Abul Hasan Ali Nadwi

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Sayyid Abul Hasan Ali Nadwi (born 1913 near Raebareli ; died 1999 ), also Ali Miyan , was an Indian scholar of Islam, Islamist philosopher and an influential figure in Islam who was active in the Arab world and in the West beyond India .

In 1980 he received the King Faisal Prize for services to Islam.

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family

Abul Hasan Ali Nadwi was born in 1913 in Raebareli , Uttar Pradesh , into a family of scholars. According to their own tradition, the Nadwīs family comes from Ḥasan b. ʿAlī from the Prophet Muḥammad and is therefore the owner of the šarāfa. In the 13th century a member of the family came to India and had connections with the ruler of the Delhi Sultanate Quṭb ad-Dīn Aybak. The origin from outside India is important for the self-image as well as the external impact of the family, which shows a certain "foreignness" but can also be a source of legitimation, since it shows closeness to the people of the prophet, the Arabs. The family initially lived in the city of Karā, where they were famous for their scholarship and spirituality. Later there were members of the Qadis family in Naṣīrābād. In the succession of Shah Alamallāh, the family obtained through his great-great-grandson Aadmad b. Muḥammad ʿIrfān as a protagonist of the ṭarīqa-yi muḥammadīya movement prominence. In order to preserve the hereditary character of the family, frequent marriages took place between different branches of the family. Nadwī's grandfathers were Sayyid Faḫr ad-Dīn Ḫayalī on his father's side, a scholar and author of various texts to legitimize one's own family through their nasab, and the author of a reference work on Islamic sciences and the spiritual history of Islam; the Naqšbandīya-muǧaddidīya-aḥsanīya. Nadwī's father was Sayyid ʿAbd al-Ḥayy al-Ḥasanī (1869-1923). As a more traditional scholar, he criticized the modernism of the Muhammadan Anglo-Oriental College in Alīgaṛh. He had Sufi connections to Naqšbandīya-muǧaddidīya and Qadiriya-muǧaddidīya, where he met the founding fathers - and members of the traditional wing - of the Nadwat al-ʿUlamāʾ, such as B. Nawwab Ḥabīb ar-Raḥmān Ḫān Sewānī and the later chairman of the Nadwa, Sayyid Muḥammad Mongīrī. Following the example of Mongīrī, he became a member of the Nadwa and its chairman in 1915, as which he decisively decided the conflict between modernist traditionalist currents in favor of the latter. Family nepotism within the Nadwa also began under him. Nadwī's mother was Sayyida Ḫayr an-Nisāʾ (1878–1968), related to his father. The marriage took place in 1904. She was considered a pious woman and wrote various religious writings aimed at a female audience. She also took part in the early religious education of her son Nadwi.

Nadwi's brother, ʿAbd al-ʿAlī al-Hasanī (1893–1961), was also the predecessor in the chairmanship of Nadwat al-ʿUlamāʾ

education

Nadwi's relationship with his older brother began early, when he brought him to Lucknow and took care of his education there. Nadwī was at Darul-uloom Nadwatul Ulama in Lucknow and Darul Uloom Deoband in Deoband ( Uttar Pradesh ). Spiritually he was a student of Maulana Abdul Qadir Raipuri, the Maulana belonged to the Sufi - Silsila Qadiriya Naqshbandiya. trained as a scholar, learned autodidactic Arabic and at the age of 8 years Urdu and Persian. An important teacher of Nadwī was Taqī d-Dīn al-Hilālī al-Marrākišī. He had been the overseer of the burial mosque in Medina for two years, later he fulfilled the same function at the great mosque in Mecca.

In 1929 Nadwī studied at Dār al-ʿulūm with Ḥaydar Ḥasan Tonkī. Tonkī had with Nadwī's father at Ḥusayn b. Studied Muḥsin al-Yamānī. He became šayḫ al-hadīṯ on the Nadwa in 1921, from which office he resigned in 1940. Nadwī learned about the hadith collections of Buḫārī, Muslim, Abū Daʿdu and, in excerpts, Bayḍāwī. He also learned logic. After two years Nadwī was considered capable of passing on the hadiths in the continuation of Tonkī's teaching. Within Tonkī's student body, Nadwī established contacts with other students, many of whom later became important personalities. In 1932 Nadwī traveled with his brother to Deoband, where he learned hadith from Ḥusayn Aḥmad Madanī .

During his time in Deoband, Nadwī learned fiqh and Uṣūl al-fiqh from Iʿzāz ʿAlī Amrohī. He had worked as a teacher at several madrasas and from 1911 held the office of Grand Mufti in Deoband and Hyderabad. In 1929 Nadwī traveled to Lahore and became a student of Aḥmad ʿAlī Lāhawrī (1887–1962), where he learned Koran exegesis.

Relationship with Mawdūdī

Nadwī was interested in Mawdūdī for the first time in the mid-1930s, as he spoke out against Western influence on the Islamic world. 1937 met Nadwī Mawdūdī for the first time personally. In 1939 he met him again, whereupon the two entered into letter contact. At that time, Nadwi was interested in Mawdūdī's concept of rule. Mawdūdī visited the Nadwa guest house several times. In the wurdeamāʿat-i islāmī founded by Mawdūdī in 1941, Nadwī was introduced by Muḥammad Manẓūr Nuʿmāni. This was a founding member. Nadwī and Nuʿmāni appear to have served on the Movement's Consultative Council as a result. Due to content-related differences with Mawdūdī, which resulted from Nadwī's emphasis on the individual relationship of the believer to Islam, Nadwī resigned from the movement in 1943 (two years after Nuʿmāni) and criticized Mawdūdī in the following decades.

Nadwat al-ʿUlamāʾ

From 1961 to 1999 Nadwi held the chairmanship of Nadwat al-ʿUlamāʾ as the successor to his older brother. The Nadwa had already changed under Nadwi's father and brother, due to its more traditionalist orientation. The eternal validity of religion and progress in the traditional sciences stood in contrast to the western knowledge culture. The traditional orientation was maintained under Nadwī with the addition that the Nadwa should function as a da'wa organization. The family nepotism of his father and brother was maintained by Nadwī. Under Nadwī's chairmanship of the Nadwa, the student group of Dār al-ʿulūm of the Nadwa became supraregional, i.e. H. beyond the borders of India, especially to Africa and Southeast Asia. Nadwī formed a network of 111 madaris across India connected to Dar al-ulum. The personnel policy in Dār al-ʿulūm reflected Nadwī's close ties to the Tablīrī Ǧamāʿat. Taqī d-Dīn is important here. The teachers at the Nadwa were mostly closely connected to Nadwī, for example through joint student bodies in the educational path or were connected to Nadwī through family ties or through family ties. In 1969 one of Nadwī's classmates, Muḥibballāh Lārī Nadwī, and in the early 1990s his nephew Muḥammad Rabīʿ al-Hasanī Nadwī became the rector of Dār al-ʿulūm. Other important persons of the Dār al-ʿulūm from the Nadwīs family were ʿAbd al-ʿAlī, Muḥammad al-Ḥasanī, Muḥammad Ṯānī Ḥasanī Mazāḥirīi, Muḥammad Rabīʿ and ʿAbd Allāh Ḥasanī Nadwī. The connections to the Deobandis were rather small. There was only the Sufi connection between Nadwī and Ḥusayn Aḥmad Madanī.

The Nadwa Committee on Islamic Research and Publication (Maǧlis-u taḥqīqāt wa našrīyāt-i islām) was founded in 1959 and was one of the elements of the Nadwa on which Nadwī's goal of transforming the Nadwa into a da'wa organization was built. The committee should produce literature in various languages ​​that should emphasize the leadership and unalterable validity of Islamic teaching as opposed to Western thought and the political influence of the Western world. According to Nadwī, the ʿUlamāʾ of the Nadwa were important here. The Maǧlis consisted of 84 members, most of whom came from the Nadwa, z. B. the deputy chairman of the Nadwa, Muʿinallāh Nadwa (d. 1999) and Abū ʿIrfān Nadwī (d. 1988) and other members of the Nadwīs family. Only a few were Deobandis and were not part of the Nadwa. These bridged the closed field of Nadwa to the more open field of the Tablīrī Ǧamāʿat. The Nadwa Maǧlis was a source of personnel for Nadwī's later endeavors.

Relationship with the Tablighi Jamaat

As chairman of the Nadwa, Nadwīs had a close relationship with the dr Tablighi Jamaat missionary movement. Since the 1940s there was contact between Nadwi Muḥammad Zakariya Kāndhalawī, the mastermind of the Tablīrī, and also between Nadwī and the Kāndhalawī family as such. There were mutual visits to set standards for Islamic literature. Relations outside of India were supposed to be established by means of the Nadwa, as it had contacts with arabophone areas. From 1948 to 1953, Tablīrī Ǧamāʿat members such as ʿAbd al-qādir Rāʾepūrī visited the Nadwa once a year. After the founder of the Tablīrī Ǧamāʿat, Muḥammad Ilyās Kāndhalawī, died, his son succeeded him. Muhammad Zakarīyā Kāndhalawī became a dominant figure in the Tablīrī Ǧamāʿat, which led to conflicts with Nadwi. Nadwī's nephew Muḥammad Ḥasanī Mazahiri, a disciple and ḫalīfa of Muḥammad Zakarīyā Kāndhalawī, helped as a mediator. Another important person in this context was Muḥammad Manẓūr Nuʿmāni, who came into contact with the Tablīrī Ǧamāʿat during his apprenticeship years in Deoband. Together with Nadwī he had also been active in the Ǧamāʿat-i islāmī. Since the 1920s he acted against both the Barelwis and the Ahmadiyya. Hartung assumes that Nuʿmāni and Nadwī established “their own network” of the Tablīrī Ǧamāʿat in Lucknow.

Contacts in the Arab region

He played an important role in establishing Indo-Arab relations among Muslim scholars and intellectuals. Nadwī's contacts in Egypt came about during his travels to the Middle East. The Kāndhalawi family had established ties to the Middle East during pilgrimages of the Tablīrī Ǧamāʿat. Nadwī took up these relationships within the framework of the Tablīrī Ǧamāʿat. In 1947/8 he traveled to the Hijaz and made contacts with Muḥammad Amīn Kutubī, Ḥasan Muḥammad al-Maššat, important Wahhabi scholars such as ʿUmar b. al-Hasan aš-Šay and the supreme ruler of Hijaz ʿAbd Allah b. al-Ḥasan aš-ayḫ. Some contacts survived the time of the trip in letter form and extended to the time thereafter. Nadwī made a second trip to the Middle East in 1950. This was again aimed at conveying the concerns of the Tablīrī Ǧamāʿat. Nadwī came into contact with the educated elite of the Hijaz again. In 1951 he traveled on to Cairo, where he made contacts with the Muslim Brotherhood or figures close to them such as Muṣṭafā as-Sibāʿī or the Syrian Grand Mufti Abū l-Yusr b. ʿĀbidīn made ties. He then traveled to Sudan. Contact with A Wichtigmad Amīn Bak was also important. This served as a key figure for Nadwīs access to Egyptian scholar networks. Bak was a central figure in the intellectual scene in Egypt. He had learned from Muḥammad ʿAbduh at the Azhar and represented his reformist positions. Bak had connections to the magazine riṣāla, which surrounded a network of reformist forces, which were mainly students of Muḥammad ʿAbduh and had been involved in the founding of various universities. Nadwī got to know this network in 1951. He also made the acquaintance of the Mufti of Egypt, Ḥasan Muḥammad Maḥlūf. In 1956 Nadwī held a visiting professorship in Damascus, where he taught 8 lectures on the history of Reform Islam. Nadwī became a member of the Syrian Academy of Sciences. He was also present as a representative of India at the General Congress for Jerusalem, where he met many Muslim Brotherhoods such as B. Muḥammad Nāṣir from Indonesia and Ḥasan at-Turābī from Sudan. The nationalization of the Azhar in the early 1960s provoked severe criticism from Nadwī, which must be seen in line with his criticism of Nasser. At the same time, however, he continued to have contacts with the Azhar, who went through their rector ʿAbd al-Ḥalīm Maḥmūd, whom Nadwī met on the pilgrimage in 1974. The following year he invited him to Lucknow for the Nadwa annual celebration. Abul Hasan Ali Nadwi co - founded the Islamic World League, which was founded in Mecca ( Saudi Arabia ) in 1962 .

Payām-i insānīyat

The interdenominational forum of the Payām-i insānīyat was founded in 1974 at Nadwī's request. Interdenominational assemblies held by Nadwī from 1948 onwards can be viewed as preliminary stages. Nadwī's attitude towards other religions was based on the primacy of Islam, since the Muslim umma was intended by God to lead the other religious communities. Nadwī, however, was smart enough not to overstate the Muslims' claim to leadership. The goals of the Payām were contacts with protagonists of other religious communities without having to take direct political action. Furthermore, in the Payām other Muslims could be given the example of a pious way of life, as it was represented in the Tablīrī Ǧamāʿat. At a meeting with Mawdūdī in 1978, Nadwī recommended the concept of Payām for Pakistan as well. Payām was active both regionally and nationally by setting up local working groups and selling magazines. Politicians working in the region were often invited to the meetings of the Payām. In 1985 Nadwī initiated a campaign in the Payām to spread it all over India. The Payām received its greatest public attention after the Barbari Mosque controversy, after which it subsided again. Nadwī's representative within the Payām was ʿAbd al-Karīm Pāreḫ. Other important personalities came from the AIMPLB and the AIMMM, but most of them from the Tablīrī Ǧamāʿat. Some, such as Muḥammad Rabīʿ al-Hasanī Nadwī and ʿAbd Alāh Hasanī Nadwī, were linked to Nadwi through families and Sufi communities.

Relationships in Indian Politics

Relations with politicians Indian politicians often had contacts with scholars in order to seek advantages and support in the election campaign. These connections made up a large part of Nadwī's contacts with politicians. Nadwī himself also sought contact with politicians to counter communal unrest. The Nadwa itself was not politically assigned. In 1975-6, at the time of the state of emergency, Nadwī sought contact with Indira Gandhi to intervene on behalf of political Muslim prisoners, including members of the Nadwa. Nadwī does not seem to have achieved the later level of fame at the time, as it was not until 1977 that he was given a three-hour conversation with Gandhi. Only after the congressional party's electoral defeat in 1977 did the congress party seek his proximity. From this time he was also seen by politicians as an important representative of the Muslims in India. In 1977 Gandhi and other key members of the Congress Party visited Nadwī. After the Congress Party's subsequent victory in the elections, Nadwī criticized the new government for its anti-Islamic policies and denounced its opportunism. Nadwī later stated that he supported the INC until Gandhi's first term in office, but then refused. Nadwī later had contacts with Rajiv Gandhi and in the late 1990s with Sonia Gandhi. In 1992 there was a meeting with Prime Minister Rao, against whom he criticized the INC's concessions to Hindu nationalists. Nadwī's attitude towards the Janata Party was initially positive. Nadwī welcomed the 1977 election victory as it led to the end of the state of emergency. Politicians from the Janata Party sought contact with Nadwī. Nadwī, however, criticized the Janata Party's corruption in the allocation of public office. In 1990 Nadwī met the Prime Minister of the new coalition, VP Simgh, to whom he announced his rejection of Hindu nationalist positions. The destruction of the Barabari Mosque led to a public appearance by Nadwī in which he spoke out against the BJP. In 1996 he met Janata Dal Prime Minister Dev Gowda. After the BJP's renewed electoral success in 1998, the Nadwa clashed with the government, which resulted in reprisals against the former. Nadwī himself was hit by an attack on his home. Relations with the new Prime Minister Vajpayree also remained frosty. However, the latter visited him on his deathbed.

Works

Nadwi is the author of numerous, sometimes extensive, works. He wrote in both Urdu and Arabic . He was one of the senior fellows of the Royal Aal al-Bayt Institute for Islamic Thought ( Royal Aal al-Bayt Institute for Islamic Thought ). He has received numerous honors and awards. In 1980 - one year after Sayyid Abul Ala Maududi - he received the King Faisal Prize (KFIP) in the 'Service to Islam' category, while Muhammad Mustafa Azami received the prize in the Islamic Studies category. He died in 1999.

In the curriculum of the Institute of Islamic Studies at the University of Kashmir in Srinagar, for example, his works play a prominent role. In the compilation Princeton Readings in Islamist Thought from Princeton his treatise was Muslim decadence and revival recording.

Works (selection)

(UOK)

  • Tazkiyat wa Ihsan ya Tasawuf wa Suluk , Majlis Tahqiqat wa Nashriyat, Lucknow.
  • Islamic Studies, Orientalists and Muslim Scholars , Lucknow
  • Tabligh-o-Dawat ka Muajizana Aslub , (Urdu)
  • Hindustani Musalman , (Urdu), Lucknow.
  • Arab Qawm Parasti Islami Nuqta-i-Nazar Say , Lucknow.
  • Seerat-i-Sayyid Ahmad Shahid , (Urdu), Lucknow.
  • Muslim Mamalik main Islamiyat aur Maghribiyat ki Kashmakash , Lucknow.
  • Western Civilization, Islam and Muslims , Lucknow
  • Qadianism: A Critical Study , Haji Arfeen Avcademy, Karachi, 1986
  • The Musalman. (Social life, beliefs and customs of the Indian Muslims). Lucknow, Academy of Islamic Research & Publications, 1972
  • Abu-'l-Ḥasan ʿAlī al-Ḥasanī an-Nadwī: Stories of the Prophets from the Koran. . From the English by Fatima Umm Abdullah. Stories of the prophets (German). Braunschweig: Ed. Minaret 2006 ( content )

See also

References and footnotes

  1. ↑ Yoginder Sikand, p. 89. - His year of birth is also given as 1914; at KFIP in 1923.
  2. ^ Historical Dictionary of Islam. Second edition. Ludwig W. Adamec (Ed.). Historical Dictionaries of Religions, Philosophies, and Movements , No. 95. The Scarecrow Press, Inc. Lanham, Maryland • Toronto • Plymouth, UK 2009, p. 234.
  3. ↑ Further religious scholars of the Nadwat al-ʿUlamāʾ are for example Maulana Muhammad Manzur Nomani, Abdullah Abbas Nadwi and Mohammed Akram Nadwi. ( kitaabun.com )
  4. ↑ Biography (Abul Hasan Ali Nadwi Center) - accessed May 15, 2017
  5. ↑ aalalbayt.org: Senior Fellows ( Memento of the original from September 20, 2013 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. @1@ 2Template: Webachiv / IABot / www.aalalbayt.org
  6. ↑ Curriculum  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective. Please check the link according to the instructions and then remove this notice. - accessed on May 15, 2017@1@ 2Template: Toter Link / islamicstudies.uok.edu.in  
  7. ↑ Princeton Readings in Islamist Thought : Texts and Contexts from al-Banna to Bin Laden . Edited and with an introduction by Roxanne L. Euben & Muhammad Qasim Zaman; 2009; ISBN 978-0-691-13588-5 ( partial online view , table of contents )

literature

  • Jan-Peter Hartung: Many ways and one goal: Life and work of Sayyid Abū l-Ḥasan ʿAlī al-Ḥansanī Nadwī (1914-1999). Würzburg: Ergon-Verlag 2004 ( table of contents ; review )
  • Yoginder Sikand: “Sayyed Abul Hasan 'Ali Nadwi and Contemporary Islamic Thought in India”, chap. 5 in: The Blackwell Companion to Contemporary Islamic Thought , edited by Ibrahim Abu-Rabi '. 2006 ( partial online view )

Web links

personal data
SURNAME Nadwi, Abul Hasan Ali
ALTERNATIVE NAMES Miyan, Ali
BRIEF DESCRIPTION Indian scholar of Islam
DATE OF BIRTH 1913
PLACE OF BIRTH at Raebareli
DATE OF DEATH 1999