation of the intelligent elements of the Muslim community with philosophy and Sufism instead of natural and scientific sciences. Both philosophy and Sufism primarily deal with metaphysics and ethics. Muslims had no real need for these disciplines because they already had the guidance of divine revelation, and these subjects had been resolved for them. This was their heritage and intellectual capital. On this basis, they could have identified philosophy as mere philosophy and approached Sufism with a perspective rooted in reality. However, instead of doing so, their intellectual energies became centered on these disciplines, making them the focus of their research and inquiry, while they distanced themselves from natural and scientific sciences.

Until we thoroughly examine and make efforts to remove both these causes of the decline of the ummah, we can dream, create uproar and protest, and even sacrifice our lives, but we cannot bring the dream of the revival of the ummah to fruition.

In the modern era, an extraordinary event took place in India. In a small town near Azamgarh, a remarkable individual was born who, after centuries, provided all the elements necessary for making the Qur’an the axis of knowledge and action. I often express that just as the last scholar of our ancient academic tradition in the subcontinent

was Maulana Syed Abul A‘la Maududi, similarly, Imam Hamiduddin Farahi holds the position of being the first scholar of Islam’s modern era. His primary distinction is that he showed all disciplines how the Qur’an can become their center and axis. How it governs over science and art, over thought and reflection, over opinion and ijtihad, over tradition, over Hadith, over jurisprudence, over theology, over philosophy and mysticism, and over all the ideological debates of Muslims. Those who are not yet fully acquainted with this thought fail to realize how extraordinary a revolution it is in terms of the renaissance of Islam, brought about by the work of one individual. Since most of Imam Farahi’s work was in Arabic and in a style that could only be truly understood by scholars, not many people became acquainted with him. However, scholars within India and abroad were compelled, both during his life and after, to acknowledge that he was an utterly unique kind of personality who re-established all sources, all origins, and all foundations of knowledge once again upon their original essence.

Khalid Masud was a scholar of this intellectual tradition, and his uniqueness lay in the fact that he was not just another scholar among scholars, but a herald of the message and call that the Qur’an should become the center of our knowledge and the axis of our actions. It can be stated without fear of contradiction that where Imam Farahi and his esteemed disciple Amin Ahsan Islahi advanced this tradition, Khalid Masud absorbed it into his being and comprehended it in its depths. Imam Farahi established this grand tradition in the fields of knowledge and practice, so much so that Syed Sulaiman Nadwi remarked that when they sat in the company of Imam Hamiduddin Farahi, it was difficult to decide whether his knowledge was greater or his piety. The same can be said with great confidence about Khalid Masud, that when someone became acquainted with him, they indeed pondered whether his knowledge was greater or his piety. In terms of knowledge, thought, character, and conduct, he brought this tradition to its peak and taught students of religion through his existence that knowledge and action, knowledge and faith, knowledge and morals, and knowledge and piety cannot be separated. When these are

combined with knowledge, it will hold value; without them, whatever intellectual prowess it may display, it cannot establish any standing in the world.

For nearly a quarter of a century, I have seen him with our esteemed teacher. Our revered elder, Dr. Anwar, was not wrong in saying that he had become absorbed in his mentor. The nature of this absorption, though, was not what is typically understood in our culture as blind imitation. Instead, it was about acquiring the knowledge of his teacher, gathering it, collecting whatever was expressed through his pen and tongue, refining it, and conveying it to the people. He had made this service his hallmark. There is no doubt that if there was anyone most trustworthy in both personal and scholarly matters of our esteemed teacher, it was indeed Khalid Masood. It was evident that he had as much interest in every single item of the teacher’s legacy as any extraordinary seeker might have in any possession in this world. The focus and center of his desire, enthusiasm, determination, and all his endeavors was to understand whatever was being said and then strive to convey it to the world once it was understood.

When I first became acquainted with him, I observed that he was translating various essays of Maulana Farahi under the title Afadaat-e-Farahi for the pages of Mithaq. Even at that time, he was the only one whose introduction was that he was the distinguished student of Maulana Amin Ahsan Islahi. When he published the final book of his life, which is considered the greatest achievement among his life’s accomplishments, he insisted on including the words ‘student of Maulana Amin Ahsan Islahi’ alongside his name. It was as if, in his view, his true honor and distinction lay in this. He regarded it as a source of pride and regarded this as his only introduction.

Khalid Masud was not an outspoken writer or orator, but the manner, clarity, and precision with which he expressed his thoughts and conveyed them to his readers can rightfully be said to make him an excellent essayist of contemporary style. In this style, he also communicated the ideas of Maulana Amin Ahsan Islahi and presented his own research. He is generally known as the custodian and advocate

of Maulana Amin Ahsan Islahi’s scholarly work. However, I know that, in accordance with the tradition established by this school, he had politely and respectfully differed from some of his teacher’s research during his teacher’s lifetime and afterward. He did not dismiss a truth simply because it contradicted the viewpoint or opinion of his esteemed teacher, but he openly expressed his views and made it clear that his opinion on the matter differed.

In this world, a talented individual has not even come close to the things he has dreamt of. He lived his life with a sense of indifference. The truth is that his life was a practical embodiment of this principle:

Why should I desire the praise of this world, what is it?

I am waiting solely for their acceptance.

In his behavior, in his conversation, in his discussions, this aspect was prominent. In this age of propaganda, when it is unclear what people do to present themselves to the world, a person can live their life in such a state of detachment from this world, and their ultimate desire is that if they receive recognition, it should only be in the eyes of their master.

Khalid Masood’s final and great achievement is his compilation Hayat-e-Rasool-e-Ummi. Maulana Shibli also wrote his last book on the biography of the Prophet and had said that:

Praised the non-Arabs, wrote the tale of the Abbasids

I had to reside temporarily at a different sanctuary.

However, now I am writing the biography of the Seal of the Prophets.

Thank God, this was how it was meant to end well.

Khalid Masood does not need to say this. He neither praised the non-Arabs nor wrote the tales of the Abbasids. He began with the Qur’an and the service of the Qur’an and ended with Hayat-e-Rasool-e-Ummi. The approach of the Farahi school in discovering the divine law concerning the Prophet Muhammad (PBUH) has unraveled countless unresolved complexities, corrected many mistakes, and

provided opportunities to refute many incorrect interpretations that had spread across the Islamic world. This is not a trivial event. In this context, it becomes evident that just as the classical tradition of Seerah ended with Shibli Naumani’s Seerat-un-Nabi, similarly a new tradition of Seerah begins with Hayat-e-Rasool-e-Ummi. In this work, the personality of the Prophet Muhammad (PBUH) is presented from a new perspective, narrating the entire biography. If you study it, you will observe that at several points, widely accepted notions have been critically evaluated at a high scholarly level, bringing to light the errors. It has corrected widely common perceptions regarding the Seerah. This effort began with the narration of the battles of the Prophet Muhammad (PBUH). Those familiar with Shibli’s Seerat-un-Nabi know that he first started his written work by refuting the enchantment created by traditions about the Battle of Badr. Khalid Masood also commenced his Seerah writing by focusing on the battles. He sought to academically refute the prevalent misunderstandings in this regard. During this time, he planned to compile an entire book on the Seerah. In those days, he had become quite weak, so it cannot be said that the work was completed to the highest standard, but the honor of being the initiator is not insignificant. He has provided a new direction to Seerah writing. Now, it can be hoped that future scholars will further work on this subject and endeavor to bring the building whose foundation he laid to its ultimate perfection.

His love and deep connection with his esteemed teacher are evident on every page of his writings. The way he compiled his teacher’s sermons, speeches, and writings was a task uniquely suited to him. The truth is, while he was present, we always felt that this work belonged to him alone and that he was the one meant to carry it out. We never even sensed the need for students like us to take on such an effort. Now that he is gone, we truly realize how far behind we are if any work remains unfinished—and what an exceptional leader of our ranks has departed on his journey.

It is said that when a person departs from this world and arrives in the presence of their Lord, if they have spent their life filled with good deeds, they receive the provision, generosity, and bounties of Allah

Almighty. We hold this belief about Khalid Masood. If among these bounties and generosities he is also granted the opportunity to meet Ustad Imam Amin Ahsan Islahi, he can certainly present himself in his service and say:

I have written with the ink of loyalty,

My name on every path you traverse

[November 2003]

Reflections of Javed Ahmed Ghamidi

on the Death of His Grandson

[Extracted from the conversation with Muhammad Hassan Ilyas]

Noshirwan was the apple of our eye, a blessing of Allah upon us. As long as he was with us, he was a manifestation of Allah’s grace and favor. Now he has departed from us. Innā lillāhi wa innā ilayhi rājiʿūn (Indeed, we belong to Allah, and indeed, to Him we shall return). His passing has brought sorrow, pain, and tears—this is a natural expression of the love and mercy that Allah has placed in human hearts. Yet, there is no lamentation or despair before our Lord. He had sent him for a temporary period, and when that time was fulfilled, He called him back. The blessing of his life was temporary, and so is the grief of his passing. Just as this worldly life is temporary, so too are its joys and sorrows. The true and everlasting life is the one that begins after death. That life is attained by passing through the gateway of death. Therefore, we must always be prepared—for our own departure and for the passing of our loved ones.

No greater test can exist for parents than having to bury their child in their arms. I personally dug the grave for my young daughter and laid her to rest with my own hands. This is not an easy task. The compassion God has placed in the heart of a father and the love and nurturing feelings He placed in a mother are so strong and extraordinary that they encompass a person’s existence. When, despite all this, God takes away the blessing of a child, it becomes very difficult to endure. At that time, it is only reliance on God and faith in the hereafter that provides patience. Hence, on such occasions, we are taught to recite the prayer: Innā lillāhi wa innā ilayhi rājiʿūn

(Indeed, we belong to Allah, and indeed, to Him we shall return).¹ Similarly, it is mentioned in a hadith: Inna li-llāhi mā akhadh wa lahu mā aʿṭā, meaning “Whatever He has taken belongs to Him, and whatever He has given also belongs to Him.” Not only this, but the hadith also states: Wa kullu shay’in ʿindahu bi ajal musammā (And everything with Him has a fixed term),² meaning “For me, for you, for my circumstances, for your circumstances—for every matter, a fixed term and a destined moment of death has been appointed, which will inevitably come.” Since this is decreed and is bound to happen, it should be welcomed and accepted with patience and composure.

You know that Allah has revealed His books and sent His messengers to remind humanity. Similarly, the various events and incidents that occur in the world also serve the same fundamental purpose—reminding, warning, and awakening us.

The presence of this child was also a means of reminding us of Allah and the Hereafter. For eight and a half years, it was a life of trial—both for him and for us. This trial was a great blessing from Allah. Many times, we witnessed His grace through it. His personality, his life, his days and nights—all became a source of reflection and reminder for us. Through him, we found guidance on how we should conduct ourselves in this world. If Allah puts someone to trial, what stages they may go through—this too became clear, as if a book had been opened before us. Thus, he was nothing but a blessing. And what greater blessing from Allah can there be than a child’s service, love, and companionship becoming a means of preparing one for Paradise—his life and circumstances serving as a constant reminder of Allah and His laws? From every perspective, he was a blessing upon blessing for us.

Allah Almighty granted his parents the opportunity to face his condition with patience and perseverance. And all praise is due to Allah, for both of them fulfilled this responsibility with great excellence. The father’s affection was extraordinary, but the mother

had completely dedicated her life to him. What a mother is, what a mother’s emotions are, what maternal love truly means—one could witness it in her days and nights. You or I might have, at times, stepped back or hesitated, but she never allowed a frown to appear on her forehead. She served him with full devotion and care, tirelessly and with immense love. Undoubtedly, the trial that both of them endured was exceptionally difficult. Therefore, if they remain patient, do not despair, place their trust in their Lord, and move forward with courage, their reward is nothing less than Paradise. At such moments, accepting divine will with contentment is not an ordinary act; this is why it has been termed sabr (patience) and why its reward is eternal Paradise. It is this very sabr about which Allah has given the glad tidings that, in this world, His special companionship is granted to those who endure patiently.³ And as for the Hereafter, He has already declared: Jazā’uhum bimā ṣabarū—meaning, Paradise itself is the ultimate reward for patience.⁴

Our child battled between life and death for a week. During this time, many people contacted us, expressed their love for us, inquired about the child’s condition, and prayed for him. We are very grateful to all of them. Now that he has departed from this world, people are offering their condolences and sharing in our grief, for which we are extremely thankful. We request that they pray for peace for the child’s parents and siblings so that after the anguish they have passed through, the shock they have encountered, and the blessing they have been deprived of, Allah grants them the tranquility and peace needed to turn towards their Lord and spend the rest of their lives in His devotion. For turning towards the Lord, seeking Him, and being satisfied with His will is the essence of religion and faith. The Messenger of Allah, peace be upon him, said that whoever attains this has tasted the sweetness of faith. I pray that as a result of this tragedy, Allah grants them the same sweetness of faith. Ameen.

[November 2022]