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Hujjat al-Islam Imam Muhammad Qasim Al-Nanawtawi

Founder, Darul Uloom Deoband (1832-1880)
Declaration: The major contents of this biography are derived from an unpublished research article of Dr. Atif Suhail Siddiqui.

The Polemic at Roorkee
In polemics Imam Al-Nanawtawi’s lectures at Shahjahanpur were published in several series and forms of books. Al-Nanawtawi was engaged in polemical dialectics with Christian and Hindu critics of Islam. During the famous discussion at Shahjahanpur he was engaged with two Christian priests Knowlis and Walker, while his Hindu opponent was Swami Dayanand Saraswati. Al-Nanawtawi has challenged him for open discussion in Roorkee but Saraswati did not agree for an open discussion. According to Imam Muhammad Qasim Al-Nanawtawi,

“Far are the replies, Pundit chose his way, sitting on a bullock cart he departed rapidly.” (Al-Nānawtawī, Qiblah Numa, Delhi: 1907, p. 2)

Later Al-Nanawtawi replied Saraswati’s objection on Islam. He wrote Qiblah Numa and Intasar al-Islam. Before composing these two aforementioned books, Al-Nanawtawi exchanged numerous letters with Saraswati. These letters are mentioned in the biography of Dayanand Saraswati. The quality of the contents and language of these letters can be guessed by the remarks of Saraswati in his reply. Saraswati writes,

“The letters of yours, which I received yesterday, were of such quality in the contents and language that I felt it beyond wisdom to reply you without a thorough consideration and muse.” (Lakshman, Jivan Charitr Maharishi Swami Dayanand, (Lahore: Union Steam Press, n. d. p. 532.)

Al-Nanawtawi’s Qiblah Numa is one of his most complicated philosophical and theological compositions. This is a reply to Saraswati’s objections against facing towards Ka’bah during prayer.
Thereafter, Panditji reached Meerut and there too he adopted the same manner. At the request of the Muslims of Meerut, Imam Al-Nanawtawi went to Meerut. There also Panditji did not agree to have a debate, So, Al-Nanawtawi, gave replies to his objections in a forceful speech he delivered in a public meeting at Meerut. 

Reformative Movement for Widow Re-Marriage
Bringing into currency the re-marriage of widows is also a glorious social and reformative achievement of him. 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 laudable efforts of Syed Ahmed Shaheed, Shah Muhammad IsmaiI Shahead Dehlawi, Mawlana Mamlook Ali Nanawtawi, Mawlana Muzaffar Husain Kandhlawi, Mawlana Muhammad Ahsan Nanawtawi and Al-Imam Muhammad Qasim Nanawtawi, the re­marriage of widows came very much into vogue. Al-Imam Nanautawi, making his widowed sister, who was much older than himself and had become quite old, prepared for re-marriage, broke up this disgraceful custom in such a way that now no one knows that such a custom once prevailed here.

Participation in the Fight for India’s Freedom
After the despotic fall of Muslim Mughal Empire of India, Al-Imam Nanawtawi actively participated in armed struggle against British colonialists. Taking manly part in the battle for independence in 1857, he captured the tehsil of Shamli in Muzaffarnagar district but the corrupted political atmosphere prevailing at that time did not let him advance further from Shamli. This incident of re-counter at Shamli is so well-known that it needs not to be repeated here. He changed the policy. Al-Imam Nanawtawi realized that this is the time to protect the faith of Muslims from corruption, ignorance and deviation. Instead fighting with sword against British colonialism the most important duty is to protect the faith of millions of downtrodden Muslims of Indian-subcontinent. Thousands of Ulama had been hanged by the cruel British colonialists and British Government had provided all possible support to the Christian Missionaries to convert mainly Muslims to Christianity.

Deoband Movement and the Establishment of Darul Uloom Deoband
After the failure of 1857 CE revolts in India against British Imperialism the most important and very first educational movement arose under the leadership of young Nanawtawi. The failure of the mutiny compelled few Islamic revivalists “to turn to other options for safeguarding their spiritual and religious tradition(s).” In 1866 CE Al-Nānawtawī founded Madrasa Islamia Deoband at the age of 35. This school was aimed to bring the change in the social, political, economic and religious conditions of the Indian Muslims. At present his School known as ‘Dar al-Ulum’ or Darul Uloom Deoband is one of the most significant Schools of Thought in the Islamic world. Most probably this is the most powerful and influential School of Thought in the present Muslim world.

The Constitution of Darul Uloom and Famous Eight Principles
The time when the Darul Uloom Deoband, was established, the old Madaris (seminaries) in India had almost become extinct, and the condition of two or four that had survived the ravages of time was not better than that of a few glow-worms in a dark night. Apparently it so looked at that time as if the Islamic sciences had packed up their kit from India. Under these circumstances, Imam Al-Nanawtawi and his God-fearing fellows through their inner light sensed the imminent dangers. They knew it too well that nations have attained their right status through knowledge only. So, without depending upon the government of the time, they founded the Darul Uloom, Deoband, with public contributions and co-operation. One of the principles that Hujjat al-Islam Imam Muhammad Qasim Al-Nanawtawi proposed for the Darul Uloom and other religious Madaris is also that the Darul-Uloom should be run trusting in Allah and with public contributions for which the poor masses alone should be relied upon.

In this constitution Hujjat al-Islam Imam Muhammad Qasim Al-Nanawtawi has shown that the following principles should be the fundamentals for the establishment of seminaries:-

• The first fundamental is that the functionaries of the Madrasah, as far as possible, always have an eye to the augmentation of the donation. 'Make an effort and also persuade others to do the same'. The well-wishers of the madrasah must always keep this thing in mind.
• The well-wishers of the madrasah, as far as they can, should endeavor for the continuous supply of food to the students; rather, for increasing the number of students.
• The counsellors of the Madrasah should always bear in mind that the Madrasah should acquire will-being and excellence, and no one should be unyielding in one's opinion. God forfend! If it comes to such a pass that the counsellors consider opposition to their own opinion and their subscribing to the opinions of others unpalatable, then the foundation of the Madrasah will become shaky. In short, a counsel from the bottom of one's heart in season and, in its context, the excellence of the Madrasah must always be kept in mind. There should be no sticking to one's guns out of bigotry; hence it is necessary that the counsellors should on no account be hesitant in expressing their opinions, and the eudience should always hear them with good faith; i.e., it might be contrary to the opinion of some, it would be accepted with heart and soul. And for the same reason the Vice-chancellor (Muhtamim) also must necessarily seek the counsellors' advice in all important matters, whetter they be the regular counsellors of the Madrasah of any intelligent, knowledgeable visitor who may be a well-wisher of the Madrasahs. Over and above this, it is also necessary that if the vice-chancellor due to some reason, does not chance to consult all the counsellors but may have taken counsel from a proper quorum of them, one should not feel displeased for not being consulted. A counsellor, however, can of course take exception if the vice-chancellor may not have consulted any one.
• It is a very necessary thing that all the teachers be of the same humour (Mashrab), and neither presumptuous like the other religious divines of the time nor be after insulting each other. God forbid! if such a turn comes to pass, this madrasah will be plunged into hot waters; it will be imperilled.
• The fixed syllabus already prescribed or to be prescribed later through some other deliberation should always be completed; otherwise the madrasah will, firstly, not have good strength, and even if it does get good strength, it will be useless.
• So long as there are no regular means of income for this madrasah, it will go on like this, if it please Allah, provided we pin our faith in Him. But if some assured income is obtained, e.g., a fief or a commercial establishment or the promise of a staunch man of means, then it seems that this state of fear and hope which is the source of our appealing to Allah will slip off our fingers, divine succor will cease and mutual disputes will ensue among the functionaries.

In short, a destitution of sorts should always, be kept in mind.

• The participation of the government as also that of the affluent appears to be very harmful.
• The donation of such people who can afford as much as they can and do not expect fame from it seems to cause more prosperity (Barakah). On the whole, the donor's good faith appears to be the provision for greater durability.

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