This article examines the Indian poet-philosopher Muhammad Iqbal's appropriation by three Nadwat al-‘Ulama scholars: Sayyid Sulayman Nadwi (d. 1953), Abu'l-Hasan ‘Ali Nadwi (d. 1999), and ‘Abd al-Salam Nadwi (d. 1956). It argues that the particular depictions of Iqbal by the Nadwa ‘ulama can be mapped onto larger evolutions within the institute. The early Nadwa ‘alim Sulayman Nadwi imagines Iqbal as a Muslim leader par excellence. A more conservative understanding of Islam emerged with the later Nadwa ‘ulama. They emphasize traditional theological ideas, particular modes of piety, and ritualistic actions. The article suggests that the later Nadwa ‘ulama’s writings on Iqbal are reflective of this particular understanding of Islam and morality, although there are two distinct responses to the poet. The above examination of the Nadwa is placed within its broader historical context. In so doing, the article contends that the impact of the political milieu in India must be taken into account to understand shifts in the Nadwa and South Asian Islam more broadly. It also asserts that the political environment in South Asia influenced Iqbal's reception by the Nadwa ‘ulama as well as by Muslims in South Asia and beyond. Additionally, this article argues that all three works by the Nadwa ‘ulama are subjective portrayals informed by the social imaginaries of their authors. In fact, in a broader sense, all works of narrative historiography are subjective accounts. This realization problematizes the boundaries between the categories of historiography and hagiography, and this research calls for a rethinking of these tensions.

中文翻译：

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Nadwat al-'Ulama 与伊克巴尔的浪漫史：叙事建构和史学

本文探讨了三位 Nadwat al-'Ulama 学者对印度诗人兼哲学家穆罕默德·伊克巴尔的挪用：Sayyid Sulayman Nadwi (d. 1953)、Abu'l-Hasan 'Ali Nadwi (d. 1999) 和 'Abd al-Salam Nadwi （死于 1956 年）。它认为 Nadwa 对伊克巴尔的特殊描绘乌拉玛可以映射到研究所内更大的演变。早期的纳德瓦'阿利姆Sulayman Nadwi 将伊克巴尔想象成一位卓越的穆斯林领袖。对伊斯兰教的更为保守的理解出现在后来的 Nadwa乌拉玛. 他们强调传统的神学思想、特殊的虔诚方式和仪式行为。文章认为，后来的 Nadwa乌拉玛伊克巴尔的著作反映了对伊斯兰教和道德的这种特殊理解，尽管对诗人有两种不同的反应。对 Nadwa 的上述考察置于其更广泛的历史背景中。在这样做的过程中，文章认为，必须考虑印度政治环境的影响，才能更广泛地理解 Nadwa 和南亚伊斯兰教的转变。它还断言，南亚的政治环境影响了伊克巴尔对纳德瓦的接受。乌拉玛以及南亚及其他地区的穆斯林。此外，本文认为 Nadwa 的所有三部作品乌拉玛是由作者的社会想象所启发的主观写照。事实上，从广义上讲，所有叙事史学作品都是主观的叙述。这种认识使史学和圣徒传记之间的界限成为问题，这项研究要求重新思考这些紧张关系。