Hujjat al-Islam Imam Muhammad Qasim Al-Nanawtawi
Al-Nanawtawi’s Service to the Hadith
Maulana Ahmad Ali Saharanpuri had begun the work of emendation and writing scholium on Bukhari commanded by his teacher Shah Muhammad IsÍaq of Delhi. This work was enormous, erudite and highly intellectual and needed utmost care within the guidelines and principles set by Muhaddithin. Because the work was large, therefore, Ali included Al-Nanawtawi in this task and asked him to write the scholium. At that time Al-Nanawtawi was a young man of 20 years, and several scholars doubted his capability to carry such an important task. But when Ali produced a sample of Al-Nanawtawi’s work to them they realized his command on Hadith.
Another important work associated to Al-Nanawtawi in Hadith literature is his discussion on the hierarchical position and classification of the Books of Hadith. This is included with the principles of critical study of the Hadith literature. In fact, this work is a further elaboration and clarification of the work of Imam al-Hind Shah Wali Allah of Delhi, which he mentioned in his Hujjatullah al-Balighah.
In Hujjatullah Wali Allah has done a unique classification of the books of Hadith. In Indo-Pak subcontinent amongst the Sunni Islamic scholarship this unique classification has a great importance for the systematic study of Hadith. Al-Nānawtawī has contributed a detailed description and further clarifications on this classification. This clarification is an answer to the questions raised by Shia scholars against this classification.
Ubaydullah Sindhi and Zafar Ahmad Thanawi acknowledged Al-Nanawtawi’s discussion of great importance. They saw it as one of the most commendable contribution of Ubaydullah Sindhi, in Hadith literature; according to both of them, none has better understood Wali-Allah’s classification of the books of Hadith other than Imam Muhammad Qasim Al-Nanawtawi and it is the most praiseworthy further addition to the work of Wali Allah. Sindhi writes,
Shah Wali Allah’s classification has been mentioned by Shah Abdul Aziz with more elaboration in his Ujalah Nafi’ah. But in both of the books this discussion is instinctive. Both of the writers have not mentioned any rational and logical arguments, they only relied upon the theories of the authentic early scholars. In the beginning this was sufficient for my mental satisfaction, but I was aspirant for further clarifications and elaborations. By chance I was reading Hadiyatul Shiah authored by Shaykh al-Islam Muhammad Qasim Al-Nanawtawi; in this book he has well established Shah Wali Allah’s classification with logic. Thus the critical study of Hadith literature, which was established by Shah Wali Allah, became more prolific for us. (Ubaydullah Sindhi, Shah Wali Allah awr unka Falsafah, (Lahore: n. p., 1964), p. 127)
Zafar Ahmad Thanawi praises in the following words,
The way Mawlana (Al-Nanawtawi) has discussed the hierarchical position and classification of the Books of Hadith and the principles of critical study of Hadith literature in his book Hadiyatul Shiah it sounds that none has understood ×ujjatullah al Balighah’s discourse more than him. (Zafar AÍmad Thanawi, “Silsilah-i Shah Wali Allah ki Khidmat-e Hadith,” Ma’arif, v. 53, no. 5, (p. 350).
Furthermore, in his Intabah al-Muminun Al-Nanawtawi has answered an inquiry and has done a research to explain the quintessence of the Hadith قيل يا رسول الله من نومر بعدك (It is said O’ Messenger of God! whom should we assign as our leader after you). He has discussed two narrations based on their logical meanings in accordance of the traditions of Muhaddithin, اين كان ربنا قبل ان يخلق الخلق (Where was our Lord before He created the creation) narrated by Abu Razin, and من لم يعرف إمام زمانه مات (who does not recognize the Imam of his time, died…). In addition Al-Nanawtawi has done harmonization (taÏbiq) between the two narrations of Abu Dawud, المكاتب عبد ما بقي عليه من مكاتبة درهم (the Mukatab (who purchases his freedom) remains a slave even if he owes a dirham from the price of his freedom and اذا اصاب المكاتب حداً او ميراثاً ورث بحساب ما عتق منه (if Mukatab faces a punishment or inherits, he will inherit according to the number of shares that were set for freeing him). Also there is a research associated with Al-Nanawtawi related to Hadith Mutashabah - كان في عماء (…was in blindness). All the above mentioned discussions are the reply to the inquiries from the contemporary scholars of Hadith.
Al-Nanawtawi’s Method of teaching Hadith:
Imam Muhammad Qasim Al-Nanawtawi is the founder of “the distinctive features” and methods of teaching Hadith in Indian subcontinent. Till thirteenth century of Hijrah in Indian subcontinent the four jurist explanations were considered sufficient amongst the Islamic scholars. The most important part, which Al-Nanawtawi played, is that to bring the Hanafi jurist explanations under the cover of the Hadith. Zafar Thanawi writes,
Mawlana (Al-Nanawtawi) used to say with great confidence that I take the responsibility to prove Abu Hanifa’s statements in accordance of the Hadith, but I am not responsible for the analysis done by the jurists. (Zafar Al-Thanvi, in Nur p. 350)
Later this method developed by Al-Nanawtawi and his distinguished disciple Mahmud Hasan became a process of “affirmation and preference for Hanafite jurisprudence.” This method is not possible to be avoided now by any institution of Hadith in the entire Indian subcontinent.
Islamic Religious Philosophy of Al-Nanawtawi
In Islamic religious philosophy Tahzir al-Nas authored by Al-Nanawtawi has great importance. In addition Al-Nanawtawi wrote another book MunaÐarah Ajibah as an explanation of Tahzir. Both of these books are the masterpieces in modern Islamic philosophy. In fact, this was not written with the purpose of publication. This was a personal letter. It was written to his contemporary scholar Mohammad Ahsan Nanawtawi for answering his question about narration of Ibn Abbas related to seven earths. Ahsan himself was a theologian, logician and philosopher. Therefore, Imam Muhammad Qasim Al-Nanawtawi has used rich philosophical and logical arguments in this letter. But without informing Al-Nanawtawi Ahsan published the letter considering it a great work in the area of Islamic religious philosophy. Al-Nanawtawi did not like its publication. After publication this book became a piece of religious philosophical discussion in the academic circles. Even the people of less philosophical understanding became to participate in the discussion and they misunderstood the real gist and philosophy of this book. Imam Muhammad Qasim Al-Nanawtawi wrote,
I never realized that nobody will understand these contents, and I never thought it will be published. I have a habit to reply to colleagues. For replying to Maulwi Muhammad Ahsn’s inquiry as per my old habit I wrote him a letter and later also added an excursus. But God knows, for what reasons he published it, and I have to face such blames. (Al-Nanawtawi, Tanwir al-Nabras ala man Ankara Tahzir al-Nas, in Nur, p. 550)
Al-Nanawtawi’s Illustrious Disciples
Shakhul Hind Maulana Mahmud Hasan Deobandi was the most illustrious disciple and student of Al-Nanawtawi. He learned science of Hadith from Imam Al-Nanawtawi. In 1289AH he graduated under Al-Nanawtawi. Shakhul Hind performed Hajj with his teacher and montor, Al-Nanawtawi in 1294AH. After performing Hajj Mahmud paid allegiance to Al-Nanawtawi’s spiritual mentor Imdadullah Muhajir Makki. Shaykhul Hind Maulana Mahmud Hasan led freedom struggle during the British Rule in India, he was jailed in Malta. He was the founder of Jamia Millia Islamia (Central University of New Delhi), initiator of Khilafat Movement and founder of Jami’at Ulama-e Hind; he left many books and treatises including his famous Urdu translation of Quran with the commentary of his disciple Shabbir AÍmad Uthmani. Mahmud was the first bearer of intellectual legacy of Imam Muhammad Qasim Al-Nanawtawi. Through him most of the eminent Deobandi Ulama trace back their roots to Al-Nanawtawi.
Another important and illustrious disciple and student of Al-Nanawtawi was Maulana Fakhrul Hasan Gangohi. Fakhrul Hasan collected treatises, letters and writings of Al-Nanawtawi and paid special attention towards their publication. Fakhrul Hasan also served Hadith literature. He wrote scholium on Sunan Abu Dawud and Ibn Majah.
The third name of Al-Nanawtawi’s important student is Maulana Ahmad Hasan Amrohi. He also got permission of Hadith narrations from Al-Nanawtawi’s teacher Ahmad Ali Saharanpuri, Abdul Ghani Mujaddi and Abdul Rahman Panipati.
Other than these students there were also several disciples and students of Al-Nanawtawi.
Great Qasmi Intellectual Dynasty
At Deoband Imam Muhammad Qasim Al-Nanawtawi reinstated the great intellectual legacy of Imam Shah Wali Allah of Delhi.
After the termination of the Waliullahi School in Delhi, Allah SWT protected the knowledge, faith and Islamic scholarship through Imam Mohammad Qasim Al-Nanawtawi and his outstanding Islamic intellectual successors. In fact, it was a transforming process from predecessor great intellectual dynasty to the succeeding another great intellectual dynasty. The enemy of Islam viewed that the Wali-Allahi School is perished and they will be able to fulfill their desires to eliminate the Islamic identity of the Muslims of Indian subcontinent. They believed that Muslims of Indian Subcontinent have been cutoff from Islamic roots, traditions and knowledge. But against their wishes Allah SWT has kept alive Wali Allah’s intellectual and spiritual influences. This is immortal. It was only a transformation from Delhi to Deoband. Imam Al-Nanawtawi did not establish any new school of thought in Deoband; it was merely a renaissance of the great intellectual and spiritual legacy of Imam Wali Allah of Delhi. Being the last bearer of the Great Waliullahi Intellectual and spiritual legacy al-Nanawtawi brought it in Deoband; it was reestablished at Deoband in form of Darul Uloom Deoband.
After the successful reestablishment of Waliullah’s school in Deoband Qasmiyat (Qasimism) became synonymous to Waliullahiyat (Waliullahism).
The Great Qasmi Intellectual Dynasty, which begins from Hujjat al Islam Imam Muhammad Qasim Al-Nanawtawi, his eminent son Hafiz al Din wa-al Millah Muhammad Ahmad (former Rector of Darul Uloom Doeband), his august grandson Hakimul Islam Maualana Muhammad Tayyib (Former Rector of Darul Uloom Deoband) and great grandsons Khatibul Islam Muhammad Salim Qasmi (Rector of Darul Uloom Deoband waqf at present), outstanding Islamic orator Maulana Muhammad Aslam Qasmi Muhaddith, is known the most influential intellectual dynasty of Indian subcontinent, which replaced the intellectual dynasty of Imam Wali Allah of Delhi.
Al-Nanawtawi was the founder of the Deobandi thought and school, his august son was the architect of the university, Ahmad was the Rector of his father’s Darul Uloom for around 40 years. He served Darul Uloom as the second longest serving rector in the history of DU. He was titled Shamsul Ulama, which he refused to adopt. Ahmad got fame throughout the nation because of his being son of Imam Al-Nanawtawi and the Chief Mufti of Hyderabad. He assumed the title of Chief Mufti of Hyderabad thus gained a warm royal support to Darul Uloom Deoband. In fact, only during his rectory Darul Uloom became Darul Uloom Deoband. He was the one who developed Darul Uloom as a university. During his rectory major magnificent buildings especially Darul Hadith wa Tafseer were constructed. These buildings are the icons of Darul Uloom Deoband. His period of rectory was full of educational development. Several research projects on Tafseer, Hadith and Fiqah were carried out during his rectory.
Al-Nanawtawi’s grandson Hakimul Islam Maulana Muhammad Tayyib Qasmi brought Darul Uloom Deoband on the peak of its opulence and prestige. Tayyib is known as the “Second Architect” of Darul Uloom Deoband. He was the Rector of his grandfather’s Darul Uloom for 54 years. The outstanding orator, prolific writer and Islamic thinker Muhammad Tayyib (longest serving rector in the history of Darul Uloom, rectory period 1929-1983) traveled almost the whole world to introduce the services of Darul Uloom Deoband. The centenary celebration (Ijlas Sadsala) in 1980 is known as one of the most outstanding works done by Muhammad Tayyab, which brought Darul Uloom Deoband on the peak of its prestige and reputation. This was Mohammad Tayyab, known as Hakimul Islam, led Darul Uloom on the peak of its glory and opulence. At present the world famous Darul Uloom Deoband owes everything to Hakim ul Islam for his outstanding rectory and 54 years of services.
Maulana Muhammad Salim Qasmi now is the only surviving theologian and Islamic scholars who directly links entire Deobandi scholarship to the early generations of the great Ulama of Deoband. Salim Qasmi is only surviving disciple of Hakimul Ummat Maulana Ashraf Ali Thanawi. Due to his being student of Al-Thanawi through only two mediators in between one can trace his intellectual roots to Al-Nanawtawi directly.
Death
Al-Nanawtawi was suffering from asthma. Only in the age of 48 in 1880 after the fourteen year of the establishment of Darul Uloom Deoband Al-Nanawtawi passed away. He was buried near his school in Deoband in a private orchard, which later became popular as the Qasmi Graveyard. Thousands of common Muslims and hundreds of great Ulama and Saints are buried around Al-Nanawtawi in this graveyard.
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