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Nadwa-tul-ulema, Lucknow, Uttar Pradesh


Nadwa-tul-ulema, Lucknow, Uttar Pradesh
Address:P.O. Box 93, Tagore Marg, Lucknow
Lucknow (District Lucknow)
Uttar Pradesh, India
Pin Code : 226001

Nadwa-tul-ulema, Lucknow Uttar Pradesh is a University recognised by UGC. Status: State Private University.
Nadwa-tul-ulema is situated in Lucknow of Uttar Pradesh state (Province) in India. This data has been provided by www.punjabcolleges.com. Lucknow comes under Lucknow Tehsil, Lucknow District.

Fax # of Nadwa-tul-ulema, Lucknow Uttar Pradesh is 0522-2741221.

email ID(s) is Nadwa-tul-ulema Lucknow Uttar Pradesh

Website of Nadwa-tul-ulema, Lucknow Uttar Pradesh is www.nadwatululama.org/.

Contact Details of Nadwa-tul-ulema, Lucknow Uttar Pradesh are : Phone Number : 91-0522-2741279 (Internet Section), 91-0522-2740151 (Guest House), 91-0522-2741316 (Nizamat)


The Darul Uloom provides education at all stages ranging from the primary to the university stage in the theological branches of learning and Arabic Literature. In all it covers a period of sixteen years. A summary of the curriculum followed at the Nadwatul 'Ulama is given at the end of this brochure. The institution and its branches normally have 4000 students on its rolls every year. No fee is charged from the students and a large number of them are provided free board and lodging. In addition, about 1000, students are awarded stipends valued at Rs. 25 to Rs. 100.

The academic year begins from the 6th of Shawwal and lasts upto 25th of Sha'aban followed by the vacation of Ramadhan. The Darul Uloom has at present 131 well-qualified teachers on its staff. The number of non-teaching staff is 103.

The Primary Stage
It covers a period of six years (including pre-primary classes) and provides elementary instruction in Urdu, Hindi and English as well as Arithmetic, Geography, General Science, etc., which covers the entire field of primary education as prescribed for secular schools besides giving a sound religious bias to it. The primary classes normally have more than 2500 students in an academic year. Arrangements have also been made for holding special classes for the students desirous of committing the holy Quran to their memory. Huffaz have been appointed to impart instruction to such students whose number varies between 200 to 250.

The Secondary Stage
This is a three-year course. Besides English, this stage provides for a thorough grounding in Persian as well as Arabic Grammar, Literature and Composition.

Higher Secondary Stage
The two-year course comprising ninth and tenth year of the curriculum imparts instruction in Arabic, Persian and English besides religious sciences and Islamic history.

Graduation (Alimiyat) Stage
The four-year course, which is equivalent to the graduation course under western system of education offers instruction in the commentary of the Qur'an (Tafsir), Traditions (Hadith), Islamic Jurisprudence (Fiqh) besides Arabic literature and other branches of Islamic learning. Higher efficiency in Arabic literature and the knowledge of English equivalent to the Intermediate standard of the U. P. Board of High School and Intermediate Education, are the special features of this stage. The number of students studying in these classes is between 150 to 200 during an academic year.

Post-Graduate (Fazilat) Stage
This is a two-year course providing instruction in Arabic literature and Islamic branches of learning, The latter comprise Tafsir, Hadith, Fiqah and Shari'ah, of which one subject has to be offered by the students for intensive study. The students have also to submit a thesis in the subject of their choice. Two more courses viz. Comparative Religions and Islamic D'awah have been started shortly.

The standard of instruction imparted at the Fazilat stage compares with the Master's Degree in these subjects in the Universities of the Arab countries. The number of the students in the Fazilat classes is about 50 in an academic year.

Takmil or Doctorate Stage
Facilities are also provided for undertaking research, known as Takmil, in the subjects taught at Fazilat stage in the Nadwatul 'Ulama. The duration of the research being normally two years, it is con- ducted under the guidance of competent teachers.

The Darul Uloom grants the Diplomas and Degrees of 'Alim' and 'Fazil' at the successful conclusion of the Alimial and Fazilat courses of study.

Special Courses
(1) Darul 'Uloom also provides for a special five-year condensed course in Arabic and Theology to the students who have studied up to B. A. or have at least passed the Intermediate examination in the first or good second division. At the completion of this course a student becomes entitled to the degree of Alim of the Darul Uloom. A special condensed course has also been started recently for students whose mother tongue is English and who do not know either Arabic or Urdu.

(2) A Department of Islamic Thought and Comparative Religions has been started recently for those who desire to devote themselves to the preaching of Islam.

(3) An Institute of teachers training is another recent addition for meeting the requirements of institutions imparting instruction in religious sciences within the country.

All these stages and courses of study are functioning successfully and have yielded admirable results. The academic standard of the students graduating out of the Darul Uloom has earned recognition not only in the Arab countries but also from eminent Orientalists of Europe and America and all those Universities which offer higher courses of study in Arabic and Islamic subjects. While admitting the graduates of Darul Uloom Nadwatul Ulama' for research in the Edinburg University, its Head of the Department of Islamic Studies, W. Montgomery Watt observed: "I am aware of the educational standard of this University which is not a Government sponsored institution but its educational standard is sufficiently high to be treated on a par with other recognised universities." The fame acquired by the Darul 'Uloom has drawn students from foreign countries like Indonesia, Malaysia, South Africa, Malagasy Republic, Myanmar, Tibet, Nepal, Sri Lanka, Tanzania, Kenya, Yugoslavia, East Indies, and, sometimes from the Arab lands as well who come to India to pursue their studies at the Darul Uloom.

Students' Associations
The students of the Darul Uloom have two Associations. One is Jamiat-al-Islah which strives for the promotion of intellectual, literary and cultural interests among the pupils. The Association runs separate libraries, reading rooms and lecture-halls for junior and senior students. The other Association called, al-Nadi-al-Arabi' is a literary society which provides a forum to the students to practise speaking and writing in Arabic. Its meetings are held generally every week under the supervision of the teachers. The Association, further, encourages the students to develop the taste for Arabic journalism.

Profile of Nadwa-tul-ulema

Introduction of Nadwa Tul Ulema
Darul Uloom Nadwatul Ulama Islamic institution at Lucknow, India, which draws large number of Muslim students from all over the country. Nadwa's objective was reaching a middle path between classical Islam and modernity. It was founded at Kanpur in 1894 in the first annual convention of Nadwatul Ulema ("Organisation of Scholars") by Allama Shibli Nomani, Muhammad Ali Mongiri, Ashraf Ali Thanwi and Mahmud-ul-Hasan, with an idea to counter the challenge of western education. The institution was intended to be a modified version of Deoband. The foundation stone was laid by Sir. John Briscott Hewitt, Lt. Governor of India on November 28, 1906.

The choice of the name Nadwa got inspiration from a hall in Mecca, where nobles used to assemble to deliberate. Nadwa was eventually shifted to Lucknow in 1898 (from Kanpur) and updated the Islamic curricula with modern sciences, vocational training etc.

On the occasion of convocation of Madarasa Faiz-e-Aam, Kanpur in 1893 (1310 AH), scholars like Maulana Lutfullah Aligarhi, Maulana Hafiz Shah Muhammad Hussain Allahabadi, Maulana Ashraf Ali Thanwi, Maualana Muhammad Khalil Ahmad (Deoband), Maualana Sanaullah Amritsari, Maulana Noor Muhammad Punjabi, Maualana Ahmad Hasan Kanpuri, Maulana Syed Muhammad Ali Kanpuri, Shaikhul-Hind Maulana Mahmud Hasan, Maulana Shah Sulaiman Phulwari, Maualana Zahurul Islam Fatehpuri, Maualan Abdul Ghani Mau-Rashidabadi, Maulana Fakhrul Hasan Gangohi and Maulana Syed Shah Hafiz Tajammul Husain Desnavi agreed to form an organization of Ulema and convene a gathering in the next annual convocation of Madarsa Faiz-e-Aam. They named the organization Nadwatul-Ulema. The responsibilities of the organization were given to Maulana Syed Muhammad Ali, who became the first Nazim of Nadwatul-Ulema. The goal was to bring harmony and co-operation among various groups within the Muslim Millat, to bring about the moral, religious and educational reform and progress.

Nadwatul-Ulema held its first convention on April 22-34, 1894 (Shawwal 15-17, 1311 AH) in Madarsa Faiz-e-Aam. It was attended by a huge group of scholars from all sects of the ummah and all corners of the sub-continent including Maulana Abdullah Ansari (Founder Nazim-e-Diniyaat, MAO College) and Shamsul Ulema Allama Shibli Nomani, who were Professor of Arabic and Persian at MAO College. Allama Shibli Nomani had visited Rome, Syria and Egypt and saw the region's Madaris and met their scholars. Allama Shibli Nomani proposed Maulana Mufti Lutfullah to chair the opening session. According to Nawab Sadar Yaar Jang Maulana Habibur Rahman Khan Sherwani, Maulana Ibrahim Aaroomi and Maulvi Muhammad Hussain Batalwi were representing Ahle-Hadis (Salafi) delegation, Maulvi Ghulamul-Hasnain were representing Shia delegation. Maulana Ahmad Raza Khan Barailvi also attended the convention and in his addressed praised Malana Inayatullah, maulana Lutfullah and Maulana Ahmad Hasan. Maulana Shah Muhammad Hussain presented the organization's objectives and Allama Shibli Nomani presented the working guidelines (Dasturul-Amal).

On the recommendation of Maulana Muhammad Husain Batalwi, this working guidelines was referred to a committee of scholars to discuss. On April 23, after maghrib prayer, a special session comprising of 30 scholars were held and each and every guidelines were discussed and finalized. On the next day, in morning session under the chairmanship of Maulana Lutfullah of Aligarh, Allama Shibli Nomani announced the proposals;
* The Present educational system and needs a reform.
* Principles or representative of all the Islamic Institutions (Madaaris) should attend the annual convention of Nadwatul Ulema.
* A Federation of Madaaris should be formed so that all the madaaris should come under one umbrella. To implement this scheme few large Madaaris should be started which will act as a main Madrasah known as Nadwatul-Uloom and rest will be their branches. Nadwatul-Uloom will keep an eye on the activities of the branches.
* Expansion of Madarsa Faiz-e-Aam with Hostel facility.
* Curriculum reform (This was proposed by Shah Muhammad Husain Allahabadi and seconded by Allama Shibli Nomani)

After this 12 scholars including Allama Shibli Nomani were named to develop curriculum. All the members of the curriculum developing committee made their proposed changes in the curriculam but Allama Shibli Nomani presented the model of Nadwatul-Uloom. When Allama Shibli's proposal of a Darul-Uloom was accepted by the attendees, he requested to form a Managing group and so a panel of 16 people was selected with consensus. The founding session was concluded with final remarks and vote of thanks by Allama Shibli Nomani.

About Us
The Islamic East had maintained, over the centuries, a social, cultural, economic and moral equilibrium, based on eternal values drawn from the revealed truth. Political ascendancy of the West, which gradually enveloped the entire world of Islam, not only paved the way for internal conflict within social fabric of Islam but also encouraged disintegration of its intellectual and creative energies by its undue emphasis on the materialistic view of life and the world. The Western influences, often forcibly imposed upon the world of Islam, created a schism between the spiritual and material domains of the community's life. The religion began to be looked down as something of a private concern having nothing to do with the affairs of the world. Islam, like Christianity, was divided into the Church and the State. On the one side, there was the sovereignty of God; on the other, that of Caesar. As a result of it, and, quite naturally too, the scholars of religion were relegated to the background and the leadership of political and cultural movements Passed on into the hands of those who were shorn of all Islamic values. The State was deprived of honest and conscientious rulers, of dedicated workers and devoted administrators, and the religion of its watchmen and defenders.

The isolation of religion from practical life and its problems made the doctors of religion indifferent to the affairs of the contemporary world. And if they ever tried to interfere in these matters they were put to ridicule, because of their unfamiliarity with the modern thought and store of knowledge.

The Western nations launched an unrelenting attack on Islam from all directions-the philosophy, history, literature, science, politics and culture The strategy of the modern West called for now weapons to defeat it and it was the 'Ulama alone who could forge them.

While the Islamic Millat was passing through these highly critical times, the Millat itself was torn between two groups-the modern' and the orthodox'. The former group had developed a blind faith in Western sciences and civilization. It stood for the total and uncritical adoption of the Western system of instruction and education. The latter group, on the other hand, reposed in implicit faith in the infallibility of the way of earlier Ulama. It held the syllabi of instruction laid down by them to be absolute and final. A slightest alteration, according to this group, amounted to apostasy and perversion. Religion and the religious sciences had fallen a prey to these excesses. Moderateness had become extinct.

The dangers of this situation were realised by some sincere and far-sighted religious scholars who were firm and staunch in their belief in the doctrines of Islam and held a high and venerable place in the Millat on account of their piety and learning. They possessed wisdom and a vision that was broad and enlightened. They came from Shaikh-ul-islam Hazrat Shah Waliullah's line of disciples. The guide and leader of this earnest group of men was Maulana Mohammed Ali Mongeri who was an outstanding theologian and spiritual mentor of his time. He had been the most favourite pupil of Maulana Lutfullah Saheb of Aligarh and was the Khalifa-i-Majaz Spiritual successor of Maulana Shah Fazlur Rahman of Gani Moradabad.

Formation of Nadwatul Ulama Association
These venerable after discussing and corresponding with the other Muslim divines of their time decided finally to establish a religious and educational Association. The main object of this Association was to bring about harmony and co-operation among the different groups within the Muslim Millat, and thereby to bring about the moral, religious and educational reform and progress of the Muslims.

The Association was named as Nadwatul Ulama and its first session was hold at Kanpur in1893 (A. H. 131 1) under the presidentship of Maulana Lutfullah Saheb of Aligarh. In this session the call was given for resolving the differences among the Ulama for creating an atmosphere of unity and co-operation and for bringing about suitable changes and improvements in the out-dated syllabi of the Arabic Madrasas.

Aims And Objectives
The Nadwatul Ulama, had kept before it four main objectives

To introduce suitable changes in the syllabi of Islamic theological institutions with a view to bringing it in line with the changed conditions of the modern age and enabling it to integrate religious education, as far as possible, with the cultural progress of the community;

To examine the principles and injunctions of the Shariat with a view to keep it in conformity with the fundamental guidance of the Quran and the Sunnat so as to address the ever-increasing modern questions and problems.

To establish a central library in northern India which could serve as a useful centre of study and research in Islamics

To propagate Islamic faith and ideals by suitable literature and making arrangements for its publication.

To train and educate preachers who have deep knowledge of the Holy Qur'an and Ahadees along with a deep insight of the prevailing situation and who can judge and take remedial action for changing moral environment for the betterment of the society.

Darul Uloom Nadwatul Ulama
Nadwatul Ulama Association held annual session in different cities. But it was soon felt that unless some practical steps were taken to translate these ideals into action, it will not be understood and appreciated by the Muslim masses. The first step, accordingly, was taken in 1898 (A. H. 1316) with the establishment of a Darul Uloom which soon earned for itself a place in India and abroad as a modern seat of Muslim theological learning. This institution was named Darul Uloom Nadwatul Ulama, was established at Lucknow which is the capital of Uttar Pradesh, the biggest state of India, and an important centre of Muslim culture for many centuries.

Management :
The Managing Committee of the Darul Uloom consists of distinguished Muslim divines of the country and of men known for their solicitude for the religious welfare of Muslims. It is an elected body with a fixed tenure. When the term of a member of the Committee expires, a new member is elected in his place. The retiring member can also seek re-election.

The Managing Committee comprises 63 members who are drawn from all parts of the country. The Committee nominates a Nazim (Secretary General) who is incharge of day-to-day management. The post of Nazim is an honorary one. Then there are M'otamad-i-Talim (Academic Adviser) and M'otamad-i-Maliyat (Treasurer) who are also nominated by the Managing Committee to assist the Nazim in the discharge of his duties. They, too, work in an honorary capacity.

The administration of the Darul Uloom is entrusted to a Mohtamim (Principal). The Darul Uloom pays, according to its means, the salaries of the staff and also arranges for the free lodging, board and clothing of students who cannot afford to meet their own expenses. Besides, scholarships amounting to about Rs. 65,000 are awarded annually to the deserving students.

Supervision of the Academic Work
The guidance of Nadwatul Ulama and the management of the Darul Uloom was entrusted to the men of learning who, though firm and orthodox in faith, were ready to be tolerant in controversial matters; who, with their expert knowledge of theological sciences, were also fully conversant with the problems of the day and kept a discerning eye on the demands of the time, and who, in addition to being known for their piety and strict observance of the Shariat, believed also in concord and unity among Muslims. They all came from highly distinguished families, religiously and educationally. Maulana Mohammad Ali Mongheri was the first to be appointed as the Secretary General of the Darul Uloom. After him, Maulana Masihuzzaman Khan of Shahjahanpur, teacher of the former Nizam of Hyderabad, hold that position. The Maulana was succeeded in turn by such illustrious men as Maulana Khalilur Rahman Saharanpuri, son of Maulana Ahmad Ali Muhaddis of Saharanpur (author of Hashiya-i-Bukhari), Maulana Syed 'Abdul Hai (author of Nuzhat-ul-Khawatir) who was a scion of Syed Ahmad Shaheed, and Dr. Hakim Maulana Syed Abdul Ali. At the death of the last-named, this responsibility fell on the shoulders of Maulana Syed Abul Hasan Ali Nadwi, the well known religious personality of the present-day Islamic world. The Maulana has ever since made his valuable services available to the institution ungrudgingly.

In the beginning the academic supervision of the Darul 'Uloom was entrusted to Maulana Shibli Nomani under whose guidance and inspiration the institution acquired an intellectual and literary atmosphere from its earliest days. It developed the taste for scholarship and research and quickly reached the pinnacle of its fame. After the Maulana, his place was taken by one of his celebrated pupils and successors, Maulana Syed Sulaiman Nadwi. He discharged his responsibilities in the most admirable manner and the way Darul 'Uloom has profited from his unique literary abilities, the width of his experience and his prestige and influence, is simply unforgettable. When Maulana Syed Sulaiman Nadwi retired, this office was also placed under the charge of Maulana Syed Abul Hasan Ali Nadwi.

Educational Policy
Darul Uloom Nadwatul Ulama was established on the principle of a balanced synthesis of the classical education with the modern. Its chief purpose was (a) to evolve a proper integration between the eternal fundamentals of the faith and ever-changing values of human knowledge and learning and (b) to bring about harmony and cohesion among the different groups and schools of thought of Ahl-i-Sunnat Muslims. As Islamic sciences are living, evolving and progressive and education was subject to the law of change and reform, hence it was essential that the system of education too, should change and evolve with time for needs of Islamic Millat.

Special Features of the Syllabus
The Darul Uloom concentrated particularly on the holy Qur'an and introduced it into syllabus as a living book and an eternal message. At the initial stages a simple study of the Qur'an was prescribed. For moral training and discipline a course of the Traditions of the holy Prophet dealing with his noble virtues and ethical and social conduct was included in the curriculum. For secondary and higher classes the commentary of the Qur'an (Tafsir) and selected books of Traditions and fundamentals were prescribed for study. Full attention was paid to the Arabic language since it held the key to the understanding of the Book and the Sunnah. Without knowledge of it, it was not possible to avail oneself of the vast treasurehouse of Islamic thought and learning. Moreover, it was the sole medium of contact with the entire Muslim world. The Darul Uloom thus, included Arabic in its syllabus both as a classical and a modern language. Many books were specially got written by it for the purpose of promoting the study of Arabic language. The importance and usefulness of the endeavours of the Nadwatul 'Ulama in this respect have been acknowledged not only throughout India but in the Arab world also. Thanks to these efforts, the Darul Uloom has been able to produce a number of Arabic scholars and writers whose proficiency and merit has won whole-hearted praise even from the literary circles of the Arab countries.

The Nadwatul 'Ulama also brought about certain far-reaching changes in the traditional curriculum of the Arabic Madrasas of India in the context of the changed circumstances and needs of the age. Some of the medieval sciences which had lost their utility in the present times were excluded from the curriculum. A large part of the scholistical sciences, that had grown out-of-date and had ceased to have any value owing to the disappearance of those sects and philosophical disputes which had sprung up in the earlier days, was discarded and in its place certain modern sciences and languages were introduced. It was felt that without a knowledge of these it was not possible for a Muslim evangelist and missionary to serve the cause of Islam in the modern world. These alterations were deemed necessary with a view to ensuring that they should not be lagging behind any one in the race of knowledge and learning and that the students passing out of the portals of Nadwatul -Ulama should be fully alive to the spirit of the age and properly equipped with the latest intellectual weapons for the defense of the faith.

In brief, the Darul Uloom has tried to produce such broad-minded scholars who could effectively discharge the duty of the propagation of Islam in the modern world; who could expound the eternal nature of the Divine Message, the distinguishing features of the Islamic Shariat and the way of life envisaged by it in such an attractive manner and easy and simple language as might appeal to the modern mind, and serve as a sort of confluence of the old and the new.

Achievements of Nadwatul Ulama
The scholars of Nadwatul 'Ulama have made their mark by creating a new mould of educational system consistent with the spirit of Islamic teachings as well as the demands of changing times. The Nadwatul Ulama has succeeded in bringing forth a body of Ulama who could feel the pulse of time and adequately carry out the function of Islamic preaching and propagation in the context of the demands made by the modern age. This has also gone a long way in bridging the gulf between the modern educated classes and those who had received theological education.

During its brief history Nadwatul Ulama has accomplished the work of centuries. It has fulfilled the tasks which even the governments would have found difficult to achieve within such a short period of time. And all this has been done in the face of unrelenting financial difficulties, its sole source of income being the donations and contributions made to it from time to time by Muslim philanthropists. Had it been granted greater opportunities and had its financial resources been wider it would certainly have achieved much more and given the World of Islam something which would have really been wonderful.

Still, it is a matter of deep satisfaction that the Nadwatul Ulama has been able to fulfil, with the Grace of God, the tasks it had set before itself. The importance of its objectives was realised by the religious and literary circles. During the period the Nadwatul 'Ulama Association functioned more as a movement than merely as an educational institution, it had succeeded in providing a common platform to the religious scholars of the old school of thought and the modern educated Muslim intelligentsia. The revolutionary call of reform and renovation was given by it at a time when it was most needed. It produced a number of highly distinguished theologians and doctors of religion who made an impress on the educational and cultural life of the Indian Muslims.

A notable achievement of this small band of men has been that they have served as envoys and ambassadors between the two sections of the community, who were intellectually strangers to each other if not mutually hostile, and tried their best to narrow down the gulf between the traditional and the modern educated classes. In fact, there is no place for such a division in Islam; for, practical life and its problem do not fall outside the scope of religion nor can there be a concept of the life and the world repudiating spiritual-moral values. If, apart from the removal of mutual hostility and bridging the gap between the traditional and modern educated sections of the community, there would have been no other achievement to the credit of the Nadwa scholars, even this would have been enough to justify the establishment of Nadwatul 'Ulama. They have proved that the Nadwa people were neither isolated from the world nor were they insensitive to the demands of the time. Together with the writers and research scholars and literati of Arabic and Urdu and the bearers of the torch of culture and civilization, the Nadwatul 'Ulama has also given men who have produced the finest Islamic literature for the modern educated classes of the community and the world in general, set up a high standard of learning and scholarship and laid the foundation of a new style in Arabic literature.

A fairly large number of Nadwa scholars have ceaselessly been rendering highly meritorious religious and literary services to the Millet and the country. It is perhaps not necessary to mention the names and achievements of these well-known savants of religion.

The possibilities of further progress and development of the Nadwatul Ulama are clear enough. With its lofty ideals, glorious traditions and magnificent record of work, it can be developed into a sort of universal lighthouse-intellectual as well as spiritual-for the world of Islam. It is well-equipped to give proper religious and intellectual guidance to the Millet and thereby rescue it from the clutches of ever- increasing Godless materialism and apostasy, It can go a long way in the preservation and promotion of those values and interests of Islam whose defense and encouragement is incumbent on the entire Islamic world and from which Muslims all over the world will be benefitted. But these laudable ends, difficult though they seem to be at present, can be achieved by building up the Nadwatul Ulama, as an educational movement, and enlisting active co-operation and participation of the Muslims not only in this country but also of all those sons of Islam who are engaged in serving its cause in different parts of the world.

The Nadwatul Ulama and its associates has also set up a number of academies and institutions devoted to study and research in Islamic subjects. These bodies have been producing and publishing works of outstanding worth and merit on Islamic faith, history and philosophy and other related subjects. One such institution is known by the name of Darul Musannifin which is functioning in the neighbouring town of Azamgarh as an independent organization. It was established by Allama Shibli who had a long association with Nadwa.

Majlis Sahafat-o-Nashriyat brings out a monthly and a fortnightly journal in Arabic. The monthly journal is called Al-B'aas-al-Islami in which articles by well-known writers of religious and spiritual integrity from India and the Arab world are published. Apart from the Indian sub-continent, the journal commands readership in the Arab countries also where it has acquired a respectable status. Al-B'aas-al-Islami now ranks among the first-rate religio-cultural magazines of the Middle East countries.

The fortnightly journal Al-Raid is being published regularly for a long time on behalf of the Majlis Sahafat-o-Nashriyat. News regarding Muslims in India and abroad, reports of the activities of Islamic institutions and associations, particularly Nadwatul Ulama, and other useful and instructive articles on the current situation are published in it. It is the first and the only Arabic newspaper to be published in India. A fortnightly journal in Urdu has also been started in 1963. It is called Tameer-e-Hayat which in addition to the news regarding various activities of Nadwatul Ulama, publishes valuable articles on religious and cultural topics.

The Majlis also known as the Academy of Islamic Research and Publications was established in May 1959, under the presidentship of Maulana Syed Abul Hasan 'Ali Nadwi. The aim and purpose of the Academy is the propagation of Islam in the modern context of things through the written word. Being an institution of study, research and publications its activities are confined to the furtherance of the interests of Islamic faith. The Academy which began its career with producing Islamic literature in English. Arabic, Urdu and Hindi has so far brought out 227 works of which more than a hundred have seen several reprints.

Received favourably all over the Muslim world, a number of Academy's publications have also been rendered into Persian, Turkish, Indonesian and other languages.

The Academy is at present housed in the Nadwatul 'Ulama campus and its office-bearers too are mostly drawn from the staff of the Darul Uloom, but it is an independent organization.

The expansion project of the Academy, not taken up so far owing to paucity of funds, envisages construction of a building for the Academy, setting up a well-equipped library and establishment of a Press.

Rabita al-Adab al-islami
Although not an organisation formally affiliated to the Nadwatul Ulama, the Rabita has been established by the alumini of the Nadwa under the chairmanship of Maulana Syed Abul Hasan Ali Nadwi.

The Association aims at organising litterateurs and penmen to produce healthy and purposeful literature consistent with Islamic perceptions, ideals and traditions. The Organisation came into existence at Makkah Mukarrama in 1405 A. H. and since then it has held several meetings, symposia and seminars etc., at different parts of India, Arab countries and Turkey. It has also been successful in eliciting cooperation from a large number of writers and has had a favourable response among the intellectuals in almost all the Muslim countries.

Quite a large number of educated persons, both Muslims and non-Muslims, incapable of thinking except in terms of the nature and pattern of the western legal system, labour under numerous misgivings about the utility of Islamic legal system. Time and again they raise the question of doing away with the remnants of the Islamic law as are still enforced in the country in the shape of Mohammedan Personal Law. On the other, the changing social, economic and cultural conditions require a re-statement of the juristic issues in the light of Islamic Shari'at for the guidance of Muslims still desirous of keeping their life in closest proximity to the tenets of Islam. Therefore, in order to re-examine and elucidate the principles and injunctions of the Shari'at and their applicability to the ever-changing needs of a progressive society, the Majlis-i-Tahqiqat-i-Shari'at was founded about fifteen years back under the presidentship of Maulana Syed Abul Hasan 'Ali Nadwi. Its members, distinguished as they are, for the place they occupy in the religious and literary circles of the country, have been drawn from all over the country.

The Nadwatul Ulama took energetic steps for the realization of its other ideals as well. A central library was set up by it which can boast today of about a hundred thousand books on various subjects in Arabic, Persian, Urdu, English and other languages. The Library of Nadwatul Ulama has been very fortunate in getting, by way of donation, the personal libraries of several outstanding men of learning and repute and this has added greatly to its richness. It has come to acquire a distinctive place among the libraries in this part of the country because of the many important and rare books and manuscripts it possesses. Scholars from all over the country, as well as abroad, freely make use of it. Lately, a large stock of recent publications from Egypt and Syria has been added to it.

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