Biography of Shaykh Syed Abul-Hasal Ali Nadwi رَحِمَهُ ٱللَّٰهُ

Biography of Shaykh Syed Abul-Hasal Ali Nadwi رَحِمَهُ ٱللَّٰهُ

Exemplar of Islamic Living, Exponent of Islam, Defender of Islamic Identity (1914 –31 December, 1999) 

During the twentieth century, Muslim India has produced great Islamic theologians, interpreters of the Quran, scholars of Hadith, Islamic jurists, historians, propagators of the faith, social reformers and educationists, but one cannot name another Islamic scholar whose concerns covered the entire spectrum of the collective existence of the Muslim Indians as a living community in the national and international context, who, for decades, enjoyed universal respect, and who was accepted by the non-Muslims, at the highest level, as the legitimate spokesman for the concerns and aspirations of the entire community.

Maulana Sayyid Abul Hasan Ali Nadwi  The humble home Maulana Sayyid Abul Hasan Ali Nadwi رَحِمَهُ ٱللَّٰهُ was indisputably one of the greatest exponents of Islam in the second half of the twentieth century and because of his command over Arabic, through his writings and speeches, he had a wide area of influence extending far beyond the Subcontinent, particularly in the Arab World.

His exposition of Islam was marked by moderation. He was not a fanatic in any sense of the term but he believed in Islam as a blessing for mankind and as a positive and creative factor in human history. In a sense, Islam was perceived by him as a civilization force that retained its relevance in the modern age as a viable counterpoint to the Western civilization with all its excesses.

The Maulana’s forte was his extraordinary grasp of Islamic history. It is this historic sense of the rise and fall of Islam in different ages and regions, which prompted him ever to take a long-term rather than a short-term, a broad rather than a narrow, view of the problems the contemporary community faced.

The Maulana was the very antithesis of the media image of the fire-eating, narrow-minded Mullah. Orthodox as he was, he was far from being conservative in his approach. Umma conscious as he was, his love for the motherland knew no bounds. He never preached ‘Jihad’ to restore Muslim dominance; He stood for mutual respect, for peaceful coexistence, for human values, for establishing a social ambiance based on tolerance and harmony in India and in the world at large.

The Maulana understood the spirit of the age. He appreciated the role of Democracy and Nationalism. With his deep insight into the Quran and his understanding of the personality of the Holy Prophet ﷺ, he understood the implications of a multi-religious world, a global village divided into multi-religious States.

Scion of an illustrious family which has produced scholars and spiritual preceptors like Shah Alamullah Naqshbandi The humble home Maulana Sayyid Abul Hasan Ali Nadwi رَحِمَهُ ٱللَّٰهُ and Sayyid Ahmad Shaheed , the Maulana’s father, Hakim Sayyid AbulHai رَحِمَهُ ٱللَّٰهُ , was an eminent scholar of his time, immortalized by his encyclopedic work, Nuzhatul Khawatir, (in eight volumes) containing about 5,000 biographical notes on Muslim scholars, theologians, jurists, etc. of India, apart from other notable works.

Sayyid Abul Hasan Ali رَحِمَهُ ٱللَّٰهُ  was born in 1333 A.H. (1914 A.D.). Having lost his father at the age of nine, he was brought up by his elder brother, Dr. Sayyid Abul Ali Hasani who practiced medicine at Lucknow. He specialized in Arabic literature at Nadwatul Ulama, Lucknow, studied Hadith under Sheikh Husain Ahmed Madni رَحِمَهُ ٱللَّٰهُ at Darul Uloom, Deoband and Tafseer under Maulana Ahmad Ali رَحِمَهُ ٱللَّٰهُ  of Lahore where he came in touch with Allama Iqbal رَحِمَهُ ٱللَّٰهُ  whose poetry left an abiding impression on him. Besides literary and theological studies, Maulana developed keen interest in Islamic history and also learnt English in order to keep himself abreast of contemporary thought. He taught Arabic literature and Tafsir at the Nadwatul Ulama for ten years.

After the demise of his elder brother, he became the Secretary of Nadwatul Ulama and subsequently as Rector he supervised both its academic and administrative management.

In 1947, the Maulana could have followed his mentor Sayyid Suleiman Nadwi and migrated to Pakistan but he did not.

In his formative years, the Maulana was associated with the Jamaat-e-Islami for a few years after its establishment by Maulana Abul Ala Maudoodi رَحِمَهُ ٱللَّٰهُ . Then he turned to the Tablighi Jamaat founded by Maulana Ilyas رَحِمَهُ ٱللَّٰهُ . But the Maulana’s genius demanded a wider horizon for it’s unfolding.

The humble home Maulana Sayyid Abul Hasan Ali Nadwi رَحِمَهُ ٱللَّٰهُ

Spiritually disciple of Maulana Abdul Qadir Raipuri رَحِمَهُ ٱللَّٰهُ , the Maulana belonged to the Sufi Silsila Qadiriya Naqshbandia.

Apart from his long association with Nadwa (as student, teacher, Secretary and Nazim), he served on the Shura of the Darul Uloom, Deoband, chaired the Managing Committee of Darul Musannefin, Azamgarh and established the Academy of Islamic Research and Publications at Lucknow.

A prolific writer his works have been prescribed in the courses of study in a number of Arab Universities. His notable Arabic work Maza Khasera al-Alamb’inhitat-il-Muslimeen was not only widely acclaimed but also carved out a place for him in the literary circles of the Arab world.

Several of his works have since been translated into Arabic, English, Turkish, Bhasha Indonesia, Persian, Tamil and some other languages.

Karvaan-e-Zindagi, his autobiography in 8 volumes, and Purane-Chiragh (life sketches of contemporary personalities), his biography of Sayyid Ahmad Shaheed رَحِمَهُ ٱللَّٰهُ , his biography of Hazrat Ali (KW) and his Tarikh-e-Dawat-o-Azimat are his permanent contribution to Urdu literature.

He was an Honorary Member of the Academy of Arts and Letters, Damascus and Academy of Arabic Language, Amman and served as Visiting Professor in a number of Arab universities.

Internationally recognized, he was one of the Founder Members of the Rabita at-Alam-alIslami, Makkah, (1963), and served on the Higher Council of the Islamic University, Madinah, the Executive Committee of the Federation of Islamic Universities, Rabat, and as the Chairman of the Board for the Centre of Islamic Studies of the Oxford University. The lectures he delivered at Indian, Arab and Western Universities have been highly appreciated as original contribution to the study of Islam and on Islam’s relevance to the modern age.

In 1980,he received the Faisal International Award, followed by the Brunei Award and the UAE Award in 1999.

A great scholar, the Maulana was not confined to the cloister. Not involved in active politics, he never participated in party or electoral politics. He did not even join the All India Muslim Majlis, established by his protégé Dr. A.J. Faridi in 1967, as it took to electoral politics.

The Maulana was one of the founders of the All India Muslim Majlis-e-Mushawarat (1964), the All India Muslim Personal Law Board (1972) and the All India Dini Talimi Council. He presided over the Milli Convention in 1979. He also extended his patronage to the Islamic Fiqh Academy and the All India Milli Council when they were established.

To promote communal harmony, the Maulana became one of the founders of FOCUS which was later transformed into Society for Communal Harmony. He also established a movement ‘Pyam-e-Insaniyat’ to preach the gospel of universal love and brotherhood.

The Maulana valued the Constitution and the secular order as a guarantor of the Islamic identity of the Muslim community and of non-discrimination against the min various spheres of life. But he clearly saw the historic process of assimilation at work in India and the long-term objective of Hindu Nationalism to absorb the Muslim Indians into the Hindu fold. That explains his firm stand on the question of Muslim Personal Law against any interference through legislation or through judicial pronouncement and on introduction of Saraswati Vandana in Schools in UP.

The great political battles of the Muslim community during the last decades of the century were fought under his guidance. The A.I. Muslim Personal Law Board launched in 1985 the movement for legislative nullification of the Supreme Court judgment in the Shah Bano Case which the Muslim Indians saw as the thin end of the wedge for interference with the Shariah and for distorting the Islamic identity of the community. The Muslim Women (Protection of Rights on Divorcees) Act, 1986 was its fruit; though it had several inbuilt flaws which has landed the community subsequently in endless litigation.

With the Maulana’s consent in 1986, the AIMMM and the AIMPLB took up the question of restoration of the Babri Masjid when the unlocking of its doors in January 1986 for regular darshan and puja converted it into a de-facto temple. Though he did not directly involve himself in the Babri Masjid Movement (whose Coordination Committee was later split to form the A.I. Babri Masjid Action Committees), he guided it at all critical points and participated in negotiations with the government as well as Hindu representatives. Subsequent to the Demolition, the AIMPLB, under his presidentship took the question in its own hands including the direction of the proceedings in the title suit, the criminal case and the inquiry.

In the last decade of his life the Maulana served as the final arbiter, the last word, the Marja’, the ultimate point of reference, on any intra-communal differences, even if he did not play any active role in resolving them. He counseled commitment with patience and wisdom, movement within the framework of democracy and rule of law, and dignity and not rhetoric in utterances.

With his off-repeated commitment to the principles of Democracy, Secularism and Non violence as the only viable foundation for the Indian polity, his constant endeavour for interreligious dialogue and for reconciliation and harmony, he commanded universal respect for his moderation, learning and integrity, for his influence in the Muslim community and for his outreach in the Islamic world.

Assiduously sought by eminent political personalities from Indira Gandhi to Atal Bihari Vajpayee, the Maulana acted as the bridge between the government and the national parties, on one hand, and Muslim community, on the other.

The Maulana, it has been correctly observed, stood for social reform, religious revival and political awakening but not for Islamic Revolution. He was realistic enough not to chase mirages or instant solutions. He saw clearly that the destiny of Muslim Indians was intertwined with that of the Indian people as a whole and that, in the age of democratic pluralism, an Islamic Revolution or the restoration of Islamic power was out of the realm of possibility but it was possible for the Muslim Indians to lead an Islamic life and at the same time participate in managing the affairs of the country and contribute to its progress and development. This was the basis of his efforts to reduce the distance between the Muslims and the Hindus, to demolish the wall of distrust between them and to create bonds of understanding and cooperation in rebuilding relations on the terms of common moral values of the society which he saw as being engulfed by dark forces of hatred and violence.

All his active life, with Lucknow as his base, he wandered ceaselessly, not only within the country but in the Arab-Islamic world and the West, in a constant search; it seems to me, for reconciliation between Islam and the West, between rival ideologies in the Arab-Islamic world, between India and Pakistan and between the Hindu and Muslim Indians. Cautious in taking positions, he always looked beyond the turbulence of the time, through the flames of the current controversy. Even when he took part, his role was that of a mediator, of counseling patience, of avoiding confrontation, of appealing to reason.

A man who personified Islamic values, soft-spoken, cultured and courteous to the core, humility and modesty, patience and tolerance, moderation and balance, generosity and compassion – all Islamic values – marked his personality. Neither a politician, nor a publicist, essentially a scholar, a man of religion, a spiritual person, a modern Dervish, a Mard-e-Momin who combined in himself the highest values of the Shariah and the Tariqat, of orthodoxy and Sufism and who commanded respect for his transparent sincerity, for his simple living and for his selfless devotion to the common cause of the Community and the Nation, a man who lived for Allah alone and who wanted nothing but the good of all is no more.

His demise is the end of an era in the history of the Muslim India and has created a void impossible to fill in the foreseeable future.

May his soul rest in eternal peace, Ameen!



 * 6th Muharram-ul-haram 1333 Hijri (1914A.D.) At Daira -e- Shah Alamullah, Takiya Kalan, Rae Barely, (U.P. India


 * His mother started his education with the Holy Quran, which was followed by regular Arabic and Urdu Education.

* His father Hakeem Sayyid AbdulHai رَحِمَهُ ٱللَّٰهُ  died in 1341 Hijri (1923 A.D.) when his age was a little more than 9 years. The responsibility of his upbringing and education fell on his mother and his elder brother Maulana Hakim Dr. Sayyid Abdul Ali رَحِمَهُ ٱللَّٰهُ  who was himself studying at that time in a Medical college after completing his education at Darul Uloom Nadwatul Ulama and Darul Uloom Deoband

* Started learning Arabic from Allama Khaleel Arab Ansari Yamani رَحِمَهُ ٱللَّٰهُ , and in fact completed his education of Arabic language and literature under his guidance and supervision. In 1930 when Allama Taqiuddin Hilali  رَحِمَهُ ٱللَّٰهُ (from Morocco) came to Nadwa Maulana was particularly benefited by him.

* Participated with his elder brother Dr. Sayyid Abdul Ali رَحِمَهُ ٱللَّٰهُ  in the Nadwatul- Ulama session held at Kanpur in 1926. The participants were greatly delighted by his Arabic Speaking power at such a young age. Some Arab- guests took him as their guide and interpreter. Dr. Zakir Husain [The president of India afterwards] and Maulana Abdullah Surti رَحِمَهُ ٱللَّٰهُ  especially took him to their room and as a test asked him some questions.

* Took admission in Lucknow University in 1927. He was then the youngest student of the University. He secured the Degree of Fazil-e-Adab – with Gold Medal – from the University in 1929.

* Took lessons of Islamic Law [Al Fiqhul Islami] from Maulana Shibli Jerajpuri رَحِمَهُ ٱللَّٰهُ  in 1928.

* During his Arabic education Maulana Nadwi رَحِمَهُ ٱللَّٰهُ  also studied classical Urdu books which helped him in the exposition and explanation of Islamic Faith and Thinking and in his mission (Dawah-wa-Tableegh) in a contemporary language.

* During 1928-30 he also paid special attention to the learning of English language. He utilized this in his literary works and call for ALLAH as well as during his travels to Europe and America afterwards. It also facilitated for him reading English references in the areas of history and Islamic studies.

* Was admitted to Darul Uloom Nadwatul-Ulama in 1929 and attended Darse- Hadith (Lessons of Hadith) of Allama Muhaddis (Scholar of Traditions) Haider Hasan Khan رَحِمَهُ ٱللَّٰهُ , and literally read under him the whole of Sahihain, (Bukhari &Muslim) Sunan-e-AbiDaud, and Sunan-e- Tirmidhi. Remained under his guidance for about two years and was greatly benefited by him in learning the art of Tradition.

* Took lessons of selected Verses of the Holy Qur’an from Allama Khaleel Arab رَحِمَهُ ٱللَّٰهُ , and during his studentship at Nadwa 1929 Attended Dars-e-Baidhawi of Allama Haider Hasan Khan رَحِمَهُ ٱللَّٰهُ .

*In 1930, during his second journey to Lahore studied the initial portion of Al- Baqarah from Allama Ahmad Ali Lahori رَحِمَهُ ٱللَّٰهُ .

* To Lahore studied Hujjat-ullah-il-Baligha from him and in the same year on his advice became the disciple of Hazrat Khalifa Ghulam Mohammad Bhawalpuri رَحِمَهُ ٱللَّٰهُ .

* In 1931, during his third journey.

* In 1932 (1351 Hijri) during his short-stay at Darul-Uloom Deoband sought benefit (guidance) from Shaikh-ul-Islam Husain Ahmad Madani رَحِمَهُ ٱللَّٰهُ  and attended his lessons in Sahihul Bukhari and Sunan Tirmidhi, and took lessons in Islamic Law (Jurisprudence) from Maulana Ejaz Ali رَحِمَهُ ٱللَّٰهُ , and in Tajveed (Recitation of the Holy Qur’an), According to the traditions of Hafs from Qari Asghar Ali رَحِمَهُ ٱللَّٰهُ .

* In 1932, too during his fourth journey to Lahore, studied the complete commentary (Tafseer) of the Holy Quran from Allama Lahori according to the course prescribed for “Fuzal-e-Madris-e-Arabia” (Graduates of Islamic schools).


* Was appointed on the teaching staff of Darul-Uloom Nadwatul-Ulama in July 1934, worked primarily as a teacher of Tafseer (Commentary of the Holy Quran) Hadith (Traditions of the Holy Prophet ﷺ) and Arabic literature, sometimes taught History and logic too. He went to Bombay in 1935 to invite the Dalit leader Dr. Ambedkar to embrace Islam.

* Undertook a journey in 1939 in order to acquaint himself with the religious and Islamic Missionary centers, and was introduced to Shaikh Abdul Qadir Raipuri رَحِمَهُ ٱللَّٰهُ  and eminent religious reformer Maulana Mohammad Ilyas Kandhalwi رَحِمَهُ ٱللَّٰهُ . This contact continued with the former’s spiritual training and enlightenment and started missionary and reformation work in accordance with the latter’s methods. Undertook many journies in this connection and this continued – with a slight difference of opinion in the method of working – till his mortal sickness in Zilhijja 1419 Hijri corresponding to March, 1999 Founded Anjuman Taleemat-e-Islam in 1943 for imparting education of the Holy Quran and Hadith. This program became very popular.

The working class and the educated, specially attended these lessons in large numbers.

Was elected a member of the Managing Committee of Nadwa in 1948 and was appointed as Assistant (Deputy) Secretary Education of Nadwa in 1951 on the proposal of Allama Sayyid Sulaiman Nadwi, and was unanimously elected the secretary following the death of Allama in 1954.

He was appointed the Rector of Darul-Uloom Nadwatul Ulama in 1961 following the demise of his elder brother Dr. Abdul Ali Hasani رَحِمَهُ ٱللَّٰهُ .

Became the General Secretary of the movement of Payam-e-Insaniyat (The Massage of The Humanity) in 1951.

Established the Academy of Islamic Research and Publications in 1959.

Participated in the establishment of Deeni Taleemi Council (The council for Religious Education) in 1960, and Muslim Majlis-e-Mushawarat in 1964, and of Muslim Personal Law Board in 1972.



* His First article in Arabic about “The Movement of Sayyid Ahmad Shaheed رَحِمَهُ ٱللَّٰهُ ” was published in the magazine “Almanar” of Allama Sayyid Rasheed Radha Misri رَحِمَهُ ٱللَّٰهُ (Cairo-Egypt) in 1931. It was later brought out in a booklet form by the Allama Misri رَحِمَهُ ٱللَّٰهُ , the writer’s age was then 16 years.

* His first book in Urdu entitled “Sirat Sayyid Ahmad Shaheed رَحِمَهُ ٱللَّٰهُ ” (Sayyid Ahmad Shaheed رَحِمَهُ ٱللَّٰهُ life and mission) was published in 1938, and was warmly received by the religious circles of the United India. The writer was greatly encouraged and appreciated by the venerable personages and reformers of the time.

* Was invited by Aligarh Muslim University in 1938 to prepare a course on Islamic Studies for B.A. His course was liked and approved by the University.

* Delivered a lecture in Jamia Millia Delhi at its invitation in 1942 which was later published as “Religion and civilization”.

* Compiled “Mukhtarat Min Adab-il-Arab”  (a selection from Arabic literature) in 1940, and completed the volumes of “Qasa-sun Nabiyyeen” (stories of the Prophets) and Al-Qiraat-ur-Rashida” (An Arabic Text book for children also) from 1942 to 1944. The former two books are included in the course of a number of educational institutions and Arabic Language Centers of the Arab world.

* Compiled from 1944 to 1947 his famous Arabic work “Maza Khaseral A`alamu Binhititil Muslimeen ” (The effect of the rise and fall of Muslims on the world, published in English with title ” Islam And The World”) The Arabic Manuscript of the book was with him when he went on his first Hajj pilgrimage in 1947, which was praised and admired by Arab scholars in Haramain Sharifain. And the Urdu translation of the book was already published in India.

* Was invited as visiting Professor by Faculty of Shariah, Damascus  in 1956. The lectures delivered on this occasion were later published in the first volume of “Rijalul fikre Waddawate Fil Islam = Tareekh-e-Dawat-wa- Azimat” ( published in English with the Title : Saviours of Islamic Spirit).

* Wrote:

  • “Al Qadiani Wal qadyineia = Qadiyanyat-Tahleel-wa-Tajzia” (published in English with the Title: Qadiyanism: A Critical study) in 1958 at the order of his Spritual guide Shaikh Abdul Qadir Raipuri رَحِمَهُ ٱللَّٰهُ , 
  • “As Sirau Bainal Fikratil Islamiyyate Wal Fikratil Gharabiyya ” = (published in English with the Title : Western Civilization Islam and Muslims) in 1965,  “Arkan-e-Arba`a” (published in English with the Title : The four pillars of Islam) in 1967.
  • “Dastoor-e-Hayat ”  (published in English with the Title: A guide book for Muslims) in 1980.
  • “Islam ur Awwaleen Musalmanon-ki-do-Mutzad Tasweeren” (published in English with the Title : Islam and the Earliest Muslims) in 1984.
  • “Al Murtadhaa ” (The life of Caliph Ali) in 1988. From 1994 to 1999 penned seven volumes of his autobiography ‘Karwane-Zindagi”.

* Delivered lectures as visiting Professor in Islamic University, Madina in 1963(1383 Hajri) which were later published as “An Nubawwatu Wal Anbia Fi Dhauil Qura`ne Was Sunnaa”. (Published in English with the Title: Islamic concept of Prophethood)

* Was invited as visiting professor by ‘Umme Darman University Sudan’ in 1966 and by ‘As-Sayyid Mohammad Bin Ali-Sannusi University -Libya in 1967 but could not undertake the journey.

* Went to Riyadh (Saudi Arabia) in 1968 at the invitation of the Education Minister of Saudi Arabia for preparation of the course for the facility of Shariah. On this occasion delivered many lectures on Education and training at Riyadh University (King Saud University) and Teachers training college. Which were highly appreciated in the literary circles, and later formed part of his famous book “Nahwat Tarbeiatil Islamiyyatil Hurrah Fil Biladil Islamiyyah ” (Towards a complete Islamic educational system)

* A number of his important books were written from 1964 to 1977 when he was incapable of reading and writing himself; because of cataract and Glaucoma, and others read out books and newspapers to him.

* The literary language of Maulana is Arabic and Urdu. His important works are originally in Arabic which have been translated in Urdu, whereas some books such as “Tareekh-e-Dawat-wa-Azeemat’ (Saviours of Islamic spirit) from second to fifth volumes and “Karwan-e-Zindagi” (Autobiography) are originally in Urdu which have been rendered into Arabic. Thus his important works are both in Arabic and Urdu.

* The number of his Urdu books and pamphlets is 290, and his Arabic books are 183, and his books published in English are about 60.

* His important books have been translated into French, Persian, Bengali, Turkish, Malaysian, Guajarati, Tamil, Malayalam and in other regional and international languages.


* Participated in the editing of “Al-Zia”, an Arabic paper of Nadwatul Ulama in 1932, and of “An-Nadwa” an urdu organ in 1940, started bringing out an Urdu paper “Tameer ” in 1948 under the auspices of Anjuman Taleemat-e-Islam.

* In 1958-59 took the responsibility of writing the editorials of “Al-Muslimoon” published from Cairo. The first editorial of these was published under the caption “Riddatun Wala Ababakarin Laha ”  (published in English with the Title: The New Menace and it’s Answer). Some articles were also published in “Al-Fatah”, a paper brought out by Muhibuddin Khateeb in Damascus.

* Was the patron of Urdu Paper “Nida-e-Millat” which started its publication from Lucknow in 1963.

* Was also the chief patron of Arabic periodical, ‘Al Ba`asul-islami”, since its inception in 1955, and Arabic paper “Ar-Raid” since its start in 1959 and Urdu fortnightly “Tameer-e-Hayat” since its publication in 1963, and the English Organ “The Fragrance of The East”. All the four are brought out from Nadwa, and Monthly “Marif” the organ of Darul Musannefean (Shibli Academy) Azamgarh, and “Majallatul Adab-il-Islami” the Arabic organ of Universal League of Islamic Literature Riyadh,and “Karwan-e-Adab” The Urdu organ of Universal League of Islamic Lirterature Lucknow


* Undertook his first long journey to Lahore in 1929, where he met the Ulama and the elite. Also called on Allama Iqbal whose poem ‘Chand’ (the Moon) he had earlier translated in Arabic.

* Went to Bombay in 1935 to invite the Dalit leader, Dr. Ambedkar to embrace Islam.

* Went on first Hajj pilgrimage in 1947 and stayed for some months in Hejaz (MAKKA & MADEENA). This was his first foreign trip.

* Made his second journey to perform Hajj in 1951-52.

* His first visit to Egypt was in 1951. His book (Islam and the world) had already made a deep impression in literary circles there. That proved to be a good introduction for Maulana Nadwi رَحِمَهُ ٱللَّٰهُ .

* During this journey also went to Palestine and visited Bait-ul-Maqdis and Masjid-e-Aqsa. On his return journey also met King Abdullah, the king of Jordan, and then visited Jordan again in 1973, then 1984, 1998.

* On this occasion [1951] also went to Sudan, and Syria. Its account was later published in Arabic titled “Mudhakkeratu Saeh Fish Sharqil Ausat”( Urdu translation published in title “Sharqe Ausat Ki Dairy “.

* visited Syria again – as a visiting Professor- in 1956, and stayed there three months, On this occasion also went to Lebanon, and Tripoli etc.

On this occasion in 1956 also undertook his first journey to Turkey (Its account was later published in Urdu titled “Do Haftay Turkey Main”  (Two weeks in Turkey). Later undertook many other journeys to Turkey in 1964, then 1986,1989,1993,1996 the later four visits were on the invitation of Universal League of Islamic Literature.

* Travelled to Burma in 1960.

* Visited Bangladesh in 1982, the lectures delivered in Bangladesh published in title “Tuhfai Mashriq”.

* Visited Sri Lanka in 1982, and Malaysia in 1987.

* 1964, then 1978,1986, and last visit to Pakistan was 1n 1998. , The lectures delivered in Pakistan published in title “Ahadeethe Pakistan ” and “Tuhfay Pakistan”.

* Made several visits to Pakistan

* Undertook first journey to Kuwait in 1962, then visited Kuwait 1968, 1983, and 1987. Undertook first visit to U.A.E. in 1974 at the invitation of H.H. Sultan Bin Mohammad Al Qasmi, then 1976, 1983, 1988, 1993, and the last visit to U.A.E. was in 1998.

* Visited Qatar in 1990, then in 1995.

* Some lectures delivered in Gulf Countries published in title “Ahadeeth sareeha Ma`a Ikhwanenal Arabil Muslmeen”.

* Visited Jordan again (after the first visit in1951) in 1973, then 1984, 1998.

* Visited Yemen in 1984. The lectures delivered in Jordan and Yemen in 1984 published in Arabic titled “Nafahatul Eeman Baina Sana`a Wa Amman”.

* Led a delegation of Rabit-a-tul-Alam-il Islami (Muslim World League) to Afghanistan, Iran, Iraq, Lebanon, Syria and Jordon in 1973, (Its account was later published in Arabic titled “Min Nahre Kabul Ila Nahril Yarmook” and in Urdu titled “Daryai Kabuk Say Daryai Yarmook Tak”

* Visited Mughrib-e-Aqsa (Morocco) in 1976. Then again in 1996, Its account was later published in Urdu titled “Doo Haftay Maghribe Aqsa Marakash Main” (Two weeks in Morocco.)

* Went to Al Jazair (Algeerea) in 1982, then again in 1986.

* Went on a tour of Europe in 1963, and visited Geneva, London, Paris, Cambridge, Oxford and some major cities of Spain. During this tour met many Arab Scholars and delivered many lectures.

* Visited Europe again in 1964, then 1969, the lectures delivered in Europe published in title “Speaking plainly to the West”.

* After this had to undertake several journeys to Europe particularly on the invitation of Oxford Centre for Islamic Studies in 1983.

* Went to America in 1977, then again in 1993, the lectures delivered in America published in title “From the Depth of The Heart In America”

* Visited Belgium in 1985.

* Visited Taskhent and Samarakand, and Bukhara in 1993.



During his second Hajj (Pilgrimage) in 1951-52 Shaikh Shaibi the key-bearer of Holy Kaba’a, opened its door continuously for two days and allowed Maulana Nadwi رَحِمَهُ ٱللَّٰهُ  to take inside Holy Kaba’a whomsoever he chose. So he invited in Shaikh Abdul Qadir Raipuri رَحِمَهُ ٱللَّٰهُ  and many other persons.

Was elected correspondence member of Maj-ma-ul-lughat-il-Arabia (Academy of Arabic language) Damascus in 1956.

Conducted the first session of the foundation and establishment of Rabitatul Aalamil Islami (Muslim world league) held in Makkah in 1962, in which His Majesty King SAUD BIN ABDUL AZEEZ and King IDREES SNNAUSI of Libya were also present the first meeting.

Was a member of the Advisory Committee (Board) of Islamic University in Madina since its foundation and establishment in 1963 and continued in this capacity till a change in its administration (was effected)

Elected a Member of Advisory Committee or Darul Ulom Deoband in 1382 A.H. (1963 A.D.)

Had the honour of addressing the Pilgrims from the Musalla Shafa`i in Makkah Haram Shareef two days prior to HUJ in 1963. Was a member of Rabita-ul-Jamiat-il-Islamia  (league of the Islamic universities) Rabat, Morocco since the beginning

*Was made a member of Majma-ul-lughatil Arabia (Academy of Arabic Language) of Jordan in 1980.

*Was honoured by ‘King Faisal Prize in 1980 for his great services to Islam. Was honoured by ‘ King Faisal Prize in 1980 for his great services to Islam.

*Was awarded an honorary doctorate (Ph.D.) in Literature by the Kashmir University in 1981.

*Trustees of the Oxford Centre for Islamic studies since its establishment in 1983, and continued on this post till his death.

*Was the founding president of Rabita-tul-Adab-il-Islami-Al-Alamiya (Universal League of Islamic Literature) since its inception in 1984, and continued on this post till his death.

*Was elected President (Chairman) of All India Muslim Personal Law Board in 1985 and continued on this post till his death.

*A seminar was held in Turkey on his missionary and literary works on the occasion of the fourth general conference of the Universal League of Islamic Literature held in Turkey in 1996.

*The present heir of the Shaibi family, (the key-bearers of the Holy Kaba’a) honoured Maulana by placing the KEY at the door of KAABA and asking him to open it, on 8th Sha`ban 1417 Hijri (December, 1996) And Maulana offered prayers supplicated inside Bait-ul-lah Shareef on the request of PRINCE MISH`AL BIN MOHAMMAD BIN SAUDBIN ABDUL AZEEZ A`LE SAUD in which members and office bearers of Muslim World league also participated.

Was given the Eminent (Great) Islamic Personality Award of 1419 Hijri [1998] on the occasion of the Dubai world Recitation of the Holy Quran Competitions in Ramadan 1419 Hijri (Jan 1999) .

*Was given the Award of the 1998 SULTAN HASSAN-AL-BOLKIAH INTERNATIONAL PRIZE BY OXFORD CENTRE FOR IS LAMIE Studies (OCIS) in recognition of his outstanding constitution to scholarship on viog bapnical studies of major figures in Islamic thought. The Award receiver by (his sister`s son) Maulana Sayyid Mohammed Rabey Nadwi رَحِمَهُ ٱللَّٰهُ  at a special Ceremony in DELHI (INDIA) in July 1999, presented by H.E Pehin Abdul Aziz Omar, Minister of Education of Brunei Darussalam, and Special Representative of H.M. SULTAN HASAN- AL BOLKIAH.

*In 22nd Ramadan-ul-Mubarak 1420 Hijri (31st. December,1999) Prepared himself for Juma prayer, took bath and was reciting sura-e-Yasin when the call came and he left for his heavenly abode.

*Maulana Nadwi رَحِمَهُ ٱللَّٰهُ  was given Shah Waliullah award by ISLAMIC OBJECTIVE STUDIES Delhi in Shaba’an 1421 A.H. According to the version of Dr. Manzoor A`lam, director of IOS, the institute had decided to award Maulana Nadwi رَحِمَهُ ٱللَّٰهُ  during his life but he passed away before its formal announcement. This award was received by Maulana Sayyid Mohammed Rabey Nadwi رَحِمَهُ ٱللَّٰهُ , the successor of Maulana Nadwi رَحِمَهُ ٱللَّٰهُ , and his nephew (Sister’s son).

*Similarly in the month of Shab’an 1421 Hijri Maulana Nadwi رَحِمَهُ ٱللَّٰهُ was awarded with a first grade medal of acknowledgment in recognition of his valuable services in the field of Islamic & Arabic literature and culture by the ISLAMIC EDUCATIONAL, SCIENTIFIC & CULTURAL ORGANIZATION [of OIC]

Dr. Abdullah Abbas Nadwi رَحِمَهُ ٱللَّٰهُ  the Education Secretary of Nadwatul Ulama received this medal on behalf of Maulana Nadwi`s successor, Maulana Sayyid Mohammed Rabey Nadwi رَحِمَهُ ٱللَّٰهُ  the General Secretary of Nadwatul Ulama & the Rector of Darul Uloom Nadwatul Ulama, in a ceremony held in RABAT (MOROCCO).



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