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{{Redirect|Ali Miyan|the Nepalese writer|Ali Miya}}
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Abul Hasan Ali Nadwi was not as student of Maududi, they were colleagues on some matters but differed significantly on major issues.
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Abul Hasan Ali Nadwi was born on 5 December 1913 in [[Raebareli]].{{Sfn|Amini|2017|p=558}}{{Sfn|Nadwi|2013|p=79}} His father, Hakim Syed Abdul Hai, wrote an 8-volumes Arabic encyclopedia called ''Nuzhat al Khawatir'' (biographical notices of more than 5,000 theologian and jurists of the Sub-continent).{{Sfn|Ahmad|1992|p=53}} Ali received his early education at his hometown Takia, [[Raebareli]], [[Uttar Pradesh]], India. His mother initiated his early training in [[Quranic studies]] then he later entered formal education in [[Arabic]], [[Persian language|Persian]] and [[Urdu]].<ref name=CM/> He received a [[Bachelor of Arts|B.A]] in [[Arabic literature]] from the [[University of Lucknow]] in 1927. He entered [[Darul Uloom Nadwatul Ulama]] in 1929, studying most of the [[Islamic sciences]] there, and then studied briefly at the [[Darul Uloom Deoband]] during 1932. He went to [[Lahore]] to study [[tafsir]] with [[Ahmad Ali Lahori]]. His other teachers included [[Hussain Ahmad Madani]], [[Hyder Hasan Tonki]] and [[Izaz Ali Amrohi]].{{Sfn|Amini|2017|p=558}}
Abul Hasan Ali Nadwi was born on 5 December 1913 in [[Raebareli]].{{Sfn|Amini|2017|p=558}}{{Sfn|Nadwi|2013|p=79}} His father, Hakim Syed Abdul Hai, wrote an 8-volumes Arabic encyclopedia called ''Nuzhat al Khawatir'' (biographical notices of more than 5,000 theologian and jurists of the Sub-continent).{{Sfn|Ahmad|1992|p=53}} Ali received his early education at his hometown Takia, [[Raebareli]], [[Uttar Pradesh]], India. His mother initiated his early training in [[Quranic studies]] then he later entered formal education in [[Arabic]], [[Persian language|Persian]] and [[Urdu]].<ref name=CM/> He received a [[Bachelor of Arts|B.A]] in [[Arabic literature]] from the [[University of Lucknow]] in 1927. He entered [[Darul Uloom Nadwatul Ulama]] in 1929, studying most of the [[Islamic sciences]] there, and then studied briefly at the [[Darul Uloom Deoband]] during 1932. He went to [[Lahore]] to study [[tafsir]] with [[Ahmad Ali Lahori]]. His other teachers included [[Hussain Ahmad Madani]], [[Hyder Hasan Tonki]] and [[Izaz Ali Amrohi]].{{Sfn|Amini|2017|p=558}}


He was a student of [[Abul A'la Maududi]],<ref>{{cite book|author=Meir Hatina|title=Martyrdom in Modern Islam: Piety, Power, and Politics|url=https://books.google.com/books?id=IqFcAwAAQBAJ|date=2014|publisher=[[Cambridge University Press]]|isbn=9781107063075|page=67}}</ref> and played a significant role in transposing Maududi's thought to [[Sayyid Qutb]] and to the [[Arab world]] in general, due to his effort in translating most of Maududi's books into [[Arabic]].<ref>{{cite book|author=[[Shiraz Maher]]|title=Salafi-Jihadism: The History of an Idea|url=https://books.google.com/books?id=Ow8UDgAAQBAJ|date=2017|publisher=[[Penguin UK]]|isbn=9780141986272|page=182}}</ref> However, according to Julten Abdelhalim, "Abul Hasan Nadwi was known for his opposition to Maududi strategies; although they both agreed on the significance of the creation of the [[Islamic state]], they differed on the means."<ref>{{cite book|author=Julten Abdelhalim|title=Indian Muslims and Citizenship: Spaces for Jihād in Everyday Life|url=https://books.google.com/books?id=BvOoCgAAQBAJ|date=2015|publisher=[[Routledge]]|isbn=9781317508748|page=97}}</ref>
He was a colleague of [[Abul A'la Maududi]],<ref>{{cite book|author=Meir Hatina|title=Martyrdom in Modern Islam: Piety, Power, and Politics|url=https://books.google.com/books?id=IqFcAwAAQBAJ|date=2014|publisher=[[Cambridge University Press]]|isbn=9781107063075|page=67}}</ref> and played a significant role in transposing Maududi's thought to [[Sayyid Qutb]] and to the [[Arab world]] in general, due to his effort in translating most of Maududi's books into [[Arabic]].<ref>{{cite book|author=[[Shiraz Maher]]|title=Salafi-Jihadism: The History of an Idea|url=https://books.google.com/books?id=Ow8UDgAAQBAJ|date=2017|publisher=[[Penguin UK]]|isbn=9780141986272|page=182}}</ref> However, according to Julten Abdelhalim, "Abul Hasan Nadwi was known for his opposition to Maududi strategies; although they both agreed on the significance of the creation of the [[Islamic state]], they differed on the means."<ref>{{cite book|author=Julten Abdelhalim|title=Indian Muslims and Citizenship: Spaces for Jihād in Everyday Life|url=https://books.google.com/books?id=BvOoCgAAQBAJ|date=2015|publisher=[[Routledge]]|isbn=9781317508748|page=97}}</ref>


==Writings==
==Writings==

Revision as of 17:09, 28 November 2021

"Ali Miyan" redirects here. For the Nepalese writer, see Ali Miya.
Abul Hasan Ali Hasani Nadwi
File:Abul Hasan Ali Nadwi.jpg
7th Chancellor of Darul Uloom Nadwatul Ulama
In office
1961 – 31 December 1999
Preceded byHakeem Abdul Ali Hasani
Succeeded byRabey Hasani Nadwi
Personal
Born5 December 1913
Raebareli, United Provinces of Agra and Oudh, British India
Died31 December 1999(1999-12-31) (aged 86)
Raebareli, Uttar Pradesh, India
ReligionIslam
DenominationSunni
JurisprudenceHanafi[3]
MovementIslamism[1]-Modernism[2]
Main interest(s)History, Islamic revivalism
Alma materDarul-uloom Nadwatul Ulama[3]
Muslim leader
Influenced by
Influenced
AwardsKing Faisal International Prize[6] (1980)
Websiteabulhasanalinadwi.org

Abul Hasan Ali Hasani Nadwi (also known as Ali Miyan; 5 December 1913 – 31 December 1999) was an Indian Islamic scholar and author of over fifty books in various languages.[7][8][9][10] He was the theorist of a revivalist movement.[11] In particular he believed Islamic civilisation could be revived via a synthesis of western ideas and Islam.[4] He served as the seventh chancellor of the Darul Uloom Nadwatul Ulama.

Biography

Abul Hasan Ali Nadwi was born on 5 December 1913 in Raebareli.[12][13] His father, Hakim Syed Abdul Hai, wrote an 8-volumes Arabic encyclopedia called Nuzhat al Khawatir (biographical notices of more than 5,000 theologian and jurists of the Sub-continent).[14] Ali received his early education at his hometown Takia, Raebareli, Uttar Pradesh, India. His mother initiated his early training in Quranic studies then he later entered formal education in Arabic, Persian and Urdu.[10] He received a B.A in Arabic literature from the University of Lucknow in 1927. He entered Darul Uloom Nadwatul Ulama in 1929, studying most of the Islamic sciences there, and then studied briefly at the Darul Uloom Deoband during 1932. He went to Lahore to study tafsir with Ahmad Ali Lahori. His other teachers included Hussain Ahmad Madani, Hyder Hasan Tonki and Izaz Ali Amrohi.[12]

He was a colleague of Abul A'la Maududi,[15] and played a significant role in transposing Maududi's thought to Sayyid Qutb and to the Arab world in general, due to his effort in translating most of Maududi's books into Arabic.[16] However, according to Julten Abdelhalim, "Abul Hasan Nadwi was known for his opposition to Maududi strategies; although they both agreed on the significance of the creation of the Islamic state, they differed on the means."[17]

Writings

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Abul Hassan Ali Nadwi primarily wrote in Arabic, although also in Urdu, and wrote more than fifty books on history, theology, and biography, and thousands of seminar papers, articles, and recorded speeches.[9][18]

His 1950 book Maza Khasiral Alam be Inhitat al-Muslimeen (lit. What did the world lose with the decline of Muslims?), translated into English as Islam and the World, was largely responsible for popularizing the concept of "modern Jahiliyya"[19][8] The Islamist author Syed Qutb commended Nadwi's writings for his use of the word jahiliyya to describe not a particular age in history (as earlier Muslim scholars did) but a state of moral corruption and materialism.[20]

He wrote 'Qasas al-Nabiyyeen' (translated as 'Stories of the Prophets') for his nephew that became famous among the Arabic learners and the book was soon included in the syllabi for teaching Arabic at various institutions around the globe.[21] Being a fan of Dr. Muhammad Iqbal, Ali Nadwi also undertook the task of introducing Iqbal and his Islamic thoughts to the Arab world. Thus, he wrote 'Rawa'i' Iqbal' which was subsequently rendered in to Urdu as 'Nuqoosh-i-Iqbal'.[21]

He wrote a detailed biography of his father in Urdu entitled 'Hayat-e-Abdul Haiy'. He also wrote a biographical account of his mother in 'Zikr-e-Khayr'. While he also penned his autobiography, 'Karawan-e-Zindagi', in 7 volumes.[21]

An adherent of pan-Islamism, he opposed secular Arab nationalism and pan-Arabism. He also had a lifelong association with the Tablighi Jamaat.[8]

Dr. Shah has summarized some of his salient thoughts in the following words:

'Maulana Ali Nadwi sincerely and staunchly believed that the real threat to the modern world, especially the Muslim world, is neither the lack of material development nor the political disturbances, rather it’s the moral and spiritual decline. He firmly believed that Islam alone has the ability to overturn this and thus Muslims must wake up to make an effort in this regard. By staying back, he argued, the Muslims were not only failing themselves rather the entire humanity! He stressed on Muslims, especially those living in a Muslim majority countries (like Pakistan), to develop a society based on Islamic principles that could become a model (for its moral and spiritual values) for the rest of the world. He was a strong critic of nationalism and stressed upon working for the humanity, collectively. He also laid much emphasis on the crucial role women for upholding the teachings of Islam in a society. Instead of trying to shut their doors for the incoming western influence, he believed that the intellectual Muslims should study the contemporary Western ideologies and form their own ideology in its response, withholding the 'superior moral values of Islam'. He opposed 'Islamic groups' from clashing with the 'secular elite' in Muslim majority countries and instead encouraged for an 'inclusive approach' wherein the 'secular elite' could be gradually and positively called towards Islam, without causing any chaos in the society. Similarly, he also urged Muslims living as a minority to maintain peace and create a valuable position for themselves through hard work and exemplary morals.'[21]


Positions, honours and awards

After his death, the International Islamic University, Islamabad (IIUI), Pakistan, arranged a seminar in his honor and published the speeches and articles presented therein as ‘Maulana Sayyid Abul Hasan Ali Nadwi – Hayat-o-Afkar Kay Chand Pehlu’[21]

Access to the Kaaba

In 1951, during his second pilgrimage (Hajj) to Makkah the key-bearer of the Kaaba (Islam's holiest building), opened its door for two days and allowed Abul Hassan Ali Nadwi to take anyone he chose inside.

He was given the key to the Kaaba to allow him to enter whenever he chose during his pilgrimage.[26]

Death

Abul Hasan Ali Hasani Nadwi died on 23 Ramadan, 1420 AH (31 December 1999) in Raebareli, India at the age of 85.[27]

See also

References

Citations

  1. ^ Gerhard Bowering; Patricia Crone; Wadad Kadi; Mahan Mirza; Devin J. Stewart; Muhammad Qasim Zaman, eds. (2013). The Princeton Encyclopedia of Islamic Political Thought. Princeton University Press. p. 183. ISBN 9780691134840.
  2. ^ Driessen, Michael D. "Circuits of Faith: Migration, Education, and the Wahhabi Mission." (2018): 164-166. "...other important modernist Islamic thinkers, activists, and movements, including Abul Aʿla Mawdudi and the Jamaat-i Islami in Pakistan, Mohammed Qutb, Yousef Qaradawi and the Muslim Brotherhood in Egypt and elsewhere, and Abul Hasan ʿAli Nadwi and the Nadwat al-ʿUlamaʾ..."
  3. ^ a b "Biography" (PDF).
  4. ^ a b c Miftah, Mukerrem. "Islamic Civilization between Crisis and Revival A Comparative Appraisal of the Works of Abul Hassan." Islamic Perspective 16 (2016): 113.
  5. ^ Khan, Zubair Zafar. A Critical Study of Moulana Abul Hasan Ali Nadwi's Islamic Thought. Diss. Aligarh Muslim University, 2010. p.159 "...Abul Hasan Nadwi received the education of Islamic Jurisprudence from an eminent teacher Maulana Shibli of Nadwa,"
  6. ^ "King Faisal International Prize". Archived from the original on 11 August 2013. Retrieved 9 March 2020.
  7. ^ David Arnold, Stuart H. Blackburn, Telling Lives in India: Biography, Autobiography, and Life History, p 127. ISBN 025321727X
  8. ^ a b c d "Profile of Abul Hasan Ali Nadwi". Oxford Islamic Studies Online website. Retrieved 9 March 2020.
  9. ^ a b Syed Ziaur Rahman, Maulana Ali Mian – Life, Works and Association with My Family, We and You (A monthly magazine), Aligarh, April 2000, p. 16-18
  10. ^ a b c d "Profile of Abul Hasan Ali Nadwi". Archived from the original on 25 January 2009. Retrieved 9 March 2020.
  11. ^ Ludwig W. Adamec (2009), Historical Dictionary of Islam, p. 234. Scarecrow Press. ISBN 0810861615.
  12. ^ a b Amini 2017, p. 558.
  13. ^ Nadwi 2013, p. 79.
  14. ^ Ahmad 1992, p. 53.
  15. ^ Meir Hatina (2014). Martyrdom in Modern Islam: Piety, Power, and Politics. Cambridge University Press. p. 67. ISBN 9781107063075.
  16. ^ Shiraz Maher (2017). Salafi-Jihadism: The History of an Idea. Penguin UK. p. 182. ISBN 9780141986272.
  17. ^ Julten Abdelhalim (2015). Indian Muslims and Citizenship: Spaces for Jihād in Everyday Life. Routledge. p. 97. ISBN 9781317508748.
  18. ^ "The Great Muslims of the 20th Century India" By Mohsin Atique Khan
  19. ^ Eleanor Abdella Doumato (rev. Byron D. Cannon) (2009). "Jāhilīyah". In John L. Esposito (ed.). The Oxford Encyclopedia of the Islamic World. Oxford: Oxford University Press.
  20. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 108. ISBN 9780691135885
  21. ^ a b c d e Shah, Syed Talha (20 December 2018). "Remembering Maulana Sayyid Abul Hasan Ali Nadwi". Daily Times (newspaper). Archived from the original on 24 September 2019. Retrieved 9 March 2020.
  22. ^ John L. Esposito, The Oxford Dictionary of Islam, p 226. ISBN 0195125592
  23. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 110. ISBN 9780691135885
  24. ^ "Abul Hasan Ali Nadwi". The Muslim World. 3 (1–12). World Muslim Congress: 36. 2001. Retrieved 22 November 2020.
  25. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 109. ISBN 9780691135885
  26. ^ a b Jamil Akhter (19 July 1999). "Ali Mian wins award from Sultan of Brunei for Islamic studies". Rediff on the Net website. Retrieved 9 March 2020.
  27. ^ Miriam Cooke, Bruce B. Lawrence, Muslim Networks from Hajj to Hip Hop, p. 90. ISBN 0807876313

Bibliography

  • Ahmad, Peer Maqsood (1992). Contribution of Maulana Syed Abul Hassan Ali Nadwi to Arabic Language and Literature (Thesis) (in Urdu). University of Kashmir. Retrieved 31 July 2021.
  • Amini, Noor Alam Khalil (February 2017). "Yaktāye Zaman Hadhrat Mawlānā Sayyid Abul Hasan". Pas-e-Marg-e-Zindah [After the Death of Living] (in Urdu) (5th ed.). Deoband: Idara Ilm-o-Adab. pp. 524–562.
  • Mukhtar, Asad; Mehtab, Ahsan, eds. (February 2019). "Mufakkir-e-Islām Mawlānā Sayyid Abul Hasan Ali Nadwi" [The Islamic Thinker, Mawlānā Sayyid Abul Hasan Ali Nadwi]. Fikr-e-Inqelab (in Urdu). 7 (162). New Delhi: All India Tanzeem Ulama-e-Haq.
  • Nadwi, Bilal Abdul Hai Hasani (2013). Sawaneh Mufakkir-e-Islām (in Urdu) (3rd ed.). Raibareli: Sayyid Ahmad Shaheed Academy. Retrieved 31 July 2021.
  • Zawahir, M. Nafeel M. (2008). Comparative study on Abul Hasan Ali Nadwi's political thought, with particular reference to his contempararies, Abul A'la Mawdudi and Sayyid Qutb (Thesis). University of Wales.

External links

source: https://en.wikipedia.org/wiki/Special%3ADiff%2F1057610245

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