Muhammad Qasim Nanotvi

Muhammad Qasim Nanotvi

Full name	Muhammad Qasim Nanotvi
Born	1833
Died	1880
Era	Modern era
Region	Islamic scholar
Main interests	Aqidah, Tafsir, Tasawwuf, Hadith, Fiqh, Kifaya, Usul, Ma'aani, Mantiq, Falsafa, Hai'aath, Riyali, Ma'luqat
Notable ideas	Widow's Re-marriage, Darul Uloom Deoband, Madrasah Thanabhavan, Madrasah Meerut, Madrasah Galautti, Madrasa Danpur, Madrasa Muradabad
Influenced Mahmudul Hasan, Mufti Azizurrahman Uthmani, Abdul Ali, Ahmad Hasan Amroohi

Deobandi movement

Key figures

Qasim Nanotvi · Rashid Gangohi Husain Madani · Mehmud Hasan Shabbir Usmani · Ashraf Ali Thanwi Anwar Kashmiri · Ilyas Kandhlawi Ubaidullah Sindhi · Taqi Usmani

Notable Institutions

Darul Uloom Deoband, India Mazahirul Uloom Saharanpur, India Hathazari Madrassah, Bangladesh Darul-uloom Nadwatul Ulama, India Darul Uloom Karachi, Pakistan Jamia Uloom ul Islamia, Pakistan Jamiah Darul Uloom Zahedan, Iran Darul Uloom London, England Darul Uloom New York, United States Darul Uloom Canada Madrasah In'aamiyyah, South Africa

Movements

Tablighi Jamaat Jamiat Ulema-e-Hind Jamiat Ulema-e-Islam Tehreek-e-Khatme Nabuwwat Sipah-e-Sahaba Lashkar-e-Jhangvi Taliban

Muhammad Qasim Nanotvi was a world famous Islamic Scholar and one of the main people responsible for establishing the Deobandi movement. Nanotvi was born in 1833 in Nanota, a village near Saharanpur, India. He completed his primary education in his hometown and then he was sent to Deoband, where he studied in Maulvi Mahtab Ali's primary school. Then, he travelled to Saharanpur, where he remained with his maternal grandfather. In Saharanpur, he studied elementary kitabs of Arabic grammar and syntax under Maulvi Nawaz. At the end of 1843, Mamluk-Ul-Ali escorted him to Delhi. There, he studied Kafia and various kitabs. Later he was admitted to Delhi College, without having written the annual examination.^{[citation needed]}

his close relative, Muhammad Yaqub Nanotvi wrote:

"My late father enrolled him at the Government Arabic Madrasa and said, 'Study Euclid yourself and complete the arithmetical exercises.' After a few days, he had attended all of the ordinary discourses and completed the arithmetical exercises. Munshi Zakatullah asked a few questions of him, which were difficult. Because he was able to solve them, he became well-known. When the annual examination drew near, he did not write it and left the madrasa. The whole staff of the madrasa, particularly the headmaster, regretted this very much".

Prior to his enrollment at Delhi College, he had studied kitabs on logic, philosophy, and scholastic theology under Mamluk Ali at his house.^{[citation needed]} he joined a study circle, which possessed a central position in India with regards to the teaching of the sciences of the Qur'an and Hadith. He studied hadith under Abdul Ghani Mujaddidi.^{[citation needed]}

After the completion of his education, he became the editor of the press at Matbah-e-Ahmadi. During this period, at Ahmad Ali's insistence, He wrote a scholium on the last few portions of Sahihul Bukhari. Before the establishment of Darul Uloom Deoband, he taught Euclid for some time at the Chhatta Masjid. His lectures were delivered within the printing press and attended by a few people only. his teaching produced a group of accomplished Ulama, the example of which had not been seen since Shah Abul Ghani's time. went on to establish Darul Uloom Deoband.^{[citation needed]}

In 1860, he performed Hajj and, on his return, he accepted a profession of collating books at Matbah-e-Mujtaba in Meerut. He remained attached to this press until 1868. he performed Hajj for the second time and, thereafter, he accepted a job at Matbah-e-Hashimi in Meerut.^{[citation needed]}

He conformed to the Shari'a and Sunnah and tried his best to motivate people to do so as well. It was through his efforts that a prominent madrasa for impartation of Islamic education of religious sciences was established in Deoband and a fine masjid was built. Besides this, through his efforts and endeavours, Islamic madaris were established at various other locations as well.^{[citation needed]}

View on Seal of Prophet

Muhammad Qasim Nanotvi, the founder of Deoband seminary seems to conform to the Sufi idea of Seal i.e. honour and not last.^[1] He writes,

According to the layman, the Messenger of Allah, peace and blessings on him, being Khatam is supposed to have appeared after all the other prophets. But men of understanding and the wise know it very well that being the first or the last, chronologically, does not carry any weight. How could, therefore, the words of the Holy Qur'an "'But he is the messenger of Allah and the Seal of Prophets" (33:40)^[2] mean to glorify him? But I know very well that none from among the Muslims would be prepared to agree with the common men.

"In short, if the meaning of the word Finality is accepted as explained, then his Finality of Prophethood will not be exclusively attached to the past Prophet. But even if for instance another Prophet appeared during the era of the Prophet then too, him being the Final Prophet remains intact as normal."^[3]

"If for instance even after the era of the Prophet any Prophet is born, then too it will not make any difference to the Finality of Prophethood of the Prophet."^[4]

Despite the more non-conformist stance taken by Nanotvi, most scholars have taken a more simplistic view of this concept and they support their belief by quoting Qasim Nanotvi himself where he declared:

"That Finality of time is something on which there is Ijmah"^[5]

"It's my firm Belief that after Prophet Muhammad (s.a.w) there is NO chance of a prophet, Who has a belief against this, I consider him as a Kafir"^[6]

Method of teaching hadith

He was a good scholar and his style of teaching hadith was good, interesting and beautiful.He played a vital part in the development of the method of affirmation and preference for the Hanafi madhhab and the style of the sifting of information and explanation, which are the distinctive feature of Darul Ulum Deoband and in use more or less in the lessons of hadith in Arabic madaris. Until the time of him, only the translation of hadith and the statement of the four methods (madhahib ul arba'a) was considered enough. When the Hanafis were criticized by the Ahl-e-Hadith for not teaching in accordance with the hadith, Shah Muhammad Ishaq and his disciples paid attention to the affirmation and superiority (tarjih) of the Hanafi method. He stated: "All of the commandments of the Qur'an and Sunnah are rational; however, the intellect of every person cannot have access there". Hakim Mansur Ali Khan Muradabadi wrote in his Madhhab-e-Mansur about the peculiarities of his teacher's lessons and lectures: "Whenever he proved any important or difficult proposition to be contrary to people's perspective, prominent men of light and learning became amazed and astonished. The commandment always appeared absolutely and perfectly rational after his lecture. Great men of knowledge and learning would not dare to say anything against thearguments put forth by him".^{[citation needed]}

After completing his education, he, as a means of earning money, accepted a profession of collating and emending of books at Matbah-e-Ahmadi in Delhi. This remained his profession until his death. Along with this profession, he became a teacher, but did not accept money for his teaching. Besides Sihah Sitta, he taught Mathnavi-e-Maulana Rumi and other kitabs. he taught either at the printing press, a masjid, or a house.^{[citation needed]} his disposition was such that he never adopted the normal style of dress of the Ulama, once stating "This nominal knowledge has spoilt me. If it had not, I would have marred my condition to such an extent that none would have known that a man named Qasim was ever born".

Establishment of the madaris

His greatest achievement was the revival of an educational movement for the renaissance of religious sciences in India and the creation of guiding principles for the madaris on which their survival depends. Under his attention and supervision, madaris were established in various areas such as Thanabhavan, Galautti, Kerana, Danapur, Meerut, and Muradabad. Most of them continue to exist, rendering educational and religious services in their vicinity. During his lifetime, Christianity began to rise in India and prodigious efforts were made to convert the people of India to Christianity in every possible way. When he, during his sojourn in Delhi, witnessed this situation, he ordered his pupils to stand in the bazaars and deliver sermons against Christianity. One day, he himself, without introduction or the statement of his name, attended a gathering and repulsed Christianity publicly in the bazaar.^{[citation needed]}

On May 8, 1876, a "Fair for God-Consciousness" was held at Chandapur village, near Shahjahanpur (U.P.), under the auspices of the local Zamindar, Piyare Lal Kabir-panthi, under the management of Padre Knowles, and with the support and permission of the collector of Shahjahanpur, Mr. Robert George. Representatives of all the three religions, Christian, Hindu and Muslim, were invited through posters to attend and prove the truthfulness of their respective religions. At the suggestion of Muhammad Munir Nanautawi and Maulawi Ilahi Bakhsh Rangin Bareillwi, Nanautawi, accompanied by numerous colleagues also participated. All these Ulama delivered speeches at this fair, causing the desired effect. In repudiation of the Doctrine of Trinity and Polytheism, and on affirmation of Divine Unity (Monotheism), he Nanautawi spoke so well that the audience, both those who were against and those who were for him, were convinced.^{[citation needed]} One newspaper wrote:

"In the gathering of 8 May of the current year (1876), Muhammad Qasim gave a lecture and stated the merits of Islam. The Padre Sahib explained the Trinity in a strange manner, saying that in a line are found three attributes: length, breadth and depth, and thus Trinity is proven in every way. The said Maulawi Sahib confuted it promptly. Then, while the Padre Sahib and the Maulawi Sahib were debating regarding the speech, the meeting broke up, and in the vicinity and on all sides arose the outcry that the Muslims had won. Wherever a religious divine of Islam stood, thousands of men would gather around him. In the meeting of the first day the Christians did not reply to the objections raised by the followers of Islam, while the Muslims replied the Christians word by word and won."

Next year this "fair" was held again in March 1877. On this occasion, Prof. Muhammad Ayyub Qadiri, writing in Ahmed Hasan Nanautawi's biography, wrote that:

"One thing specially deserves deliberation here that the fair for God consciousness at Shahjahanpur was held consecutively for two years with announcement and publicity, throwing in a way. A challenge to the religion of Islam and yet one does not find a clue to any interest the Ulama of Bareilly and Badaun, the two districts so near, almost contiguous to Shahjahanpur, may have evinced in this fair."

Widow remarriage

Until the end of the thirteenth century Hijri the re-marriage of widows was considered very reproachful. People used to feel its disgracefulness but no one had the courage to put an end to it. By the efforts of Syed Ahmed Shaheed, MauIana Muhammad IsmaiI Shahead Dehlawi, Mamlook Ali Nanautawi, Muzaffar Husain Kandhlawi, Muhammad Ahsan Nanautawi and Muhammad Qasim Nanautawi, the remarriage of widows came into vogue. Nanautawi, making his widowed sister, who was much older than himself and had become quite old, prepared for re-marriage, helped end this custom.^{[citation needed]}

Death

Nanautawi died on Thursday, 4th Jamadil Ula, 1297/1880, aged 47. His grave is to the north of the Darul-Uloom,. This place is known as Qabrastan-e-Qasimi, where countless Deobandi scholars, students, and other people are lying buried. Many people wrote chronogrammatic quatrains on Nanautawi's death. The one composed in Urdu by Fazlur-Rahman Usmani is still hanging in the Vice-chancellor's office. Just to give an idea of the thoughts expressed in it, the English translation of the verses is given below:

"Such is the sorrow caused by the passing away of the Qasim of the assembly of guidance that every heart (lit., interior) is sipping the draught of grief. Such is the sorrow that thereby the cup of the assembly of spiritual knowledge is inverted like the cask of the sky. Not only is the earth pallid due to this sorrow; the attire of the sky too is bluish in this mourning. Though the supporters of the Shari'ah have had boundless sorrow, the wayfarers of the Path are suffering it doubly. Where's the true supporter of the Madrasah of religion that without him the realm of knowledge and action is desolate? Don't ask about the condition of the sad hearts of the thirsty seekers of knowledge, as to how their life is in your separation. If the flame of separation has grilled the liver, the fire of the grief of separation has roasted the heart. However, from your sacred grave, O good-natured one, your devotees do have a patience of sorts. Out of anguish wrote Fazl this year of death: “Wafat-e Sarwar-e Alam ka yeh namoona hai” (i.e., this is a specimen of the death of the Chief of the World)". (The numerical value of the Urdu letters of the last half-verse totals up to AH. 1297)^[7]

References

1. ^ Tahzeer-ul-Naas by Qasim Nanutwi, pg 3
2. ^ Quran 33:40
3. ^ Tahzeer-ul-Naas by Qasim Nanutwi, pg 14
4. ^ Tahzeer-ul-Naas by Qasim Nanutwi, pg 34
5. ^ Tahzeer-ul-Naas by Qasim Nanutwi, pg 101
6. ^ Munazra e Ajeeba by Imam Qasim Nanutwi, pg 144
7. ^ Baanee Daarul Uloom Moulaana Muhammad Qasim Naanoothavi, a malayalam book by Abdusshakoor al-hassani. Published by Al-faarook Book Depot, Noor Manzil, Ernakulam 682011. First edition:12-31-1995.

Online material

http://www.darululoom-deoband.com/

Source

• Kasim Al Uloom

Persondata
Name	Nanotvi, Muhammad Qasim
Alternative names	Rashid Hussain
Short description
Date of birth	1833
Place of birth	Nanota, Saharan Pur, India
Date of death	1880
Place of death	Deoband, Saharan Pur, India