Al-Nadwa
 Volume 1, Issue 7 cover | |
| Sub-editor | |
|---|---|
| Editor | |
| Categories | Theology, Culture, Dawah, Literature, Nadwatul Ulama, Education |
| Frequency | Monthly |
| Publisher | Darul Uloom Nadwatul Ulama |
| Founded | 1904 |
| First issue | August 1904 |
| Final issue | July 1942 |
| Country | India |
| Based in | Lucknow |
| Language | Urdu |
Al-Nadwa (Urdu: الندوہ) was the first Urdu magazine launched by Darul Uloom Nadwatul Ulama in the early 20th century. It was published in three phases: 1904–1912, 1912–1916, and 1940–1942, totaling approximately 14 years. The first phase, under the editorship of Shibli Nomani, is often considered the magazine's Golden Era.[1] Figures such as Abul Kalam Azad, Sulaiman Nadvi, and Abul Hasan Ali Hasani Nadwi also participated in its editorial activities.[2] The magazine closely aligned with the goals of Nadwatul Ulama, focusing on educational reform, intellectual engagement, and the integration of traditional and modern Islamic thought. Its content addressed issues like curriculum reform, the renewal of Islamic sciences, and responses to Orientalist critiques. Known for its innovative style and presentation, it made a lasting impact on Urdu and Islamic journalism and is considered the precursor to Tameer-e Hayat.[3]
Beginning phase
[edit]In the late 19th century, Nadwatul Ulama emerged as a key educational and reformist initiative aimed at addressing the challenges facing the Muslim community.[4] The movement responded to the growing influence of Western ideologies and a perceived detachment from Islamic principles in contemporary life.[4] Its scholars sought to reconcile traditional Islamic values with modern realities, advocating for a balanced approach that preserved religious heritage while engaging with the demands of the time. To implement its vision, Nadwatul Ulama established Darul Uloom Nadwatul Ulama, an institution known for integrating religious and contemporary education, which became a center for producing scholars and advancing intellectual development.[4] Recognizing the need for a platform to disseminate its ideas, the organization proposed the creation of a monthly magazine during an administrative session on July 22, 1902.[5] The initiative was led by Habibur Rahman Khan Sherwani, with the support of Abdul Hai Hasani, then assistant administrator of Nadwa. Several guidelines were set for the publication: Sherwani would oversee content selection, Nadwatul Ulama would handle printing and publication, the magazine would initially have 40 pages, and 500 copies would be printed.[6] The magazine, named Al-Nadwa, was intended to launch in Shawwal 1320 AH; however, delays resulted in its first issue being released in Jumada al-Awwal 1322 AH (August 1904), with Shibli Nomani joining Sherwani as a co-editor.[7] Sulaiman Nadvi documented the details of the magazine's foundation in his biographical work on Shibli, Hayat-e-Shibli.[8]
Three phases
[edit]The magazine underwent three distinct phases of development. The first phase, from August 1904 to May 1912, was led by editors Habibur Rahman Khan Sherwani and Shibli Nomani. During this period, the magazine established its reputation for its intellectual rigor and its engagement with contemporary issues.[9] The second phase, from 1912 to 1916, began under the editorship of Abdul Karim, a teacher at Nadwatul Ulama, who published only a few issues. After Abdul Karim, Ikramullah Khan Nadwi took over the editorial role, marking the end of this phase.[9]
After a gap of 22 years, the magazine was revived in January 1940 under the leadership of Sulaiman Nadvi, with Abul Hasan Ali Hasani Nadwi and Abdul Salam Nadwi as co-editors.[10] Despite its short lifespan in this third phase, lasting until July 1942, the magazine continued to advance the intellectual and cultural landscape, focusing on scholarly matters, educational reforms, and cultural debates.[10] However, it struggled to regain the recognition and influence it once held due to the inexperience of the new editorial team and the changing political and social context. Financial constraints ultimately led to its closure.[11] Though brief, the third phase was acknowledged for its exceptional role in scholarship, culture, and education. Mohd. Sohaib Siddiqi from Aligarh Muslim University recognized its role in advancing intellectual discourse despite its limited duration.[12]
Thematic diversity
[edit]It was a key platform in the Islamic intellectual and educational spheres, introducing a combination of traditional scholarship and modern intellectual engagement.[7] The magazine adhered to rigorous scholarly standards, including high-quality printing and careful organization of material to make complex ideas accessible to a broad audience. It advocated for the renewal of Islamic sciences, promoting a balanced approach between reason and tradition, while celebrating the influence of early Islamic scholars. It also addressed the educational challenges faced by madrasas, proposing curriculum development and reform.[13] Its My Books section provided readers with insights into the intellectual journeys of scholars, bridging generations of thinkers.[14] The magazine focused on developing unity among Muslims during a period of sectarianism, advocating for collective efforts around common goals amid ideological conflict. It also participated in defending Islamic thought against Orientalist critiques, publishing rebuttals to counter distortions of Islamic history and philosophy. It facilitated cross-cultural engagement by translating articles from Arab publications, making Arab intellectual discourse more accessible to Indian readers, inspiring educational reforms and a dialogue between modernity and tradition.[15]
Scholarly evaluation
[edit]It has been recognized by scholars for its efforts in Islamic scholarship and intellectual discourse. Abul Hasan Ali Hasani Nadwi, chairman of the Oxford Centre for Islamic Studies, described it as an influential publication in India's intellectual landscape, highlighting its research-based focus.[16] Mohd. Sohaib Siddiqi from Aligarh Muslim University and Kaleemur Rehman Kha from the University of Lucknow acknowledged its stature as a respected monthly magazine.[17][18] Nayab Hasan Qasmi, author of Darul Uloom Deoband Ka Sahafati Manzarnama, and Ishaq Jalees Nadwi, historiographer of Darul Uloom Nadwatul Ulama, discussed its role in shaping Urdu scholarly discussions, addressing contemporary issues, and integrating traditional Islamic knowledge with modern concerns, including its advocacy for curriculum reform and the promotion of Arabic education.[10][19] Obaidur Rahman from the University of Calcutta noted the magazine's impact on raising the standards of Islamic journalism, both in terms of content and presentation.[1] Sulaiman Nadvi mentioned its influence in introducing new research methods and developing scholarly engagement with contemporary issues.[20] S. M. Ikram recognized its role in nurturing intellectual talent and supporting the mission of Nadwatul Ulama.[20] Abdul Halim Sharar and Masud Alam Nadwi reflected on its legacy under Shibli Nomani's leadership, noting the efforts of editors such as Abul Kalam Azad and Sulaiman Nadvi.[20] Imdad Sabri and Abdul Majid Daryabadi highlighted its scholarly approach and quality, emphasizing that it stood out among other publications.[20] Mohammad Moosa from Panjab University pointed out its broad intellectual scope and influence on young scholars, particularly those from madrasas.[21] Shams Tabrez Khan, another historiographer of Darul Uloom Nadwatul Ulama, mentioned its distinctive role in scholarly and reformative discourse.[13]
Lasting influence
[edit]Under the guidance of Shibli Nomani, Al-Nadwa marked a shift in religious journalism by moving away from the sectarian debates and argumentative writings that characterized many earlier religious magazines.[22] It adopted a scholarly approach to religious discourse, integrating academic analysis and intellectual discussions, which influenced the style of religious journalism in India.[22] The magazine became a platform for students of Darul Uloom Nadwatul Ulama, providing them with an opportunity to engage in scholarly debates that helped shape their academic and intellectual paths.[7] Figures such as Sulaiman Nadvi, whose article on the hadith sciences was published while he was still a student, began their academic careers through Al-Nadwa, gaining recognition from scholars like Altaf Hussain Hali, who acknowledged the educational model at Darul Uloom Nadwatul Ulama.[7] In 1905, Abul Kalam Azad served as the sub-editor of Al-Nadwa. His brief involvement with the magazine helped establish his national recognition. Abu Salman Shahjahanpuri later compiled Azad's writings for Al-Nadwa in a book.[23] Abdul Salam Nadwi, another figure associated with the magazine, wrote an article on transmigration that Shibli Nomani praised. It also created a resource of writings in the Urdu language, addressing various issues related to Islamic teachings, modern challenges, and Islamic history.[24]
References
[edit]- ^ a b Rahman 2017, p. 427.
- ^ Anjum, Suhail (2017). Deeni Rasail Ki Sahafati Khidmat (in Urdu). New Delhi: Institute Of Objective Studies. p. 145. Archived from the original on 26 November 2024.
- ^ Rahman, Obaidur (2017). Musahamatu Darul Uloom Nadwatul Ulama Fi Nashril Lughatil Arabiati Wal Adabil Islami Wa Dauruha Fi Majalis Sahafati Wal Elam (PhD thesis) (in Arabic). India: University of Calcutta. p. 438. hdl:10603/314806. Archived from the original on 16 June 2023. Retrieved 24 November 2024.
- ^ a b c Rahman 2017, p. 426.
- ^ Qasmi, Nayab Hasan (2013). Darul Uloom Deoband Ka Sahafati Manzarnama [Journalistic scenario of Darul Uloom Deoband] (in Urdu) (first ed.). p. 97.
- ^ Nadwi, Ishaq Jalees (2003). Tareekh-e-Nadwatul Ulama [History of the Nadwatul Ulama] (in Urdu). Vol. 1 (2nd ed.). Lucknow: Majlis-e-Sahafat-o-Nashriyat. p. 310. Archived from the original on 26 November 2024.
- ^ a b c d Qasmi 2013, p. 98.
- ^ Nadvi, Sulaiman (1943). Hayat-e-Shibli (in Urdu). India: Matba Maarif, Azamgarh. pp. 437–447. Archived from the original on 26 November 2024.
- ^ a b Nadwi 2003, p. 310–311.
- ^ a b c Qasmi 2013, p. 100.
- ^ Nadwi, Abul Hasan Ali Hasani (2015). Karwan-e-Zindagi (in Bengali). Vol. 1. Dhaka: Muhammad Brothers. p. 194. ISBN 978-984-91840-0-3. Archived (PDF) from the original on 23 July 2024.
- ^ Siddiqi, Mohd. Sohaib (1993). Nadwa Movement Its Contribution To The Development Of Arabic Language And Literature In India (PhD thesis) (in Urdu). India: Department of Arabic, Aligarh Muslim University. p. 242. Archived from the original on 26 November 2023. Retrieved 16 April 2024.
- ^ a b Khan, Shams Tabrez (2003). Tareekh-e-Nadwatul Ulama [History of the Nadwatul Ulama] (in Urdu). Vol. 2 (2nd ed.). Lucknow: Majlis-e-Sahafat-o-Nashriyat. p. 426. Archived from the original on 4 December 2024.
- ^ Khan 2003, p. 428.
- ^ Rahman 2017, p. 429.
- ^ Nadwi 2015, p. 193.
- ^ Kha, Kaleemur Rehman (1998). Molana Masood Aalam Nadvi Hayat Va Khidmat (PhD thesis) (in Urdu). India: Department of Arabic, University of Lucknow. p. 128. Archived from the original on 26 November 2024.
- ^ Siddiqi 1993, p. 242.
- ^ Nadwi 2003, p. 311.
- ^ a b c d Rahman 2017, p. 430.
- ^ Moosa 2022, p. 151.
- ^ a b Moosa, Mohmmad (2022). Urdu Sahafat Mein Ulama Ke Khidmaat 1800 AD To 1960 AD (PhD thesis) (in Urdu). India: Department of Urdu, Panjab University. p. 150. hdl:10603/471669. Archived from the original on 18 December 2023. Retrieved 19 December 2023.
- ^ Shahjahanpuri, Abu Salman (2007). Mazameen Al- Nadwa Lucknow (in Urdu). Islamabad: Poorab Academy. p. 45. Archived from the original on 26 November 2024.
- ^ Qasmi 2013, p. 99.