Maulana Qasim Nanautawi was an influential Indian Islamic scholar who made significant contributions to the development of Indo-Arabic language and literature in the 18th century. He wrote extensively in both Urdu and Persian on various Islamic theological and legal topics. Some of his most important works include Al-Masalih al ‘Aqaliyyah li Ahkam al- Naqliyyah, which applied reasoning to Islamic laws, and establishing prominent Islamic educational institutions like Darul Uloom Deoband. Maulana Qasim Nanautawi played a pivotal role in developing Indo-Arabic scholarship during a crucial period for Muslims in South Asia under British colonial rule.

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International Journal of Management (IJM)
Volume 11, Issue 4, April 2020, pp. 953-958, Article ID: IJM_11_04_093
Available online at https://iaeme.com/Home/issue/IJM?Volume=11&Issue=4
ISSN Print: 0976-6502 and ISSN Online: 0976-6510
DOI: https://doi.org/10.34218/IJM.11.4.2020.093
© IAEME Publication Scopus Indexed
CONTRIBUTION OF MAULANA QASIM
NANAUTAWI TO THE DEVELOPMENT OF
INDO-ARAB LANGUAGE AND LITERATURE
MD Hafijur Rahman
Research Scholar, Gauhati University, Department of Arabic,
Guwahati, Assam, India
ABSTRACT
The main objectives of this research paper is to analyze the life of Maulana Qasim
Nanautawi and contribution of Maulana Qasim Nanautawi to the development of Indo-
Arabic language and literature.
Key words: Mahjar Literature, Modern Poetry, Ameen Rihani, Natinalism, Arab
American
Cite this Article: MD Hafijur Rahman, Contribution of Maulana Qasim Nanautawi to
the Development of Indo-Arab Language and Literature, International Journal of
Management (IJM), 11(4), 2020, pp. 953-958.
https://iaeme.com/Home/issue/IJM?Volume=11&Issue=4
1. INTRODUCTION
It is an important and eye catching topic as well as an urgent need of hour in today’s research
scenario, because in present time the new generation are little aware of the contribution of
Maulana Qasim Nanautawi to the development of Indo-Arabic language and literature.
Maulana Qasim Nanautawi was one of the greatest Indo-Arab scholars and a touch bearer of
Arabic literature in eighteen century. Maulana Qasim Nanautawi was an Indian Sunni Hanafi
Maturidi Islamic scholar, theologian and a Sufi who was one of the main founders of the
Deobandi Movement and the starting from the Darul Uloom Deoband. He was very famous as
a scholar and a writer he wrote various books in both Urdu and Persian language.
2. OBJECTIVES
The main objectives of this research paper is to analyze the life of Maulana Qasim Nanautawi
and contribution of Maulana Qasim Nanautawi to the development of Indo-Arabic language
and literature.
3. METHODOLOGY
This paper has been imposed on the descriptive method. I have collected both primary and
secondary data on the basic of availability of books and research reviews. This paper is basically

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based on secondary data collected from various books, research articles, journals, internet,
encyclopedia etc. has been taken.
4. DISCUSSION
Maulana Qasim Nanautawi, who has also been referred as Hujjat-al-Islam, was born in the town
of Nanauta, Saharanpur, India, in the year 1248AH (1833AD) His ancestral background reverts
to the second Caliphate Abu Bakr Siddiq.
Maulana Yaqoob Nanautawi who was brought up with Maulana Qasim Nanautawi and
remained closely attached to him all through his life has penned a brief biography of his friend
Qasim Nanautawi. He reported that since childhood, he was sharp minded, well natured,
courageous, fast, attentive and very hardworking. At a very early age did he complete the holy
Quran. He possessed a good command on the poetry. He used to say poetries for the games and
to explain the events of his life.
It was in those days, when he dreamt himself standing on the roof of the Ka’bah, and rivers
of fresh water were flowing from his all ten fingers towards all corners of the world. This dream
was interpreted by his elders that he will have an abundant amount of knowledge and through
him the knowledge of Islam will spread all over the world.
After the demise of his maternal grandfather, he returned back to Nanauta. It was the time
when Maulana Mamlookul Ali Nanautawi had just returned from the pilgrimage, and he was
going to Delhi. So, on the 2nd of Muharram 1260AH, he took Maulana Qasim to Delhi after
taking permission from his parents, so that he could complete his remaining studies under his
watch and guidance.
5. EDUCATION
His education began at a Madrassa of Nanauta. His Persian and Arabic learning started at
Deoband. Then he moved to Saharanpur and continued his learning there, where he lived with
his maternal grandfather. He studied Arabic under Maulana Muhtab Ali at Deoband. He then
studied under Maulana Muhammad Nawaz for a little period at Saharanpur. Then he went to
Delhi, where he completed his studies in five years. He received the education of Hadith from
Maulana Shah Abdul Ghani Mujadidi. At Delhi, he had been a brilliant student and none could
keep up with him. During those days, he also sought spiritual guidance from Haji Imdad Allah
Muhajir Makki.
After the pursuit of the education, he started working at Ahmedi publications in Delhi. It
was the time when Maulana Ahmed ‘Ali Saharanpuri was working on footnotes over the Sahih
al Bukhari, so he gave him the responsibility to add footnotes to the last five chapters of Sahih
al Bukhari. He proficiently accomplished this task only by quoting from reliable sources and
not from his personal views.
After the unsuccessful attempt of Jihad against the British rule, a warrant was issued for his
arrest by the British government. Thus, he remained underground for a while and then went for
the pilgrimage to Hijaj. Later on, amnesty was announced by the British government and he
returned back to the country. On his return, he, alongside the teaching, started working as the
editor for Munshi Mumtaz Ali in Meerut. In the meantime, Darul Uloom Deoband was
established. So he went to Deoband to look after the Madrassa. He started teaching all books in
an excellent and distinguished manner. He furnished amazing information on each subject and
resolved the differences of opinions of each law in detail. The impact of his teaching exists till
now.
He was blessed to perform Hajj three times in his life. First Hajj in 1277 A.H, second one
in 1285 A.H, and the third one in 1294 A.H. During the journey of his first Hajj, he memorized

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the entire Qur’an and recited it in the prayer of Tarawih that year. Upon return from his third
and last Hajj, he fell ill, which claimed his life.
6. FOUNDATION OF ISLAMIC EDUCATIONAL INSTITUTES
In 1274 A.H corresponding to 1857 C.E, the British took over the entire country, ending the
Mughal dynasty. In such scenario, it was the Muslim community which was the first target of
the piercing claws of the British colonial rule.
During the Mughal rule, the scholars who had been into religious professions were getting
a wage from the royal court. Some scholars were serving in their own capacity mainly by
teaching in their respective localities. But ever since the British took over, they were left with
no wage or financial assistance from the government. It created an entirely challenging situation
which gradually wind led the glory of the Islamic education, as the scholars were then
compelled to earn their livelihoods. The future of Islam in the subcontinent had a question mark.
As mentioned in the Holy Qur’an: ‘and those who strive for Us, We will surely guide them
to our ways.’
Hence, many scholars and saints came forward with the idea of establishing Islamic
educational institutes with the help of public funds. This idea also inspired those scholars who
were working in their own capacity till that point, to come and work together. This system was
adopted for uncountable benefits, one of them was that the Institute would provide them
financial assistance to cater their basic needs, so that they would be able to serve Islam with no
worries. Secondly, if any scholar had to step down from his service for some or the other reason,
then someone else would really him. Moreover, Public funds are received from common masses
and not from particular individuals. This way the institute will not rely upon the donations of
the government, or from rich class which could influence the policy or syllabus of the Institute.
If funds are taken from particular individuals then the future of the Institute depends upon the
mercy of those individuals. Another important advantage was to gain and maintain trust on the
Almighty Allah, which was not possible to obtain in case of private funds.
This was the inspiration of many scholars who established such Institutes all over India.
However, the scholars who continued their religious services on their own, slowly became
occupied with earning a livelihood and their religious services got badly hit. Meanwhile, there
were many who established institutes but refrained from asking general masses for donations,
had to depend upon particular individuals or the government. Such Institutes either had to shut
down due to lack of funds or ended into becoming government institutions.
He established famous Institutes are-
1. Darul Uloom, at Deoband
2. Madrasa Qasimiyyah Shahi, at Muradabad
3. Madrasa Manbaʼ al ‘Uloom, at Galawati
4. Madrasa Jami’ Masjid, Amroha
These Institutes were established by Maulana Qasim Nanautawi, but Darul Uloom Deoband
was precisely supervised and maintained by him. Deoband was his second hometown, but after
1857, he took Deoband as his true home town, and he started residing there to look after the
Darul Uloom. This is why Darul Uloom Deoband amongst all other Institutes got prospered
and grew up into many folds.
7. HIS WRITTEN CONTRIBUTIONS
Seeing the growing influence of the western education in the subcontinent, that had changed
the mindset of the masses as they were no longer accepting facts without knowing the logical

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reasoning behind each law, Maulana Qasim began re modifying Islamic laws focusing more on
reasoning and wisdom than only on narration. This was the same method that was first adopted
by Shah Waliullah Muhaddith Dehlawi (1114 A.H-1174) in his extraordinary book, Hujjat
Allah al Balighah. The Almighty Allah had bestowed upon both Shah Waliullah Dehlawi and
Maulana Qasim Nanautawi a great share of knowledge and wisdom. Al-Masalih al ‘Aqaliyyah
li Ahkam al- Naqliyyah’ is the name of the book written by Maulana Qasim Nanautawi. The
characteristics of this book differ from that of Shah Waliullah in three aspects: He discussed
the matters related to believe and their principles separately which Shah Waliullah had not done.
Shah Waliullah had explained the wisdom of the Islamic principles in general sense or of
specific law stipulated in Hadith, while he expounded the wisdom even of some tiny principles
and laws. He also proved the logic reasoning behind the principles labelled by the Islamic jurists
as ‘contrary to reasoning’. But unfortunately, nothing major could be done on this subject, but
that little is too much to guide the new generation. Some other scholars who came later carried
this work forward.
Maulana Qasim Nanautawi penned numerous books as mentioned below:
• Qiblah Numa: This Urdu book explained Ka’bah as the direction to face towards during
worship, not an object of worship.
• Hadiyyat al Shia: This book was written in Urdu, it discussed the matters pertaining to
differences with Shia community.
• Tuhfah Lahmiyyah: This Urdu book debated the matter related to the natural inclination
of man to the consumption of meat. It was co-authored by him and one of his close
friends.
• Ajwibah Arba’in: This Urdu book which consists of two volumes answered forty
questions of Shia’s. Fuyud-e Qasimiyyah: This book is in Urdu and Persian which
addresses different topics. The chapter of organizing Jumu’ah prayer in villages was
separately published under the title: Laws of Jumu’ah.
• Waqi’ah Mehlah Khuda Shanasi: This Urdu book is a whole discussion of Maulana
Qasim about the reality of religion which he delivered in his first debate at ShahJahanpur
in 1293 A.H. It was published jointly by Munshi Muhammad Hashim and Maulana
Muhammad Hayat.
• Mubahathah Shah Jahanpur: This is also in Urdu and based upon his debate over the
truth of religion and refutation of Christianity. This was his second debate at Shah
Jahanpur in 1295 A.H. It was compiled by Maulana Fakhr al Hassan Ghanghohi and
Maulana Husain Ahmad Madni.
• Lataif-e Qasimiyyah: This book was written in Persian. It addresses a range of topics
that are nine treatises, the last is pertaining to the Jumu’ah prayer in villages. It also
comprises ‘Al Haqq al Sarih fi Ithbat al Tarawih’ which is eye exposition of Maulana
Nanautawi and Maulana Ghangohi. Tasfiyyah al ‘Aqaʼid: This book is in Urdu which
discusses the principles and doctrines of Islam. It was written in response to Sir Sayyid.
• Intisar al Islam: This book was written in Urdu to deal with ten objections on Islamic
principles. Its edition of Majlis Ma’arif al Qur’an has surpassed all the previous ones.
• Hujjat al Islam: This is also in Urdu which addresses issues related to Islamic principles
and believes. This is a must-read book for every Muslim. Its edition of Majlis Ma’arif
al Qur’an has surpassed all the previous ones.
• Qasaʼid-e Qasimi: It is a collection of poetry on different topics in Urdu, Persian and
Arabic languages.
• Makatib-e Qasimi: It is a collection of his letters written in Persian language.

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• Al Ajwibah al Kamilah fi Aswilah al Khamilah: This book was written in Urdu in reply
to five objections raised by a Shia.
• Haashiyah al-Bukhari: The footnotes on Sahih al Bukhari by Maulana Ahmed ‘Ali
Saharanpuri which is found in all editions of Sahih al Bukhari. The footnotes on last
five chapters were prepared by Maulana Nanautawi. It is in Arabic.
• Masabih al Tarawih: This book was written in Persian on the matters related to Tarawih,
in addition to some much entangled facts relating to the topic. Maulana Ishtiyaq Ahmed
Deobandi has translated this book under the name Anwar al Masabih. But there is still
a scope of analytical work on this book.
• Taqrir Dil Pazir: This Urdu treatise deals with many issues. It was left unfinished
comprising of only the matter collected into it.
• Barahin-e Qasimiyyah: This book was jointly written by him and one of his students,
Maulana ‘Abdul ‘Ali. It is an Urdu book which is based upon certain issue pertaining
to the Islamic principles and believes.
• Tahdhir al Nas min Inkar Athar Ibn ‘Abbas: This book was written in urdu. It has a
detailed discussion over the narration of ‘Abdullah ibn ‘Abbas which states that ‘there
are seven earths and on each earth Prophets were sent’. Moreover, it also contains a
comprehensive discussion on the conclusion of the Prophethood. This book got highly
popular and widely accepted. Many objections were raised on this book during his life,
to which he himself responded.
• Jawabat Ma’dhurat al ‘Ashar: This book contains ten objections and their replies over
the book ‘Tahdhir al Nas min Inkari Athar Ibn ‘Abbas’. The objections were raised by
Maulana Abdul Azeez, which were responded to by Maulana Nanautawi. Maulana
Abdul Aziz who raised the objections in search of knowledge, later accepted the views
of Maulana Nanautawi after his replies.
• Asrar-e Qur’ani: This is a Persian book consists of substantiated reply to all questions
pertaining to the Qur’an. In addition, it also comprises the commentary of Surah al Falaq
and Surah al Nas.
• Intibah al Muʼminin: This is a Persian commentary of a Hadith reported in the book
Mishkat al Masabih on the narration of Ali Ibn Abi Talib regarding the succession of
the Prophet Muhammad.
8. CONCLUSION
From the above discussion I have found that Indian Muslims established many institutions,
centers for the development of Arabic language and literature and three are many scholars who
had made a huge contribution in preserving and promoting the Islamic scholarship including
Quran, Hadith and Arabic language and literature. Among them most famous scholar is
Maulana Qasim Nanautawi. He occupies a position of importance in Indo-Arab literature since
he made of notable contribution to it in diverse branches.
REFERENCES
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against the British tyranny, Mumbai 2001.
[2] Dr. Pramanik, A.A., Pioneers of Indo-Arabic literature and their contribution: A study,
published in JALJALI, vol.4, issue1, 2017.

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[3] http://www.darululoom-deoband.com
[4] darululoom-deoband.com/English/index.htm.
[5] Hanifi, Manzoor Ahmed. A Survey of the Muslim Institutions and Culture, New Delhi, 1992.
[6] Ahmed, Maqbul, Indo-Arab Relations. Bombay: ICCR, Popular Prakashaman, 1969.
[7] Maulana Hakim Anis Ahmed Sidiqi, Darul-Ulum ki Tafsiri Khidmat, Monthly “Al-Rasid”,
Maktabah Mehmudiya, Lahore, Feb-March, 1976.