Moulana Abul Hasan Ali Mian Sahab An Nadvi (R)
The following (un-edited) extract is taken from the Arabic biography of Shaykh Syed Abul Hasan Ali Nadwi entitlted "Abul Hasan Ali Nadwi: Al Alimul Murrabi Wa Daiyutul Hakeem" which will hopefully be published soon in English, Inshallah. It is authored by his prolific student, Shaykh Dr Muhammad Akram Nadwi of Oxford.
His Physical Appearance
He was of medium height, of fragile build, had a white to red complexion, a beaming face, always smiling, an illuminated face, and a broad shining forehead. The traits of the righteous were visibly seen on him. His eyes demonstrated excessive intelligence, lofty courage, and extreme bashfulness. He was filled with spirit, energy, fervour, conviction, and constant worry and concern for the Muslims. His assemblies were those of knowledge, benefit, education and tutoring. Propagation was fully mixed with his flesh and blood. He was always occupied with studying, researching, writing and composing. He undertook numerous journeys and travels. He never tired nor became bored with work, nor was he overcome by laziness and lethargy.
Shaykh al-Qardâwî says while describing him when he saw him in his youth on his first visit to Egypt: “When the Shaykh visited Egypt in his youth, his beard was black, his face was radiant, his determination was youthful, his spirit was fiery, and his sense of self-respect was blazing. He bore the zeal of youth and the wisdom of the elderly. He bore the thinking of a scholar who was inspired [by Allâh] and the heart of an earnestly concerned believer at one and the same time.”
Ustâdh Ahmad ash-Sharbâsî says: “I met my brother, Abul Hasan, for the first time in the winter of 1951 at Dâr ash-Shubân al-Muslimîn in Cairo after one of my Tuesday talks. He came to me with absolute respect and obvious humility on one of the Tuesday nights asking me to permit him to deliver a talk on [the book], Islam at the crossroads. I saw a man of fragile build, thin legs, a brownish beard, wearing few clothes which were both light in weight and less in value. His gaze was deep and penetrating, the inflections of his voice were fine and captivating, with some hoarseness in it. Later on I learnt that his voice was like this because of his constant efforts and endeavours. After this first and quick meeting with him, the bonds of brotherhood and love were firmly established between myself and him.”
Ustâdh ‘Abd al-Quddûs Abû Sâlih says: “Despite his Arab lineage and Hasanî appellation, he had Indian features, with ordinary characteristics, and with spectacles on his face all the time. An intense natural tranquillity and an inclination towards meekness overwhelmed him to the extent that a person who did not know him would misconstrue this for submissiveness and timidity. It is as if Ibn al-Muqaffa‘ was referring to him when he spoke about his friend: ‘He appeared weak and overpowered. But when there was a serious situation, he was like a ferocious lion.’”
His Habits
The Shaykh was very particular about performing salâh with congregation from a young age together with waking up for the night salâh (tahajjud), reciting the Qur’ân and daily remembrance of Allâh . This continued during his old age and time of weakness as well. On one occasion (in the forties) he went on foot from Nadwatul ‘Ulamâ’ to his house in Lucknow with this in mind that he will perform the ‘ishâ salâh at the musjid near his house. When he reached there, the salâh was already over. So he went to another musjid and found that the people had completed their salâh there as well. He was most disturbed by this until someone informed him that a third musjid has the ‘ishâ congregation a bit later. He reached this musjid and joined the congregation. He experienced unexplainable joy at this.
On one occasion he left Lucknow for Rai Bareilly in the month of Ramadân after the ‘ishâ salâh. He performed the entire twenty rak‘ats of the tarâwîh salâh in the train and completed the entire Sûrah al-Baqarah in this salâh.
This was his habit throughout his life. He was intensely concerned with performing salâh with congregation, and paid special attention to Fridays. He would take a bath early, beautify himself thoroughly, recite Sûrah al-Kahf before leaving for the Friday salâh, fulfil all the Sunnah and desirable (mustahab) acts of Friday and the Friday salâh, and then leave [for the musjid] before or immediately after the adhân (the call to prayer).
He was very neat in his clothing without being too formal. When he went to deliver a lecture or attend a gathering, he would wear a cloak and adorn himself.
He did not desire variety in foods, but liked delicious food and sweet foods [sweetmeats]. Rice was an essential part of his meals. He liked meat cooked with some vegetables. He considered Arab food to be the best. This is probably to do with his love for everything connected to the Arabs. He used to like soup over other foods because of its lightness.
When he was young, he used to practise different types of physical games such as soccer, swimming, hunting, hockey and tennis. He then gave all this up.
Ustâdh Ahmad ash-Sharbâsî says: “My brother, Abul Hasan, was against all false manifestations. He was very simple in his clothing, food and bedding. He disliked excessive formalities and flatteries. He never attached any value to wealth throughout his life. His trust in Allâh was above everything else. His perseverance in striving for whatever he believed in was proverbial. His deep sincerity was the secret of his success where others failed.”
His Daily Life
He would generally wake up early in the latter part of the night and recite the Qur’an. When dawn broke, he would engage in loud remembrance of Allâh, and then perform the fajr salâh. He would then go for a walk while reciting Sûrah Yâ Sîn and engaging in the remembrance of Allâh. He would return, have breakfast and offer salât ad-duhâ (mid-morning prayer). He would then recite a portion of the Qur’ân and occupy himself with writing, and replying to the many letters which came to him. He used to dictate 20-25 letters daily. Once he dictated 55 letters in one sitting. He would then perform the zuhr salâh, have lunch, take a siesta and wake up an hour or less before ‘asr.
After the ‘asr salâh he would sit till maghrib in order to meet visitors and guests. He would perform the maghrib salâh and then offer optional (nafl) salâh in which he recited about one and half parts (pârâs) of the Qur’ân. He would then sit down at times and continue in the remembrance of Allâh. If he was in Rai Bareilly, he would go to his house and sit with his family and leave shortly before the ‘ishâ salâh. But if he was in Dâr al-‘Ulûm Nadwatul ‘Ulamâ, he would spend that time reading a book and having a special meeting. He would then perform the ‘ishâ salâh and have supper with the people. He would walk a little, sit with the people and converse with them for an hour or less.
When he became old and was afflicted with insomnia after 1977, he began sleeping after fajr for an hour or more. He was still regular with his abundant recitation of Sûrah Yâ Sîn. In the last few years of his life, he used to spend about two hours reciting this sûrah thirteen or more times. He used to supplicate for the past personalities of this ummah (Islamic community), its propagators, his family and associates. He would supplicate for them by mentioning their names, commencing with the deputy of the Messenger of Allâh, Abû Bakr as-Siddîq. When he entered a village or city, he would recite Sûrah Yâ Sîn and seek forgiveness for its deceased residents. Towards the last part of his life, he began completing his daily devotions after the fajr salâh, and supplicating for his associates by name. It was the good fortune of the writer of these lines [Shaykh Muhammad Akram an-Nadwî] that he contacted him telephonically on one occasion and informed him that he was one of those for whom he supplicated by name.
May Allâh reward him with the best and may He accept his supplications. Âmeen, O Lord of the worlds!
His Physical Appearance
He was of medium height, of fragile build, had a white to red complexion, a beaming face, always smiling, an illuminated face, and a broad shining forehead. The traits of the righteous were visibly seen on him. His eyes demonstrated excessive intelligence, lofty courage, and extreme bashfulness. He was filled with spirit, energy, fervour, conviction, and constant worry and concern for the Muslims. His assemblies were those of knowledge, benefit, education and tutoring. Propagation was fully mixed with his flesh and blood. He was always occupied with studying, researching, writing and composing. He undertook numerous journeys and travels. He never tired nor became bored with work, nor was he overcome by laziness and lethargy.
Shaykh al-Qardâwî says while describing him when he saw him in his youth on his first visit to Egypt: “When the Shaykh visited Egypt in his youth, his beard was black, his face was radiant, his determination was youthful, his spirit was fiery, and his sense of self-respect was blazing. He bore the zeal of youth and the wisdom of the elderly. He bore the thinking of a scholar who was inspired [by Allâh] and the heart of an earnestly concerned believer at one and the same time.”
Ustâdh Ahmad ash-Sharbâsî says: “I met my brother, Abul Hasan, for the first time in the winter of 1951 at Dâr ash-Shubân al-Muslimîn in Cairo after one of my Tuesday talks. He came to me with absolute respect and obvious humility on one of the Tuesday nights asking me to permit him to deliver a talk on [the book], Islam at the crossroads. I saw a man of fragile build, thin legs, a brownish beard, wearing few clothes which were both light in weight and less in value. His gaze was deep and penetrating, the inflections of his voice were fine and captivating, with some hoarseness in it. Later on I learnt that his voice was like this because of his constant efforts and endeavours. After this first and quick meeting with him, the bonds of brotherhood and love were firmly established between myself and him.”
Ustâdh ‘Abd al-Quddûs Abû Sâlih says: “Despite his Arab lineage and Hasanî appellation, he had Indian features, with ordinary characteristics, and with spectacles on his face all the time. An intense natural tranquillity and an inclination towards meekness overwhelmed him to the extent that a person who did not know him would misconstrue this for submissiveness and timidity. It is as if Ibn al-Muqaffa‘ was referring to him when he spoke about his friend: ‘He appeared weak and overpowered. But when there was a serious situation, he was like a ferocious lion.’”
His Habits
The Shaykh was very particular about performing salâh with congregation from a young age together with waking up for the night salâh (tahajjud), reciting the Qur’ân and daily remembrance of Allâh . This continued during his old age and time of weakness as well. On one occasion (in the forties) he went on foot from Nadwatul ‘Ulamâ’ to his house in Lucknow with this in mind that he will perform the ‘ishâ salâh at the musjid near his house. When he reached there, the salâh was already over. So he went to another musjid and found that the people had completed their salâh there as well. He was most disturbed by this until someone informed him that a third musjid has the ‘ishâ congregation a bit later. He reached this musjid and joined the congregation. He experienced unexplainable joy at this.
On one occasion he left Lucknow for Rai Bareilly in the month of Ramadân after the ‘ishâ salâh. He performed the entire twenty rak‘ats of the tarâwîh salâh in the train and completed the entire Sûrah al-Baqarah in this salâh.
This was his habit throughout his life. He was intensely concerned with performing salâh with congregation, and paid special attention to Fridays. He would take a bath early, beautify himself thoroughly, recite Sûrah al-Kahf before leaving for the Friday salâh, fulfil all the Sunnah and desirable (mustahab) acts of Friday and the Friday salâh, and then leave [for the musjid] before or immediately after the adhân (the call to prayer).
He was very neat in his clothing without being too formal. When he went to deliver a lecture or attend a gathering, he would wear a cloak and adorn himself.
He did not desire variety in foods, but liked delicious food and sweet foods [sweetmeats]. Rice was an essential part of his meals. He liked meat cooked with some vegetables. He considered Arab food to be the best. This is probably to do with his love for everything connected to the Arabs. He used to like soup over other foods because of its lightness.
When he was young, he used to practise different types of physical games such as soccer, swimming, hunting, hockey and tennis. He then gave all this up.
Ustâdh Ahmad ash-Sharbâsî says: “My brother, Abul Hasan, was against all false manifestations. He was very simple in his clothing, food and bedding. He disliked excessive formalities and flatteries. He never attached any value to wealth throughout his life. His trust in Allâh was above everything else. His perseverance in striving for whatever he believed in was proverbial. His deep sincerity was the secret of his success where others failed.”
His Daily Life
He would generally wake up early in the latter part of the night and recite the Qur’an. When dawn broke, he would engage in loud remembrance of Allâh, and then perform the fajr salâh. He would then go for a walk while reciting Sûrah Yâ Sîn and engaging in the remembrance of Allâh. He would return, have breakfast and offer salât ad-duhâ (mid-morning prayer). He would then recite a portion of the Qur’ân and occupy himself with writing, and replying to the many letters which came to him. He used to dictate 20-25 letters daily. Once he dictated 55 letters in one sitting. He would then perform the zuhr salâh, have lunch, take a siesta and wake up an hour or less before ‘asr.
After the ‘asr salâh he would sit till maghrib in order to meet visitors and guests. He would perform the maghrib salâh and then offer optional (nafl) salâh in which he recited about one and half parts (pârâs) of the Qur’ân. He would then sit down at times and continue in the remembrance of Allâh. If he was in Rai Bareilly, he would go to his house and sit with his family and leave shortly before the ‘ishâ salâh. But if he was in Dâr al-‘Ulûm Nadwatul ‘Ulamâ, he would spend that time reading a book and having a special meeting. He would then perform the ‘ishâ salâh and have supper with the people. He would walk a little, sit with the people and converse with them for an hour or less.
When he became old and was afflicted with insomnia after 1977, he began sleeping after fajr for an hour or more. He was still regular with his abundant recitation of Sûrah Yâ Sîn. In the last few years of his life, he used to spend about two hours reciting this sûrah thirteen or more times. He used to supplicate for the past personalities of this ummah (Islamic community), its propagators, his family and associates. He would supplicate for them by mentioning their names, commencing with the deputy of the Messenger of Allâh, Abû Bakr as-Siddîq. When he entered a village or city, he would recite Sûrah Yâ Sîn and seek forgiveness for its deceased residents. Towards the last part of his life, he began completing his daily devotions after the fajr salâh, and supplicating for his associates by name. It was the good fortune of the writer of these lines [Shaykh Muhammad Akram an-Nadwî] that he contacted him telephonically on one occasion and informed him that he was one of those for whom he supplicated by name.
May Allâh reward him with the best and may He accept his supplications. Âmeen, O Lord of the worlds!
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