10 Conclusion

CONCLUSION
167
CONCLUSION
To bring about reforms in the prevalent educational system and in the

courses of studies of the madaris-i islamiyah (religious seminaries) in
accordance with changing needs and also to eliminate the conflict of warring
Muslims groups on religious issues were the two main objectives behind the
establishment of Nadvat al-'Ulama'.
With regard to the reforms and updating the syllabi of madaris-i islamiyah,
the founder members of Nadvat al-'Ulama" were in favour of the inclusion of
modern subjects, viz. history, geography, economics, mathematics, Arabic
language and literature. In Musavvidah-i Nisab-i 'Arabi (draft syllabi) Maulana
Muhammad ' Ali Mongeri, along with other subjects, advised for the inclusion
of six new subjects in the curriculum, namely-history, grammar, phonetics,
prosody, tasmvwufand ethics. He emphasized that unnecessary portion of old
philosophy and logic should be excluded from the curriculum so that the Islamic
sciences concerning Qur 'an, hadith, tafsu; fiqh, may find greater share in the
syllabi. Moreover 'Allamah Shibli along with these subjects introduced
English, Hindi, Sanskrit, modern Arabic and new Ilm-i Kalam in the curriculum
so that the students might be able to face the challenges of the time.
In the syllabi of Nadvat al-'Ulama' more emphasis was laid on the
education of Urdu and Arabic language and literature so as to enable the
students, to acquire greater expertise and proficiency in these languages. There
is no denying of the fact that the graduates of Nadvat al-'Ulama' can not
compare with the students of modern institutions in so far as government
services and jobs are concerned. But they are certainly wel-aware of the
modern-day developments and competent enough in their own field - whether
it's the teaching and preaching of Islam or defending it on intellectual grounds
against its critics. In this way the Nadvi graduates have been fulfilling the
dreams of the founders- members through there awareness of the modern
168
thought and the emerging problems by the virtue of their reformed syllabi and
intelligent training.
The courses of studies of Nadvat al- 'Ulama' in the course of time have
been welcomed by the Muslim world and these have been introduced in the
madrasahs of India and several other countries such as Nepal, Begladesh,
Malaysia, Thailand etc. . Approximately more than two hundred madrasahs
introduced the syllabi of Nadvah in their institution and established the pattern
of training of Dar al-'Ulum Nadvat al-'Ulama'. Many of these madrasahs
have been founded by the graduates of Nadvat al-'Ulama' itself. There are
twenty such madrasahs in Lucknow itself and one hundred forty others are
functioning in various parts of India and abroad.
Dar al-'Ulum Nadvat al-'Ulama' has produced hundreds of scholars,
reformers, writers and leaders who are wel- known for their contribution in
the Islamic fields, not only in India but also in foreign countries. Similarly
students from all corners of India and other countries, viz. Australia, Holland,
Canada, Nepal, Bangladesh etc. come to Nadvat al-'Ulama' to quench their
thirst of Islamic learning.
For sharpening the pens and minds of the teachers and students, Dar al-
'Ulum Nadvat al-'Ulama' publishes academic journals in Urdu, Arabic as well
as English. These journals are either fortnightly, monthly or quarterly. There
are or have been Urdu journals like al -Nadvah (monthly, started from 1904-
1916, again in 1940-1945), T'amir-i Haylt (fortnightly, since 1964). Arabic
journals al-Diya' (from 1932-1935). al-Ba'th al-IslamT(monthly, since 1959),
al-Ra'id (fortnightly, since 1959) and the English journal The Fragrance of
East (quarterly) which help the teachers and students to get acquainted with
latest trends and issues and provide guidance for the dissemination of Islamic
faith and learning.
In Dar al-'Ulum Nadvat al-'Ulama' there is a printing press as well as

publishing arm in addition to the Nadvah's Academy of Islamic Research and
169
publications (established in 1959). From here the books on different topics
and subjects have been published in various languages, viz., Urdu, Arabic and
English. Along with these Nadvah has a big library with thousands of books
including six hundred fifty rare books and three thousands manuscripts.
The graduates of Nadvat al-'Ulama' rendered remarkable and admirable
services in imparting and propagating the Islamic learning and religious
sciences. Hundreds of works have been authored by them which hold important
place in the intellectual circles. Their works contain invaluable research
materials on Qur 'an, hadiih, tafsir, fiqh, Islamic history, philosophy, sirah,
tasawwuf, education Urdu and Arabic literature and other fields such as ethics,
politics, economics 'ibadal and mu 'amalai. Many of these works have been
translated into English, Turkish, Persian and Indian languages, e.g. Bengali,
Tamil, Telgu etc. The Nadvi scholars took endless pains in collecting the
historical data and test their accuracy. They have written in elegant and
modernistic style and above all with fare and impartial criticism.
Books of Nadvi graduates related to Sirah of Prophet Muhammad (S.A.W.)
and the biographies of sahabah, (aba 'in and laba' taba 'in and the heroes of
Muslim world inspire the Islamic ideals and desire to act and live in society
accordingly. In these biographical writings it is clearly seen that a true believer
should nurture such ideal qualities as gentle disposition, tenderness of heart
and susceptibility to goodness, courage, steadfastness, toleration, abstinence,
sincerity, trust in Allah, patience, contentedness etc.
The historical writings of the graduates of Nadvat al-'Ulama' are also
very rich and informative. A number of books have been written by them
almost on all aspects of Islamic history. While some of these books provide a
vivid account of the history of Muslim monarchs and their nobles and courtiers
and some others deal with the history of pre-Islamic Arabs, Prophet
Muhammad's (S.A.W.) period, Khulafa-i Rashedin, Umayyads, Abbasids,
Ottomans, Mughals etc, providing rich information about many of areas of
170
Europe, Africa and Asia and Muslim lands situated there. Their books are a
store-house of research and precious information not only about political and
religious conditions but also social and economic life of different Muslim
periods and lands such as Arabia, Egypt, Syria, Iraq,Iran, India, Turkey,
Afghanistan, Spain etc.
In philosophical writings the scholars of Nadvat al-'Ulama' tried to
remove the misconception that the Muslim philosophers were not true believers
or they were weak in their faith. On the other hand they also highlighted the
latter's effort and contributions to bring about a harmonization between
philosophy and Islamic faith. Religion itself is a kind of philosophy because
it deals with the same broad questions and therefore it can also be explained
through the philosophy. So a harmonization of the two is only desirable. The
Nadvi scholars introduced the Muslim philosophers in the light of their
philosophical contributions.
The writers of Nadvah have also contributed in the field of literature and
other writings of literary- significance, such as letters and safarriamahs. They
also compiled dictionaries and thereby enriched the Arabic- Urdu literature.
They highlighted the importance of Arabic language that for Islamic learning
it is fundamental. One cannot study the original sources of Islamic Sciences
without acquiring proficiency in Arabic language and literature. The scholars
who do not know Arabic are prone to commit blunders while writing on Qur 'an,
hadith. tafsir, fiqh and other branches of Islamic learnings. Besides these,
their other works on tasmvwuf, education or contemporary issues are also not
insignificant.
This is amply clear from the writings of the graduates of Nadvat al-
'Ulama' that they have versatile interests. Their perspective is wide-ranging
and covers almost every aspect of Islam. They also made worth while
contributions in Islamic arts and sciences through their translations.
The second objective of Nadvat al-'Ulama' is to lessen the differences

171
among Muslim groups on different religious issues. Let us see that how much
success Nadvah achieved in this objective. In the first meeting of Nadvat
al-'Ulama', in April 1894, in Madrasah-i Faid-i Am, Kanpur, almost all the
Muslim sects and groups, having kept their differences aside, participated in
the meeting. But unfortunately this could not be continued for longer time
due to the differences in their sectarian views or other considerations. The
followers of Shi'ah sect withdrew themselves because they found it difficult
to stand shoulder to shoulder with AM al-Sunnah wal Jam 'ah in theological
field. A group of Muslims became aloof from Nadvah when they saw the
involvement of British government, particularly at the time of foundation
ceremony. No doubt Shibli tried to unite them by pointing out in his lectures
that the pulpit of the Prophet's mosque was constructed by a Christian. Some
well wishers of Nadvah left it when Shibli forcefully introduced English, Hindi
and Sanskrit in the curriculum.
The followers of Barelvi group played a leading role in defaming the
Nadvah. Ahmad Rada Khan Barelvi, 'Abd al-Qadir Badauni and Nazir Ahmad
Rampuri opposed Nadvat al-'Ulama' openly and published more than 40 books,
letters and pamphlets in Nadvah's criticism. Among them Khadxvah ( * ZJP),
Jazwah ( tf^O^ ), Sitwah ( TSJLJ^ ), Jathwah ( *J/^ ),
were the magazines which were brought out against Nadvah. Not content
with this they even tried to get fatvas against them from Arab world. They
used to vilify and slander the Nadvah in relation with the name of the place
and its situation. For example they propagated among the traders of Surat that
the members of Nadvat al-'Ulama' were Wahhabi and had no faith in peer-
mureed system. Among the teachers and students of Madrasah-i Aliya,
Calcutta, they used to preach that Nadvi's were naturist and had no faith in
real religious education. They used to say among moderate Muslims that the
Nadvah's members were conservative and opposed to the education of modern
arts and sciences.
172
In the reply to the Barelvi group, the supporters and wel-wishers of Nadvat
al-'Ularna' wrote several books and treaties and refuted their charges and
blames. Such as the book Irshad al-Kumla { ) of Maulana Hafiz-
Allah, Itmam al- Hujjat 'AlaMukhalifi al-Nadvah (6s^[£\$&^JQ\)
of Maulana 'Abd al-Hai, Maqasid Nadvat al-'Ulama Aur Uski Mukhalifat
( ^ l ^ i c r W ^ t f ^ V l ^ )of Mirza Hairat 'AH, Hidayat al-Albab
( — U ^ M ^ M o f M u h ammad ' Ali Monaeri had been written in refutation
of Barelvi's blames. Further more Maulana 'Abd al-Hai wrote that they did
not spare any one and often used to defame our senior respected 'ulama'even,
like Shah 'Abd al-'Aziz, Shah W ali-Allah. Shaikh Ahmad Sirhindi, Muhammad
Qasim Nanautavi, Rashid Ahmad Gangohi etc, then how could Nadvah be
saved by their pens and tongues.
No doubt the attacks of Barelvi group could not damage the image and
the status of Nadvat al-'Ulama' in the Muslim Community. But they failed in
uniting the different Muslim groups under one flag. In the wake of this
objective, however the members of Nadvat al-'Ulama' continued an endeavour
to make the people to realize the advantages of cooperation and disadvantages
of non-cooperation.

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CONCLUSION

To bring about reforms in the prevalent educational system and in the

In Dar al-'Ulum Nadvat al-'Ulama' there is a printing press as well as

The second objective of Nadvat al-'Ulama' is to lessen the differences

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