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Abul Hasan Ali Hasani Nadwi

April 05, 2023

"Ali Miyan" redirects here. For the Nepalese writer, see Ali Miya.

Syed Abul Hasan Ali Hasani Nadwi (also known as Ali Miyan; 5 December 1913 – 31 December 1999) was a leading Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual of 20th century India and the author of numerous books on history, biography, contemporary Islam, and the Muslim community in India, one of the most prominent figure of Deoband School.[3][4][5] His teachings covered the entire spectrum of the collective existence of the Muslim Indians as a living community in the national and international context.[6] Due to his command over Arabic, in writings and speeches, he had a wide area of influence extending far beyond the Sub-continent, particularly in the Arab World.[6] During 1950s and 1960s he stringently attacked Arab nationalism and pan-Arabism as a new jahiliyyah and promoted pan-Islamism.[3] He began his academic career in 1934 as a teacher in Nadwatul Ulama, later in 1961; he became Chancellor of Nadwa and in 1985, he was appointed as Chairman of Oxford Centre for Islamic Studies.[6]

D.Litt.
Abul Hasan Ali Hasani Nadwi
7th Chancellor of Darul Uloom Nadwatul Ulama
In office
1961 – 31 December 1999
Preceded byAbdul Ali Hasani
Succeeded byRabey Hasani Nadwi
Personal details
Born5 December 1913 (1913-12-05)
Raebareli, United Provinces of Agra and Oudh, British India
Died31 December 1999(1999-12-31) (aged 86)
Raebareli, Uttar Pradesh, India
Alma mater
Personal
DenominationSunni
JurisprudenceHanafi
MovementNadwatul Ulama
Main interest(s)History, Biography, Islamic revivalism, Islam in India
Notable work(s)
Signature
Founder ofAcademy of Islamic Research & Publications
Senior posting
Disciples
Influenced by
Influenced
Awards
Literary works
Websiteabulhasanalinadwi.org

He had a lifelong association with Tablighi Jamaat.[3] For decades, he enjoyed universal respect, was accepted by the non-Muslims, at the highest level, as the legitimate spokesman for the concerns and aspirations of the entire Muslim community.[7] Islam and the World is the much acclaimed book of Nadwi for which he received accolades throughout, especially Arab world where it was first published in 1951.[8] His books are part of syllabic studies in various Arab Universities.[7] In 1951, during his second Hajj, the key-bearer of the Kaaba, opened its door for two days and allowed him to take anyone he chose inside. He was the first Alim from Hindustan who was given the key to Kaaba by the Royal Family of Saudi Arabia to allow him to enter whenever he chose during his pilgrimage.[9] He was the chairman of Executive Committee of Darul Uloom Deoband and president of All India Muslim Personal Law Board.[9] He was the founder of Payam-e-Insaniyaat Movement and co-founder of All India Muslim Majlis-e-Mushawarat and Academy of Islamic Research & Publication. Internationally recognized, he was one of the Founding Members of the Muslim World League and served on the Higher Council of the Islamic University of Madinah, the Executive Committee of the League of Islamic Universities.[7] The lectures he delivered at Indian, Arab and western Universities have been appreciated as original contribution to the study of Islam and on Islam's relevance to the modern age.[7] As a theorist of a revivalist movement, in particular he believed Islamic civilisation could be revived via a synthesis of western ideas and Islam.[10][11] In 1980, he received the King Faisal International Prize, followed by the Sultan of Brunei International Prize and the UAE Award in 1999.[7]

Early life

Abul Hasan Ali Nadwi was born in the Takiya Kalaan Rae-Bareilly in North India on 5 December 1913,[12][13] he was named Ali and his full name is Ali bin Abdul Hay bin Fahruddeen Al-Hasani. His linage joins to Imam Al-Hasan bin Sabt bin Ali bin Abi Talib.[7] Scion of a educated family, which has produced scholars, Ulama, Atkiya, spiritual preceptors, mujahedeen, professors, civil service officers, he was an eminent scholar, thinker, writer, an Alim, a preacher, a reformer and a personality of the world of Islam in the last half century.[4] His father was Abdul Hayy Hasani, author of famous books like Nuzhatul Khawatir (a biographical dictionary of Indian Ulama) and Al-Thaqafah al-Islamiyah fil-Hind (Islamic Culture in India).[14][4] He was a descendant of Syed Ahmad Barelvi who had led a Jihad movement against the British occupation, established an Islamic state in the North Western Frontier (now in Pakistan) and fell martyr on the battlefield of Balakot in 1831.[4] Moreover, he was one of the few non-Arabs today who had fully mastered spoken and written Arabic. Although he is an Arab by lineage, yet his family had lost its roots with the Arabic world and he grew up as an Indian Muslim.[4] He was popularly known in India as Ali Miyan. He was popularly known world-wide by the name of Nadwi, which was not his family name; it was synonymous to higher rank of Islamic intellectuals belonged to a particular institution: the scholars educated at the Nadwat-ul-ulama in (Lucknow), India, took the name `Nadwi' and the name `Nadwi' in this research refers to Abul Hasan Ali Nadwi.[4]

Nadwi grew up and was guided in a God fearing environment in the guardianship of his family.[4] His father Hakim Syed Abdul Hayy Nadwi al-Hasani served as Rector of Nadwat-ul-ulama until he breathed his last on Friday 1923 when Abul Hasan Ali Nadwi was nine years of age.[4] Having lost his father, young Ali grew up under the shadow of his mother and the guardianship of his brother, Hakim Abdul Ali Nadwi (who qualified from both Dar al-Ulum Deoband and Nadwat-ul-ulama).[4] He lived in his early childhood in Takiyya Kalan; Rae-Bareilly. He later migrated to Lucknow with his father because of his father's profession as a doctor.[4] His mother had memorized the Qur’ān and acquired higher education, a rare distinction for a woman of her times. She was a poet as well as a writer. She wrote the book for the guidance of women and young girls with the name of Husnul Maashirah (Social Manners) and the book of poems by the name of Bahrurrahmah.[4] When Ali was young he spent most of his time in his elder brother's house, under his supervision and tender care.[15] A particularly important influence on him at this stage was his elder brother, Sayyid Abd al-Ali al Hasani who later went on to be trained as a medical doctor at King George's Medical College, Lucknow, and then assumed the post of Rector of the Nadwat-ul-Ulama.[15] His elder brother was able, through his deep knowledge both in western education and Islam, to ensure his upbringing in the Islamic way of life. By this time he had developed a deep commitment to the cause of Islam.[15]

Intellectual Milieu

He received a B.A in Arabic literature from the University of Lucknow in 1927.[12] In order to be trained as an Alim (religious scholar), he was sent to Nadwatul Ulama for higher studies.[15] Nadwat al-ulama also known as Nadwa, the choice of the name got inspiration from a hall in Makkah, where nobles used to assemble to debate and discuss.[15] It was one of the renowned Islamic universities in the world, which has produced several famous scholars.[15] It was founded in 1894 at Kanpur and eventually shifted to Lucknow (India) in 1898. It was established with the objective of countering the challenges of western education; striking out equilibrium between classical Islam and modernity and producing a new breed of Islamic scholars of higher level, molded in classical Islamic disciplines and new ideas to regain the intellectual initiative lost in the wake of colonial occupation.[15] At Nadwa, young Nadwi was exposed to new trends prevalent in Islamic thoughts in other Muslim countries.[15] He was also benefitted from the two leading Arab teachers at Dar al ulum. One of those teachers is Khalil Muhammad of Yemen and Muhammad Taqi-ud-Din al-Hilali of Morocco who taught him modern verbal and written Arabic. He studied Hadith under Hussain Ahmed Madani at Darul Uloom Deoband and Tafsir under Ahmed Ali Lahori where he came in touch with Iqbal whose poetry left an abiding impression on him.[16]

The major turning point in Nadwi's life came in 1934, when he was appointed to teach Arabic and Qur’anic commentary at Nadwat al-ulama, after the completion of his studies.[17] The Nadwa committed itself to spread the teachings of Nadwi since he played a pivotal role in turning the institution into well acknowledged research center world widely, just as he was to remain central to the life of the institution, turning it into a widely recognized centre for Islamic research.[17] As Hasan writes, one of his principal concerns as head of the institution was to promote suitable changes in the educational system in accordance with the demand of the modem age.[17]

Intellectual Discourse

Reconstruction of Western Civilization

West with its technology has been able to master the civilization of the world today because it is considered able to answer the challenges and demands of the modern world.[18] Nadwi provides insightful views and ideas about how the concept of Islam in life. In some of his ideas, he does not give Misconceptions of the goodness of life with the advancement of technology and identity, but the value of the glorified modernity of the West has the building of cultural values which is 'misconception' with Islamic terminology.[18] Nadwi in this case also reveals that tribal wars and identity with the West can be seen from two perspectives; First, the defense of identity as a positive color, this view is expressed as an appreciation of the consistency of geographical dichotomy and western culture in maintaining the identity and even affect the surrounding civilization, as previously revealed that the West despite having areas that tend to have the same land but can still survive as an identity the substantial where the one with the other cannot be equated.[18] According to Nadwi such a concept contains an Islamic value. A Muslim must be able to show his identity as a Muslim, preserving this identity is certainly not merely an identity in a literal sense, more than that, the identity that is meant is a terminological meaning that embodies the various values that emulate it.[18] A Muslim should have an existence based on Islam (Al-Quran and Ḥadis). Islam as a value (identity) must be maintained in accordance with the indicators (arguments) in it. For example in terms of association, in terms of neighborhood, in terms of dress, including in terms of economic.[18] Because in the true Islam through the value contained in it has contained a variety of teachings that are quite universal, including in the things mentioned above.[18] Maintaining Identity as a Muslim the law must be done because that is part of the meaning of Islam itself as a theology (belief). Nadwi reveals that maintaining identity is the first step to strengthening faith in Muslims.[19]

Secondly, Western identity is a negative meaning.[19] The West does maintain its identity so that with that identity they proudly and stigmatized 'tilted' towards another identity. Al-Nadwi reveals that Islam does not teach so, Western modernism according to him should be responded proportionately because the teaching of identity contained in it is contains the value of Jahiliyyah where the people who no longer respect other people who are different.[19] Islam teaches li ta'arafu between humans amid the difference. Al-Nadwî reveals the West despite appearing with its stunning medal face, but it holds an undeniable dilemma, that in fact the West is not united in a strong (identity) relationship. They are in a separate conscience between one and the other with the boundaries of tribal egoism and material interests.[19] This is according to al-Nadwî that in fact the West has been transformed into Jahiliyyah modern. Al-Nadwî further explained that the recognition of identity should be in Islam with the proper terminology. Al-Nadwi reveals one offer is back to Islam.[19] Islam is meant universally, including the reflection of its civilization. Long before the West which has been widely claimed to have modernized modernization, Islam actually has done that long before the 7th century. Al-Nadwî in this discussion exemplifies the history of the glory of Islam in the days of Umar bin Abd al-Aziz (717-720).[19] Abul Hasan Ali al-Hasani al-Nadwî explains that humans can be united with the glue of religion that haq is the religion of Islam, not only for the Muslims itself, more than it covers the welfare of mankind, because Islam is revealed to all nature.[19] One reflection which was then put forward by al-Nadwî is that along with the glory of Islam is also dragged the glory of his people universally which in turn is not only merely touch the Muslims themselves, but also by other people who are socially not to be distinguished.[19] According to al-Nadwi, this kind of context is not visible from the civilization (modernization) of the West today, the modernization of the West according to him is colonized where progress adversely affects other identities.[19] In examining identity and modernization, al-Nadwî offers several opinions, first formal approaches, two historical approaches, three social approaches, four economical approaches. In the formal order of Religion Islam has a source of teaching that becomes the frame of every movement, namely the Qur'an and Hadith.[19] In the context of modernization and identity the Qur'an seems to have a not-so-small concept, in which the Qur'an for example contains fraternal values, trade terminology, association, marriage, dress, education, and the Qur'an also contain scientific values, health, and so forth.[20] According to al-Nadwi, the Qur'an with its perfect content should be part of the foundation of living for a Muslim. The textuality of the verses on some sides may be clarified sociologically based on the practices shown by the Prophet Muḥammad.[20] In the context of modernity, there seems to be no doubt that the Prophet Muhammad with his teachings of Islam has managed to modernize Arabia. Practical life shown by the Prophet also becomes hand in hand that accompanies the content of the Qur'an.[20]

Historical Approach; Islam once 'lead the world'. This historical approach can be traced in his book Saviours of Islamic Spirit; in this book he introduces various figures who can be role models of a Muslim, such as Umar II, Hasan al-Basri, Ahmad ibn Hanbal, Al-Ghazali, Abdul Qadir Gilani, Rumi, Ibn Taymiyyah, Shah Waliullah Dehlawi, Ahmad Sirhindi.[20] In the muqaddimah part of this book he reveals a small conclusion that "Islam never thirsts mujaddid".[20] According to al-Nadwî, the error is much seen from the Muslims themselves in choosing the wrong path.[20] If the early Muslims dealt with the heresy and the conflict of understanding, then in modern times and millennia Islam confronted the more complex term of 'Jahiliyyah' culture Al-Nadwî advocated, in minimizing the impact of modernization of Western Jahiliyyah today, the regeneration of Muslims should be introduced to a clear historiography of Islam as a movement of civilization progress and assert that Western modernization contains primitive Jahiliyah values.[20] This historical study according to al-Nadwî needs to be done in conveying the Islamic treasures of its existence.[20] Al-Nadwi said in a social approach how much criticism is expressed against the West actually refers more to the social elements that are in it.[20] Western culture according to al-Nadwî does not at all reflect Islamic fundamental values in any way. The historical fact mentioned by al-Nadwî in his book, that more than 32,000 death penalties in Europe are burned alive.[20] According to al-Nadwî, the unfair Law that Europeans applied to other nations seemed to portray enmity and eliminate the principle of justice which is the principle of a law, not just the classical era, this unfair legal fanaticism continues to be applied by the West in strengthening its power as a superpower medieval age.[20] Al-Nadwî also provided a constructive critique of Western education. According to al-Nadwî, Western education led to the frost and decline of morality due to the loneliness of spiritual decline.[21] Al-Nadwî also gave various analyzes that Western Education orientation is a lot of material, wants a high position and earn a large salary without implanting spiritual value.[21] According to al-Nadwi, Western education is racing to become stronger and then with that power they make other nation tips slumped.[21] Al-Nadwî in his book Imam Abd al-Qadir al-Jailânî reveals this condition by relating it to civilization in the time of al-Jailānî, he writes: "...'Abd al-Qadir al-Jailānî has witnessed what has been fall the lives of Muslims of his day. They live fragmented and hostile. Love of the world has dominated in addition to fighting for honor on the side of King and Sultan, man has turned to matter, position and power...".[21] In addition to his social criticisms of the West, al-Nadwî gave a fairly intense notion of social life. This is evident from the practices of daily life. Al-Nadwî in some facts, famous as people who closely associate with the community, as much expressed by the surrounding community as well as observations that once the author witnessed one example that al-Nadwî spelled out routinely provide material assistance to Muslims and non-Muslims after each prayer Asr at home, this assistance is expected to be given to 40 people.[21] This phenomena as a form of bi al-hâl's preaching to non-Muslims to in turn see Islam as a potentially positive enough to follow.[21]

This attitude as an orientation of the word of Allâh in Al-Baqara: "There is no compulsion to (enter) religion (Islam); in fact it is clearly the right path rather than a misguided path. Therefore, whoever denies Thaghut and believes in Allâh, then he has indeed held on to a very strong rope that will never break. And Allâh is Hearing, Knower, Knowing"[Quran 2:256].[21] Al-Nadwi in his ideas in his daily life towards non-Muslims is quite diplomatic in his book, Islam and the World al-Nadwî quotes the Qur'anic verse: It means: "Those who believe fight in the cause of Allah, and those who reject Faith in the way of Thaghut, therefore fight the friends of Shaytaan, because in fact the deception of Satan is weak"[Quran 4:76].[22] Al-Nadwî reveals that wars are very close to the devil's demands. With him, the most appropriate da'wah for the present condition is by deeds (bi al-hâl), with which the best Islamic da'wah is to show a self-identity as a Muslim based on his teachings.[22] Al-Nadwî criticized the social life that denied the concept of Hospitality, amid Western material progress, he saw no strong interpersonal unity among they so not infrequently neighbors do not know each other, do not help each other let alone visit each other.[22] The concept that is in the Western stretcher is anti-social. One thing must also be known by the Muslims against the existence of the West, that they tend to ignore Religion, they do not know God, even Atheists.[22] So social is often seen is social freedom, social relationships are free sex, pornography and so forth. According to al-Nadwî, Western westernization is very necessary to watch out for, the colonization of Western culture not only erode the culture of a nation but also even erode its Religion.[23]

Anti-Zionist Views

Nadwi's writings are full of Anti-zionist rhetoric.[24] According to him, exposure to "injustice, oppression, chastisement, extradition, troubles, hardships" and domination by other nations is the destiny of Zionists.[24] A typical racial character had emerged in them because of "political serfdom, oppression and anguish suffered indefinitely".[24] They were globally infamous for being excessively proud of their genealogy. While they were "meek and submissive in distress, they were tyrannical and mean when they had the upper hand".[24] "Hypocrisy, deceit, treachery, selfishness, cruelty and usuriousness" had become integral to their nature.[24] Nadwi points out how the Qur’an repeatedly refers to "the extent to which they had sunk into degradation in the sixth and the seventh centuries". The Zionist heritage, according to Nadwi, was primarily composed of "intrigue and crime, violence and high-handed tactics", "their inborn tendencies which could clearly be discerned at any time or place where they have happened to reside, like a pivot on which their entire intelligence and endeavours have always revolved for the satisfaction of their ulterior motives".[24] "Every insurrection and revolution, conspiracy and intrigue, lawlessness and anarchy" had been the brainchild of the Zionists. They had triggered "every movement designed to foment social, political, economic and moral disintegration of the non-Zionist people".[24] The characteristics of Zionists, according to Nadwi, were exultingly summed up by an eminent Zionist, Dr. Oscar Levy, who described them as "the rulers of the world; mischief mongers who foment every trouble and turmoil, wherever it might be".[24] He did not even spare the non-proselytizing nature of Judaism. He believed that the Zionists have failed to give any message of salvation for humanity.[24] The reason for this, Nadwi explains, is that, according to the Zionists, salvation is determined by birth, irrespective of one’s belief or action.[24] This notion of the superiority of the Jewish race "signally incompatible with the spirit of any universal message of brotherhood and equality of mankind....Such an idea, naturally, delimits even the scope of divine guidance and salvation and places restriction on its dissemination beyond the closed circle of one’s blood kin".[24]

This, according to Nadwi also explains why Zionism can never become a universal religion and why it remains a non-proselytizing faith.[24] He adds: The logical result of such an attitude was that the Zionists should discriminate against other nations and evolve such norms of virtue and vice, right and wrong, which should make allowance for the superiority of one race over the other.[24] And, then, nothing more is required to justify and persist in the cruelest (sic) injustice against the non-Zionist people.[24] The Qur’an alludes to this very attitude of the Zionists when it says: That is because they say: We have no duty to the Gentiles.[25]

Partition of India

He opposed the partition of India, agreeing with his teacher Hussain Ahmad Madani.[2]

Writings

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.[26][27]

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"[28][29] 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.[30]

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.[31] 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'.[31]

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.[31]

An adherent of pan-Islamism, he opposed secular Arab nationalism and pan-Arabism. He also had a lifelong association with the Tablighi Jamaat.[29]

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.'[31]

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’[31]

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.[38]

Death

Abul Hasan Ali Hasani Nadwi died on 23 Ramadan, 1420 AH (31 December 1999) in Raebareli, India at the age of 85.[39]

Legacy

PhD Thesis

PhD and MA thesis written on Abul Hasan Ali Hasani Nadwi:

  • 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 (PhD). Lampeter: University of Wales.
  • Choughuley, Abdul Kader (2008). Da'wah, peace and dialogue in the writings of Sayyid Abul Hasan 'Ali Nadwi, 1913-1999 (MA). South Africa: University of Johannesburg. hdl:10210/1247.
  • Zubair Zafar, Khan (2010). A critical study of Moulana Abul Hasan Ali nadwis islamic thought (PhD). India: Department of Islamic Studies, Aligarh Muslim University. hdl:10603/60854.
  • Sari, Ika Mustika (2012). Islamic educational thought of Abul Hasan Ali Hasani Nadwi (PhD) (in Indonesian). Indonesia: Maulana Malik Ibrahim State Islamic University Malang.
  • Musleh Uddin, Muhammad (2009). Syed Abul Hasan Ali Nadvi: Religion and Social Thought (PhD) (in Bengali). Bangladesh: University of Dhaka.
  • Sulthoni, Akhmad; Muindinillah, Basri; Syamsul, Hidayat (2013). Abul Hasan Ali An-Nadwi's View of Western Civilization (PhD) (in Indonesian). Indonesia: Muhammadiyah University of Surakarta.
  • Noorul Ameen, Mohamood (2013). Philosophical and educational thoughts in the works of Abul Hassan Ali Nadvi (PhD). India: Kannur University. hdl:10603/85300.
  • Gaffar, Abdul (2004). The contributions of Moulana Abul Hasan Ali Nadvi to Urdu language and literature (PhD) (in Urdu). India: Sree Sankaracharya University of Sanskrit. hdl:10603/137480.
  • Abdul Sahib Khdoom, El Maliki Haidar (2016). Abul hasan al nadawi manhajuhu wakutubuhu aladabiyyah (PhD) (in Arabic). India: Dr. Babasaheb Ambedkar Marathwada University. hdl:10603/147893.
  • Yahiya, Mohmmad (2017). MAULANA ALI MIYAN NADVI KI KHAKA NIGARI KA TANQIDEE MUTALAA (PhD) (in Urdu). India: Panjab University. hdl:10603/103792.
  • Bhat, Samee-Ullah (2017). Syed Abul Hasan Ali Nadwis Contribution to Islamic History A Study with Special Reference to his Tarikh i Dawat o Azimat (PhD). India: Shah-i-Hamdan Institute of Islamic Studies, University of Kashmir. hdl:10603/207015.
  • Ahmad, Peer Maqsood (1992). Contribution of Maulana Syed Abul Hassan Ali Nadwi to Arabic Language and Literature (PhD) (in Arabic). India: Department of Arabic, University of Kashmir. hdl:10603/140862.
  • Laique, Asif (2019). Role of Abul Hasan Ali Nadwi in Developing Islamic Literature in The Arabic Language: An Analytical Study (PhD). India: Department of Arabic, Maulana Azad National Urdu University. hdl:10603/337819.
  • Hasanuzzaman, Hazrat (2011). Socio_historical aspects in the writings of Abul Hasan Ali Nadwi with special reference to Ma_Dha Khasira Al_Aalam Bi_Inhitatil Muslimeen (PhD) (in Arabic). India: Department of Arabic, Assam University. hdl:10603/97104.

Biography

Biography written on Abul Hasan Ali Hasani Nadwi:

  • Chapter 4 Sayyid Abu'l-Hasan 'Ali Nadwi. Princeton University Press. 7 June 2021. pp. 107–128. doi:10.1515/9781400833801-007. ISBN 978-1-4008-3380-1.
  • Nadwi, Bilal Abdul Hai Hasani (2013). Sawaneh Mufakkir-e-Islām (in Urdu) (3rd ed.). Raibareli: Sayyid Ahmad Shaheed Academy. Retrieved 31 July 2021.

Journal article

Journal article on Abul Hasan Ali Hasani Nadwi:

  • Bhaat, Samee-Ullah (2016). "Life and Works of Abul Hasan 'Ali Nadwi (RA): An Analytical Study". Journal of Islamic Thought and Civilization. 06 (1): 47–60. doi:10.32350/jitc.61.04. ISSN 2075-0943. S2CID 187423359.
  • Islam, Dr Rafiqul (30 April 2020). "Sayed Abul Hasan Ali Hassani Nadwi: As a Socio-Religious reformer of the World". International Journal of Advanced Science and Technology. 29 (5): 13690–13692. ISSN 2005-4238.
  • Ahmad, Khalil; Ali, Muhammad Mumtaz; Siddiqi, Yousuf Azim (14 September 2020). "Religious Harmony in India's Post-Independence Phase: A Comparative Study of the Approach of Abul Hasan Ali Nadawi and Wahiduddin Khan". Al-Itqan: Journal of Islamic Sciences and Comparative Studies. 4 (2): 33–49. ISSN 2600-8432.
  • Ibrahim, Mulyadi (7 June 2020). "Rekontruksi Tazkiyah al-Nafs Menurut Abu Hasan al-Nadwi". At-Tafkir. 13 (1). doi:10.32505/at.v13i1.1570. ISSN 2620-5858. S2CID 219921727.
  • Gada, Muhammad Yaseen (17 December 2019). "How to Study the Qur'an: Sayyid Abul Hasan Ali Nadwi's Approach, written by Choughley, Abdul Kader". Al-Bayan: Journal of Qur'an and Hadith Studies. 17 (2): 247–250. doi:10.1163/22321969-12340076. ISSN 2232-1969. S2CID 213684686.
  • Ghouri, Syed Abdul Majid (15 June 2019). "Sheikh Abul Hassan Ali Hassani Nadwi and His Contributions to The Sciences of Prophetic Hadith: A Concise Expository Study". Al-Irsyad: Journal of Islamic and Contemporary Issues (in Arabic). 4 (1): 57–77. doi:10.53840/alirsyad.v4i1.47. ISSN 2550-1992. S2CID 245722820.
  • Zamzam, Ahmad Fahmi (30 June 2000). "Abu Al-Hasan 'Ali Al-Hasani An-Nadwi: Keperibadian, Sejarah Hidup dan Perjuangan". Jurnal Usuluddin. 11: 79–92. ISSN 0128-0708.
  • Timol, Riyaz (2 October 2014). "Shaykh Abu al-Hasan Ali Nadwi: His Life & Works". Islam and Christian–Muslim Relations. 25 (4): 538–540. doi:10.1080/09596410.2014.926600. ISSN 0959-6410. S2CID 145231248.
  • Nasir, Mohd Shahrizal; Mat Teh, Kamarul Shukri (1 June 2021). "Pandangan al-Nadwi Tentang Kepentingan al-Sirah al-Nabawiyyah dalam Pendidikan Kanak-Kanak: Al-Nadwi's View on the Importance of al-Sirah al-Nabawiyyah in Children's Education". Journal of Quran Sunnah Education & Special Needs. 5 (1): 227–242. doi:10.33102/jqss.vol5no1.97. ISSN 2590-3799. S2CID 236362753.
  • Bredi, Daniela (12 August 1999). "Sādāt in South Asia: the Case of Sayyid abū 'L-ḥasan 'Alī Nadwī". Oriente Moderno. 79 (2): 375–392. doi:10.1163/22138617-07902007. ISSN 2213-8617.
  • Mannar, M. Abduh Al; Tamam, Abas Mansur; Syafri, Ulil Amri (6 March 2018). "20 KONSEP PENDIDIKAN ISLAM AN NADWI DALAM MENANGKAL LIBERALISASI". Prosiding Bimbingan Konseling: 177–185.
  • Monang, Sori (29 June 2020). "Theological Thinking Abû al-Ḥasan 'Alî al-Hasani al-Nadwî". Britain International of Humanities and Social Sciences (BIoHS) Journal. 2 (2): 586–593. doi:10.33258/biohs.v2i2.261. ISSN 2685-3868. S2CID 225792661.
  • Setiawan, Azhari (1 August 2017). "Syed Abul Hasan Ali Hasani an-Nadwi Tentang Keruntuhan Peradaban, Pandangan Hidup, dan Pendidikan Islam". Tasfiyah: Jurnal Pemikiran Islam. 1 (2): 277–304. doi:10.21111/tasfiyah.v1i2.1854. ISSN 2613-9863.
  • Hartung, Jan-Peter (2009). Christmann, Andreas; Hartung, Jan-Peter (eds.). "Religious Education in Transition: The Moral and Academic Training of Sayyid Abû 'l-Hasan ´Alî Nadwî". Journal of Semitic Studies: Supplt: Islamica Studies in Memory of Holger Preissler (1943-2006). 26: 231–255.
  • Rahim, Adibah Abdul; Muhammad, Saud (31 December 2021). "Revival of Islamic Civilization: Strategies for the Development of Muslim Society in the Thought of Abul Hasan Ali Nadwi (Kebangkitan Tamadun Islam: Strategi Pembangunan Masyarakat Islam dalam Pemikiran Abul Hasan Ali Nadwi)". Journal of Islam in Asia. 18 (3): 188–204. doi:10.31436/jia.v18i3.1056. ISSN 2289-8077. S2CID 245664809.
  • Mulyadi, Mulyadi (1 December 2021). "Integration of Character Education and Tazkiyah al-Nafs: Perspective of Abū Hasan al-Nadwī". ADDIN. 15 (2): 303–330. doi:10.21043/addin.v15i2.14509. ISSN 2476-9479. S2CID 252725283.

Abul Hasan Ali Nadwi Center For Research, Dawah And Islamic Thoughts

Dar-e-Arafat is the representative institution of Nadwi’s ideology and dawah. This department has been established by the name of "Abul Hasan Ali Nadwi center for Research, Dawah and Islamic thoughts" It provides Free Islamic books, print Islamic books, online free islamic books, PDF books etc.[40]

Allama Abul Hasan Ali Nadwi Educational and Welfare Foundation, Aligarh

Established in 2003 to uplift the standard of Muslim minorities in economic, religious, social, cultural and educational fields. It is located in Hamdard Nagar "D" Dhorra Byepass Road Aligarh, Uttar Pradesh.[41]

Shaykh Abul Hasan Ali Nadwi Islamic Research Center, Dhaka, Bangladesh

Shaykh Abul Hasan Ali Nadwi Islamic Research Center, Dhaka is a unique Institution for Higher Islamic Education & Research in Bangladesh.[42]

See also

References

  1. ^ al-Kumillai, Muhammad Hifzur Rahman (2018). "الشيخ الفاضل مولانا أبو سعيد عمر علي" [The honourable Shaykh, Mawlana Abu Saeed Omar Ali]. كتاب البدور المضية في تراجم الحنفية (in Arabic). Cairo, Egypt: Dar al-Salih.
  2. ^ a b c d e f Qureshi, Jawad Anwar QureshiJawad Anwar (2014), "Nadwī, Abū al-Ḥasan", The Oxford Encyclopedia of Islam and Politics, Oxford University Press, doi:10.1093/acref:oiso/9780199739356.001.0001, ISBN 978-0-19-973935-6, retrieved 9 October 2022
  3. ^ a b c Esposito, John L. EspositoJohn L. (1 January 2003), Esposito, John L. (ed.), "Nadwi, Abul Hasan Ali", The Oxford Dictionary of Islam, Oxford University Press, doi:10.1093/acref/9780195125580.001.0001, ISBN 978-0-19-512558-0, retrieved 9 October 2022
  4. ^ a b c d e f g h i j k Bhat 2016, p. 49.
  5. ^ "Are Deobandis part of Ahlus Sunnah?". IslamQA.info. 2001.
  6. ^ a b c Bhat 2016, p. 47.
  7. ^ a b c d e f Bhat 2016, p. 48.
  8. ^ Bhat 2016, p. 56.
  9. ^ a b Rabiul Haque, Muhammad (2 December 2020). "মুসলিম উম্মাহর দরদী দাঈ সাইয়্যিদ আবুল হাসান আলী নদবী" [Saiyid Abul Hasan Ali Nadwi, Preacher of Muslim Ummah]. Jugantor.
  10. ^ Ludwig W. Adamec (2009), Historical Dictionary of Islam, p. 234. Scarecrow Press. ISBN 0810861615.
  11. ^ Miftah, Mukerrem. "Islamic Civilization between Crisis and Revival A Comparative Appraisal of the Works of Abul Hassan." Islamic Perspective 16 (2016): 113.
  12. ^ a b Amini 2017, p. 558.
  13. ^ Nadwi 2013, p. 79.
  14. ^ Ahmad 1992, p. 53.
  15. ^ a b c d e f g h Bhat 2016, p. 50.
  16. ^ Bhat, Samee-Ullah (2016). "Life and Works of Abul Hasan 'Ali Nadwi (RA): An Analytical Study". Journal of Islamic Thought and Civilization. 06 (1): 50. doi:10.32350/jitc.61.04. ISSN 2075-0943. S2CID 187423359.   Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.
  17. ^ a b c Bhat 2016, p. 51.
  18. ^ a b c d e f Monang 2018, p. 5.
  19. ^ a b c d e f g h i j Monang 2018, p. 6.
  20. ^ a b c d e f g h i j k Monang 2018, p. 7.
  21. ^ a b c d e f g Monang 2018, p. 8.
  22. ^ a b c d Monang 2018, p. 9.
  23. ^ Monang, Sori (2018). "Reconstruction of Western Civilization Viewed by Sayyid Abû al-asanas' Alî al-Ḥasanî al-Nadwî". Budapest International Research and Critics Institute: Humanities and Social Sciences. 1 (2): 9. doi:10.33258/birci.v1i2.8. ISSN 2615-3076. S2CID 166028805.   Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.
  24. ^ a b c d e f g h i j k l m n Aafreedi 2019, p. 8.
  25. ^ Aafreedi, Navras J. (2019). "Antisemitism in the Muslim Intellectual Discourse in South Asia". Religions. 10 (7): 8. doi:10.3390/rel10070442. ISSN 2077-1444.  Text was copied from this source, which is available under a Creative Commons Attribution 4.0 International License.
  26. ^ 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
  27. ^ "The Great Muslims of the 20th Century India" By Mohsin Atique Khan
  28. ^ 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. ISBN 978-0-19-530513-5.
  29. ^ a b c "Profile of Abul Hasan Ali Nadwi". Oxford Islamic Studies Online website. Retrieved 9 March 2020.
  30. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 108. ISBN 9780691135885
  31. ^ a b c d e Shah, Syed Talha (20 December 2018). . Daily Times (newspaper). Archived from the original on 24 September 2019. Retrieved 9 March 2020.
  32. ^ John L. Esposito, The Oxford Dictionary of Islam, p 226. ISBN 0195125592
  33. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 110. ISBN 9780691135885
  34. ^ "King Faisal International Prize". Archived from the original on 11 August 2013. Retrieved 9 March 2020.
  35. ^ a b . Archived from the original on 25 January 2009. Retrieved 9 March 2020.
  36. ^ "Abul Hasan Ali Nadwi". The Muslim World. World Muslim Congress. 3 (1–12): 36. 2001. Retrieved 22 November 2020.
  37. ^ Roxanne Leslie Euben, Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden, p 109. ISBN 9780691135885
  38. ^ 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.
  39. ^ Miriam Cooke, Bruce B. Lawrence, Muslim Networks from Hajj to Hip Hop, p. 90. ISBN 0807876313
  40. ^ "About Center". abulhasanalinadwi.org. Retrieved 8 October 2022.
  41. ^ "About Us". nadwifoundationaligarh.org. Retrieved 9 October 2022.
  42. ^ "Shaykh Abul Hasan Ali Nadwi Islamic Research Center". School And College Listings. Retrieved 9 October 2022.

Further reading

  • 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). New Delhi: All India Tanzeem Ulama-e-Haq. 7 (162).

External links

April 05, 2023
abul, hasan, hasani, nadwi, miyan, redirects, here, nepalese, writer, miya, syed, also, known, miyan, december, 1913, december, 1999, leading, islamic, scholar, thinker, writer, preacher, reformer, muslim, public, intellectual, 20th, century, india, author, nu. Ali Miyan redirects here For the Nepalese writer see Ali Miya Syed Abul Hasan Ali Hasani Nadwi also known as Ali Miyan 5 December 1913 31 December 1999 was a leading Islamic scholar thinker writer preacher reformer and a Muslim public intellectual of 20th century India and the author of numerous books on history biography contemporary Islam and the Muslim community in India one of the most prominent figure of Deoband School 3 4 5 His teachings covered the entire spectrum of the collective existence of the Muslim Indians as a living community in the national and international context 6 Due to his command over Arabic in writings and speeches he had a wide area of influence extending far beyond the Sub continent particularly in the Arab World 6 During 1950s and 1960s he stringently attacked Arab nationalism and pan Arabism as a new jahiliyyah and promoted pan Islamism 3 He began his academic career in 1934 as a teacher in Nadwatul Ulama later in 1961 he became Chancellor of Nadwa and in 1985 he was appointed as Chairman of Oxford Centre for Islamic Studies 6 D Litt Abul Hasan Ali Hasani Nadwi7th Chancellor of Darul Uloom Nadwatul UlamaIn office 1961 31 December 1999Preceded byAbdul Ali HasaniSucceeded byRabey Hasani NadwiPersonal detailsBorn5 December 1913 1913 12 05 Raebareli United Provinces of Agra and Oudh British IndiaDied31 December 1999 1999 12 31 aged 86 Raebareli Uttar Pradesh IndiaAlma materDarul Uloom Nadwatul UlamaDarul Uloom DeobandUniversity of LucknowPersonalDenominationSunniJurisprudenceHanafiMovementNadwatul UlamaMain interest s History Biography Islamic revivalism Islam in IndiaNotable work s All India Muslim Majlis e MushawaratPayam E InsaniyaatSignatureFounder ofAcademy of Islamic Research amp PublicationsSenior postingDisciples Abu Saeed Muhammad Omar Ali 1 Influenced by Shibli Nomani Muhammad Iqbal 2 Ilyas Kandhlawi 2 Abdul Qadir Raipuri 2 Hussain Ahmed Madani 2 Muhammad Taqi ud Din al Hilali 2 Ahmed Ali Lahori Muhammad Zakariyya al KandhlawiInfluenced Yusuf al Qaradawi Rabey Hasani Nadwi Mohammad Akram Nadwi Sultan Zauq Nadvi Wazeh Rashid Hasani Nadwi Kaleem Siddiqui Abu Taher MisbahAwardsKing Faisal International Prize 1980 D Litt by University of Kashmir 1981 Sultan of Brunei International Prize 1999 Dubai International Holy Quran Award 1999 Literary worksSeerat i Sayyid Ahmad Shaheed 1939 Life and mission of Maulana Mohammad Ilyas 1945 Islam and the World 1951 Muslims in India 1953 Saviours of Islamic Spirit 1955 1984 Karwan e Zindagi 1983 1999 Glory of Iqbal 1973 Websiteabulhasanalinadwi wbr orgHe had a lifelong association with Tablighi Jamaat 3 For decades he enjoyed universal respect was accepted by the non Muslims at the highest level as the legitimate spokesman for the concerns and aspirations of the entire Muslim community 7 Islam and the World is the much acclaimed book of Nadwi for which he received accolades throughout especially Arab world where it was first published in 1951 8 His books are part of syllabic studies in various Arab Universities 7 In 1951 during his second Hajj the key bearer of the Kaaba opened its door for two days and allowed him to take anyone he chose inside He was the first Alim from Hindustan who was given the key to Kaaba by the Royal Family of Saudi Arabia to allow him to enter whenever he chose during his pilgrimage 9 He was the chairman of Executive Committee of Darul Uloom Deoband and president of All India Muslim Personal Law Board 9 He was the founder of Payam e Insaniyaat Movement and co founder of All India Muslim Majlis e Mushawarat and Academy of Islamic Research amp Publication Internationally recognized he was one of the Founding Members of the Muslim World League and served on the Higher Council of the Islamic University of Madinah the Executive Committee of the League of Islamic Universities 7 The lectures he delivered at Indian Arab and western Universities have been appreciated as original contribution to the study of Islam and on Islam s relevance to the modern age 7 As a theorist of a revivalist movement in particular he believed Islamic civilisation could be revived via a synthesis of western ideas and Islam 10 11 In 1980 he received the King Faisal International Prize followed by the Sultan of Brunei International Prize and the UAE Award in 1999 7 Contents 1 Early life 2 Intellectual Milieu 3 Intellectual Discourse 3 1 Reconstruction of Western Civilization 3 2 Anti Zionist Views 3 3 Partition of India 4 Writings 5 Positions honours and awards 6 Access to the Kaaba 7 Death 8 Legacy 8 1 PhD Thesis 8 2 Biography 8 3 Journal article 8 4 Abul Hasan Ali Nadwi Center For Research Dawah And Islamic Thoughts 8 5 Allama Abul Hasan Ali Nadwi Educational and Welfare Foundation Aligarh 8 6 Shaykh Abul Hasan Ali Nadwi Islamic Research Center Dhaka Bangladesh 9 See also 10 References 11 Further reading 12 External linksEarly life EditAbul Hasan Ali Nadwi was born in the Takiya Kalaan Rae Bareilly in North India on 5 December 1913 12 13 he was named Ali and his full name is Ali bin Abdul Hay bin Fahruddeen Al Hasani His linage joins to Imam Al Hasan bin Sabt bin Ali bin Abi Talib 7 Scion of a educated family which has produced scholars Ulama Atkiya spiritual preceptors mujahedeen professors civil service officers he was an eminent scholar thinker writer an Alim a preacher a reformer and a personality of the world of Islam in the last half century 4 His father was Abdul Hayy Hasani author of famous books like Nuzhatul Khawatir a biographical dictionary of Indian Ulama and Al Thaqafah al Islamiyah fil Hind Islamic Culture in India 14 4 He was a descendant of Syed Ahmad Barelvi who had led a Jihad movement against the British occupation established an Islamic state in the North Western Frontier now in Pakistan and fell martyr on the battlefield of Balakot in 1831 4 Moreover he was one of the few non Arabs today who had fully mastered spoken and written Arabic Although he is an Arab by lineage yet his family had lost its roots with the Arabic world and he grew up as an Indian Muslim 4 He was popularly known in India as Ali Miyan He was popularly known world wide by the name of Nadwi which was not his family name it was synonymous to higher rank of Islamic intellectuals belonged to a particular institution the scholars educated at the Nadwat ul ulama in Lucknow India took the name Nadwi and the name Nadwi in this research refers to Abul Hasan Ali Nadwi 4 Nadwi grew up and was guided in a God fearing environment in the guardianship of his family 4 His father Hakim Syed Abdul Hayy Nadwi al Hasani served as Rector of Nadwat ul ulama until he breathed his last on Friday 1923 when Abul Hasan Ali Nadwi was nine years of age 4 Having lost his father young Ali grew up under the shadow of his mother and the guardianship of his brother Hakim Abdul Ali Nadwi who qualified from both Dar al Ulum Deoband and Nadwat ul ulama 4 He lived in his early childhood in Takiyya Kalan Rae Bareilly He later migrated to Lucknow with his father because of his father s profession as a doctor 4 His mother had memorized the Qur an and acquired higher education a rare distinction for a woman of her times She was a poet as well as a writer She wrote the book for the guidance of women and young girls with the name of Husnul Maashirah Social Manners and the book of poems by the name of Bahrurrahmah 4 When Ali was young he spent most of his time in his elder brother s house under his supervision and tender care 15 A particularly important influence on him at this stage was his elder brother Sayyid Abd al Ali al Hasani who later went on to be trained as a medical doctor at King George s Medical College Lucknow and then assumed the post of Rector of the Nadwat ul Ulama 15 His elder brother was able through his deep knowledge both in western education and Islam to ensure his upbringing in the Islamic way of life By this time he had developed a deep commitment to the cause of Islam 15 Intellectual Milieu EditHe received a B A in Arabic literature from the University of Lucknow in 1927 12 In order to be trained as an Alim religious scholar he was sent to Nadwatul Ulama for higher studies 15 Nadwat al ulama also known as Nadwa the choice of the name got inspiration from a hall in Makkah where nobles used to assemble to debate and discuss 15 It was one of the renowned Islamic universities in the world which has produced several famous scholars 15 It was founded in 1894 at Kanpur and eventually shifted to Lucknow India in 1898 It was established with the objective of countering the challenges of western education striking out equilibrium between classical Islam and modernity and producing a new breed of Islamic scholars of higher level molded in classical Islamic disciplines and new ideas to regain the intellectual initiative lost in the wake of colonial occupation 15 At Nadwa young Nadwi was exposed to new trends prevalent in Islamic thoughts in other Muslim countries 15 He was also benefitted from the two leading Arab teachers at Dar al ulum One of those teachers is Khalil Muhammad of Yemen and Muhammad Taqi ud Din al Hilali of Morocco who taught him modern verbal and written Arabic He studied Hadith under Hussain Ahmed Madani at Darul Uloom Deoband and Tafsir under Ahmed Ali Lahori where he came in touch with Iqbal whose poetry left an abiding impression on him 16 The major turning point in Nadwi s life came in 1934 when he was appointed to teach Arabic and Qur anic commentary at Nadwat al ulama after the completion of his studies 17 The Nadwa committed itself to spread the teachings of Nadwi since he played a pivotal role in turning the institution into well acknowledged research center world widely just as he was to remain central to the life of the institution turning it into a widely recognized centre for Islamic research 17 As Hasan writes one of his principal concerns as head of the institution was to promote suitable changes in the educational system in accordance with the demand of the modem age 17 Intellectual Discourse EditReconstruction of Western Civilization Edit West with its technology has been able to master the civilization of the world today because it is considered able to answer the challenges and demands of the modern world 18 Nadwi provides insightful views and ideas about how the concept of Islam in life In some of his ideas he does not give Misconceptions of the goodness of life with the advancement of technology and identity but the value of the glorified modernity of the West has the building of cultural values which is misconception with Islamic terminology 18 Nadwi in this case also reveals that tribal wars and identity with the West can be seen from two perspectives First the defense of identity as a positive color this view is expressed as an appreciation of the consistency of geographical dichotomy and western culture in maintaining the identity and even affect the surrounding civilization as previously revealed that the West despite having areas that tend to have the same land but can still survive as an identity the substantial where the one with the other cannot be equated 18 According to Nadwi such a concept contains an Islamic value A Muslim must be able to show his identity as a Muslim preserving this identity is certainly not merely an identity in a literal sense more than that the identity that is meant is a terminological meaning that embodies the various values that emulate it 18 A Muslim should have an existence based on Islam Al Quran and Ḥadis Islam as a value identity must be maintained in accordance with the indicators arguments in it For example in terms of association in terms of neighborhood in terms of dress including in terms of economic 18 Because in the true Islam through the value contained in it has contained a variety of teachings that are quite universal including in the things mentioned above 18 Maintaining Identity as a Muslim the law must be done because that is part of the meaning of Islam itself as a theology belief Nadwi reveals that maintaining identity is the first step to strengthening faith in Muslims 19 Secondly Western identity is a negative meaning 19 The West does maintain its identity so that with that identity they proudly and stigmatized tilted towards another identity Al Nadwi reveals that Islam does not teach so Western modernism according to him should be responded proportionately because the teaching of identity contained in it is contains the value of Jahiliyyah where the people who no longer respect other people who are different 19 Islam teaches li ta arafu between humans amid the difference Al Nadwi reveals the West despite appearing with its stunning medal face but it holds an undeniable dilemma that in fact the West is not united in a strong identity relationship They are in a separate conscience between one and the other with the boundaries of tribal egoism and material interests 19 This is according to al Nadwi that in fact the West has been transformed into Jahiliyyah modern Al Nadwi further explained that the recognition of identity should be in Islam with the proper terminology Al Nadwi reveals one offer is back to Islam 19 Islam is meant universally including the reflection of its civilization Long before the West which has been widely claimed to have modernized modernization Islam actually has done that long before the 7th century Al Nadwi in this discussion exemplifies the history of the glory of Islam in the days of Umar bin Abd al Aziz 717 720 19 Abul Hasan Ali al Hasani al Nadwi explains that humans can be united with the glue of religion that haq is the religion of Islam not only for the Muslims itself more than it covers the welfare of mankind because Islam is revealed to all nature 19 One reflection which was then put forward by al Nadwi is that along with the glory of Islam is also dragged the glory of his people universally which in turn is not only merely touch the Muslims themselves but also by other people who are socially not to be distinguished 19 According to al Nadwi this kind of context is not visible from the civilization modernization of the West today the modernization of the West according to him is colonized where progress adversely affects other identities 19 In examining identity and modernization al Nadwi offers several opinions first formal approaches two historical approaches three social approaches four economical approaches In the formal order of Religion Islam has a source of teaching that becomes the frame of every movement namely the Qur an and Hadith 19 In the context of modernization and identity the Qur an seems to have a not so small concept in which the Qur an for example contains fraternal values trade terminology association marriage dress education and the Qur an also contain scientific values health and so forth 20 According to al Nadwi the Qur an with its perfect content should be part of the foundation of living for a Muslim The textuality of the verses on some sides may be clarified sociologically based on the practices shown by the Prophet Muḥammad 20 In the context of modernity there seems to be no doubt that the Prophet Muhammad with his teachings of Islam has managed to modernize Arabia Practical life shown by the Prophet also becomes hand in hand that accompanies the content of the Qur an 20 Historical Approach Islam once lead the world This historical approach can be traced in his book Saviours of Islamic Spirit in this book he introduces various figures who can be role models of a Muslim such as Umar II Hasan al Basri Ahmad ibn Hanbal Al Ghazali Abdul Qadir Gilani Rumi Ibn Taymiyyah Shah Waliullah Dehlawi Ahmad Sirhindi 20 In the muqaddimah part of this book he reveals a small conclusion that Islam never thirsts mujaddid 20 According to al Nadwi the error is much seen from the Muslims themselves in choosing the wrong path 20 If the early Muslims dealt with the heresy and the conflict of understanding then in modern times and millennia Islam confronted the more complex term of Jahiliyyah culture Al Nadwi advocated in minimizing the impact of modernization of Western Jahiliyyah today the regeneration of Muslims should be introduced to a clear historiography of Islam as a movement of civilization progress and assert that Western modernization contains primitive Jahiliyah values 20 This historical study according to al Nadwi needs to be done in conveying the Islamic treasures of its existence 20 Al Nadwi said in a social approach how much criticism is expressed against the West actually refers more to the social elements that are in it 20 Western culture according to al Nadwi does not at all reflect Islamic fundamental values in any way The historical fact mentioned by al Nadwi in his book that more than 32 000 death penalties in Europe are burned alive 20 According to al Nadwi the unfair Law that Europeans applied to other nations seemed to portray enmity and eliminate the principle of justice which is the principle of a law not just the classical era this unfair legal fanaticism continues to be applied by the West in strengthening its power as a superpower medieval age 20 Al Nadwi also provided a constructive critique of Western education According to al Nadwi Western education led to the frost and decline of morality due to the loneliness of spiritual decline 21 Al Nadwi also gave various analyzes that Western Education orientation is a lot of material wants a high position and earn a large salary without implanting spiritual value 21 According to al Nadwi Western education is racing to become stronger and then with that power they make other nation tips slumped 21 Al Nadwi in his book Imam Abd al Qadir al Jailani reveals this condition by relating it to civilization in the time of al Jailani he writes Abd al Qadir al Jailani has witnessed what has been fall the lives of Muslims of his day They live fragmented and hostile Love of the world has dominated in addition to fighting for honor on the side of King and Sultan man has turned to matter position and power 21 In addition to his social criticisms of the West al Nadwi gave a fairly intense notion of social life This is evident from the practices of daily life Al Nadwi in some facts famous as people who closely associate with the community as much expressed by the surrounding community as well as observations that once the author witnessed one example that al Nadwi spelled out routinely provide material assistance to Muslims and non Muslims after each prayer Asr at home this assistance is expected to be given to 40 people 21 This phenomena as a form of bi al hal s preaching to non Muslims to in turn see Islam as a potentially positive enough to follow 21 This attitude as an orientation of the word of Allah in Al Baqara There is no compulsion to enter religion Islam in fact it is clearly the right path rather than a misguided path Therefore whoever denies Thaghut and believes in Allah then he has indeed held on to a very strong rope that will never break And Allah is Hearing Knower Knowing Quran 2 256 21 Al Nadwi in his ideas in his daily life towards non Muslims is quite diplomatic in his book Islam and the World al Nadwi quotes the Qur anic verse It means Those who believe fight in the cause of Allah and those who reject Faith in the way of Thaghut therefore fight the friends of Shaytaan because in fact the deception of Satan is weak Quran 4 76 22 Al Nadwi reveals that wars are very close to the devil s demands With him the most appropriate da wah for the present condition is by deeds bi al hal with which the best Islamic da wah is to show a self identity as a Muslim based on his teachings 22 Al Nadwi criticized the social life that denied the concept of Hospitality amid Western material progress he saw no strong interpersonal unity among they so not infrequently neighbors do not know each other do not help each other let alone visit each other 22 The concept that is in the Western stretcher is anti social One thing must also be known by the Muslims against the existence of the West that they tend to ignore Religion they do not know God even Atheists 22 So social is often seen is social freedom social relationships are free sex pornography and so forth According to al Nadwi Western westernization is very necessary to watch out for the colonization of Western culture not only erode the culture of a nation but also even erode its Religion 23 Anti Zionist Views Edit Nadwi s writings are full of Anti zionist rhetoric 24 According to him exposure to injustice oppression chastisement extradition troubles hardships and domination by other nations is the destiny of Zionists 24 A typical racial character had emerged in them because of political serfdom oppression and anguish suffered indefinitely 24 They were globally infamous for being excessively proud of their genealogy While they were meek and submissive in distress they were tyrannical and mean when they had the upper hand 24 Hypocrisy deceit treachery selfishness cruelty and usuriousness had become integral to their nature 24 Nadwi points out how the Qur an repeatedly refers to the extent to which they had sunk into degradation in the sixth and the seventh centuries The Zionist heritage according to Nadwi was primarily composed of intrigue and crime violence and high handed tactics their inborn tendencies which could clearly be discerned at any time or place where they have happened to reside like a pivot on which their entire intelligence and endeavours have always revolved for the satisfaction of their ulterior motives 24 Every insurrection and revolution conspiracy and intrigue lawlessness and anarchy had been the brainchild of the Zionists They had triggered every movement designed to foment social political economic and moral disintegration of the non Zionist people 24 The characteristics of Zionists according to Nadwi were exultingly summed up by an eminent Zionist Dr Oscar Levy who described them as the rulers of the world mischief mongers who foment every trouble and turmoil wherever it might be 24 He did not even spare the non proselytizing nature of Judaism He believed that the Zionists have failed to give any message of salvation for humanity 24 The reason for this Nadwi explains is that according to the Zionists salvation is determined by birth irrespective of one s belief or action 24 This notion of the superiority of the Jewish race signally incompatible with the spirit of any universal message of brotherhood and equality of mankind Such an idea naturally delimits even the scope of divine guidance and salvation and places restriction on its dissemination beyond the closed circle of one s blood kin 24 This according to Nadwi also explains why Zionism can never become a universal religion and why it remains a non proselytizing faith 24 He adds The logical result of such an attitude was that the Zionists should discriminate against other nations and evolve such norms of virtue and vice right and wrong which should make allowance for the superiority of one race over the other 24 And then nothing more is required to justify and persist in the cruelest sic injustice against the non Zionist people 24 The Qur an alludes to this very attitude of the Zionists when it says That is because they say We have no duty to the Gentiles 25 Partition of India Edit He opposed the partition of India agreeing with his teacher Hussain Ahmad Madani 2 Writings EditAbul 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 26 27 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 28 29 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 30 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 31 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 31 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 31 An adherent of pan Islamism he opposed secular Arab nationalism and pan Arabism He also had a lifelong association with the Tablighi Jamaat 29 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 31 Positions honours and awards Edit1962 Founding member Secretary of the first inaugural session and foundation of Muslim World League in Mecca 32 29 1980 King Faisal Award 33 34 35 Founding Chairman of Oxford Centre for Islamic Studies 36 1984 President of League of Islamic Literature 37 1999 Islamic Personality of Year award established by Sheikh Mohammed of United Arab Emirates 1999 Sultan of Brunei Award 35 38 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 31 Access to the Kaaba EditIn 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 38 Death EditAbul Hasan Ali Hasani Nadwi died on 23 Ramadan 1420 AH 31 December 1999 in Raebareli India at the age of 85 39 Legacy EditPhD Thesis Edit PhD and MA thesis written on Abul Hasan Ali Hasani Nadwi 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 PhD Lampeter University of Wales Choughuley Abdul Kader 2008 Da wah peace and dialogue in the writings of Sayyid Abul Hasan Ali Nadwi 1913 1999 MA South Africa University of Johannesburg hdl 10210 1247 Zubair Zafar Khan 2010 A critical study of Moulana Abul Hasan Ali nadwis islamic thought PhD India Department of Islamic Studies Aligarh Muslim University hdl 10603 60854 Sari Ika Mustika 2012 Islamic educational thought of Abul Hasan Ali Hasani Nadwi PhD in Indonesian Indonesia Maulana Malik Ibrahim State Islamic University Malang Musleh Uddin Muhammad 2009 Syed Abul Hasan Ali Nadvi Religion and Social Thought PhD in Bengali Bangladesh University of Dhaka Sulthoni Akhmad Muindinillah Basri Syamsul Hidayat 2013 Abul Hasan Ali An Nadwi s View of Western Civilization PhD in Indonesian Indonesia Muhammadiyah University of Surakarta Noorul Ameen Mohamood 2013 Philosophical and educational thoughts in the works of Abul Hassan Ali Nadvi PhD India Kannur University hdl 10603 85300 Gaffar Abdul 2004 The contributions of Moulana Abul Hasan Ali Nadvi to Urdu language and literature PhD in Urdu India Sree Sankaracharya University of Sanskrit hdl 10603 137480 Abdul Sahib Khdoom El Maliki Haidar 2016 Abul hasan al nadawi manhajuhu wakutubuhu aladabiyyah PhD in Arabic India Dr Babasaheb Ambedkar Marathwada University hdl 10603 147893 Yahiya Mohmmad 2017 MAULANA ALI MIYAN NADVI KI KHAKA NIGARI KA TANQIDEE MUTALAA PhD in Urdu India Panjab University hdl 10603 103792 Bhat Samee Ullah 2017 Syed Abul Hasan Ali Nadwis Contribution to Islamic History A Study with Special Reference to his Tarikh i Dawat o Azimat PhD India Shah i Hamdan Institute of Islamic Studies University of Kashmir hdl 10603 207015 Ahmad Peer Maqsood 1992 Contribution of Maulana Syed Abul Hassan Ali Nadwi to Arabic Language and Literature PhD in Arabic India Department of Arabic University of Kashmir hdl 10603 140862 Laique Asif 2019 Role of Abul Hasan Ali Nadwi in Developing Islamic Literature in The Arabic Language An Analytical Study PhD India Department of Arabic Maulana Azad National Urdu University hdl 10603 337819 Hasanuzzaman Hazrat 2011 Socio historical aspects in the writings of Abul Hasan Ali Nadwi with special reference to Ma Dha Khasira Al Aalam Bi Inhitatil Muslimeen PhD in Arabic India Department of Arabic Assam University hdl 10603 97104 Biography Edit Biography written on Abul Hasan Ali Hasani Nadwi Chapter 4 Sayyid Abu l Hasan Ali Nadwi Princeton University Press 7 June 2021 pp 107 128 doi 10 1515 9781400833801 007 ISBN 978 1 4008 3380 1 Nadwi Bilal Abdul Hai Hasani 2013 Sawaneh Mufakkir e Islam in Urdu 3rd ed Raibareli Sayyid Ahmad Shaheed Academy Retrieved 31 July 2021 Journal article Edit Journal article on Abul Hasan Ali Hasani Nadwi Bhaat Samee Ullah 2016 Life and Works of Abul Hasan Ali Nadwi RA An Analytical Study Journal of Islamic Thought and Civilization 06 1 47 60 doi 10 32350 jitc 61 04 ISSN 2075 0943 S2CID 187423359 Islam Dr Rafiqul 30 April 2020 Sayed Abul Hasan Ali Hassani Nadwi As a Socio Religious reformer of the World International Journal of Advanced Science and Technology 29 5 13690 13692 ISSN 2005 4238 Ahmad Khalil Ali Muhammad Mumtaz Siddiqi Yousuf Azim 14 September 2020 Religious Harmony in India s Post Independence Phase A Comparative Study of the Approach of Abul Hasan Ali Nadawi and Wahiduddin Khan Al Itqan Journal of Islamic Sciences and Comparative Studies 4 2 33 49 ISSN 2600 8432 Ibrahim Mulyadi 7 June 2020 Rekontruksi Tazkiyah al Nafs Menurut Abu Hasan al Nadwi At Tafkir 13 1 doi 10 32505 at v13i1 1570 ISSN 2620 5858 S2CID 219921727 Gada Muhammad Yaseen 17 December 2019 How to Study the Qur an Sayyid Abul Hasan Ali Nadwi s Approach written by Choughley Abdul Kader Al Bayan Journal of Qur an and Hadith Studies 17 2 247 250 doi 10 1163 22321969 12340076 ISSN 2232 1969 S2CID 213684686 Ghouri Syed Abdul Majid 15 June 2019 Sheikh Abul Hassan Ali Hassani Nadwi and His Contributions to The Sciences of Prophetic Hadith A Concise Expository Study Al Irsyad Journal of Islamic and Contemporary Issues in Arabic 4 1 57 77 doi 10 53840 alirsyad v4i1 47 ISSN 2550 1992 S2CID 245722820 Zamzam Ahmad Fahmi 30 June 2000 Abu Al Hasan Ali Al Hasani An Nadwi Keperibadian Sejarah Hidup dan Perjuangan Jurnal Usuluddin 11 79 92 ISSN 0128 0708 Timol Riyaz 2 October 2014 Shaykh Abu al Hasan Ali Nadwi His Life amp Works Islam and Christian Muslim Relations 25 4 538 540 doi 10 1080 09596410 2014 926600 ISSN 0959 6410 S2CID 145231248 Nasir Mohd Shahrizal Mat Teh Kamarul Shukri 1 June 2021 Pandangan al Nadwi Tentang Kepentingan al Sirah al Nabawiyyah dalam Pendidikan Kanak Kanak Al Nadwi s View on the Importance of al Sirah al Nabawiyyah in Children s Education Journal of Quran Sunnah Education amp Special Needs 5 1 227 242 doi 10 33102 jqss vol5no1 97 ISSN 2590 3799 S2CID 236362753 Bredi Daniela 12 August 1999 Sadat in South Asia the Case of Sayyid abu L ḥasan Ali Nadwi Oriente Moderno 79 2 375 392 doi 10 1163 22138617 07902007 ISSN 2213 8617 Mannar M Abduh Al Tamam Abas Mansur Syafri Ulil Amri 6 March 2018 20 KONSEP PENDIDIKAN ISLAM AN NADWI DALAM MENANGKAL LIBERALISASI Prosiding Bimbingan Konseling 177 185 Monang Sori 29 June 2020 Theological Thinking Abu al Ḥasan Ali al Hasani al Nadwi Britain International of Humanities and Social Sciences BIoHS Journal 2 2 586 593 doi 10 33258 biohs v2i2 261 ISSN 2685 3868 S2CID 225792661 Setiawan Azhari 1 August 2017 Syed Abul Hasan Ali Hasani an Nadwi Tentang Keruntuhan Peradaban Pandangan Hidup dan Pendidikan Islam Tasfiyah Jurnal Pemikiran Islam 1 2 277 304 doi 10 21111 tasfiyah v1i2 1854 ISSN 2613 9863 Hartung Jan Peter 2009 Christmann Andreas Hartung Jan Peter eds Religious Education in Transition The Moral and Academic Training of Sayyid Abu l Hasan Ali Nadwi Journal of Semitic Studies Supplt Islamica Studies in Memory of Holger Preissler 1943 2006 26 231 255 Rahim Adibah Abdul Muhammad Saud 31 December 2021 Revival of Islamic Civilization Strategies for the Development of Muslim Society in the Thought of Abul Hasan Ali Nadwi Kebangkitan Tamadun Islam Strategi Pembangunan Masyarakat Islam dalam Pemikiran Abul Hasan Ali Nadwi Journal of Islam in Asia 18 3 188 204 doi 10 31436 jia v18i3 1056 ISSN 2289 8077 S2CID 245664809 Mulyadi Mulyadi 1 December 2021 Integration of Character Education and Tazkiyah al Nafs Perspective of Abu Hasan al Nadwi ADDIN 15 2 303 330 doi 10 21043 addin v15i2 14509 ISSN 2476 9479 S2CID 252725283 Abul Hasan Ali Nadwi Center For Research Dawah And Islamic Thoughts Edit Dar e Arafat is the representative institution of Nadwi s ideology and dawah This department has been established by the name of Abul Hasan Ali Nadwi center for Research Dawah and Islamic thoughts It provides Free Islamic books print Islamic books online free islamic books PDF books etc 40 Allama Abul Hasan Ali Nadwi Educational and Welfare Foundation Aligarh Edit Established in 2003 to uplift the standard of Muslim minorities in economic religious social cultural and educational fields It is located in Hamdard Nagar D Dhorra Byepass Road Aligarh Uttar Pradesh 41 Shaykh Abul Hasan Ali Nadwi Islamic Research Center Dhaka Bangladesh Edit Shaykh Abul Hasan Ali Nadwi Islamic Research Center Dhaka is a unique Institution for Higher Islamic Education amp Research in Bangladesh 42 See also EditBibliography of Abul Hasan Ali Hasani NadwiReferences Edit al Kumillai Muhammad Hifzur Rahman 2018 الشيخ الفاضل مولانا أبو سعيد عمر علي The honourable Shaykh Mawlana Abu Saeed Omar Ali كتاب البدور المضية في تراجم الحنفية in Arabic Cairo Egypt Dar al Salih a b c d e f Qureshi Jawad Anwar QureshiJawad Anwar 2014 Nadwi Abu al Ḥasan The Oxford Encyclopedia of Islam and Politics Oxford University Press doi 10 1093 acref oiso 9780199739356 001 0001 ISBN 978 0 19 973935 6 retrieved 9 October 2022 a b c Esposito John L EspositoJohn L 1 January 2003 Esposito John L ed Nadwi Abul Hasan Ali The Oxford Dictionary of Islam Oxford University Press doi 10 1093 acref 9780195125580 001 0001 ISBN 978 0 19 512558 0 retrieved 9 October 2022 a b c d e f g h i j k Bhat 2016 p 49 Are Deobandis part of Ahlus Sunnah IslamQA info 2001 a b c Bhat 2016 p 47 a b c d e f Bhat 2016 p 48 Bhat 2016 p 56 a b Rabiul Haque Muhammad 2 December 2020 ম সল ম উম ম হর দরদ দ ঈ স ইয য দ আব ল হ স ন আল নদব Saiyid Abul Hasan Ali Nadwi Preacher of Muslim Ummah Jugantor Ludwig W Adamec 2009 Historical Dictionary of Islam p 234 Scarecrow Press ISBN 0810861615 Miftah Mukerrem Islamic Civilization between Crisis and Revival A Comparative Appraisal of the Works of Abul Hassan Islamic Perspective 16 2016 113 a b Amini 2017 p 558 Nadwi 2013 p 79 Ahmad 1992 p 53 a b c d e f g h Bhat 2016 p 50 Bhat Samee Ullah 2016 Life and Works of Abul Hasan Ali Nadwi RA An Analytical Study Journal of Islamic Thought and Civilization 06 1 50 doi 10 32350 jitc 61 04 ISSN 2075 0943 S2CID 187423359 Text was copied from this source which is available under a Creative Commons Attribution 4 0 International License a b c Bhat 2016 p 51 a b c d e f Monang 2018 p 5 a b c d e f g h i j Monang 2018 p 6 a b c d e f g h i j k Monang 2018 p 7 a b c d e f g Monang 2018 p 8 a b c d Monang 2018 p 9 Monang Sori 2018 Reconstruction of Western Civilization Viewed by Sayyid Abu al asanas Ali al Ḥasani al Nadwi Budapest International Research and Critics Institute Humanities and Social Sciences 1 2 9 doi 10 33258 birci v1i2 8 ISSN 2615 3076 S2CID 166028805 Text was copied from this source which is available under a Creative Commons Attribution 4 0 International License a b c d e f g h i j k l m n Aafreedi 2019 p 8 Aafreedi Navras J 2019 Antisemitism in the Muslim Intellectual Discourse in South Asia Religions 10 7 8 doi 10 3390 rel10070442 ISSN 2077 1444 Text was copied from this source which is available under a Creative Commons Attribution 4 0 International License 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 The Great Muslims of the 20th Century India By Mohsin Atique Khan Eleanor Abdella Doumato rev Byron D Cannon 2009 Jahiliyah In John L Esposito ed The Oxford Encyclopedia of the Islamic World Oxford Oxford University Press ISBN 978 0 19 530513 5 a b c Profile of Abul Hasan Ali Nadwi Oxford Islamic Studies Online website Retrieved 9 March 2020 Roxanne Leslie Euben Princeton Readings in Islamist Thought Texts and Contexts from Al Banna to Bin Laden p 108 ISBN 9780691135885 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 John L Esposito The Oxford Dictionary of Islam p 226 ISBN 0195125592 Roxanne Leslie Euben Princeton Readings in Islamist Thought Texts and Contexts from Al Banna to Bin Laden p 110 ISBN 9780691135885 King Faisal International Prize Archived from the original on 11 August 2013 Retrieved 9 March 2020 a b Profile of Abul Hasan Ali Nadwi Archived from the original on 25 January 2009 Retrieved 9 March 2020 Abul Hasan Ali Nadwi The Muslim World World Muslim Congress 3 1 12 36 2001 Retrieved 22 November 2020 Roxanne Leslie Euben Princeton Readings in Islamist Thought Texts and Contexts from Al Banna to Bin Laden p 109 ISBN 9780691135885 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 Miriam Cooke Bruce B Lawrence Muslim Networks from Hajj to Hip Hop p 90 ISBN 0807876313 About Center abulhasanalinadwi org Retrieved 8 October 2022 About Us nadwifoundationaligarh org Retrieved 9 October 2022 Shaykh Abul Hasan Ali Nadwi Islamic Research Center School And College Listings Retrieved 9 October 2022 Further reading EditAmini Noor Alam Khalil February 2017 Yaktaye Zaman Hadhrat Mawlana 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 Islam Mawlana Sayyid Abul Hasan Ali Nadwi The Islamic Thinker Mawlana Sayyid Abul Hasan Ali Nadwi Fikr e Inqelab in Urdu New Delhi All India Tanzeem Ulama e Haq 7 162 External links EditAbul Hasan Ali Hasani Nadwi at Wikipedia s sister projects Media from Commons Quotations from Wikiquote Texts from Wikisource Textbooks from Wikibooks Resources from Wikiversity Retrieved from https en wikipedia org w index php title Abul Hasan Ali Hasani Nadwi amp oldid 1146252650, wikipedia, wiki, book, books, library,

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