Contribution of Maulana Abul Kalam Azad to Islamic Studies Thesis

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CONTRIBUTION OF MAULANA ABUL KALAM AZAD TO ISLAMIC STUDIES

THESIS SUBMITTED FOR THE AWARD OF THE DEGREE OF Doctor of Philosophy IN ISLAMIC STUDIES

BY AMBREEN

Maulana AzadUNDER Library, THE SUPERVISIO Aligarh MuslimN OF University DR. TAIYABA NASRIN (Associate Professor)

DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH 202002, U.P. (INDIA) 2019 Dr. Taiyaba Nasrin DEPARTMENT OF ISLAMIC STUDIES ALIGARH MUSLIM UNIVERSITY ALIGARH (U.P.), INDIA- 202 002 (Associate Professor)

Dated: ………………

CCeerrttiiffiiccaattee

This is to certify that Ms. Ambreen has completed her Ph.D. thesis entitled

“Contribution of Maulana Abul Kalam Azad to Islamic Studies” under my

supervision. The work is original and well planned. The thesis is suitable for the

submission for the award of Doctor of Philosophy in Islamic Studies.

(Dr. Taiyaba Nasrin) Supervisor Maulana Azad Library, Aligarh Muslim University ACKNOWLEDGMENTS

All the Praises to Allah, the Almighty, the Creator, the Sustainer, the Merciful and the Lord of the Universe, who made it possible for me to accomplish the task which was beyond my ability and power.

I express my profound sense of gratitude to my esteemed supervisor Dr. Taiyaba Nasrin, Assistant Professor, of Women’s college, Aligarh Muslim University, Aligarh, for providing me the opportunity to be a research student under her supervision. She inspired me to improve my ability in analysing, writing and presenting this work. Moreover, her kind and compassionate behaviour helped and encouraged me a lot in dealing with such a tedious job.

I whole heartedly thanking the respected chairman, Department of Islamic Studies, Prof. Obaidullah Fahad, whose advice and direction always has been great source of assistance and support for the completion of my research work. My sincere thanks are also due to admired retired teachers specially Prof. Zafrul Islam from Department of Islamic Studies, and others for their precious suggestions regarding my research work.

I also extend my thanks to Prof. Sayyid Ahsan, Prof. Muhammad Ismail, Dr. Ahasanul Haq, Dr. Abdul Majid, Dr. Adam Malik Khan, Dr. Ziauddin, Dr. Aijaz Ahmad, Dr. Bilal Ahmad Kutti, Dr. Imtiazul Hoda, (Late) Dr. Tauqeer Ahmad, and others for their kind assistance.

I am also thankful to the office Staff members particularly Mr. Arif and Mr. Musharraf of the Department of Islamic Studies. Maulana Azad Library, Aligarh Muslim University I also wish to thank all of my dear friends and colleagues in the Department Dr.Roshan Ara, Iram Nizam, Dr. Arshi Shoaib Dr.Sumaiya Ahmad, Dr. Lubna Naaz, Nishat Afroz, Zarreen Wahab, Yusra Khanam, Tahira Gulzar, Atif Imran, Humaira Rafeeque, Mohd. Rafeeq, Tanzil Ahmad and others for their moral support and cooperation during the research time.

I want to acknowledge a deep debt of gratitude and thanks to University Grand Commission (UGC) for granting me Maulana Azad National Fellowship (MANF) during the whole period of my research. A special thanks to the library staff of the Department of Islamic Studies, particularly Mr. Kabir Ahmad Khan and Muhammad Anees who greatly helped me to get access the relevant sources available in the library. My thanks are also due to the library staff of Maulana Azad Library, A.M.U. Aligarh.

I am also thankful to the office Staff members particularly Mr. Arif and Mr. Musharraf of the Department of Islamic Studies. I wish to thank my beloved parents from the core of my heart.

My loving thanks are also for a special person in my life; Mr. IMRAN (my husband), who through his endless sacrifice, prayer, understanding, unconditional love and helped me the preparation of this work, and without which I could not have been able to accomplish the hard task. Thanks to my other family members, their love and support, emotionally or intellectually without which I certainly would not have succeeded in the completion of my work. How can I forget my in-How can I forget my in-laws who showed exclusive faith in my mission and never let me feel isolated in any difficult situation? I feel really proud to have been blessed with such kind and loving relatives who never let me down. I extent my love and gratitude to daughters Aairah Ali and Anabiya Ali for their love and scarifies.

Finally, I thank all those friends, relatives nearer and dearer who remained unmentioned here but have been helpful during this work course in one or other way.

May Allah the All-Compassionate, All-Merciful reward all of the with the best here and Hereafter.

Maulana Azad Library, Aligarh Muslim University (AMBREEN) ABSTRACT

This research work is an attempt to highlight contribution of Maulana Abul Kalam Azad to Islamic Studies with special reference of his religious thought and works. Maulana Azad was one of the outstanding exponents of Muslims in Twentieth century India. He fought relentlessly against backwardness, narrow-mindedness, superstitions and fanaticism and paved the way for a modern approach to Islam. Maulana Azad claimed that he had a brilliant legacy which includes distinguished scholar and illustrious divines. He aspired, it seems, to live this tradition and had great admiration for the splendid achievements of the scholars whom his family is supposed to have produced.

His commentary ‘Tarjuman ul-Qur’an’ is undoubtedly the most outstanding contribution to religious produced in modern India. It is a great accomplished that, Aza d has tried his understand the Qur’an in its Unique and original form. His efforts to get meaning of the Qur’anic massage and its approach of presentation are really noteworthy. He was of the opinion that due to their fascination with interpreting the Qur’an to fit in with their own ideas, most of the medieval scholars missed the basic points of the Qur’anic message.

The real religion, according to Maulana Azad, was devotion to God and righteous living. It was not an exercise in group-formation. Whatever the race or community or country one belonged to. If only one believed in God and did righteous deeds, one was the true follower of the Din (religion) of God. All the prophet of Allah preached the unity of all religion and the cardinal values of universal brotherhood.

According to Maulana Azad, religion has been one and same everywhere. The Maulana Azad Library, Aligarh Muslim University massage of all the prophets was one and the same. They preached beliefs in Supreme God and exhorted human beings to live righteously. The purpose of their religion was unity of mankind rather the sowing discord amongst people. God has created us as human beings and welded us into one single community. It is man who divided himself into so-called racial groups or secretarian school of thought. All such distinctions are man-made and cannot be ascribed to the universal Mercy and justice of God.

1 According to Maulana Azad difference in legal codes, ceremonials, rituals, practice and the forms of worship observed in different religions should not make us oblivious to the unity of all religions. The differences of legal norms, rituals, practices and forms of worship do not eliminated their essential oneness. Various religions differ in methods, norms and criteria. However, these differences are not different in Din.

Maulana Azad wanted the curtains of ignorance and novelties be pulled down which the dust and dirt of the world had cast over reality. Truth once again be resplendent in the world so that the truth regarding Islam may get significant before the present day world and it’s how to find amicable solution of the problems of the modern culture as it had once shown solving the problems of the ancient world fourteen hundred years ago. Such a mission was once accomplished only in the light of the revelation from Allah and only the Qur’an has the reliable, complete and beneficial pages of this revelation. The need to interpret it in a fresh from so that it’s meaning could become clear to the ordinary as well as literate person and they could pose no difficult in their understanding. Unfortunately, however, there have been constant deviations from the true Din, and consequent development of religious sectarianism. The Qur’an therefore was sent down with threefold message.

1. Salvation depends on faith and good works, not on ritual or custom or group affiliation. 2. Revealed religion is one for all mankind and therefore there should be no sectarianism. 3. Worship of God should be direct, without any intermediary.

Azad doesMaulana not give Azad any particularLibrary, source Aligarh for thisMuslim approach University to the unity of religion (Wahdat-i Din), although there are a number of probable precedents for it, lined to his early intellectual struggle. Shah Waliullah wrote, Islam as a pure universal religion capable of expression in different ways. Sir Syed taught that all true prophets had brought one and the same Din, the basic message that God was one and, hence mankind is one. A key idea in Abduh was the distinction between what was essential and unchanging in Islam, and what could be change without damage. All these ideas may have had a part, along with the Qur’anic passages he cites, in subconsciously forming Azad’s doctrine. His commentary of Qur’an with the title “Tarjuman ul-

2 Qur’an” (1931-1936) is outstanding vision of his intellectual thought of unity, brotherhood, and establishment of a universal human society and reconstruction and development of humanity as a whole. In his commentary he brought out with clarity that the basic teaching of Islam is belief in the universality of religious faith, and it confirms the greatness of all teachers of truth and righteousness born in different countries in different times who taught belief in God and leading of a virtuous life. He emphasised the Islamic principal of fraternity, equality and peace and strength his argument by citing example form the early period of Islam.

Research Gap

The above works amply reveal that Maulana Azad’s contribution to Islamic studies has not been highlighted at an academic level in a compact form creating a research gap that needs to be filled. So, the current study is dedicated to achieve the same goal under the title, “Contribution of Maulana Abul Kalam Azad to Islamic Studies”.

Aims and Objectives

Maulana Azad as extensively contributed to the vast spectrum of Islamic knowledge and learning. The main aim of this study is to highlight his contribution on the revival of Islamic sciences, approach to Islamic knowledge, problems of minorities in modern periods and issues of social, cultural, political, religious nature and modern development in the Society. The research work herein is an illustrative attempt at significantly examining Maulana Azad’s thought besides depicting his contributions towards helping the Muslims in gaining the relevant knowledge in the modern era. Maulana Azad Library, Aligarh Muslim University Research Methodology

The scope of the study is undoubtedly vast. The study is based on the basis of the primary sources including the original works of Maulana Azad articles, speeches, letters and books. In addition to primary sources a lot of material in the form of the secondary sources like books, journals, articles, Encyclopaedias, different online and other sources have been also used, to analyse the facts in a comprehensive way to reach the Conclusion. The work primarily follows a narrative or descriptive and critical methods of research while interpreting the relevant data.

3 Outline of the Thesis

The present work comprises of five chapters excluding “Introduction and Conclusion”. The introductory part of the Thesis provides an outline of the whole work. A brief introduction of the condition of the Muslims in India after 1857, the Significance of the work, its structure and objectives, format and methodology is also summarized in this part.

The first chapter is related to the survey of the background of the socio- religious condition of the Muslims in India after 1857 and also discussed some important movements which were emerged during that period for the reformation of Indian Society. The second chapter, besides giving a biographical account of his intellectual growth and also provide some details of his carrier, as a journalist, political activist, first education minister of India. Then we discussed in the third chapter his religious thought, and also took account of his approach understanding of ‘unity of religion’. The forth chapter deal with his commentary on the Qur’an ‘Tarjuman ul-Qur’an and also highlighted some silent feature of Surah Fatiha. In the fifth chapter we covered all his major works which contributed to Islamic Studies such as Tazkirah, Qual-e-Faisal, Ghubar-e-Khatir, Masla-e-Khilafat India Wins Freedom, Islam and Nationalism and so on.

Recommendation

Several scholars claimed that the papers Al-Hilal and Al-Balagh would be responsible for ideal and mental training of the nation and Ummah and also for development of language and literature, science and arts; religious and politics and other related fields and desirous to bring revolution and reconstruction in action and Maulana Azad Library, Aligarh Muslim University thought. This quality of Al-Hilal was not confined to its pages and articles, but its motives created a revolution in the thinking of Muslims Ummah and it really change their vision and they began to seek the true sprite, ideals and notion of Islam, and created them an inclination towards practical deeds and performance. Al- Hilal is a theme of the new era of change and revolution. The meritorious services of Al-Hilal cover literature, religion, politics, journalism and different fields of science and art and also several other spheres of thinking. Al-Hilal was a call of renaissance of Islam, and revival of the Ummah. It rendered valuable services in its scope according to his set objective. After highlight the contribution of Maulana Azad to Islamic studies, the

4 study recommend that his journals Al-Hilal and Al-Balagh has not been highlighted at an academic level in a compact form creating a research gap that needs to be filled. So, the current study is recommended his Journals also should be highlighted to achieve the same goal under the title, “Significant of Al-Hilal and Al-Balagh in Islamic Studies” for future Research.

Maulana Azad Library, Aligarh Muslim University

5 CONTENTS

Page No. INTRODUCTION 1 - 8

CHAPTER-1 9 - 46 SOCIO-RELIGIOUS CONDITIONS OF MUSLIMS IN INDIA AFTER 1857 1. Introduction 2. Freedom Movement of (1857)  General Backwardness and poverty of the Muslims in the nineteenth century: 3. Mujahidin Movement 4. Fara’izi Movement  Educational policy of British towards Indian Muslim and emergence of Movements 5. Aligarh Movement 6. Deoband Movement 7. Nadwat-ul-Ulama

CHAPTER-2 47 - 75 MAULANA ABUL KALAM AZAD: A BIOGRAPHICAL ACCOUNT 1. Genealogical Background 2. Early Life and Education  Study of English  Study of French  Study of Turkish Maulana Azad Library, Aligarh Muslim University 3. Maulana Azad’s wife 4. Foreign Tours 5. Maulana Azad as a Journalist (1905-1912 6. Maulana Azad as a Nation Builder (1910-1947) 7. Maulana Azad as a paramount plotter of Education System in India(1947 to 1958) 8. Maulana Azad’s death CHAPTER- 3 76 - 103 HIS RELIGIOUS THOUGHTS 1. Religious path of Maulana Azad 2. Formative period of Maulana thought 3. Early Struggle of Maulana thought 4. Religious thought of Maulana Azad 5. Unity of Religion(Wahdat-i Din)

CHAPTER-4 104 - 136 THE “TARJUMAN UL-QUR’AN”

1) A brief Introduction of Tarjuman ul- Qur’an 2) Objective of Commentary of the Holy Qur’an 3) Characteristic Features of Tarjuman ul- Qur’an and Silent feature of Surah al-Fatiha 4) Impact of the Commentary of the Holy Qur’an

CHAPTER-5 137 - 168 COUNTRIBUTION TO ISLAMIC STUDIES 1. Commentary of the Holy Qur’an 2. India Wins Freedom 3. Tazkirah 4. Collections of Letters Karvan-e-Khayal Ghubar-e-Khatir 5. CollectionMaulana of Articles Azad Library, Aligarh Muslim University Masla-e-Khilafat Islam and Nationalism Islam ka Nazaria-i-Jung 6. Translation Musalaman Aurat 7. Speeches of Maulana Azad Qaul-e-Faisal 8. Periodicals edited and co-edited by him CONCLUSION 169 - 173

BIBLIOGRAPHY 174 - 180

APPENDIX 181 - 185

CHRONOLOGY OF EVENTS

LIST OF PUBLICATIONS AND CONFERENCES

Maulana Azad Library, Aligarh Muslim University INTRODUCTION

In the beginning of Twentieth century Indian Muslims should started to develop an understanding with the British government by which religious and cultural, political and economical right of the Muslims community may be safeguarded. In fact, Islam was faced with an internal danger, for which Muslims leader were worried.

To be fair to the common Muslim the whole mental training made it impossible for them to do anything else. Their mind was attuned with political slogan. Many religious scholars were devoted to conveying the message religious along with it. The most prominent Muslim reformers among them were Shah Waliullha (1703- 62). He, however, believed that the decline of the Muslims social order could not be stopped effectively without political power. Muslims leaders such as Shah Abdul Aziz (1746-1842) Shah Ismail (1781-1831) and Sayyid Ahmad Shahid (1786-1831) who followed Shah Waliullha adopted a similar approach. None of them could conceive of a Muslim resistance without political authority. An enthusiastic reform began from the beginning of the nineteenth century with Haji Shari’atullha, who founded sect in Bengal and devoted himself to sweeping away the superstition that had sapped the glory and purity of Islam. Sir Syed had laid the greatest emphasis of Islamic teaching with modern Science and reconciliation of the Muslims with Christians, or with British government of India. Iqbal had stressed the building of an effective and dynamic personality and society and Maulana Azad in his early life, to organize and arouse the passion for freedom all these could be considered the preliminaries of religious reform. Muslims were generally unenthusiastic about their religious aspect. MaulanaMaulana Azad had Azad tried his Library, best through Aligarhhis ‘Tarjuman Muslim u l-UniversityQur’an’ to induce a true religious faith to guide the Muslims.

During that period Maulana Azad was a many-splendored, multi-faceted personality. He was at once a great scholar, a distinguished writer, a powerful orator, an ardent patriot, a zealous freedom fighter. He was, one of the distinguished luminaries of modern India, appeared on the scene of the Indian freedom movement at a time when the Indians general and Muslims in particular, had become thoroughly demoralized through their constant persecution and harassment at the hands of the British authority in the wake of the failure of the 1857 revolt. Applying the divide-

1 and- rule policy, British spread a danger feeling among Indian peoples for each other. It was indeed a very crucial period not only in the history of the freedom movement of this country, but also regards the mainstay of its social entity and national integration.

Perhaps, the most distinctive and dominant feature of Maulana Azad’s personality was that he was free from religious or communal bias. Ha remained a staunch Indian nationalist to the end of his life. He firmly believed that independence of the country could be achieved only the strength of national integration. He was also a Muslims thinker and believer in enlightened moderation, due to which his religious faith was no hurdle in the way of forging a united front against the British domination by enlisting the support of like-minded Indian revolutionaries, irrespective of caste, creed and religion.

Beside these Maulana Azad was an excellent orator of his time; he has given oratory a new style and significant meaning to versatility itself. He used to create feelings of sacrifice and urges for true Islamic life among the nation. It is therefore, necessary that along with the acknowledgement of Maulana’s excellent oratory and his valuable services through this gift, his herculean work toward national revival and struggle for independence should also be recognised as a token of respect and reverence. He is one of the architects of modern secular India.

Literature Review

Some people have expressed the opinion that Maulana Azad worked outside India on Pan-Islamic front of in order to demolish the British Government for the safety of the Islamic world and also to win independence for India. This view is not borne out by the records and has no historical basis. He had a passion for the Independence for India. For thisMaulana he first joined Azad the revolutionary Library, Aligarh party. And Muslim he was the University first Muslims to do so, he was the supporter of Hindu Muslims unity also, for the leading of tolerant Muslims who have left deep impact on the idea of pluralism in Islam, he stands out unique. Maulana Azad was politically and religiously radical. Maulana Azad; who distinguished himself both in the Islam ic writings and in the field of politics, his monumental works include, India Wins Freedom, Ghubar-e-Khatir, Tazkirah, Tarjuman ul Quran, etc.

Works by Maulana Azad: By their works he also contributed for national unity among the peoples,

2 “Tazkirah” (1919) (U)

The first and foremost book used as a source for an important composition on history. It has created the true comprehension of religion and deep feeling of stability, sacrifice and submission in the path of truthfulness.

“Tarjuman ul-Qur’an” (1931-1936) (U)

It is a commentary of the Holy Quran, Maulana Azad commentary of Qur’an is outstanding vision of his intellectual thought of unity, brotherhood, and establishment of a universal human society and reconstruction and development of humanity as a whole. His translation retained of a the Qur’an, and in his commentary he brought out with clarity that the basic teaching of Islam is belief in the universality of religious faith, and it confirms the greatness of all teachers of truth and righteousness born in different countries in different times who taught belief in God and leading of a virtuous life. He emphasised the Islamic principal of fraternity, equality and peace and strength his argument by citing example form the early period of Islam.

“India Wins Freedom” Kabir, Humayun, 1958 (E)

This book deal with the struggle for freedom, an autobiographical narrative of Maulana Azad first published in 1958 excluding about 30 pages, after 30 years, the complete text was released.. The complete version released after 30 years, 2nd edition. Madras, Orient Longman 1988.

“Islam aur Nationalism” 1929 (U)

Al-Balagh Book Agency, Lahore, 1929, Nationalism is one of the bases of Islam. MaulanaMaulana describes Azad how Islam Library,teaches Aligarh the element Muslim of nationalism, University and how it has become the need of the day.

“Islam aur Nazaria-i-Jung” 1965 (U)

Ed. by Rai, Ibn. Lahore, Basat-e-Adab, A collection of the speeches of Maulana Azad, in which he describes that war or struggle against oppression and injustice, is permitted in Islam.He proves this ideology by quoting from is permitted in Islam. He proves this ideology by quoting from the Holy Quran and from the sayings of Prophet Mohammad .

3 “Masala-i-Khilafat” 1961 (U)

Presidential address of the Provincial Khilafat Conference, this is a comprehensive discussion on Khilafat, the Islamic institution of succession. It includes the meaning of Khilafat, its history and establishment.

“Musalman Aurat” 1956 (U)

Khan, M Sanaullah an Urdu translation of ‘Al Mar’atul Muslima” an Arabic publication by Farid Eajidi Afandi. In this book the Author has describes the position of women in the modern society in Egypt. Also published by “Maktaba-i-Isha’tul Qur’an” in 1963.

Works on Maulana Azad

The Educational Ideas of Maulana Abul Kalam Azad (E) Abduhu.G. Rasool

This book deal with a detailed examination of the educational ideas of Maulana Azad and his philosophy of education as a compromised between the traditional method based on religion and modern trends based on science and technology.

Zikr-e-Azad Maulana Abul Azad ki Rifaqat men Artis Sal (U) Malihabadi, Abdul Razazaq

In this book the author’s own impression of the life and works of Maulana Azad. It is an important on Maulana Azad Life.

Abul Kalam ki Haisiyat Mufassir-o-Muhaddith (U) Shanhjhanpuri, Abu Salman

In this book theMaulana author discusses Azad Maulana’Library,Mastery Aligarhover MuslimIslam and UniversityHadith (tradition and saying of the Holy Prophet ) an also ascertains and authenticates the Maulana’s place in these fields.

Maulana Abul Kalam Azad: Unfulfilled Dreams (E) Chopra, P.N.

This is a significant work on Maulana Azad’s life and work particularly in the Freedom Struggle.

4 Aspect of Maulana Abul Kalam Azad: Essays on his Literary, Political and Religious Activities (E) Butt, Abdullah Ed.

Its contains articles on various aspects of Maulana’s life by his close friends and associates like Jawarhar lal Nehru, Aruna Asaf Ali, Mahadev Desai and Rajagopalachari, Biographical sketches of these writers are given at the end.

Maulana Abul Kalam Azad: A Biographical Memoir 2nd ed (E) Desai, Mahadev

A biographical memoir of Maulana Azad, Mahadev Desai was an associate of Maulana Azad during the National Movement.

Abul Kalam Azad, An Intellectual and Religious Biography (E) Ed Gail Mainault and Christian W. Trroll Douglas,Ian Herderson

A study of Maulana Azad’s early life, Religious training, intellectual development, political activities and his role as a nationalist, his life history is divided in three main parts, from 1888 to 1910, from 1911 to 1922 and from 1923 to 1958.

Maulana Azad :A Homage (E) Kabir, Humayun.

It is a collection of articles on the life and works of Maulana Azad and the tributes paid by statesmen and scholars from all over the world on his death.

Maulana Abul Kalam Azad: Shakhsiyat aur Karname (U) Anjum, Khaliq

The Urdu Academy, Delhi organized a seminar on Maulana Abul Kalam Azad in 1958. This book contains the seminar of papers.

Azad Islam and Nationalism (E) Shakir Moin Maulana Azad Library, Aligarh Muslim University In this article the author described a critical analysis of Maulana Azad’s religious and political philosophy.

Maulana Azad’s Contribution to Education(E) Saiyidain,K.G.

This book of consists of two lecturers on Maulana Azad: 1) Educational philosophy, and 2) policies and programmes, delivered as the Maharaja Sayajirao Memorial Lectures.

5 Maulana Abul Kalam Azad in History of the Freedom Movement vol.3. (E) Chand, Tara

It is also deal with the Maulana Azad’s contribution to the freedom struggle.

Maulana Azad ki Qurani Basirat (U) Qasmi, Akhlaq Husain

Describes Maulana’s approach to the Qur’an and his views of Islamic Jurisprudence and life of the Prophet

The Tarjuman Al-Qur’an (E) Faruqi, I.H Azad

It deals with a critical analysis of Maulana Azad Abul Kalam Azad’s approach to the understanding of the Qur’an.

Research Gap

Aims and Objectives

Maulana Azad as extensively contributed to the vast spectrum of Islamic knowledge and learning. The main aim of this study is to highlight his contribution on the revival of Islamic sciences, approach to Islamic knowledge, problems of minorities in modern periods and issues of social, cultural, political, religious nature and modern development in the Society. The research work herein is an illustrative attempt at significantly examiningMaulanaMaulana Azad Library,Azad’s thought Aligarh besides Muslim depicting University his contributions towards helping the Muslims in gaining the relevant knowledge in the modern era.

Research Methodology

6 reach the Conclusion. The work primarily follows a narrative or descriptive and critical methods of research while interpreting the relevant data.

Outline of the Thesis

 First Chapter

The first chapter titled “Socio-Religious Condition of the Muslims in India After1857” highlights the social, religious, educational and economic conditions of the Muslims in India after 1857. Moreover, it also discussed the freedom Movement of 1857 and the emergence of the reformist movements such as, Mujahidin Movement, Fara’izi Movement, Aligarh Movement, Deoband Movement and Nadwat-ul-Ulama..

 Second Chapter

“Maulana Abul Kalam Azad: Biographical Sketch”, the second chapter, provides the biographical sketch of Maulana Azad including Genealogical Background Early Life and Education. Maulana Azad’s wife his Foreign Tours, it also discussed Maulana Azad as a Journalist (1905-1912), as a Nation Builder (1910-1947), and as a paramount plotter of Education System in India (1947 to 1958)

 MaulanaThird Chapter Azad Library, Aligarh Muslim University

Chapter third, titled “His Religious Thought” this chapter discussed early struggle of his religious thought and also discussed that the formative period of his thought is quite chequered. He passed through a mantle crisis which took him from phase to phase. He rebelled against the religious tradition that prevailed at that time. Maulana Azad was convinced that the only way to regenerate Muslims society, which was socially, economically, and politically backward was through the message of Islam which, according to him, was a panacea for all ills. He believed that it was Islam that

7 would strengthen the moral fibre of Muslim community and rally it for a common mission to fight injustice and shape its future destiny.

 Fourth Chapter

Chapter fourth deal with the Commentary of Maulana Azad entitled “The ‘Tarjuman ul-Qur’an”. it deal with the brief Introduction and objective of Commentary of the Holy Qur’an and Characteristics or Features of Maulana Abul Kalam Azad’s Commentary and also highlight some silent feature of Surah al-Fatiha and its Impact on Indian Society.

 Fifth Chapter

In the fifth chapter “Contribution to Islamic Studies” the main theme of the research work is brought under study. Maulana Azad was a prolific writer whose works covered almost the whole range of Islamic studies in Urdu language. This chapter studies his works besides highlighting his contribution to the diverse fields of Islamic learning.

Finally, to yield the inferences from the whole work a Conclusion follows this chapter and the work culminates with a Bibliography enlisting the reference works cited in the whole study and Appendix chronology of events of Maulana Abul Kalam Azad life.

Maulana Azad Library, Aligarh Muslim University

8 CHAPTER-1

SOCIO-RELIGIOUS CONDTION OF MUSLIMS IN INDIA AFTER 1857

The dawn of the nineteenth century saw the East India Company emerge as the major power in India;1 and the decline of Mughal Empire had a direct and adverse effect on the Islamic –society which began to disintegrated at the beginning of the eighteenth century. When the British occupied India it’s very adversely effected the position of Muslims upper classes. Taking advantage of the chaos and vacuum caused for the fall of the central authority the British carved out a place for themselves, which they retained for more than a century, Superior technique and adept diplomacy further gave British an upper hand and in league with the indigenous state and rebellion prince lets, they came into prominence and emerged victorious.2

The Muslims as rulers of India had held many positions of power and privilege, and when they were gradually outside from these by the British were naturally full of resentment against the new power which had displaced them. The British too followed for a considerable time of policy of breaking, the Muslims up and keeping them down.3

With the death of Aurangzeb in (1707) the Mughal Empire had already enter a critical phase of its life, year of continuous warfare in the Deccan had completely ruined the prosperity of the country. There was agrarian distress economic ruin and political chaos in the north as well as in the south. The central government found itself helpless to check the recalcitrant elements. The Sikh the Jats, the Maratha, started their offensive attacks against the Mughal government and their activities struck awe Maulana Azad Library, Aligarh Muslim University and terror into the heart of the people, both Hindus and Muslims.4Another side Sikhs, Muslims, Hindus, fighting with one another for religious reasons, for political reasons and sheer lust of plunder gave rise to anarchy, and out of this anarchy the British rose to supremacy.5

The activities of the Sikh, the Marathars and Jats, Rohillas - all anxious to establish power in the country without the requisite ability to run all India administration reduce the Mughal empire to a mere shadow, its prestige suffered at every blow that was dealt on centre, provincial governors set up independent

9 principalities in Bengal, Awadh and Deccan. The Mughal Empire shrank to only a few districts around Delhi with rise of British power.6

In 1600, the East India Company obtained a Charter from Queen Elizabeth 1 to trade with India and spice Islands,7in 1698 the East India Company was given a landholding of three village Bengal, Bihar, and Orissa. Slowly the British snatched the land ownership from Zamindars; loots and arson become a common phenomenon and the people escaped to jungles to save their lives.8

Thus the early decades of the nineteenth century constituted watershed in the history of India. The decline of Muslims Political power, which had begun in the eighteenth century; reached its lowest point during this period and the tentacles of British imperialism spread far and wide in to the country.9

The East India Company started as a commercial company and in the course of time transformed itself in the a ruling power the entire political structure of northern India crumbled during this period. The Mughal become not only pensioner but prisoners in the hand of the East India Company, which soon passed from dividends to dominion, with a real government, pursuing an ambitious policy of annexation finding trading company turning into the controller of the destiny of the Indian people.10

With the victory of battle of Plassey in 1764, and the emperor of Delhi was defeated at the battle of Buxar in1765, 11India was forced to accept the supremacy of the British. They brought an iconoclastic trend and a socio-economic revolution in the country, destroyed the old institution and gave birth to new social, political, and economical order.12 Maulana Azad Library, Aligarh Muslim University Tipu Sultan and Haider Ali was a remarkable person in the history of India who had baffled the British, both were the most uncompromising opponent of the growth of British political power in India.13

After the down fall of Mughal Empire the Muslims ceased to be a dynamic force in India. They rested to be a dynamic force past glory of their ruler and gradually become inactive and decadent. Nor did the petty Muslims State which sprang upon the ruins of the Mughal Empire have anything creative offer. The Muslims lost political power; but with it they also lost much of their zest for living,

10 Farquher is not wrong when he says: “The whole community sank with the empire after the fall of Mughal, the Muslims continued to suffer the pangs of subjugation for a about a hundred years.”14

With the advent of the foreign power in India, the Political, Religious, Social, Economical, conditions of the Muslims underwent a radical change. The British regarded Muslims as the enemies of Christianity;15it is believed that from the beginning of their supremacy in India, the Foreign did not trust the Muslims. Therefore for, certain post, the British government explicitly laid down that only Hindus were to be appointed there to, and not a Muslims. The education policy was “responsible for the unemployment and closing of the other avenues for the Muslims”. The economic policy impoverished the Indian Muslims. In the army, their requirement was limited; in arts, and crafts they were crippled and rendered helpless. During the nineteenth and especially in the middle of it, the Muslims were thrown in background economically, because the highly placed Muslims families lost their high economics position as they lost the main source of their profession and wealth –the army and higher administration.16

Therefore, Muslim opposition under such a circumstance was inevitable. Jealous of the power which displaced them, they showed no enthusiasm for a foreign language which, they thought, would make them apostates. They were firmly convinced that the insistence on English education and would make their children to Christianity and would make them accept western liberalism.17 They did not take kindly to western education. According to Dr. Tara Chand, ‘the Muslims minds were soaked in medievalism and it was intellectually quite unprepared to withstand the attack from the west’.18 Maulana Azad Library, Aligarh Muslim University In the nineteenth century, Islam in India also had become almost moribund, decadent and effete, sinking to the lowest ebb of its decrepitude. The mosque stood, as it were, only as symbol of the past glory of Islam. The majority just listened to pirs and fakirs, and also go for pilgrimage to the tombs of holy men. They strongly believed that these pirs and fakirs, living or dead were capable of helping them in adversity. Blind faith (taqlid) was the order of the day.19

On the whole, therefore, the Muslims at this time, both socially and economically, and religiously were in a terrible condition. It was far below the level

11 that the exigencies of the time situation demanded. “Half a century’s degradation had deadened all sprite of enterprise among the Musalmans.”20

Freedom Movement of (1857)

Against such a bleak background the Muslims begun their struggle for survival under the British rule, for the Muslims, therefore, the upsurge of 1857 was not just a revolt against British; it was their last desperate bid for the recovery of their privileges.21

This episode, highly important in itself, has acquired an added importance, as many Indian look upon it as the first war of National-Independence in India.22The cohesiveness of the uprising which spread like wildfire shook the foundation of British rule in India and generated vague and floating ideas of free and independent rule in the minds of the local rulers who missed no chance of setting up a government of their own will.

S. Moinul Haq concludes that it was the first major attempts of eastern peoples to throw off the domination of a western power. It aims as to liberate the people from the shackles of British imperialism.23

Infect the pathetic and fast deteriorating conditions of the Muslims society under British rule served a prelude to some great tempest which come in the form of the munity of 1857.

In the other side, the nineteenth century is formative period of a new India. The rise of the British power with its centralising policies created a new sense of unity among the people. The unity enabled Indians, belonging to different provinces, races, Maulana Azad Library, Aligarh Muslim University and religious together on a common platform with a common programme. India displayed a remarkable sense of unity in1857 and it becomes all the more intense after that great struggle.24

The revolt, which begun in Meerut on May 10,1857 spread like wildfire within a week of the breaking out of the rebellion the English empire in upper India had all but disappeared. Although the rebellion was suppressed within two years, its effects were long lasting and wide spread.25

12 There were certain political and economical causes in 1857 which were sufficient in themselves to bring about a country wide upheaval, but it was socio- religious causes which played a decisive role in the event of 1857.26 The immediate cause of the Munity was the introduction of the Enfield rifle for use by the sepoys. Early in Jan 1857, a rumour was spread to the effect that cartridges of these rifles were greased with lard made from the fat either of hog or of cow and ends of these cartridges had to bitten off with teeth, it was sacrilegious act, both for Hindu and Muslims, involving lass of caste in this world and perdition in the other.27 They thought that the government make them loss caste and embrace Christianity.28 The sepoy had joined the force to earn his living, but he was not willing to give up his neither religious belief, nor loss his cast. 29

Unlike the Hindus the Muslims, who for several years had constituted the ruling class in India, were psychologically unprepared for the economic upheavals bound up with switch from Persian to English as the language of public instruction in1835.30 They believed that government indented to force the Christian religion and customs upon Hindus and Muslims alike. This was the chief among the secondary causes of the rebellion. It was believed that Government was slowly but surely developing its plans. 31Moreover the Hindus had embraced western education; Persian or English made no difference to them as both were foreign language to them. They specialised in English education, and government encouraged them.32

In other hand when the British had received the Diwani of Bengal from the Mughal empire on the condition that they would maintain the Islamic judicial system they had, as soon as they found themselves powerful enough, put an end to all religious tribunal and established civil court in which all higher official were British Maulana Azad Library, Aligarh Muslim University and lower officials were Bengali Hindus. This hurt both the religious susceptibility of them and the economic interests of the Muslim Ulama, for it was they who generally filled the post of Qazis and Mufti in religious tribunals and who now found themselves out of work. Beside, the traditional primary school or Maktab in which Maulvis educated in religious seminaries found employment as teacher were also found abolished. Therefore in mutiny of 1857, which turned into the war of independence, some of the Ulama took active part in the fight against the foreign power.33

13 Finding a trading company turning into the controller of the destiny of the Indian people, Shah Abdul Aziz, son of the famous Muslims scholar and divine of Delhi, Shah Waliullah, declared that the India had become Dar-al Harb (the land of enemy). It was a political verdict couched in religious terminology.34 It was incumbent upon Muslims to wage a Jihad or Holy war against the British or too migrated to some free Muslims country. There was broad unity among different section of the Muslims community against the foreign rule.35 This fatwa was a remarkable document in the history of the freedom movement in India against a British power.36

The Ulama spared no efforts to prepare the people for liberating the country from British domination. From Shah Abdul Aziz onwards there is an unbroken tradition of the Ulama participating in freedom struggle and providing a religious platform to those striving for independence. The activities and sacrifices of Haji Imadullha Mujahir-Makki, Syayk al Hind–Maulana–Mahmud-al- Hassan, Maulana – Ubaidullha Sindhi, Maulana Hussain Ahmad Madni, deserve a full and fair appraised of Indian freedom movement. They faced imprisonment, exile, torture and tribulation in their relentless struggle for emancipation in the country.37

In response of all these proclamations the house of British were gutted and burnt, public records were destroyed and many English men, women, and children were indiscriminately killed. It had become generally known that the king was the mutineers and that to fight against the British was to fight for the religion of the Prophet. Christian power was deeply dwindling into insignificance and the yoke of the firangis was to be castoff.38

Soon afterMaulana the situation Azadwas Library, change, after Aligarh the capture Muslim of Delhi University; the British now turned to avenge the wrong done to them and herewith a reign of terror and atrocities ensued. In the process, many innocent peoples were hanged and without even a chance of defence. In the city no life was safe, all able –bodied men who were seen were taken for rebels and shot. The slaughter of innocent, helpless women and children was revenged in a manner that no one over anticipated.39

Cities and villages were burnt men women were shot dead or hanged from the branches of the trees and their corpses were let rolling or hanging. A large numbers of

14 houses were plundered and inhabitants were driven out. The whole city looked of dissolution as if completely abandoned by the unfortunate inhabitants.40

Hundred of Ulama were blown by cannons while thousand were hanged and other deported to Andaman. Among them were Mufti Mazher Karim of Delhi, and Munshi Inayat Ahmad of Lacknow who were first arrive in the Andaman, later hundred of Maulavi followed them41

It is true that during the entire period of the revolt 1857, slaughters were committed on both sides, but the British surpassed the Indians. Many stories of cruelties committed by the Indians were circulated by the Britishers themselves to justify their vengeance. Most of stories were without any foundation.42

In other side, the mutiny was not a rebellion of one community; it was a rebellion joined by Hindus and Muslims alike, and both in view the restoration of the Mughal and the liberation the country from the British, but the Muslims, for historical and ideological reason, were more violently anti-British than the Hindus. Therefore after the collapse of the Munity the heavy hand of the British feel upon the Muslims and repression of the Muslims was so ruthless and callous that even the British authority could not fail to confess it. The sufferings of the Muslims were tremendous. The property was totally confiscated and nothing was left with them.43Even after the many years of Munity, Muslims continued to be the victim of British anger.

General Backwardness and poverty of the Muslims in the nineteenth century:

The establishment of British rule in Bengal saw far reaching change taking place in the political and economic spheres. Politically the court of the Nawab of MurshidabadMaulana entered Azad the phase Library, of rapid Aligarh change declineMuslim and University same become the fate of the Mughal imperial court at Delhi. Gradually they were deprived of their source of revenues rendering them incapable of sustaining their old levels of expenditures. Consequently a substantial number of people attached to these courts become unemployed and deprived of their privileges and source of livelihood. Their plight becomes miserable most of them were unable to adjust to the new political realities. Some acquired the knowledge of English and modern education and adjusted to the new situation. Being deprived of their former privileges the Muslims could hardly adjust themselves to the British rule. The Hindus adjusted themselves to the new

15 generation and adopted Western education. The Hindus took up English in place of Persian and participated in the commercial ventures with British. The Hindus got prominence by getting control over the Zamidaries and formed the majority group among the literate people. The high caste Hindus adopted literary tradition and enjoyed laudable position in the society. 44

` Both socially and economically the setbacks to the Muslims community were severe than it was to the Hindus. The Muslims were traditionally largely artisans though they had large landowners and tenure holder among them as well.

Till the beginning of the nineteenth century India was famous for handicraft consisting of textiles, metal wares, artistic potteries, arms, carpets, wood work, and so on. They provided employment opportunities and source of income to a large numbers of Muslims and helped develop their artistic skills.45 It has been mentioned earlier that the majority of the Muslims was poor and backward. The condition of the poor people, especially the artisan class can be imagined after going through the following passage of a rebel manifesto issue on 29th September, 1857, by a Mughal Prince: It is evident that the Europeans in prompting English goods into India and thrown the weavers, cotton dressers, carpenters, blacksmiths, shoemakers etc out of livelihood and deprived them of their occupation. Therefore, these artisans ought to renounce the service of the English and assist the Mujhadins engaged in the war and thus be entitled both to secular and eternal happiness.46 In the nineteenth century and especially in the middle of, the Muslims were thrown in background economically, because the highly placed Muslim families lost their high economic position as they lost the main source of their profession and wealth the army and higher administration.47 Maulana Azad Library, Aligarh Muslim University Beside the economical conditions of the Muslims during the nineteenth century, the religious and the social conditions of the Muslims also very deplorable, even, in the early nineteenth century, Islam in India presented itself as a dogmatic, conservative and anti-liberalist religion. On the other hand within the Islamic society its heterodoxy corruption in beliefs and practices, moral decadence coupled with faith distortion was the order of the day. Indian culture is analyzed as religious solution of India at the time of being that of an “idolatrous and allegorical religion appealing to sense and imaginations rather than the mind and hurt”48Particularly, in Bengal and

16 Bihar, Muslims were numbers, but corrupt and irreligious practice gained considerable ground. The change is manifested is certain rituals and customs, due to the contact with Hinduism. The numbers of pilgrimages to the tombs, of the holy personalities some of whom were not even Muslims, the semi pagan festival were instituted in honour if such persons; the Muslims social faction only with pagan rites exemplify their trends.49

Failure efforts were, however, made to eliminate somewhat class distinction within Muslims society and intelligentsia was inspired to untie with the discontented mass of common people for the cause of regeneration. The movements of religious revivalism created a broad basis of unity against British among the various sections of the Muslims society- the expropriated aristocrat, the ruined handicraftsman, the frustrated Ulama and the discontented solider.50

The Muslims writers of Bengal seem to have greatly influence by Islamic and Hindu ideas. This clearly visible down to the middle of the nineteenth century, it was only due to the reform movement in India had been, specially the Wahabi movement that their tendency gave away to literary activities which can be called Islam.51 A change in the outlook of Muslim writers become noticeable however, in the second quarter of nineteenth century; the Wahabis and started a vigour campaign to revive Islam. Muslims writers they began composing political stories on the models of the famous Persian Arabic epics. Incomplete conversion was still another channel through which un-Islamic practices passed onto Indian Islam. The worship of Hindus shrines, of one Manohar Nath” by as many Muslim as Hindu pilgrim” was found to be common by Sleeman in 1836. The worship of small pox under the name Davi Mata in the Panjab and other parts of India, among the lower class of Muslims’, seems to have Maulana Azad Library, Aligarh Muslim University one of the shameless practice that continue in the nineteenth century doubtless as a result of in-complete. One of the remarkable practices of Muslims worship in India during the nineteenth century was deep veneration of saint. People came too generously to the saints. 52

Beliefs in the saints and worship of their shrine came largely readymade to India through those who introduce their religious order from Afghanistan, Persia, and Iraq. Further owing to the ancient Grur-Chela practice existing among the Hindus and the Universal belief in the worship of local Gods and Goddess made it easy for saint

17 worship to take a major part in Muslims religious life. The Muslims of India in large entered into the worship of saints “with more enthusiasm than into the regular religious exercise which are necessary”.53

A popular worship among Muslims of Bengal and Bihar was that of Panch piryas. These five pirs were invoked when in danger. The worship of these pirs was common particularly among lower classes of Muslims and Hindus.54

Another most common problem of social life, which arose with the impact of modern age, was ‘pardah’. It was indicators of changes condition of Indian Muslims. Almost all the Ulama have been agreed on its maintenance. The insistence on pardah was due quit as much to the desire to save respectable women from offensive remark and possible molestation as to compulsion to obey the Shari’ah. Due to the influence of the European women, Hindu women came to attended educational institution; a rigid observation of the ‘Pardah’ could be demands only on purely theologian grounds. Maulvi Nazir Ahmad may be an exception in these conditions. He explained the injections of Qur’an and Hadith. Shah Ismail Shahid and Sayyid Ahmad Shahid, thought strict in matter of the Shariah and considering Pardah necessary, did not abandon courtesans as unredeemable.55

In the nineteenth century, it was the time when Muslims on the whole were indifferent towards their religion. They drifted away from their religious institution and clung instead to time honoured customs and tradition. Caste differences and social discrimination which were characteristic of Hindu society found their way into the Muslim social order. Blind faith was the order of the day. The fatwa (religious decrees) of the so-called Ulama had replaced the tents of the Qur’an and Hadith. Maulana Azad Library, Aligarh Muslim University Sectarianism was also very common. Religious rivalries and squabble among the followers of the four an ‘immah and sunni- shi’ah were prevalent which blinded their reason. These activities exhausted the energies and capabilities of scholar yielding any useful result; on the country, they were damaging the common interest the people. Social conditions were even worse. Widow re-marriage was thought to be Such a deplorable condition, which become still graver to (immodest-another Hindu influence, lavish spending on ceremonies on the eve of wedding, funerals, marriage and circumcision was thought to be honourable, and Muslims borrowed and got into debt to maintain ceremonial pomp. Islam favours simple celebration on these

18 occasions, but long association with Hindus made these ceremonies more complicated.

Such a deplorable condition, which become still graver to the missionary propagate, called for immediate action against pressing danger. Back to the example of the Prophet’ Back to the early Khilafat’ was the call of the revivalism which occurred among Muslims.56

The old medieval order was crumbling and cracks were becoming more visible day by day. It was a period of transition and new order was still to appear on the scene. Nothing was clear and everywhere prevailed chaos and confusion which was worse confounded by an external phenomenon, i.e. the interests of a foreign power. The Muslims as the ruling class had been dominant for centuries. Hence the changes in the old order were affecting them most, or they were sensitive enough to realize the distresses caused by disintegration system. They felt the need for reform which must come from within the indigenous populace itself. They were not going to tolerate the impact of British power. It, perhaps, injured their sense of pride. Probably it means to them surrender to forces under the command of infidels. Therefore, they acted, but as they were not fully conscious of social and economical factors, they acted primarily in the religious field, believing that religious reform would bring mundane glory in its train yet this religious consciousness also exhorted them to achieve the lost political, power in order to maintain their social order, of course, in a reformed shape.57

Therefore, the period of eighteenth and nineteenth centuries constituted a period of deep and rapid changes in the political, social, and religious life of Muslims world.Maulana Due to which Azad this period Library, was the Aligarh witnessed Muslim of many movementUniversity of India started by different leaders in different countries, such as Mujahidin Movement, Farai’zi Movement, Aligarh Movement Deoband Movement and Nadwat-ul-Ulama. The object of these movements was same to restore the true teaching of Islam and give the honourable status of the Muslims in the society.

In India the first efforts to arrest the tide of decay was made by Shah Waliullah (1703-62). He, however, believed that the decline of the Muslims social order could not be stopped effectively without political power. Muslims leaders such as Shah Abdul Aziz (1746-1842) Shah Ismail (1781-1831) and Sayyid Ahmad Shahid

19 (1786-1831) who followed Shah Waliullah adopted a similar approach. None of them could conceive of a Muslim resistance without political authority. Muslims religious revivalism owes a great deal to Shah Waliullah and his son Shah Abdul Aziz, who zealously works to purify Islam from corrupt vices and stirred the Muslims masses to abandon un-Islamic practice. Shah Waliullah translated the Qur’an into Persian and Shah Abdul Aziz popularized the teaching of his father.58 The Muslims power was gone but the Muslims were still confused because the legal fiction of the Mughal Emperors sovereignty was kept up. Shah Abdul Aziz removed this confusion by declaring that the Emperor was utterly helpless, the real power was in the hand of the British. They had only found it politic to refrain from establishing their administration in certain areas. The subcontinent was no longer Dar-ul-Islam.59

The tide of time rolling on; it could not afforded to wait for the Muslims to be realistic. Bengal was the first to feel its effect in the form of the impact of a dynamic civilization on a static feudal society. It was not a healthy impact; nor was the change that followed in the interests of the people. The British started in that region “which outright plunder, and a land revenue system which extracted the uttermost farthing not only from the living but also from the dead cultivation. The process was called trade...and trade was plunder.” The capitalists in England, who had flourished with the progress of the Industrial Revolution, demanded a market which could supply in their raw material and consume the finished goods manufactured in their factories. The demand was persistent and through legislation and Charters it was fulfilled at the expense of Indian industry and agriculture. As a result, the Indian textile industry was ruined and millions weavers and artisans were thrown out of employment.60

To understand the attitude of the Muslims religious class towards the British Maulana Azad Library, Aligarh Muslim University rule and western culture, the religious movements that arose in Delhi and Bengal during nineteenth century need to be considered.61

1. Mujahidin Movement 2. Fara’izi Movement.

Mujahidin Movement

The genesis of the movement Tariqah-i- Muhammadia generally known as the Mujahidin movement of Sayyid Ahmad Barelivi may be traced back to the reform

20 movement led by Shah Waliullah of Delhi. This reformist movement of that Shah Waliullah had started thus becomes a jihad movement under the leadership of Sayyid Ahmad Barelivi.62 Sayyid Ahmad belonged to a respectable family of saintly renown settled at Barelilly. He was the son of Syed Muhammad Irfan. He had his early education at home. Beside the Sirat-i-Mustaqim, which is a collection of his own observation and sayings, several pamphlets were also written by him. Sayyid Ahmad’s father died in 1800. Soon after that he proceeded to Lacknow in search of employment. From there he moved to Delhi where he Met Shah Abdul Aziz and took bai’t on his hand. 63

He was greatly impressed by the teachings and doctrines of Shah Waliullah regarding reformation and emancipation of Muslim society. Shah Wiliullah’s ideas emphasizing establishment of Islamic state and sprit of Jihad had greatly influenced Syed Ahmad Shahid and he sincerely played the role of executor of the philosophy of Islamic revivalism which had been propounded by Shah Waliullah and his son Shah Abdul Aziz.64

Syed’s Jihad movement was based upon the ideas of Shah Abdul Aziz. These facts prove that Syed’s ultimate aim was independence of whole India, not only the area under Sikhs. He started his journey along with his 500-600 companions on 17th January 1826. It was not possible to reach the Pakhtun areas directly through Sikh territories. Therefore he had to choose a circuitous route through Gwalior, Tonk, Ajmer, Rajputana, Marwarr, Sind, Baluchistan, Qandahar, Ghazni and Kabul. People of the area realized that Syed Ahmad’s aim was to make this area centre for their struggle of Dahwa and Jihad for the establishment of Islamic state, initially against Sikh rulers of Punjab and then against dominant power of British.65 Syed Ahmad did Maulana Azad Library, Aligarh Muslim University not aim at restoring the Mughal Empire or establishing another state under his sovereignty. He wanted to ensure the establishment of an Islamic State and to redress the wrong done to the Muslims by the Sikhs and the British. That he was contemplating the political system exactly resembling the Khilafat-i Rashida shows the unreal and out-of-context character of his movement and his approach.66

Before starting armed struggle against Sikhs, Syed Ahmad sent a message to Ranjit Singh to accept Islam but received no positive response from Ranjit Singh.

21 Syed Ahmad Shahid’s increasing strength alarmed the Sikh rulers of Lahore. Muslims force won the battle.67

Syed Ahmad sincerely desired to see the restoration of supremacy of Islam. When he analyzed the causes of dominance of no-Muslim forces in India, he came to the conclusion that basis of the situation was the absence of the spirit of Jihad and the spirit of sacrifice for the cause of Islam. “The sub-continent had already been declared Dar-ul-Harb by Shah Abdul Aziz; therefore, it was religious obligation upon every Muslim to wage Jihad against the non-Muslim foreign forces”.68 Syed’s Jihad movement was based upon the ideas of Shah Abdul Aziz. These facts prove that Syed’s ultimate aim was independence of whole India, not only the area under Sikhs.69

It is important to note that in the beginning some of the characteristics feature of the Mujahidin movement is traceable to this tome. Various incident of the early life of Sayyid Ahmad show his abhorrence of and opposition to some of the prevailing custom and practice like worship of dead saints and supplication at their excessive veneration of pirs etc. He returned from Delhi to Bareilly in the beginning of 1818 and stayed here two years. During his two years stay at Bareilly Sayyid Ahmad spent much time deliberating over his mission and the methods for achieving it. He felt from the beginning the necessity of developing an organization, preferably military, for defeating the intruders from the distant lands for clearing the Aegean stable of innovation prevailing among the Muslims. Sayyid Ahmad was appointed to the post of pesh Imam on account of his piety and learning. This post incidentally enables him to exercise his moral influence and extend his teaching to the army men. This help the helped him attempt to bring the desired transformation of charter among them.70 Syed Maulana Azad Library, Aligarh Muslim University Ahmad portrays declining conditions of the Muslim community and decay of the Mughal Empire in these words: “Large part of the India has been captured by Britishers. They have adopted the policy of cruelty and injustice. Government of Indian (Muslim) rulers has been vanished. No one has courage to challenge them. Everyone has started to consider them his master.” The simple monotheistic teachings of Islam had been contaminated and ignored. Many innovations and un-Islamic traditions had been introduced and sanctified.

22 There were two objectives of his movement first to purify Islam of those concepts, rituals, and customs which had polluted its teaching and distorted the Islamic beliefs of Tawhid and the second to establish an Islamic state with an Islamic social order in India. Beside this keeping in view whole struggle of Syed Ahmad Shaheed we can summarize that there were three major aims of his movement:

1. Establishment of Islamic state. 2. Reformation and purification of society from un-Islamic traditions and practices. 3. Restoration of Jihad and raise awareness of Jihad amongst Muslims of the region. 4. To free the Muslims of Punjab from the clutches of Sikhs.71

An important event of that period was the offering of Bai’at on Syed Ahmad’s hand by Shah Abdul Hai, and Shah Ismail, son-in-law and nephew, respectively, of Shah Abdul Aziz. Next to Syed Ahmad himself, these two were the most important leaders of the Mujahidin movement.72 Even before Syed Ahmad had assumed the position of a religious reformer, Shah, Ismail, had started a crusade against the abuses and corruption which had crept into Indian Islam.73

Syed Ahmed and his forces occupied Peshawar in 1830 but against the advice of many sincere fellows, he decided to forgive Sultan Mohammad Khan. In November, 1831, after nearly two months of occupation of Peshawar, Syed Ahmed withdrew from Peshawar in favour of Sultan Muhammad Khan on the conditions that he will remain obedient and implement Islamic law in the area. Consequently Moulvi Syed Mazhar Ali was appointed as Qazi of Peshawar. He, according to directions of Syed Ahmad, enforced commandments of Shariat in the city. Due to his measures, shops of wine and hashish and opium got closed. But ultimately Syed Ahmad’s decisionMaulana to forgive Azad Sultan Library, Mohammad Aligarh Khan and Muslimappoint University him Sardar of Peshawar again was proved wrong as Sultan Mohammad Khan later took revenge of his brother’s death and not only killed Moulvi Syed Mazhar Ali but also conspired and encouraged the tribal chiefs to kill 150 aamils of Syed in one night.74

Being greatly disappointed with the treachery and betrayal of the Khans of Peshawar, Syed Ahmad and his followers decided to leave the area and “concentrate their efforts against the Sikhs in Hazara and Kashmir. So after relinquishing the Panjtar base, Syed Ahmad migrated to Hazara. He stationed at Balakot, a small town in Kaghan valley of Hazara, considering it safe for Mujahideen. The Mujahideen were

23 attacked by the Sikh army under the command of General Sher Singh. “Here too, the local Muslims spied for the Sikhs and led them through a secret route in close proximity to the Mujahideen’s camp” 60 A fierce battle was fought between the Sikhs and the Muslims. The Mujahideen fought bravely but could not stand the much stronger and superior forces. The Mujahideen were defeated in the battle in which Syed Ahmed Shahid, Shah Ismail Shahid and many other followers of Syed Sahib embraced martyrdom while fighting for the cause of Islam. With the death of Syed Ahmed the Jihad movement could not be carried out with the old enthusiasm. Some of his disciples struggled to continue the movement and were successful to a certain extent. But the movement extremely lacked in organized leadership after Syed’s death and, therefore could not be conducted for a long time.75

Sayyid Ahmad had a remarkable ability to influence the audience by his inspiring speeches. These speeches were collected by Shah Muhammad Isma’il and Abd al- Haiy under the title Sirat-i Mustaqim. As Sayyid Ahmad had studies thoroughly the Indian political scene from different angles and with special reference to the conditions of the Muslims of India during the First-half of nineteenth century, he could not only diagnose the disease, but also suggest the cure. 76

Dr Tara Chand says, that “the memory of Syed Ahmad’s movement kept alive the desire for freedom among the Muslims. The Maulivis lent their powerful aid to in all subsequent struggles against British rule.77

It cannot be dined that the prevailing circumstances so greatly affected his life that he spent most of his time in an unbroken chain of wars. He was widely remembered and respected for his honesty, integrity and courage. During the operations of Maulanawars, and particularly Azad Library, in his last Aligarh war with MuslimSikh at Balakot, University he was sure that only his death at this critical juncture could affect what his life had failed to accomplish; and it was also the completion of that task which his guide and philosopher, Shah Abdul Aziz, had left unfinished because of his physical weakness and old age.78

Though his death was a great blow to the movement, it continued with vigour and confidence and later on Sittana in the Swat Valley was made the headquarters for the fulfilment of the aims and objectives laid down by Sayyid Ahmad Shahid.79

24 Fara’izi Movement:

The inauguration of Islamic reform movement introduces a profound transformation in the religious and political ideas of the Bengal Muslims in the latter half of nineteenth century. The Bengali Muslimism society witnessed a new change in their religious ideology and society. The socio-religious reform movement was mainly concerned with the purification of Islam in Bengal. The movement has been erroneously described by some historical as Indian Wahhabism. The movement were directed to remove un-Islamic forces from Islam.80

We cannot ignore the influence of the reform movement of the eighteenth century upon the Fara’izi movement. The reform of movement of the, nineteenth century were directed against the un-Islamic forces. Islam in India, especially in Bengal, adopted new feature. The popular which Islam in India developed in the eighteenth and nineteenth centuries were the outcome of social, political and religious forces. Islam in India underwent a change which was looked upon by an orthodox section as a deviation from the path of Islam. The reformist regarded these accretions as abuses or innovation in religious and criticized the mode of performing religious duties and worship. These must be avoided as they constituted aberration from orthodox Islam.81

Since importance segments of the Muslims population were suffering under the new rule, the Muslims could easily be incited to rebel against the ‘infidel’ government. That is way different religious-political movements sprang up in the subcontinent almost simultaneously.82 But a more enthusiastic reform began from the beginning of the nineteenth century with Haji Shari’atullha, who founded sect in BengalMaulana and devoted Azad himself Library, to sweeping Aligarh away Muslim the superstition University that had sapped the glory and purity of Islam. When eighteen years of age, he went on a pilgrimage to Makkah and stayed there for 20 years as a disciple of Shaiakh Tahir-as-Sunbul al- Makki, the head of Shafai sect in Makkah, On his return to India in 1802. His movement is known a s Fara’izi, for he laid special emphasis upon the Fara’izi, the religious duties of the Muslim-the state of qurb al-fara’id, ‘proximity to God by the punctual fulfilment of the religious duties ‘was regarded by the Naqshabandi reformers as closest to the Prophetic path, hence the highest possible approach to God. Shari’atullha may have been in touch with members of the Wahhabi movement;

25 like Shah Waliullah before him and Iqbal after him, only on a less sophisticated level, he too, highlighted the differences between pure Arabic Islam and mixed Indian Islam. He therefore fought mainly rites that were influence by Hindu custom, and ‘when he set his foot in Bengal, all Shirk and bid’at were tramped down’.83 He began quietly to promulgate his newly formed doctrine and emphasized that India under non-Muslim rule was Dar-al-Harb. Shari’atullha discounted the use of the term pirs and Murried and substituted Guru Chela practice in their place.84 Bengal was indeed a very fertile soil in this respect; for the love for local saints and cults and a tendency to blend various religious traditions were typical of Bengali Islam. That is true on the level of folk religion (which expressed itself in mystical songs) as well as higher literature. There was a dearth of orthodox Sunni writings in Bengali; the first translation of the Qur’an appeared only in 1886 and was made by a Hindu while first translation of New Testament was printed as early as 1801. Hajji Shai’atullha apprehended the danger inherent in the in the mystical attitude, not only because it tended to blur the borders between Islam and Hinduism but also because the Piri muridi, relationship reminded him apparently too much of guru chela-relationship in Hindustan. As for the Delhi reformers, for him, too, British India was dar ul-harb; hence no community prayers on Friday and ‘Id were permitted. Shari’atullha lived among the poor peasants many of whom he indeed won over thanks to hit sincerely. Shari’atullha started his movement among the most depressed classes of Muslims made up of peasant and artisans who were upon indifferently by even the Muslims. For him the best way to reform Muslims was to live with them, bring them out from their complexes and make them aware of their rights and responsibilities as Muslims.85 The Faraizis under Shariat’ullha tried to save the Muslims peasants from the pecuniary liabilities impose on them by Hindus Zamindars. He even instigated his Maulana Azad Library, Aligarh Muslim University followers to perform the cow slaughter violating the ordinance of the Hindus Zamindars which resulted in the loss of revenue and religious indignation for Hindus Zamindars. The religious movement of the Faraizi was entangled with the economic and communal forces. Sharit’ullha had to leave his native village, Nayabari (in Decca District) due to confrontation with the Hindus Zamindars. Even then, he was successful in maintaining the reformative character of the movement. The successor of Shait’ullha was Dudu Miyan (1819-1862) added new dimension of Faraizi movement. He added political and economical feature to the ideas of the movement.

26 He introduced the traditional Panchayats system for securing social justice to the Muslims.86

He soon won the hearted of the poor Muslims who readily responded to his call and gave up their un-Islamic custom and practices. They began to act upon the commandments of Islam known as Faraid or duties. Hence his follower comes to be known as Faraidis.87

The most importance contribution made by him to the movement was in the field of organization. The whole east Bengal was partitioned into circle and to each was appointed Khalifahs or agents “whose duties were to keep the sect together, make proselytes and collect contributions for the furtherance of object of the association”. At the head of his elaborate machinery was Dudhu Miyan himself, now styled a Pir, a deviation from the tents of the founder who had strictly prohibited the use of such a term and had substituted the word Ustad instead.88

Later, his only son Muhammad Muhsin, known as Duhu Mian (1819-1862) tried to organize his father movement.89 He sent into the various district of Bengal agents who had to help in the conversion activities, for his aim was to convert all Muslims villagers to his sect. Understandably the movement turned against the rich proprietors, many of the Hindus. Therefore, the Fara’izi movement has also been interpreted as mere class conflict. Dudhu Mian established a system of help for poor peasant who had to go to court; he also advise them to settle on state property (khass mahal) and to pay only the legal taxes, not the dozen of taxes which their overloads impose upon them. The landlord and indigo planter resorted to violence and invented special kinds of torture, and it was not difficult for them to prove the heterodoxy of the leaderMaulana who, in turnAzad, excommunicated’ Library, Aligarh those MuslimsMuslim who University did not cooperate. And these were many; for the Fara’iziayya was not even accepted wholeheartedly by most Sunni Muslims’. In 1838 the general excitement waxed so strong that the British feared a revolution; whenever Dudhu Mian was apprehended it was impossible to find witness for the prosecution. With his imprisonment the Fara’izi movement ended outwardly; but it had stirred up the Bengali peasants, and the country remained a centre of restlessness.90

Fara’izi movement was a fundamentalist movement dealing with the poor section of the agrarian society. It was associated with the socio-economic problems of

27 the rural Muslims. The Fara’izi movement wanted to purge the Muslims society o un- Islamic beliefs, practices and customs. It urged the Muslims to follow ‘obligation duties’ an enunciated in the Qur’an. The five fundamental institutions were to be observed by the Fara’izis. The Faraizis maintained link with Arbia in the early part of the nineteenth century and adopted some of the ideas of Wahhabis. Like Wahhabis, the Fara’izis condemned all un-Islamic forces and maintained the unity of God. They were the follower of the Hanafi school of Abu Hanifa.91

The reformist or fundamental movement gave a set-back growing process of the assimilation between the two communities and development of a liberal trend in the thought of the Muslims. The religious peace and unity of the country suffered greatly. The un-Islamic forces and superstitions could not be wiped out by the movement.92

Educational policy of British towards Indian Muslim and emergence of Movements

During the nineteenth century Muslims were crushed economically and doors of employment were closed for them, they were not only crushed from economic point of view, but educationally also they had to face many problems, the teaching Arabic and Persian language had been stopped in the school and new curriculum was not suit able for Indian Muslims for the purpose of employment. The new system of education was not acceptable to the Indians, particularly, Muslims.93 This atmosphere of loot and plunder was inimical to culture and education. The old tradition system of education went on decaling and there was no system to replace it. The Muslims were undoubtedly the worst sufferers. To the horror of their economic dislocation was added the apprehensionMaulana that Azad under Library, regime their Aligarh educatio nalMuslim institutions University were going to be wiped out.94

They firmly believed education to be of no value unless based on Arabic Consequently out of three hundred boys in the English Colleges, not one per cent was Muslims. The Muslims also vehemently opposed the new system of education and thought it below their dignity to study English, and if any one studies it he was not thought to be a gentleman.95 The Hindus, on the other hand, welcomed the new system of education. They took full advantage of the official encouragement, and n

28 commerce, education and professions found new avenues to crave out bright future for them.96

Therefore, the education policy was “responsible for the unemployment and closing of the other avenues for the Muslims”. The economic policy impoverished the Indian Muslims. In the army, their requirement was limited; in arts, and crafts they were crippled and rendered helpless.97 It was never thought that the government would openly compel them to change their religion. The idea was that indirect steps would be taken such as doing away with the study of Arabic and Sanskrit and reducing the people to ignorance and poverty. In this way it was supposed that people would be deprived of knowledge of the principles of their own faith and their attention turned to books containing the principles of Christian creed.98

The western education system, which had replaced their own, made no provision for their religious instruction, feeling were further embittered the effect of the abrogation of the “waqf” laws on Private Muslims school and misappropriation of found of these school by British officials. Muslims reluctance to make use of the new education facilities contributed to the vicious circle brought about by their disqualification for government service.99

Un like the Muslims “due to the Efforts of Raja Ram Mohan Roy and Keshab Chandra Sen., the Hindu had embrace English education and left behind other communities in progress”.100 Therefore was no such leader at that time among the Muslims who could guide them about the real situation of that period. This was the reason that Hindu came in close contact with the Britishers who had a trust in them and assigned them the high posts. Maulana Azad Library, Aligarh Muslim University The Muslims also because of historical reason and because of their prejudices did not take to western education”.101 The Muslims of India thought the English education heretic, which would lead their conversion to Christianity. This thinking undermined their progress, which pushed them to the lowest ebb. The Muslims believed that the English education was of no use for them unless it is based on Arabic.102

The obvious conclusion that suggests itself in respect of education under patronage up to 1835 is that the Muslims who cared for education were not in any

29 way prejudiced against receiving English or western education, but that they had very limited opportunities of acquiring this education. The system and course of studies offered to them was defective and their only institution was very badly managed and inefficiently run. Again, the early efforts company to educate the people were made in the city of Calcutta where the Hindus predominated. The overwhelmingly Muslims majority districts of East and North Bengal did not receive the much needed attention of the government till very late. Another factor was the known poverty of the Muslims which made it impossible for them to educate themselves without adequate help from the British government. Without ascribing any motive, whatsoever, it can be also being said that the policy of the government in respect of education was often faltering and, in most cases, though well intentioned, it served to benefit the Hindus rather than the Muslims.103

The Muslims had sufficient cause for restlessness. During the period under review they were deliberately being isolated from all places of position and prestige and constantly kept out of government services. The excuse was that Muslims themselves were responsible for this state affair, for they kept on clinging to the old system of education and refrained from joining the new system. But this is an allegation without any foundation; and if it be accepted, what treatment was meted out to them when they started learning English? They also desire to enter the service of the Company, but they received only discrimination sometime mild, often ruthless, and the door was close against them. Consequently, the numbers of Muslims become unemployed went on decreasing and their economic condition deteriorated from bad to worse. In Bengal, Bihar, Orissa and latter in the United Provinces, everywhere they were ignored and kept behind.104 Maulana Azad Library, Aligarh Muslim University The Muslims intelligentsia adopted new ways to regenerate their community. The work of regeneration was inaugurated by Sir Syed Ahmad Khan by Aligarh movement. He advocated the western education and rapprochement between the Muslims and the British administration with a motive to release the Muslims from the British ruler. Side by side a conservation section among the Muslims propagated orthodox ideas preserving the medieval syllabus and tradition under the guidance of Maulana Mohammad Qasim Nanutavi in 1867 at Deoband in the Saharanpur district of Utter Pradesh.105

30 The failure of the revolt of 1857 was much more than mere a change of rulers, much more than a mere defeat on the political front. The incident was a turning point in the history of Indians especially, for Muslims. Old tradition came to an end and new tradition started. The old value system and institution had fallen down and a new economic and social system was emerging. A vacuum, therefore, existed. Under the prevailing condition, Muslims lost the hope of survival. It was the need of the time to start educational, religious, and social and culture regeneration of the Muslims society. As a result of this critical situation, the following tow important educational movement were started to meet the need and aspiration of Indian Muslims.106

1. Aligarh Movement 2. Deoband Movement 3. Nadwat-ul-Ulama

Aligarh Movement

The origin of the Aligarh movement is traced back to the 1857 Indian revolt. The Muslims society during the post revolt period i.e. from 1857 was in the worst condition in the history of Indian Muslims. Since Sir Syed Ahmad Khan was an eyewitness of the revolt and its consequences, there came a change in his thinking. He realizes that the Muslims were educationally, socially, economically, culturally and politically backward. He was very sad and worried to see the pathetic condition of Muslims. But he did not lose the courage and started the struggle to improve the deteriorating condition of Muslims of India. This can be sad as the originating point of Aligarh Movement.

The Aligarh Movement was basically an educational movement founded by Sir SyedMaulana Ahmad KhanAzad who Library, was man Aligarh of courage Muslim and fortitude University and regenerate the Muslims. He realized the fact that it was the education which could only uplift the status of Muslims. It will enable them to face the unfavourable situations. He believed that Muslims would not get their due place in the changing scenario unless they learnt to adjust themselves to the new conditions. Therefore, he started his struggle for educational and social advancement of Muslims soon after 1857 revolt. Later on, his mission was known as the Aligarh Movement.107

Sir Syed Ahmad Khan found in education the panacea to all ills- social, political and economic of the contemporary Indian Muslims. If the people were

31 educated, he believed, every evil would disappear; if not, they would themselves disappear. The problem of education backwardness was much more acute amongst the Muslims” then amongst the Hindus because the Muslims had refuse to move with the times and remained wedded to old modes old thought and behaviour.108

Sir Syed Ahmad Khan started his mission of revitalizing the Muslims community in almost every sphere of life: social, religious and political. It was quite easy for him to convince the Muslims of his bona fides. The Ulama of the area were opinion that the Christian missionaries were bent upon, with the help of British government, to destroying their religion. Because of the fear of drastic change in the Muslims mode of life, Ulama, had taken shelter in religious education for which they started establishing religious seminaries; Madrasa financially and administratively independent of the government. The main purpose of establishing Madrasas was to retain the Muslim legacy of religious education which was not keen in their interest up to the first quarter of nineteenth century, only on religious ground.109

Sir Syed was the man of the future; he did not like in the past, therefore he wanted to see Muslims recognise the realities of life and accept them gracefully. His achievement was to start his campaign, in phases from different directions. First he tried political rapprochement between the English and the Muslims which was there between the time of Mutiny of 1875 and his trip England (1869 A.D). He founded a school where he happened to work as government official, and established a translation society for providing these schools as well as the Urdu reading public with books on the western arts and sciences.110

Sir Syed took upon himself to advocate reconciliation between the followers of Islam and ChristianityMaulana Azadby showing Library, the basic Aligarh similarities Muslim of the Universitytwo religious. For this he published a sympathetic study of the Bible, and also defended in other religious writings, social interaction with the Christian. 111

Sir Syed was impressed by the western and modern education, and wrote “Natives of India” high and low, the merchant and petty shopkeepers, educated and illiterate, when contrasted with the English in education, manners and uprightness was like a dirty animal is to an able and handsome man.112

32 The pioneers of the Aligarh movement had the chance of receiving the modern education. They were educated and trained in the medieval Muslim education system. The Aligarh school filled the vacancies and assumed the role of spoke man of Muslims community.113

He started a journal Tahzib-ul Akhlaq, also called Mohammadan Social Reformer, with the purpose of creating awareness of the problems of modern life and in order to remove all those abuses which were eating in into the vital of society.114

Syed Ahmad’s task in the sphere of social reform was two-fold: first, he had to persuade people to give up habits and practices which stood in the way of social advancement and secondly, he had to persuade them to accept the new scientific approach in all matters.115

The Aligarh Movement was multifarious in its nature but education was its most important aspect and served as the base. Sir Syed’s views on the social, economical, political, religious and cultural upliftment of Muslims compelled him to start this movement. The following are some important programme of action of Aligarh Movement to provide remedial measures to solve the problems of Indian Muslims.

1. To popularize and provide modern education along with traditional education to Muslims. This required cordial relationship between the Muslims and the British rule since there was bitter amenity because of certain religious and political reasons. This would help the Muslims to get substantial share in the British administration.

2. To protect Muslims from the adverse of Christian Missionaries. Maulana Azad Library, Aligarh Muslim University 3. Since modern period is based on rationalism, it was necessary to re=interpret the teaching of Islam and bring them in harmony with modern science and philosophy, so that educated Muslims might take a rational and enlightened view of the life and meet the demands of the new age.

4. To promote Urdu language along-with English as an associate official language. This may be done through the translation of English works in Urdu language. In this way, the Urdu language would have a stock of modern scientific material.

33 5. To extricate that Muslims society from the social evils so that they could be treated with respect by the civilized nation.

Thus, the Aligarh Movement marked the beginning of a new sprite of renaissance in the nineteenth century Indian scenario and Aligarh was one of the centres of this Indian renaissance. 116

The impact of the Aligarh movement led to the establishment of Madrasratul- Uloom on May 24, 1875, with for boys, which remain a red latter day in the history of the Muslims of India. “The foundation stone of the school was laid by Maulavi Samiullah Khan, who was sub-ordinate judge in Aligarh at that time.117

One of the important dimensions of the Aligarh movement was to establish a college to provide higher education to the Muslims of India. Consequently, Madrasratul-Uloom was raised to the status of a college, kwon as Mohhamadan Anglo Oriental College in 1877.

Maulana Abul Kalam Aazd, the first education minister of Independent India, in his convocation address at Aligarh on Twentieth February, 1948, said, the nineteenth century marked a period of renaissance for the Indian sprit and Aligarh was one of the centres of such renaissance.

Finally, the M.A.O. College was raised to the status of the Aligarh Muslim University, (A.M.U) in December 1, 1920. Now the A.M.U. is the epitome which contributed and is still contributing a remarkable contribution in different disciplines of studies as well as various aspect of social and national life? Not only this, the Aligarh movement inspired and facilitated the establishment of a large number of educational andMaulana social institutions Azad Library, throughout Aligarh the country Muslim to elevate University the status of Indian Muslims.118

Moreover, Sir Syed analysed the factors responsible for Indian Revolt and wrote a monograph entailed, “Cause of the Indian Revolt” in which he identified the following cause of the revolt; 1. Misapprehension of the intention of the government by the Indians 2. The introduction of laws and regulation which were ill suited to this country. 3. Ignorance of the government regarding the grievances and need of Indians. 4. British lack of sympathy and the policy of discrimination for Indians.

34 5. The miss-management of the army and the non-admission of the Indian to the Legislation Council.119

In his writing, he wrote clearly that Indians, especially, the Muslims were not responsible for the Revolt. In spite of the very complicated and dangerous situation, he made a courageous and through report on the cause of Indian Revolt. He boldly highlighted that Britishers were responsible for the Revolt and not the Indian. This writing inspired the Indians to oppose the cruel British administration and fight for Indian Independence.

Aligarh movement produced great freedom fighter like, Mohammad Ali, Maulana Shaukat Ali, Maulana Hasrat Mohani, and Dr, Zakir Hussain and many other who made remarkable contribution in the field of Indian Freedom movement120

Deoband Movement

Like the Aligarh movement, the origin of Deoband Movement also dates to the failure of 1857 India revolt. The centuries old Muslims empire came to an end and the British rule established. Britishers treated Muslims as their greatest enemy and therefore, they planned to finish the educational, political, cultural and social identity of Muslims who were passing through a very critical and dangerous situation ever faced in their lives.

Before British Rule, the Indians, especially, Muslims respected their religion. Religious freedom, brotherhood and nation integration was prevailing. There was cordial relationship among Indian communities and they were not fighting on the petty issues of religious beliefs and practices.

MaulanaThe Britishers Azad realize Library, that if theAligarh cordial Muslim relationship University prevails, there will be unity in Indian and it will be difficult to rule them for the longer time. Therefore, the Britishers made such plans to finish the religious values, respect to Ulama, Brotherhood, and patriotism from the lives of Indian, particularly, Muslims. To achieve this objective British made such educational policies, which were not in favour of Indians. They believed that educated population will be a threat to their rule and, therefore, they wanted that Indianan should remain illiterate and uneducated.

On political front, British adopted of “Divided and Rule” to finish the political strength of Indians. They had firm belief that it was difficult to rule this big country

35 unless the political power and influence of ethnicity, creed, religion, culture and language. Unfortunately, British are successful in dividing the Indian communities.

Under the circumstances, it was necessary to uplift the religious, educational, political and cultural status of Muslims. The Ulama and Muslim intellectual gave a serious thought to the prevailing situation and realized that they must concentrate on the teaching of Islamic education, its propagation. They held the view that Islamic education, if practiced in its true sense, will solve our problems. It will also protect the Muslims from the influence of atheism and Christianity. Consequently, a struggle was started for spreading Islamic education to uplift the educational and social status of Muslims. This mission took the form of a movement which, later on came to be known as Deoband Movement.121

The founder of Deoband movement was Maulana Mohammad Qasim Nanautavi, born in Nanatuva (a town in District Saharanpur in UP). The Deoband Madrasa was established with the following main objectives;

1. To provide education of Holy Qur’an and Hadith to make Muslim a true Muslim and a model of Islam. 2. To provide the teaching of Islam through Dawat-o-tableegh. 3. To prepare Ulama to refute the attacks of Christian Missionaries. 4. To provide training in morality, manners and purification of soul. 5. To develop unity and brotherhood in Muslims and purification of soul. 6. To revive and maintain the sprite of Jehad (struggle) against British imperialism to achieve Indian Independence.122

This institution followed Dars-e-Nizami and served as the prototype of many Maulana Azad Library, Aligarh Muslim University more Madresas adopting the Dars-e-Niazmi in future. However, Shaikh Qasim Nanutawi while adopting the Dars-e-Nizami, keep on other on philosophy except Maibadhi and also extended the term of the course so as to maintain the educational standard of Hadith, held in high esteem by Shah Waliullah’s school. Rashid al Nadvi argues that this was the first efforts made to integrate the chief characteristics of the two schools, although Dars-e-Nizami was accorded a dominant position in Darul Ulum owing to the then prevailing rationalistic climate of thought.123

36 Deoband Madarsa was, latter on, raised to the status of Dar-ul-Uloom, Deoband which is the epitome of Deoband Movement. Dar-ul Uloom, Deoband successfully achieved the objective for which it was established. It made efforts to make Muslims to follow the true sprite of Islam through its various educational programmes of class- room teaching, Dawat-o Tabligh, debate and co curricular activities.

Dar-ul Uloom, Deoband was instrumental in establishing on its pattern a large number of institutions of Islamic education in different parts of this country and abroad. Ulama spread the Islamic teaching through their writings speeches and debates. As a result of these efforts, the influence of atheism and Christianity on Muslims was minimized. Presently, Dar-ul Uloom is one of the important institutions of international reputation imparting Islamic education at different level. It produced a galaxy of great scholar of Islamic education.124 Through Maulana Mamluk Ali who was made responsible to carry it out when its originator migrated to Makha, the programme reached the great trio (Haji Imadadullha, Maulna Nanatawi and Maulana Rashid Ahmad Ganghohi) and was adopted by the Dar-ul- Uloom when founded. Thus it can be concluded that in the very bases of the Dar-ul-Uloom lies a tradition of loyalty to the ‘Hanafi Mazhab’ and disloyalty to the British rule. Throughout its existence it has proved itself worthy of this tradition which it claim, is in perfect harmony with Waliullah traditions125.

Professor Santimy Ray says that “the founder of Darul Uloom, Deoband represented the rebellious sprite of the disgruntled Muslims since the days of Faraizi movement. They were determined not to surrender before the resultant suffering after their failure in 1857 and recoil into a fatal inactivity.126 Maulana Azad Library, Aligarh Muslim University Dar-ul-Uloom, Deoband has been an instrument which has promoted the cause of Indian independence. It has fought vigorous battle for ousting the British from India.127 The part played by the Dar-ul-Uloom in religious, social and political life of the Indian Muslims can be legitimately interpreted in terms of the aims and objectives that lay behind the action of its founder during the days of the revolt of 1857.128

It is well known fact that the Madarsa or institution of Islamic learning always promote and strengthen the values of justice, liberty, equality, and brotherhood which

37 inspires us to fight against cruelty oppression, discrimination and exploitation. Such are the teaching which inspired the Deoband Movement to fight against British rule and produced great freedom fighter like Maulana Obaidullah Sindhi, Mahmoodul Hasan, Maulana Hussain Ahmad Madni, etc.

The purpose of this movement was to develop political awareness in Indian masses, especially, Muslims and to generate resources required to fight Britishers. It was realize that Indian independence was necessary for the nation as a whole and it could not be achieved without the joint efforts of Hindu and Muslims both. Therefore, when Indian National Congress was formed in 1885, the Deoband movement welcome the formation of the congress, the joint efforts of Deoband movement and Indian National Congress shattered the plans of Britishers and accelerated the Muslims for Indian Independence. Hindu and Muslims both sacrificed a lot and suffered a lot and as a result of their sacrifices and suffering India got its independence in 1947.129

The Aligarh Muslims University was a centre of modern education and had with a curriculum with a totally different orientation. This curriculum helped Muslims get jobs in e administration but at the same time succeeded in promoting western culture and western pattern of thought among Muslims and divided the community into classes with opposite outlooks on life and society, while the religious scholars, mostly the products of Dars-e-Nizami Madrasas, were determined to safeguard Islam and their culture against the swift current of change brought by the Christian and colonial ascendency of the West, they reminded rigid in their approach in this regards which increased their reliance on the past and created an unbridgeable gap between the old and new.130 Maulana Azad Library, Aligarh Muslim University Bothe Sir Syed Ahmad Khan and Maulana Muhammad Qasim Nanutavi, leaders of the two great movement of the nineteenth century, were followers of the ideas of Shah Waliullah of Delhi. The Deoband movement did not approve of any professional friendship with the British. The two opposite of any trends of thought emphasising both Western leaning and traditional religious education gave a new pattern to the thought movement of Islam in India during the nineteenth century. The emphasis on Western helped development of modern ideas among them. The culture of religious education created in them religious consciousness and the spirit of

38 exclusiveness. The impact of Aligarh and Deoband movement on the political thought process of the Bengali Muslims was the great importance.131

Nadwat-ul-Ulama:

The Nadwat-ul-Ulama was one of the most visible Islamic Movement of the late nineteenth century. It was like Aligarh and Deoband Movements, a movement of people sensitive the widespread religious as well as social change.

Sir Syed Ahmad Khan and Maulana Qasim Nanautvi both tried to revive the Muslims community through the education. Their aims and objects was the same but their approaches were different. Sir Syed was of the view education his community through English and Morden Sciences. Whereas Maulana Qasim Nanatavi gave more emphasis on the preservation of Islamic teachings and its values, in such a circumstances on the occasion of annual convocation of Madarsa-i-Faid-i-Aam at Kanpur is 1892/1310 the Ulama* of the day realized that there should be such an organization where both modern Education as well as Islamic teaching was to be taught. In the same convocation a decision was taken to form an organization for two main objects.

1. To reform the prevalent education system as the time required, and 2. To eliminate the difference among Muslims groups on different religious issues.

The organization was named Nadwat-ul-Ulam and first Nazim was Sayyid Mohammad Ali Mongeri.†He wrote latter and essays in newspapers regarding the necessity of Nadva and highlight its objectives.‡ He did not want any interference of Maulana Azad Library, Aligarh Muslim University

* The Ulama who were presented in the occasion of annual convocation of Madrasa Faid-I-Aa’m are follows—Maulana Sayyied Mohammad Ali Mongeri, Maulana Shibli Nomani, Sheikh ul Hind Maulana Mahmud ul Hasan( first teacher, Darul Uloom, Deoband), Maulana Ashraf Ali Thanvi (teacher in Madarsa-e-Jamiat, Dar ul Uloom, Kanpur), Maulana Lutfullah Aligarhi, Maulana Thana- Ullah Amirtsari, Maulana Noor Mohammad Punjabi, Head Master of Madarsa-e-Islmia Fatehpur), Maulana Shh Suleiman Phulwari, Maulana Khalil Ahmad Saharnpuri (Mudarris Dar-ul-Uloom Deoband) etc. See in Syed Mohammed Al-Hasani, Sirat Maulana Mohammad Ali Mongeri, Lucknow 1964, p.116; and Mohammad Ishaq Jalis Nadvi, Tarikh-e-Nadvat ul-Ulama,Vol I, Lucknow, 1983. † He was the disciple of Maulana Lutfullah and made Sai’ah at the hand of Fadl ur Rahman Ganj Muradabadi. See in Sayyid Sulaiman Nadvi, Hayat-e-Shibli, Drul-Musannafin, Azamgarh, 3rd ed., 1970, p. 305. ‡ For detail see, Ghazanfar Ali Khan, History of Islamic Education in India and Nadvat-ul-Ulama, Kitab Bhavan, New Delhi, 2003, pp. 105-109.

39 the government in the affairs of the Madrasah.* He advocated that the students completed their study in Islamic Madrasah and they might take admission in modern school. After the wide publicity of Nadwat-ul-Ulama in India as well as in foreign countries, it’s achieved his Goal.

In the first meeting of Madarsa-i-Faid-i-Aam 1984 at Kanpur in Madarsa-i-Faid-i- Aam, the plan of action of Nadwat-ul-Ulama was put before the general body meeting. Beside, these three resolutions related to it were approved:

1. “The present system of educations out dated and needs to be reformed so efforts should be made in this regards.” 2. “The Madrasah authorities will be persuaded that either the (principal) as other representatives of Madraris-i-Ismamiyah (Islamic seminaries) should participate in general meeting of Nadwat-ul-Ulama. 3. For proper condition among Madraris-i-Ismamiyah two or three Madrasas† would serve as Dar ul Uloom and all other Madrasas affiliated them.

The steps of Nadwat-ul-Ulama were welcomed and appreciated by the modern intellectuals.

Shibli Nomani took active part and prepared the syllabi for Madraris-i- Ismamiyah, but the members of Nadwah realized that without establishment of new Dar ul Uloom it was impossible to introduced the reformed courses of studies. So in annual meeting 1889 Maulana Habibur Reham Khan Sehwarni said that it was very difficult to start all classes at the same time, so primary level classes should be started at the earliest.

To achievedMaulana the Amis Azad and Library, objects of AligarhDar ul Uloom MuslimNadwat University-ul-Ulama, the course were mainly divided into three stages:

1. Primary classes (Darjah-e-Ibtidai), the duration of the course was three years 2. Secondary level ((Darjah-e-Fadilat), the curriculum considered of five years of study

* Darul-Uloom Deoband, Rudad-e-Salanah 1290 AH Deoband, 1873, p. 16, Quoted by Barbarah Daly Metcalf, Islamic Revival in British India Deoband (1860-1900). Princeton University Press, New Jersey, 1982, p. 102. † Three big Madrasas to which the status of Darul-Uloom had been given were Deoband, Faid-e-Aam and Ahmadiya Madersah of Ara. For detail see in Ghazanfar Ali Khan, op.cit., pp. 110-111.

40 3. Higher classes (Darjah-e-Ala) it was equivalent to M.A , and duration of course was two years

After completing ((Darjah-e-Fadilat), students are awarded the degree of ‘Alim. (Darjah-e-Ala) is the stage of specialization, e.g., Hadith, Tafsir, Fqh, Litraure, so according to the nature of their degree of Muhaddith, Mufassir, Faqih,or Abid is awarded.

The condition of the Muslims during the nineteenth century was very deplorable and Munity of 1857 led to the emergence of the many movement of that time which discussed above i.e. Mujahidin movement, Faraizi movement, Aligarh movement, Deoband movements and Nadwat-ul-Ulama so on. Beside these many of the other movements also started by the great leaders of nineteenth century, which played a significant role for the development of Muslims society in every sphere of life such as social, cultural and economical in one hand and in the advancement of modern and Islamic education in other hand. The leader of these movements left no efforts for the development of Muslims society they were very much aware regarding the deplorable conditions of Muslims during the period of British rule. They serve their whole life for the betterment of the Muslims society and called the Indian Muslims on the path of true teaching of Islam, which was forbidden by them during that time.

Maulana Azad Library, Aligarh Muslim University

41 References:

1 Ziya-ul-Hasan Farruqi, The Deoband School and the Demand for Pakistan, Bombay, 1963, p.1 2 Shan Mohammad , Muslims and India’s Freedom Movement, New Delhi, 2002, p.1 3 Kamlesh Sharma, Role of Muslims in Indian Politics 1857-1947, New Delhi, 1985, p.1 4 Mohammad Taher, Muslims Political Thought in India, New Delhi, 1998, pp. 164- 65 5 Shan Mohammad, Sir Syed Ahmad Khan a Political Biography, Meerut, 1969, p.1 6 Taher, op.cit., p.165 7 Joshi, Rebellion 1857 A Symposium, New Delhi, 1957, p.5 8 Mohammad, Muslims and India’s Freedom Movement, op. cit., p.1 9 Taher, op.cit., p.163 10 Ibid, pp.163,171 11 Tara Chand, History of the Freedom Movement, vol 2, New Delhi, 1967, p.1 12 Taher, op.cit., p.171 13 Mohammad, Muslims and India’s Freedom Movement, op. cit., pp. 3-4 14 Sharma, op.cit., p.1 15 Taher, op.cit., p.172 16 Sharma, op.cit., pp. 2-17 17 Mohammad, Sir Syed Ahmad Khan A Political Biography, op.cit., p.12 18 Ibid, pp.11-12 19 Ibid, p.16 Maulana Azad Library, Aligarh Muslim University 20 Sharma, op.cit., p.8 21 Ibid,p.3 22 R.C. Majumdar, History of Freedom Movement in India, Calcutta, 1971, p.129 23 Mujeeb Ashraf, Muslims Attitude towards British Rule and Western Culture in India, Delhi, 1982, p. 159 24 D.P Barooah, History of the Freedom Movement, New Delhi, 1989, P.21 25 Joshi, op,cit., pp.29-54 26 Ashraf. op,cit., p.156

42 27 Majumdar, History of the Freedom Movement in India, op,cit., p.129 28 Majumdar, The Sepoy Mutiny and the Revolt of 1857,Calcutta,1957,p.35 29 Barooah, op,cit.,p.5 30 Aziz Ahmad, Islamic Modernism in India and Pakistan 1857-1964, Oxford University Press, London,1967, p.24 31 G.F.I. Garham, The Life and Work of Sir Syed Ahmad Khan, Delhi, 1885, p.40 32 Mohammad, Sir Syed Ahmad Khan as a Political Biography, op, cit., p.39 33 S. Abid Hussain, The Destiny of Indian Muslims,1965,Bombay, pp.20-21 34 Taher, op,cit.,p.163 35 Joshi, op,cit., p.76 36 Mohammad, Muslims and India’s Freedom Movement, op. cit., p.9 37 K.A Nizami, Contribution of Muslims to the Indian Freedom Movement, Delhi, 1999, p.30 38 Mohammad, Sir Syed Ahmad Khan A Political Biography, op,cit., p.26 39 Ibid, pp. 27-28 40 Ibid, p.28 41 Mohammad, Muslims and India’s Freedom Movement, op,cit., p.23 42 Barooah, op,cit., p.15 43 Mohammad , Sir Syed Ahmad Khan A Political Biography, op,cit., p.32 44 Pradip Kumar Lehri, Bengal Muslim Thought, 1818-1947, Delhi,1991, pp.1-2 45 Mohammad, Sir Syed Ahmad Khan a Political Biography, op,cit., p.10 46 Sharma, op,cit., p.33 47 Ibid, p.17 48 Azizur Rahman Mallick, British Policy and Muslim in Bengal 1752-1856, Dacca, 1977,Maulana p. 3 Azad Library, Aligarh Muslim University 49 Ibid, p.3 50 Joshi, op,cit., p. 78 51 Mallick, op,cit., pp.5-7 52 Ibid, pp.7-10 53 Murray.T, Titus, Indian Islam: A Religious History of Islam in India, Delhi, 1979, p.131 54 Mallick, op,cit., pp.12,21 55 M. Mujeeb, The Indian Muslims, London, 1967, pp.513-14

43 56 Mohammad, Sir Syed Ahmad Khan A Political Biography, op,cit., p.16-17 57 Farruqi, op,cit.,pp.8-9 58 Mohammad, Sir Syed Ahmad Khan A Political Biography, op,cit., p.17 59 I.H Qureshi, Muslims Community of Indo-Pakistan Subcontinent, W. Germany, 1962, p.195 60 Farruqi, op,cit., p. 10 61 Ashraf, op,cit., p.117 62 Ibid, p.119 63 Qeyamuddin Ahmad, Wahhabi Movement in India, Calcutta, 1966, p.25 64 Sultan Mehmood, Struggle for Islamic Society: An Analysis of Syed Ahmad Saheed’s jihad Movement, Annual Research journal, Pakistan, vol 50, 2014, p.177 65 Ibid, pp.180-181 66 Taher, op,cit., p. 189 67 Mehmood, op,cit., p 181 68 Ibid, p.177 69 Ibid, p.179 70 Ahmad, op,cit., p. 26 71 Mehmood, op,cit.,p,180 72 Ahmad, op,cit., p. 27 73 Mallick, op,cit., p. 95 74 Mehmood, op,cit., p.183 75 Ibid, p.184 76 Taher, op,cit., p. 192 77 Chand, History of Freedom Movement in India, vol 2, New Delhi, 1967, p.30, also see Shan Mohammad,Maulana MuslimsAzad Library, and India’s AligarhFreedom MuslimMovement. University 78 Taher, op,cit., p. 201 79 Ibid, p. 201 80 Lahiri, op,cit., p 26 81 Ibid, p 27 82 Annemarie Schimmel, Islam in the Indian Subcontinent, Leiden, the Netherlands, 1980, p.179 83 Ibid, pp.179-80 84 Mohammad, Sir Syed Ahmad Khan A Political Biography, op,cit., p. 17

44 85 Mallick, op,cit.,pp.67-68 86 Lahiri, op,cit., p. 30 87 Mallick, op,cit.,pp.70-71 88 Ibid, p.71 89 Schimmel, op,cit., P.180 90 Ibid, P.180 see also Mallick p.73 91 Lahiri, op,cit., pp. 28-29 92 Ibid, P. 34 93 Ali Ahmad, Sir Syed Ahmad Khan on Education, Aligarh, 2006,p.38 94 Farruqi, op,cit., pp. 11-12 95 Mohammed, Sir Syed Ahmad Khan A Political Biography, op,cit., p.35 96 Farruqi, op,cit., p. 13 97 Sharma, op,cit., p.2 98 G.F.I. Garham, The Life and Work of Sir Syed Ahmad Khan, Idarah-I Adabiyat-I Delli, Delhi, 1885, p.40 99 Ahmad, op,cit., p.24 100 Mohammad, The Aligarh Movement (A Concise Study), Educational Book House, Aligarh, 1999, pp.18-19 101 Ibid, p. 18 102 Ali Ahmad, op,cit., p.38 103 Mallick, op,cit., p.193 104 Farruqi, op,cit., pp.13-14 105 Lahiri, op,cit., p.40 106 Ali Ahmad, op,cit., p.39 107 IbidMaulana, pp.39-40 Azad Library, Aligarh Muslim University 108 K.A. Nizami, Sayyid Ahmad Khan, Publication Division, Delhi, 1966, p.69 109 Iqbal Ansari, the Muslims Situation in India, New Delhi, 1987, p.61 110 Ibid, pp. 60-61 111 Ibid, p.62 112 Ibid, p.62 113 Ibid, pp.62-64 114 Nizami, Sayyid Ahmad Khan, op,cit., p. 92 115 Ibid, p.91

45 116 Ali Ahmad, op,cit., pp. 40-41 117 Ibid, p.41 118 Ibid, pp.41-42 119 Mohammed, Sir Syed Ahmad Khan A Political Biography, op,cit.,p.39 120 Ali Ahmad, op,cit., pp. 43-44 121 Ibid, pp.44-45 122 Ibid, p.46 123 A.W.B. Qadri, Education and Muslims in India since Independence, New Delhi, 1998, p.81 124 Ali Ahmad, op,cit., pp.46-47 125 Farruqi, op,cit., pp.24-25 126 Mohammad, Muslims and India’s Freedom Movement, op,cit., pp.33.34 127 Ali Ahmad, op,cit., p.47 128 Farruqi, op,cit., p. 23 129 Ali Ahmad, op,cit., p.48 130 Qadri, op,cit., p.82 131 Lahiri, op,cit., p.40

Maulana Azad Library, Aligarh Muslim University

46 CHAPTER-2

MAULANA ABUL KALAM AZAD: A BIOGRAPHICAL SKEACH

The atrocities perpetrated upon the Ulama during the British period are not hidden, thousand of them were hanged to death, hundreds of them were put to swards and several other were deported to the cellular ails of Andaman and Nicobar island. But all these did not instil fear among the Ulama, nor did they take leave of their senses. On the country, such awareness was created in their minds and views and they were filled with such zeal for action as one is aghast by reading the account of these in history. Maulana Qasim Nanautavi, Maulana Muhammad Maher Nanaautavi, Shaikhul Hind Maulana Muhammad Hasan, Shibli Numani and Syed Suailman Nadvi etc. rendered invaluable services in the fields of knowledge’s, religion and education in their respective ages. Maulana Abul Kalam Azad also belonged to this age. Allah has bestowed upon him the gifts of intellectual acumen and religious insight.1 The life of Maulana Abul Kalam Azad who could make his own way in very way of life requires to be divided into five broad divisions.

Genealogical Background:

Azad father, Maulana Khairuddin, who was a religious scholar and spiritual guid, had migrated along with his maternal grandfather, Maulana Munnweruddin from his ancestral place, Delhi to Makkah in 1849. After reaching Mecca, Maulana Khairuddin completed his education under the two famous scholars of Hijaz, namely, Shaykh AbdAllah Siraj and Shaykh Muhammad Zahir Watr.2 Later on, he was married with Aliyah, the daughter of Watri. Azad was born to his Indian father and 3 Arab motheMaulanar at Makk Azadah in Library,1888. Firoz Aligarh Bakht Muh Muslimiyuddin Ahmad,University who later came to be known as Abul Kalam Azad, was born in Makkah on November 11, 1888 in a family of scholars. He lived in Mecca until he was ten years with his father and mother, three sisters and a brother, all older.4 His father, Maulana Khairuddin, had migrated to Arabia in 1859. In 1898, Azad accompanied his parents to India and settled in Calcutta*,5 His sister, Zainab, the eldest born in Constantinople had died.

* I was born in Makha in 1888. In 1890, my father came to Calcutta with the whole family. Some time back he had fallen down jadda and broken his shin bone. It had been set, but not well, and he was intended to stay only for short time but his disciples and admirers would not let him go. A year after we came to Calcutta, my mother died and was buried, (India wins Freedom).p.2.

47 Fatima and Hanifa four an three years senior to Maulana Azad and elder brother Abu Nasr was older to him by about two years. A year after the family’s arrival in Calcutta, Khaiuddin’s wife died.6

Maulana Azad was proud of his ancestry but felt that one should not establish one’s reputation by vaunting the accomplishment of one’s ancestors. Rather one should prove oneself a worthy descendant by one’s accomplishments. The preservation of his family’s hereditary devotion to knowledge was one worldly blessing. If he maintained that intoxication with knowledge, then he would be justified in associating himself with a noble line.7

Of that noble line, Maulana Azad selected three families to highlight:

In my family three families are joined and all three are learned families of India and Hijaz. Although none of them sought it, the world has always offered them its honour and glory. Sometimes they accepted sometimes they declined.*

The implication is that, provided he lives up to the standard of his forefather, he also will be entitled to the honour and glory of the world, whether or not he chooses to accept it.

In fact, he was deeply conscious only of his two Indian ancestral lines. He never goes into the background of his Arab Ancestry on his mother’s side. †But his father’s paternal and maternal grandfather’s histories fascinated him.‡ Maulana Azad tells how his ancestor, Shaikh Jamaluddin, in age of Akbar, clashed with emperor’s supporters at the royal court over Akbar’s claim to be an imama and over the teaching of the self-proclaimed Mahdi, Sayyid Muhammad Jaunpuri. He says that Jamaluddin Maulana Azad Library, Aligarh Muslim University

*Tazkirah, p. 25 Among his ancestors he selects his mother’s uncle Shaikh Muhammadd Watri, the Mufti of Madina, his own maternal grandfather, Maulana Munaaweuddin and an ancestor from his father’s side, his paternal grandfather, Shaikh jamaluddin Dehlavi see in Tazkirah p.25 † The ancestor, he selects there is not his own grandparent, but rather his mother‘s uncle, Shaikh Muhammad Zahir Watri, the mufti of Madina, Kahani, p.59 Tazkirah, p. 25. In later account the records is embellished, in that Azad’s mother is described as the daughter of the Mufti of Medina. Mahadev Desai, Maulana Abul Kalam Azad: A biographical memoir (Agra: Shiva Lal Agarwala, 1946), p.10: India wins freedom, p. 1 ‡ One the one side he selects Shaikh Jamaluddin Dilhlawi, an ancestor of his father’s paternal grandfather, and his Shaikh Muhammad. There two ancestors were the subjects of the first and second chapter of Tazkirah, only the first of which was publishes. Tazkirah, pp. 17-8 and note, pp. 308-9 They are also describe briefly in Kahani, pp. 17-26 on the other side, he selects his father’s maternal grandfather, Maulana Munawwaruddin, who was the subject of the third ‘Chapter’ of Tazkirah (also unpublished). More space is devoted to him in Kahani, pp. 31-53

48 was an acclaimed teacher who made India famous for Hadith instruction.* His son, Shaikh Muhammad, was the Khalifa in Delhi of Shaikh Ahmad Sirhindi and courageously supported him at a time when the Mujtahid was out of favour at Jahagir’s court.† Maulana Azad’s story of his ancestral line emphasizes their firm convictions concerning religious authority, their reputation as religious teachers, and their association with the great figure of Shaikh Ahmad Sirhindi.

In his description of the other line of his ancestry, Maulana Azad introduces his father’s maternal grandfather, Munawweruddin(1787-1857). His father before him had come from Herat with Ahmad Shah Abdali (r1747-73) and was made chief Qazi and counsellor to the governor in the Punjab. He died courageously in battle with the Sikh. His young son, Munawweruddin, in his enthusiasm to study with Shah Abdul Aziz, famed son of Shah Waliullah, ran away to Delhi at the age of sixteen or seventeen and joined the shah’s circle of students along with Shah Ismail Shahid. Maulana Azad claims that Munawweruddin eventually become famous in his own right, and five renowned Ulama of the day were among his students. He also says that he was appointed Rukn ul-Mudarrisin, a Mughal position roughly equivalent to Director of Education.‡

Before 1857 many Muslims, disgusted with condition in India, left and went Makha. Muanwweruddin, taking his family was among them. His son-in-law had died young, leaving a four year son old son to be raised by Munwweruddin. This was Maulana Azad’s father, Khairuddin (1831-1908).§ Maulana Azad’s own story (Azad ki Kahani) devotes over a hundred pages to an account of his father. This is some indication of the dominant position this man held in his son’s early life. Maulana

Maulana Azad Library, Aligarh Muslim University

* Kahani, pp. 19-23 these matters, especially the mahdi claims of Juunpuri, receive detailed attention in Tazkirah, pp. 60ff, 300; imam: a leader of the canonical prayer or the leader of the Muslims community. † Kahani, pp.25-6 khalifa: successor to a pir or religious leader; mujadid: a renewr of religious law, a reformer, a title applied to Shaikh Ahmad Sirhindi by his followers ‡ Ibid, pp. 30-8. Mushir ul- Haq, however, dispute Azad on these points. Of the five Ulama claimed as Munawwaruddin’s student, four could not possibly have been. As for Azad’s claim, reported by Malihabadi (Kahani, p35), that Munawweruddin was made Rukn ul- Madarrasin at the end of the reign of Shah Alam ii, it must be wrong as to date. Muslims politics in Morden India, pp. 60-1 § Kahanai. pp. 50-3 cf. India Wins Freedom, p.1 there is a discrepancy between these two accounts. The first says that Munwweruddind was held up in Bhopal for two years but left for Mecca in 1852, dying there in 1857. The later account says he was in Bhopal during the revolt of 1857, and his death in Bombay prevented his going with the family to Mecca. Mushir-ul-Haq finds the discrepancy not very impotent, as, in any case, the family migrated to Mecca and settled there. Muslims Politics, pp. 62-3

49 Aazd gives many details concerning Khaiurddin’s travels and religious and political activities in Constantinople and Hijaz. The devotion to his memory is oblivious.

On one subject only does Maulana Azad disagree with his father: his doctrine of Taqleed and his consequent attitude towards the Waliuahis. This was the great bone of contention in Maulana Azad’s boyhood. The decedents and disciples of the Eightieth century reformer, Shah Waliullah of Delhi, as noted above called ‘Wahhabis’ by their opponent in Ninetieth century India. The Waliullah were not, in fact, Wahahbis, but the label stuck. Maulana Azad tells how the Wliullahis who left India before the 1857 revolt, seeking refuge in Mecca because of the pressure of the British government on them, ran into the prejudice there against Abdul Wahhab. At first government had not known about the ‘Wahhabi’ taint attached to the followers of Waliullah. It had, on the contrary, been very impressed by Shah Ismail Shahid and Sayyid Ahmad of Rai Bareilly when they had visited there on Hajj in 1822.* But when their later followers come to Mecca, India residents there who opposed the Waliullahis started trouble, and Maulana Azad regretfully reported that his father was their leader. He comments that the situation under the Islamic government of the Hijaz was just as bad as under the infidels of India, when the mere accusation of beings a ‘Wahhbis’† was enough to get anyone into trouble. As a result, a number of Waliullahis were arrested, and the three who pleaded guilty to the ‘crime’, as Maulana Azad sarcastically call it, of following the Qur’an and the Traditions of the Holy Prophet alone, were whipped.‡ The others escaped through the practice, which Maulana Azad despised, of Taqiya.§

Following this, Khiruddin’s longest work was written, at the request of the Ulama of Mecca, to explain the ‘truth’ about the Indian ‘Whahhabis’. Maulana Azad Maulana Azad Library, Aligarh Muslim University says that it ran to ten thick volumes, of which only two were printed.** On the same subject, Maulana Azad reports that his father was also responsible for pressing for an

* Khahani, pp. 70-9. This is contrary to the story reported by Hunter, The Indian Muslims, pp.52-3, that that Sayyid Ahmad Shahid was persecute in Mecca. Beside this passage in his personal copy of Hunter, Azad made the marginal notation: ‘No such public degradation and expulsion from Mecca took place.’ Hunter’s account may have resulted from confusing Sayyid Ahamd with later Waliuulahis in Mecca whom Azad describe. † The follower of Syed Ahmad Barelvi and Shah Isma’il were dubbed as Wahhabis by their opponents. ‡ Kahani, pp. 70-9. § Taqiya: dissimulation or concealment, permitted, according to Shia doctrine, when it is necessary to save oneself by hiding the truth. ** Bedar examined four different works of Khairuddin, one of which appears to be the book to which Azad refers. Abid Raza Bedar, Maulana Abul Kalam Azad, p. 42

50 inquiry against the Indian Hadith scholar and Ahl—e-Hadith leader Sayyid Nazir Hussain, and for the latter’s trial in Mecca for ‘Wahhhabi’ learning’s. Maulana Azad notes the narrowness of his father’s opposition to the Wahhabis’ refusal of taqlid to any one juristic school, and yet Khairuddin’s inconsistency when he was reportedly instrumental in encouragement the Shaih al- Haram to change from the Shafi’ i to the Hanafi jurist school, thus exchanging one taqlid for another.*

In many other aspects of his father’s life, however, Maulana Azad shows oblivious admiration. He says that Khairuddin was a preacher of outstanding ability, one drawing a crowed of twenty or thirty thousand on the Calcutta Maidan, and devoting a whole year to a series of weekly sermons on one verse from Sura Yusuf, affecting his audience to such an extent that their lamentation seemed like the Muharram mourning and attracted the attention of passersby. Maulana Azad’s comment is discerning: what makes the sermon effective is not sermon craft. It becomes vitalized by human emotion, coming from the heart. Unquestionably, in one particular aspect, his hurt was emotionally over helmed to a remarkable degree, namely in passionate love of the Prophe t. This was emotion central to all his intellectual and practical interests, the essential element in all discussions, and the sprite animating all his thought and imagination.†

Early Life and Education

Maulana Azad’s formal education got off on an unscheduled start. It was customary among the educated Muslims landed gentry that a ceremony called “Bismillah, literally, ‘In the name of Allah’ was held to commence a child’s education. It is attended by family members and friends and four or five year old child made toMaulana recited and Azad sweets Library, distributed Aligarh as a mark Muslim of celebration. University In Maulana Azad’s case, the ceremony was arranged not for him but for his elder brother. It is widely mentioned in the literature on Maulana Azad that for some reason this becomes Maulana Azad’s Bismillah ceremony; he was brought in unscheduled at the last moment. The presiding Maulana Shiakh Abdullah, performed the initiation rites. Maulana Azad was made repeat Ya Fattah thrice.8

* Kahani, pp.79, 89—94; Shaikh al- Harm: the leading religious authority at the haram sharif, on the sacred mosque of Mecca. †Kahani, pp.103-6;Muharram: the first month of the Muslims calendar, when the death of the Holy Prophet’s grandson Hussain and his companions is mourned by the Shias.

51 Born and brought up in a religious family, he was initially exposed only to religious education. At first his fathers’ taught him but later on service of other teachers were requisitioned. Soon, he acquired proficiency in Arabic, Persian, and Urdu language. As his father belonged a traditional family and outlook, he believed that outside influence would make his son deviated from the family tradition. His whole schooling was, therefore, done at home. It was at sixteen that he completed the traditional course in religious studies.9 However, it appears from Abd Al-Razzaq’s Azad ki Kahani that in about 1900 he came in Contact with the writings of Sir Syed Ahmad Khan.10 Maulana Azad wrote in ‘India Wins Freedom:

“My father was a man who believed in old ways of life. He had no faith in western education and never thought of giving me an education of modern type. He held that modern education destroy religious faith and arranged for my education in old tradition manner. The old system of education for Muslims in India was that the boys were first taught Persian and then Arabic. When they had acquired some proficiency in the language, they were taught Philosophy, Geometry, Mathematics and Algebra in Arabic. Students who followed the traditional system of education normally finished their course at an age between twenty and twenty five. This included a period when the young scholar had to teach pupils and thus prove that he had acquired mastery over what he had learnt. I was able to complete the course by the time. I was sixteen, and my father got together some fifteen student to whom i taught higher Philosophy, Mathematics and Logic.”11

In Calcutta, Maulana Azad’s first and most formidable tutor was his father. It was that he was first introduced to the Urdu language. Khairuddin adopted the Maulana Azad Library, Aligarh Muslim University shortest route to its teaching, since he considered his children’s background in Arabic as an adequate base for quickly disposing of the learning of Urdu. Maulana Azad writes that he always heard his father refer to Urdu as Hindi, which was the common practice in those days. He had no real interest in Urdu. Anymore than its elementary study was considered a waste of time and therefore forbidden to his children. Maulana Azad’s mother preferred to converse Arabic instead of Urdu and initially his sister could not speak the language at all. Despite these restrictions or perhaps in defiance of them, all Khairuddin’s children become Urdu poets and litterateurs.12 His father arranged at home for his education in the traditional line initiating him oriental

52 languages like Arabic, Persian and Urdu. He was made to specialize in the Qur’an, and Hadith, Islamic-law, Jurisprudence, Theology, Logic, Philosophy, Scholastic science, even in Nujum, Ramal and Jafer. The syllabus followed was mostly that of Darsi-Nizamiya, (framed by great teacher Mullah Nizamuddin and prevalent since 18th century), but he was never sent to any regular school.13 Darsi-Nizami is a full course in Arabic and Persian- Language, Philosophy, Logic, Arithmetic, Geography and History which take a very good student ten years and an average student fourteen years to complete. Young Maulana Azad took only four years to finish the course.14 As soon as Azad was able to read basic Urdu, He was taught text such as Khulasa-e- Hindi (principal of prayer and fasting) and Masdar-e-Fayuz (Rules of Persian). In Arabic the first book was Ajromia, and then Meezan and Mansha’ab, Nahv Mir and Sarf Mir, and Kafia. In Persian, after a study of Masdar, Shaikh Saadi’s Gulitan and Bostan were started together. Special portions were assigned for learning by rote. In fiqh (Islam,ic Jurisprudence), Kanz, and in logic, Sharah Tehzib was introduced. This entire curriculum was personally taught by Khairuddin to his two son and two daughters. He had completed mastery over Dars-e-Nizamia but was also aware of the shortcoming of the syllabus.15

Maulana Azad’s other tutors include the second senior-most teacher of Madrasa Aliya, Calcutta, Maulana Sa’adat Hussain. But the strictness of Khaiuddin’s selection of tutors becomes the overriding factors in Maulana Azad’s education. Very few tutors could come up to his father’s high standards.16

If it is so, then Sir Syed Ahmad Khan was the first outside major influence upon him this was an influence totally different from what he was taught to be truth. The rationalism of Sir Syed, his total rejection of traditionalism and his subjection of Maulana Azad Library, Aligarh Muslim University ‘religious truth; to the scrutiny of pure reason took Maulana Azad by Storm, as a result of which his faith in traditional belief and practices was completely shaken. He was greatly influenced by Sir Syed’s rejection of tradition on the authority of reason and by his new rational approach towards religion.17 Describing this phase Maulana Azad writes:

“After a few days of agonised thinking, I made up my mind one night and gave up saying my prayers from the next morning. By God, I still remember that night and shall remember it forever. Considering the intensity of the mental

53 agony packed into those few hours, the night was equal to one year, a decade, even a life-time.”18

These extract amply bring out the agony which Maulana Azad experienced during the year and half of his loss of faith. When his father died, he could have chosen the easier path of taking over his father’s disciples and devotees under his wings and leading a life of ease and comfort. But he was too perhaps; fate had ordained that he should distinguish himself in other fields. During this period, his faculties had awakened, his learning had matured and his wits had been sharpened by experience. He had developed the capacity to discriminate between right and wrong and fortune had bestowed upon him infinite perception and insight.19 He went on to study science, philosophy and literature. He got acquainted with the English language also. However, a wide reading of various disciplines led him to a crisis of faith, which disturbed him deeply. Later, he decided to be called Abul Kalam and adopted the pen name Azad or ‘Free’ to indicate his independence from the orbits he was nourished in. Maulana Azad was essentially a scholar who chose to join India’s struggle for freedom.20

Study of English

The love of science aroused in his mind a desire to learn English Language by Mohd, Yusuf Ja’fri, Chief Examiner of Oriental Course of Studies Madrasa-i-Aliya, Calcutta. Having learnt the alphabets he made a stannous effort to study English language with the help of an English-Urdu Dictionary, using the Bible and its translations as his text books. This is how Maulana Azad was able to attain proficiency in the understanding of English Language. He had studies all the English poets and quotedMaulana most ofAzad the renownedLibrary, EnglishAligarh on Muslim various subjectsUniversity in a way suggestive of his intimate knowledge of them.21

According to Desai, Byron was best like by Maulana Azad not only because of “the heroic way in which he espoused the cause liberation of Greece and met his death in the attempt,” but also due to “the part he played in the revolutionary politics every-where, and for his impassioned plea through all his utterances for freedom of life and thought.” His library was full of the best English and French classics, apart from the famous thinkers’ like-Goethe, Spinoza, Rousseau, Mark, Tolstoy, and

54 Havelock Ellis etc. Even Waverly novels and the Work of Alexander Dumas his not escape his eyes.22

Study of French

Before First World War (1914-18), French was the most popular continental language and it commanded great popularity in Middle-East countries. Maulana Azad made up his mind in 1908, to learn French during his tour of Egypt, Syria and Turkey and acquired such proficiency that he could easily read and understand it.23

Study of Turkish

Tahir Bek stayed with them for about seven or eight months. He was a well- versed scholar, had held positions in Syria and Yemen, and was for sometime editor of “Tarjuman-e-Haqiqat’ published from Constantinople. He was thorough in French, could speak, and could speak fluently Persian and Arabic. Maulana Azad and his brothers learnt Turkish from him. It was through him that Maulana Azad become familiar with the classical and modern Turkish literature, as well as with the eminent personality of Turkey and acquired insight in the aims and objects of the political parties of the Turks. 24

Maulana Azad’s wife

The account of Maulana Azad’s family will remain incomplete without a brief reference to his wife, Zulaykha Begum. At the time of marriage, Maulana Azad was hardly at the threshold of his youth and his wife was about five years younger than him.25 Hamida sultan has given a beautiful pen picture portrays Zulaykha as a beautiful Lady with charming manners adoring her husband and meticulously attentiveMaulana to his comforts Azad.26 Library,Long separation Aligarh from Muslimthe object Universityof her love and adoration, due to his imprisonments for political reasons were extremely agonising to her and last she succumbed to death in Calcutta on 9th April, 1943, while Maulana Azad was in Ahmadnager Fort jail.27 Her body is laid to rest near the cemetery of her father-in- law and mother-in-law in Calcutta.

Foreign Tours

In 1905, Maulana undertook a tour of the Middle-Eat along with his brother, but for reasons of health he had to return from Baghdad our knowledge of his

55 experiences of this tour is meagre. Maulana undertook another tour in 1908. From Baghdad Maulana Azad went to Cairo, where he made contacts with the followers of Mustufa Kamal Pasha, founder of the National Party.28 He went to Iraq, Egypt, Turkey and France, and intended to go to Landon but the news of his father’s illness forced him to return to India. It is very difficult to mention any important assignment that had been undertaken by Maulana between 1908 and 1911. It is quite possible that the early part of this period was occupied by a climax of scepticism. Not many details are known of this trip except what he wrote in ‘India wins Freedom’:

“it was during this period that I had an occasion to go out of India and tour in Iraq, Egypt, Syria and Turkey...when I visited Cairo in 1908, the system in Al-Azhar was so defective that it nether trained the mind nor gave adequate knowledge of ancient Islam,ic science and philosophy...from Egypt I went to Turkey and France and had intended to go London. I could not do so, as I received news that my father was ill. I returned from Paris and did not see London till many years later”.29

It was during these travels in the Middle East that he met the disciples and friend of Jamal al- Din Afghani (1838/1839-1897) and Shaykh Muhamad ‘Abduh (1849-1905)*. Maulana Azad was also among of nationalist leader of these countries. He found them under the influence, directly or indirectly, of the ideas of Afghani. He was already aware of the Islam,ic and political movement in the Muslims world. There was a weekly magazine, Ahsan al- Akhbar, publishes from Calcutta since 1901., which used to receive in exchange newspaper and journals from various Muslims countries, like Egypt, Turkey and Algeria. Azad was a frequently visitor to the office of the said magazine, and it was there that had opportunity of reading Maulana Azad Library, Aligarh Muslim University Arabic newspaper and journals, and knowing the Pan-Islamic, revivalist, nationalist and reformist movement of the Muslims world. Al-Hilal, al-Muqtafat and al-Manar of Egypt were some important journals through which he came to know the political and intellectual condition of the Muslims world.30 Through his reading he was convinced of the position which Afghani occupied in the Muslims world.

After met of these revolutionaries in those countries as well return, he felt that he must communicate with and win over the masses. Accordingly, Al-Hilal was

* Egyptian scholar and reformer regarded as the architect of Islamic modernism

56 started in 1912 when Maulana Azad’s mental faculties were at zenith. The thought that Muslims had been led astray and their so-called leaders had failed to raise them from the depth to which they had fallen, was like a thorn in Maulana Azad’s this sense of urgency, this despair that there was none to hold up the Muslims, none to explain to them the real teachings of Islam,, which lay down that one must wage a constant was against oppression, one must give up one’s life for truth and that one must considered slavery a curse.31

Maulana Azad life at Ranchi

Maulana Azad spent the period of interment at Ranchi (March 1916 to January 1920) in disseminating his ideas of freedom resistance and national solidarity. Paying tribute to Maulana ’s dedication to his religious mission at Ranchi, Syed Sulaiman Nadwi said that his life seemed a reflection of the life of Ibn-Taimiya, Ibn-Qaiyyim, Shams ul-Aimma Sarakhsi and Omayya bin ‘Abdul ‘Aziz Andalusi eminent figure in the history of Islam, who had created feeling of Jihad in their contemporary.

Gandhi ji was at that time engaged in his peasant movement at Champaran. He expressed a wish to meet Maulana Azad in Ranchi but the Government did not permit him.32

Maulana Azad loved freedom, it was reflected in his religious view it was ingrained in his character. Maulana Azad raised the slogan of truth and justice and he succeeded in truing the tide of Indian politics towards the goal of freedom and independence. He blew the trumpets of war and impressed upon his readers that it was better to die that grovel under the heels of imperialism. Maulana Azad proclaimed as if with beat of drums, that each religion taught truth and justice and Islam, did not teach oneMaulana to bear ill Azad-will for Library, any religion. Aligarh On the Muslimother hand, UniversityIslam taught that slavery is a curse which should be wiped out through the combined efforts of all that it would end only whenever Indian proclaims himself to be an Indian.33

Maulana Azad as a Journalist (1905-1912)

Maulana Azad started his career as a journalist though, in the early period, he had published two Guldastas by the names of Almisbah and Nayrang-e-Alam historically, Lisan-us-sidq (voice of truth) worth mentioning in this period. Only ten issues of this journal came out during November to May 1905, but through its basic

57 objectives it stirred the fields of journalism in that particular period. The utility of its articles, charming styles and linguistic flavour and beauty of compilation attracted all the leading contemporaries. The main objectives behind Lisan-us-Sidq were to formulate standard for language, literature and criticism; as well as reforms of the society. Every portion of these objectives was vital and considerable at that time similarly as it is important even today.34 The first issue dated 20th November 1903 carries the following aims and objects.

1. Social Reform, for reforming the society and customs. 2. Development of Urdu language, so as to expand the academic field of Urdu language. 3. To promote academic taste particularly in Bengal. 4. Criticism, in order to subject Urdu publication to fair review.

In January 1905, he made it a bi-monthly. The aims and objects were extended and the following were added.

1. To publish a research article on religious subjects in each issue. 2. To publish a religious article every month. 3. To publish academic, historical and literary articles. 4. To published translation of standard and good works.35

Beside beings literary and informative, the journal amide at social reform of Muslims Ummah, Maulana Azad was only 15 years old at that time. It was the urge to change and improve that later developed with determination of fight for the county’s freedom and forge national unity ideal to which Maulana Azad held fast through his life. Maulana Azad Library, Aligarh Muslim University Thereafter he worked for short periods with Al-Nadwah, the organ of Nadwat al- Ulama academy in Lucknow, under the guidance of Muhammad Shibli Numani.36 His association with Maulana Shibli, a renowned scholar, in 1904, widened his social and literary interest. He cultivated his natural talent for writing at home itself. The influence of Shibli and Syed Ahmad Khan’s writings acted as a forefather stimulant which found its concert in the unending flow of literary output that India was to see in the years to come.

58 Maulana Azad refused to be tied to inherited beliefs and decline to succeed his father as a religious preceptor. He becomes a questioner of things taken as established by other. All these things made him for the first time were shocked at his age tender age and had to be reassured that they were meeting the real Maulana Azad. This was mainly due to the fact that Azad had acquired fame through his journalistic writings and had impressed people as much by his lofty and inspiring message as by his interpretation of Islam,.37 After leaving Al-Nadwa he assumed the responsibility of editing Vakeel. Al-Nadwa was a monthly journal, while Al-Vakeel used to be published thrice a week. Al-Nadwa was only a literary journal, while on the other hand Vakeel was a complete newspaper. While editing Vakeel his mental horizon achieved maturity in the contemporary problems of the period. Vakeel was last phase of Maulana’s training in journal.38 He was familiar with the contemporary writings of Arab world in the vein of Jamal al Din al-Afghani and those associated with the influential journal Al-Manar with its roots in Hanbali theology.39

Maulana Azad had made deep study of logic and philosophy and he possessed highly developed creative and contemplative facilities. Thus equipped, he started assessing the vast Store of knowledge acquires by him. Soon scepticism took hold of him and he began to doubt the truth of every bit of his knowledge and the very foundation of his beliefs and convictions were shaken. He becomes a staunch agnostic and a perfect sceptic. With the growth of his scepticism, his mind was more shattered and he passed his days and nights in great agony. A graphic account of his disturbed mind is given in “Ghubar-e-Khatir”.40

Maulana Azad’s own words, there was no aspect of religion which did not fall under his strict scrutiny. He denied its validity and tried to ascertain its usefulness Maulana Azad Library, Aligarh Muslim University through his own personal examination. Even the religion prayers and rituals, to which he was habituated from his infancy and which he was always and regularly offering, were abandoned by him. This sate lasted for about four years. It is very likely that due to the great mental turmoil during the period he could not devote himself to any useful and important academic work.41

The above concept convinced in the form of Al-Hilal (The Crescent), which came out in July, 1912 as an independent owned organ. It was claimed that the paper would be responsible for ideal and mental training of the nation and Ummah and also

59 for development of language and literature, science and arts; religious and politics and other related fields and desirous to Bering revolution and reconstruction in action and thought. This quality of Al-Hilal was not confined to its pages and articles, but its motives created a revolution in the thinking of Muslims Ummah and it really change their vision and they began to seek the true sprite, ideals and notion of Islam, and created them an inclination towards practical deeds and performance. Al- Hilal is a theme of the new era of change and revolution. The meritorious services of Al-Hilal cover literature, religion, politics, journalism and different fields of science and art and also several other spheres of thinking and practical life.42

His widely influential weekly journal Al-Hilal set out first to revive among the Muslims of India the true sprite of Islam, as the only solution to the nation’s problems, and second to move them to political revolt through participation in the struggle of the Indian National Congress(INC) for self-government. The fight for independence was a religious duty for the Muslims, but they had first to be freed of their ‘pathological fear of the Hindus’. Maulana Azad warned his community that when the history of India’s struggle for freedom would be written, the historian would have to mention that Muslims, like lifeless puppets, danced to the tune of British ruler and hindered the freedom fighter.43

In the first issues of al-Hilal dated 13, 20 and 27 July 1912, Maulana Azad wrote a series of article on Rahid Rida. In this he discussed the part played by Syed Jamal al- Din al Afghani, and Muhammad ‘Abduh in awakening the Muslim world to the call of the modern times. He has freely raised, and in forceful language recognized the contribution of Afghani, ‘Abduh and Rahid Rida in regard to the social and religious awakening of the Muslims. It seems obvious from this long article that Maulana Azad Library, Aligarh Muslim University Maulana Azad now regards their approach as the best method for the revitalization of Muslims society in modern time.44

Al-Hilal made the Muslims aware of the downfall in their national life and brought into existence the political consciousness and led them to the line of action. Al- Hilal was a national clarion which awakened the Ummah from deep slumber and created a sprite of action and stimulates their hearts with real feelings of sacrifice and making allowances for other, as well as makes them active and energetic in the

60 practical life. Al-Hilal was a call of renaissance of Islam, and revival of the Ummah. It rendered valuable services in its scope according to his set objective.

During this period all those movement which have been lunched for the improvement and creation of the Muslims’ concept of the nation, revival of Islam,, progress in education, science, arts and scientific research, acceleration of literary taste, criticism, development of language, endeavours for standardisation of education and journalism along with a new era of political awaking, whether leading to emotive or intellectual responses, are mainly due to Al-Hilal and thought-provoking writings of Maulana Azad. Reality and truthfulness of history and historical facts do not at all require our appreciation and recognition. But nobility of our hart, honesty of cognizance, and love for truthfulness demands that we should duly recognise these realities and present our appreciation to Al-Hilal and Maulana Azad for their services in search and setting up of national life. The Al-Balagh (November 1915- March1916.) of Maulana Azad was a meritorious service in line with the service initiates with the promulgation of the Al-Hilal.

In addition of above, Maulana Azad was an outstanding orator of his timed. He has given rotary a new style and a significant meaning to versatility itself. To be an orator is also an exclusive quality and this quality should be acknowledged. But Maulana Azad used his rhetorical power for awakening the nation and creating political consciousness, thereby remonstrating Ummah, awaking it to the need of an energised collective life. He used eloquence as a mean to develop and propagate unity among the Ummah. He used it to create feelings of sacrifice and urges for true Islamic life among the nation.45

MaulanaMaulanaAzad as Azad a political Library, campaigner Aligarh(1910 Muslim-1947) University

In this phase Maulana Azad led the life of a crusader against colonialism. He was devoted Muslims and rightly beloved that Islam, enjoins liberty, equality, truth and love of mankind’s particularly of one’s country and countrymen. Freedom is a birth right of every man and every people. Neither the Muslims have any right neither to dominate over others nor to be dominated by others. He felt that nearly three-forth of the world was under political subjugation and economic domination either of the autocratic kings or the powerful nations. Like Syed Jamal al-Din Afghani he also made up his mind to eradicate colonialism and remove subjugation and injustice. He

61 was particularly sorry for thirty corers Indian being denied their birth right and forced to suffer by the six corer Britishers. He had studies the conditions and realised that their misfortune was due to dissensions among themselves more particularly between Muslims and Hindus. The Congress consisted mostly of non-Muslims and Muslims were afraid of joining the Congress in liberating their country. He wanted that the future constitution of India should be based more on Hindu-Muslims to the need of fighting persistently for the liberation of their motherland. They should arouse confidence among themselves and should abandon the fear of majority and his efforts bore fruit.46

The publication of Al-Hilal marked a turning point in the history of Urdu journalism. It become so popular that within two year of its publication it touched a circulation of 26,00 copies per week. The government, unhappy with its editorial; policy, twice forfeited its deposits and banned its publication. Without losing heart, Maulana Azad started a new weekly the Al-Balagh from Calcutta, November 1915, which continued till March 1916. It resulted in the exile of Maulana Azad from Calcutta to Ranchi.

During his incarceration in Ranchi, Maulana Azad wrote a Tafsir, but the manuscript was taken away by the policy, who never returned it back. He started writings the Tafsir again, which met the same fate. However, he completed during his interment at Meerut in 1930, which saw the light of the day under the title (Magnum, opus) Tarjuman ul –Qur’an.

On his release in January 1920, he came in close contact with Mahatma Gandhi and become prominent among those who supported his Non-Cooperation programme forMaulana the redness Azad of theLibrary,Khilafat Aligarhand Punjab Muslim wrongs. University He joined the nationwide struggle for political freedom led by Mahatma Gandhi. The address that Maulana Azad delivered in February 1920, as president of the Bengal provincial Khilafat Conference, served as a strong inspiration and theoretical basis for the Khilafat movement. From this time onwards till the dawn of independence, he remained in the forefront of each subsequent movement and suffered imprisonment every time. Even before joined the Indian National Congress (INC), he was a revolutionary.47

62 Maulana Azad and Mahatma Gandhi toured the country to make Khilafat conference a regular feature of India’s political life, which were held all over the country to mobilise public opinion. To make it more acceptable to Muslims, Maulana Azad remained Muslims that the movement had the sanction of the Shariat. Azad gave the best example of cooperation with believers of a different religion is to be found in the concept of (Ummmat-e-Vahida) one Nation used by Prophet Mohammad to oppose the enemies of Islam, in Makah. If the Prophet Mohammad could do this for a handful Mankhans, Azad asks, should not Indian Muslims join with two hundred and twenty million Hindus in opposing the “Great power in its pride, haughtiness, and blood thirstiness, which is crushing the freedom of all the East.” He claims, “For Muslims to do this an act of religion.” Azad’s call for Hindu-Muslim unity was issued in connection with Gandhiji’s Non-cooperation Movement. For the first time non-cooperation had been presented to the Muslims as based on Islamic Shara.*

Maulana Azad says:

“I have taken so much time in describing our superstructure that the question of the foundation, i.e. Hindu-Muslim unity still needs to be considered. Without, our freedom and all the factors of our country’s life and progress will remain a dream. Without it, once again, we cannot create, within ourselves, the primary principal of humanism. Today, if angle were do descend from the heaven and declare from the top of Qutub Minar, that India will get Swaraj within twenty for hours, provided she relinquishes Hindu- Muslim unity, I will relinquish Sawraj rather than give up Hindu-Muslims unity. Delay in the attainment of Swaraj will be a loss to India, but if our unity Maulana Azad Library, Aligarh Muslim University lost, it will be a loss for entire mankind.”†

In pursuance of the Non-cooperation programme, which included boycott of government-controlled schools and colleges, Maulana Azad helped establish the Jamia Milla Islamia at Aligarh. He appealed to the students of the government- managed Madrasah Aaliyah, Calcutta, also to come out of the Madrasah and found

* Presidential Address, Khilafat Conference, Agra, 25 October, 1921, Khutbat-e-Azad, edited by Malik Ram. † On 15 December, 1923, Maulana presided over a special session of Congress. At the age of thirty five, Maulana was the youngest Congress president. At this time, the communal difference between the Hindu and Muslims had reached a pitch. Maulana’s speech is emphatic about Hindu-Muslims unity.

63 another institution Madarsah Islamia which was inaugurated by Mahatma Gandhi on December 13, 1920.

In relation, the British government arrested Maulana Azad on December 10, 1921 for spreading disaffecting against the government, which ended in one year imprisonment. His deafens, letters published under the title Qual-e-Faisal, occupies an eminent place in both the political history of India and the history of Urdu literature. During this interment he wrote Tazkirah. On release from jail, he was offered the president ship of the special session of the Congress in September 1923 at Delhi at the age of 35. He also presided over the Jamiat-ul-Ulama Conference. With the cooperation of Motilala Nehru, he formed the Indian Union to strength Hindu Muslim unity, and organised the boycott of the Simon Commission. He played an important role in the farming of the Nehru reports.

He was arrested in Salt Agitation at Meerut in 1930. Maulana Azad presided over the Jamiat Conference at Karachi and was one again arrested and put into Delhi jail. During 1930 and 1940 he was imprisoned four times; he eventually spent one- seventh of his life in either interment or jail.

He persuaded the Indian National Congress to from government in the provinces where it had won a majority in election. To keep a watch on the Congress ministries the party set up a parliamentary board, if which Maulana Azad was a member. However, the Congress ministry resigned in 1939 in protest against the British government’s dragging India into the World War II. Later, the Maulana Azad participated in the Individual agitation against the War in 1940.48

His regular membership of the Indian National Congress might have begun in the year 1915 Maulanaor even earlier, Azad but Library,he come into Aligarh lime-light Muslim in the Congress University from 1920 and carved for himself a lace of inflorescence in that organisation. In 1923, he was elected President, at a much younger age than that of its earlier presidents and continued to be on its executive or parliamentary Board to the end of his life, either as president or as a Member of the Working Committee.49

In 1940, Second time Maulana Azad was elected to the president ship of the INC. At a time when the Muslim League had started calling Muslims a separate nation, Azad was telling his countrymen not to fall into such a dangerous trap. He was

64 a believer in a single, common and undivided nationality. Perhaps it was his advocacy of one-nation that provoked the Muslims League to hasten the Pakistan scheme.50

He rendered yeoman services to the Congress in 1923, when there was a serious rift in the Congress between the groups of C.R. Dass and Gandhi ji which posed a threat and a great danger to Congress. But his meditation and workable solution, which was agreeable to the groups, re-united them and his role as a peace- maker was established for the good of the Congress.51

Maulana Azad sincerely participated in the Khilafat and Non-Co-operation movements. He toured up and down throughout the country. Space does not allow giving her the details of the services rendered by him in the boycott of Simon Commission and the civil Disobedience movement. It is sufficient to mention that he was again elected president of the Congress in 1939, and continued to hold this till 1946. In spite of the insistence of his colleagues, he refused to be re-elected that year and himself proposed the name of Pandit Jawaher Lal Nehru for the President ship. The sincerity and efficiency with which he worked as President for six long years can be refusal by the fact that his colleagues very much resented to be re-elected.

During this phase, Maulana Azad patiently suffered the atrocities inflicted upon him, from time to time by the foreign government. The total period of the interment of the simple and rigorous imprisonment to which he was subjected comes to about one-third of the whole length of this phase of about twelve years. Maulana’s imprisonment had adverse effects on his beloved wife. She fell seriously ill, when Maulana was In Ahmadnagar jail. It was suggested to Maulana Azad that he could be released on parole if he applied for it. Maulana considered it against the national honourMaulana and self-resp Azadect to Library,do so and Aligarhcould not beMuslim by her sideUniversity while she was on her death-bed and expired on (09-04-1943) in Calcutta. Three months later his beloved sister (Abroo Begum) also passed away while he was still in Ahmadnager Jail.

It was during the long tenure of his president ship that he steered the ship of Indian freedom safely to the shore. During this period, Cripps Mission visited India, the Simla Conference he argued most successfully as the spokesman of India, to the advantage of the country. To the last moments of his life, Maulana Azad through his vigorous efforts the plans which he had obtained from the Cabinet Mission, were the best for the country and its people, even to the minorities, if his congress and the

65 Muslims League had both accepted them. There would have been less bloodshed. If they had stuck to it, whatever might have been the side effects, the crusade launched by the Maulana in 1910 culminated in a glorious victory in 1947 and India emerged as an independent nation, completely free from foreign domination.52

Maulana Azad First Education Minister of India (1947 to 1958)

After the great victory of 1947, the last phase of his life began with new responsibilities. He had now to set his own home (country) in order to develop health and constructive contacts with other countries, so as to give the world a better and more peaceful order. From the beginning he was a great protagonist of world unity and strove for transforming humanity into one community. He maintained that all religions preached belief in God and right action. Universal peace could be attained only if minds were free from national, communal and parochial prejudices and pre- occupations. The fourth phase of his life had culminated in shaking the foundations of colonialism and autocracy where it persisted.

Maulana Azad was a great lover of Hindu-Muslims Unity and did mot brook partition of India which ultimately resulted in a horrible bloodshed and degradation of human values in both the countries. No doubt Lord Mountbatten planned to get India divided and Maulana Azad’s colleagues’ one by one yield to it. This was a colossal setback to Maulana Azad but he did not get frustrated and applied himself to make the best of a bad job.53

He accepted the portfolio of education, culture and scientific Research, Though this office did not appear to be very ostentatious, yet from the point of view of his life mission it was a key position and much more important than any other. Maulana Azad Library, Aligarh Muslim University The system of education introduced by the British Government in India had many good aspects but from human and national point of view it had poisoned India mind to a very great extent. History, Philosophy and even literary books were written for the purpose of fomenting communal feelings and hatred, most racial point of view or to project narrow nationalism. The golden principal of “Live and Let Live” was thrown into background.

As Maulana Azad became free India’s first Education Minister, it is appropriate to examine the educational aspect of his philosophy of universalism. His

66 synthesis, the coherent and consistent evolution of his ideas, fusing the Islamic, the Indian and the Western single pattern, is worthy of investigation and evolution in depth. Azad devoted the best of his time to the cause of India’s independence from foreign domination, without finding any opportunity to arrange, as promised earlier,, his ideas on education, which are, therefore, scattered in thousand and of pages of his literary works, speeches and letters. The ideas on drowns from a cross- section of disciplines like religious, philosophy, History and Science are interwoven in a style marked for its uniqueness and literary fineness. Not ordinarily amenable to classification into distinctly demarcated branches, Azad’s ideas have been here studies and systematised from educational point of view.54

As a Minister of education he devoted to the future shape of things to come and envisaged the various possibilities for the country:

“Today India is free. She can have any kind of mental mould she please. Will it be exclusive or will it be inclusive which has been the characteristic of Indian culture through the ages? In the advancement of nations there is no greater hindrance than narrow-mindedness. It is our duty to keep ourselves free from this disease in the new era of independence.”55

There is no doubt that Maulana Azad’s educational perspective was basically Islamic in stimulation, yet he synthesized happily anything of value anywhere. He was not `exclusively an “Islamic” mind or even an “oriental” mind, unacquainted with, or insensitive to, the rich streams of influences emanating from other sources’. 56He was deeply impressed by the advances made in the West in the realm of elementary education for children. He was firmly committed to what was scientific in the WesternMaulana system, Azad and Library, the two factors Aligarh that mostMuslim inspired University him were the idea of freedom as the technique of education, and the all embracing importance of primary education.57

The corner-stone of Maulana Azad’s educational policy was his conviction that democracy cannot function without eradication of illiteracy. This supplied the motive power o his efforts in the field of national education. He often approvingly quoted Disraeli who used to say that a democracy has no future unless it educates its masses.58 Addressing the All India Educational Conference on January16, 1948 he said:

67 “We must not, for a moment, forget that it is the birthright of every individual to receive at least the basic education without which he cannot fully discharge his duties as a citizen.”

Education of Women:

It was Maulana Azad’s firm view that the success of all educational programmes ultimately depended upon the proper education of women. “Educated mother,” he used to say, “will mean children who can be easily made literate.”59 He was as concerned about the education of girls as of boys. Maulana Azad gave special stress on the teaching of modern sciences and also on the education of women. In 1949, in the Central Assembly he emphasized on the importance of imparting instruction in modern sciences and knowledge and also observed that:

“No programme of national education can be appropriate if it does not give full consideration to the education and advancement of one-half of the society – that is the women”.

Unity of Maulana Azad’s outlook:

His ideas, Azad tried to weave them round the central value of Adal or Justice. As universal value, justice pervades the gamut of creation and crowns the creative process after providence and Benevolence have played their part. In tune with the scheme of creation, a programme of education must be imbued with the value of justice so as to reach its perfection. As the arch-stone of his educational axiology, justice is composed or three constituents: harmonisation, integration and co- ordination.60

Education beyondMaulana caste andAzad class: Library, Aligarh Muslim University

Education, for the Maulana, was not intellectual recreation but an instrument of social reform, a method of economic development and a process of building individual charter and personality. Maulana Azad’s educational conceptions covered all segments of Indian population and dealt alike with the village and the towns. He gave his attention to every important problem whether it concerned medium of instruction, syllabi, future of graduates, linguistic tension, adult illiteracy, sports, festivals, roads, house, etc. The most important aspect of his endeavour in the fields was to create an awareness of what India was in the past and how rich was its

68 contribution to worlds thought. He emphasised again and again the need of developing an international perspective and rise above all petty considerations of language and creed. All through his tenure of Ministers hip he was guided by the supreme motive that:

“The essence of a secular and democratic state is freedom of opportunity for the individual without regards to race, religion, casts or community.”61

Being primarily an Islamic scholar, he used Islam, as a democratic and modernist movement, quite in contrast to what is being done in the name of Islam, today all over the world. Maulana Azad observed Islam, as “a perfect system of freedom and democracy whose function consists in bringing back to mankind the freedom snatched away from it”.62 At another place he defined Islam, as “the message of democracy and human equality to the world suffering from chronic type of class discriminations”.63 Maulana Azad expanded Islamic values on a national scale, going beyond the narrow confines of the faith, to explain and understand the problems of the newly independent nation, particularly the access to education on a universal scale. Maulana Azad, as I have tried to bring out in this brief survey, occupies a key position in the educational, cultural and scientific development of independent India. We find that he institutionalized crucial Indian sectors like education and culture and laid the foundations of a future network of scientific and technological institutions. However, I feel that a more extensive research is needed to do justice with the multifaceted contributions of Maulana Azad and his role in the growth of robust and pluralist independent India. Apart from providing motive and direction to the education programmes of free India,

ExpansionMaulana of Facilities Azad for Library, education Aligarh in Science Muslim and Technology: University

Maulana Azad realised the value of scientific and technological education in the advancement of the country and took necessary measure to provide facilities for education in these branches of knowledge, addressing a meeting of Central Advisory Board on November 9, 1953, he said:

“It appears to me that increasing emphasis will have to be placed on providing higher education in the fields of agriculture, medicine, engineering, technology and science.”

69 Maulana Azad gave a new orientation to the all India council of Technical education. It was result of Maulana Azad’s initiative and encouragement that a number of institution and Labourites of Science Research were established in India. Dr Rajendra Parsad wrote about him: “the great impetus and encouragement he was able to give to the development of arts, literature and cultural activates and scientific research are demonstrated by the establishment of various academies and research laboratories and institute, and the commission which were appointed from time to time to deal with educational problems.64

Maulana Azad established/strengthened /or reoriented a number of scientific, literary and cultural organizations. Particularly to be noted are the following:

1. Central Institute of Education. 2. Central Advisory Board of Education. 3. All India Educational Conference. 4. Museum Association of India. 5. Indian Historical Records Commission. 6. Central Advisory Board of Archaeology. 7. Indian Institute of Technology. 8. India Council for Cultural Relation. 9. All India Conference on Letters. 10. All India Conference on Arts. 11. National Art Treasures Fund. 12. Central Road Research Institute. 13. Indian Academy of Dance, Drama and Music. 14. National Library, Alipore. Maulana Azad Library, Aligarh Muslim University 15. All India Council of Scientific and Industrial Research. 16. All India Council for Technical Education. 17. University Grant Commission. 18. Sahitya Akademi. 19. Lalit Kala Akademi. 20. University Education Commission. 21. Secondary Education Commission. 22. Kharagpur Institute of Higher Technology. 23. Indian Institute of Science.

70 24. Delhi Polytechnic. 25. Western Higher Technological Institute, Bombay. 26. Indian Institute of Science, Bangalore. 27. Central Building Research Institute, Rookie.

The India of Maulana Azad’s dream was a country proudly following its past tradition of scholarship and culture but keeping itself abreast of all intellectual and scientific developments in the worlds.65

Yet another achievement of Maulana Azad was the setting up of the Indian Council for Cultural Relation with the object of establishing and improving cultural relation with the other countries. The Council publishes an Arabic quarterly Called “Thaqafat ul-Hind”, and its first editor was the late Maulana Abdur Razzak Malihabadi. This journal was issued with a view a make the West Asian countries conscious of Indian’s culture and civilization. Another journal called Indo-Asia is published in English and is circulated in those Asian countries where English understood. It has the same object as “Thaqafat ul-Hind”. The council also distributes a large number of books in other countries with a view to introducing the people of those countries to Indian culture, civilization and literature.

Maulana Azad served the countries in various capacities. Besides being the education Minister, he was the Deputy Leader of the Congress Party in Parliament and a principal advisor to the Prime Minister. There is no doubt that the name of this honoured writer, politician and religious thinker will never lose its lustre in Indian History.66

Maulana Azad’s death Maulana Azad Library, Aligarh Muslim University Maulana Azad was sincerely devoted to the mission of his life and worked hard as he could, till the last house of his life, though he did not initiate a school of thought, his vision of Islam, as Qur’an-based universal humanism continues to inspire Muslims sensitivity, especially in the Urdu-speaking world. Maulana Azad was preparing himself for the day’s work, he had a fatal attack of paralysis, losing his consciousness and he breathed his last in the early hours of 22 February, 1958 closing the chapter of a meritorious and useful life, and was buried in the vicinity of Delhi’s Jama Masjid.67

71 Describing Maulana Azad as Amir-Kaevan, Pandit Jawahar Lal Nehru said that Maulana Azad’s death has created a gap that cannot be filled, “He represented a glorious synthesis of cultures, civilizations, thoughts and philosophies which have powerfully influenced India’s history. He was a bridge between the old and the new...The intensity of grief will gradually diminish. But what about the loss and the shock the country has sustained? To whom shall we now go for consultation and advice?”*

Maulana Azad Library, Aligarh Muslim University

* National Herald 24 February, 1958. See also, India’s Maulana, Syeda Saiyidain Hameed, Vikas Publishing House, New Delhi. P.1

72 References:

1 Sayyid Ahsan, Journal of the Institution of Islamic Studies, Publication Division, Aligarh Muslim University, Aligarh, Number:40, 2011.p.1 2 Abd al-Razzaq Malihabadi, Azad ki Kahani Khud Azad ki Zubani, Delhi, 1959, pp. 1-2 3 Ibid, pp. 127-129 4 Ibid, p.180 5 Mohd Mnzoor Alam, 100 Great Muslims Leader of the 20th Century, New Delhi, pp.57-58 6 Gubar-i-Khatir, p.98 7 Maulana Abul Kalam Azad, Tazkirah, Sahitya Academy, New Delhi, 1968, pp. 25-30 8 Syeda Saiyidain Hameed, Islamic Seal on Indian’s Independence Abul Kalam Azad a Fresh Look, Karachi, 1998, p 6 , see also Abul Kalam ki Kahahni khud unki Zubani, p.194 9 Abul Kalam Azad, India Wins Freedom, an Autobiographical Narrative, Orient Longmans, New York, 1959, pp.2-3 10 Malihabadi, op,cit., p.231 11 Azad, India Wins Freedom, op,cit., pp, 2-3 12 Hameed, op,cit., p. 7 13 Safia Muzammil, Abul Kalam Azad Islam and Humanity, Al-Kausar Publishers, Hyderabad, 1988, pp.14-15 14 Mahadev Desai, Maulana Abul Kalam Azad, Great Britain in 11-point type London,Maulana 1941, pAzad 25 Library, Aligarh Muslim University 15 Hameed, op,cit., pp.7-8 16 Ibid, p. 8 17 Malihabadi, op,cit., p. 360 18 Arsh Malsiani, Abu’l Kalam Azad, Publication Division, Bombay, 1976, p. 15 19 Ibid, p.16 20 Alam, op,cit., pp.57-58 21 Desai, op,cit. pp, 119-120, see also, Safia Muzammil,pp.31-32 22 Muzammil, op,cit., p.32

73 23 Ibid, p.32 24 Ibid, p33 25 Bedar, op,cit., p.73 26 Aaj-Kal, Azad Number, Aug, 1958, pp.118-21 27 Ghubar, p 240; Amrit Bazar Patrika, April10, 1943 28 Muzammil, op,cit., p.33 29 Azad, India Wins Freedom, op,cit., p. 6 30 Malihabadi, op,cit., P.379 31 Arsh Malsiani, op,cit., p.18 32 Khaliq Ahmad Nizami, Maulana Azad (A Commemoration Volume), Idarah-I- Adabiyat Delli, Delhi, p.13 33 Malsiani, op,cit., p, 24 34 Abdullah Butt, Aspect of Abul Kalam Azad, Pakistan, 1997, p. i 35 Muzammil, op,cit., p,19 36 Butt, op,cit., pp.i 37 Subhash C Kashyap, Maulana Abul Kalam Azad, National publication house, 1989,p.6 38 Butt, op,cit., pp.ii 39 Alam, , op,cit., p.58 40 Muzammil, p.21 41 Ibid, p.21 42 Butt, op,cit., pp.iii 43 Alam, op,cit., p.58 44 Azad, vol.i, 13 July, p.5 45 Butt, op,cit.,Maulanap. iv Azad Library, Aligarh Muslim University 46 Muzammil, op,cit., pp, 24-25 47 Alam, op,cit., p.58 48 Ibid, pp.58-59 49 Muzammil, op,cit., p 25 50 Alam, op,cit., pp.58-59 51 Ibid, p.25 52 Ibid, pp.26-27 53 Ibid, p.27

74 54 G. Rasool Abduhu, The Educational Ideas of Maulana Abul Kalam Azad, New Delhi, 1973, pp.4-5 55 Kashyap, op.cit., p.57 56 K.G Saiyidain, Philosophy of Education, see also in Syeda Saiyidain Hameed, India’s Maulana , ICCR and Vikas Publishing House, New Delhi, 1990, p.64 57 Abduhu, op.cit., p. 24 58 Press conference on February 18, 1947 59 Press Conference, May 31, 1948 60 Abduhu, op,cit., pp.141-142 61 Nizami, op,cit., p.108 62 Qawali-faisal, al-Balagh Press, Calcutta, 1921, p. 50, cited in Abduhu, op.cit., p. 94 63 Presidential address, The Indian National Congress, March 1940, Ramgarh, p. 31 64 Nizami, op,cit., pp.95-96 65 Ibid, p,109 66 Malsiani, op,cit., p.87 67 Alam, op,cit., p.61

Maulana Azad Library, Aligarh Muslim University

75 CHAPTER- 3

HIS RELIGIOUS THOUGHTS

Religious path of Maulana Azad:

To understand Maulana Azad’s religious thought it is necessary to trace their genesis and see he came to adopt them. His commitment to Islam remained throughout his life. In fact, Islam becomes the motive force of his entire existence. He battled himself to lead the life of a devout Muslim but he felt short of the high standard of conduct laid by the injections of Islam, and made a bold confession of his human frailties in his early youth.1

He was born into a family of devoted Muslims in the holy City of Makkah. His education (and that of his elder brother Gulam Yaseen Abu Nasr) began within the sacred precincts of the Kaaba of the tender age of five. His Father, Maulana Khairuddin, who was a leader, of some consequence, was basically a fundamentalist and religious fanatic, and also a religious scholar who was commanding a large circle of mureeds (devotees),2 Maulana Azad, because of his orthodox family background Maulana Azad had to pursue traditional Islamic education. Both Maulana Azad and his brother were taught at home under the direct supervision and guidance of their father, and their education was confined mainly to instruction in religion. It may not be irrelevant to point out at this stage that the Maulānā Maulana Azad’s father was an Indian by birth; whereas his mother was an Arab.3

Even after Maulana Azad’s present had migrated from Mecca and settled in Calcutta, the atmosphere of his home was as fanatic as ever before. Since they were an extremelyMaulana conservative Azad Library, people, there Aligarh was no Muslim limit to theUniversity number of restrictions impose on the members of the household. The children, for instance, were not allowed to read books other than those on religion, and were forbidden form mixing with other than the selected few.4

Maulana Azad, the other religious thinker of our age who, as we have said, had the chance of defining Amal-e-salih, was a person of an entirely different stamp. He was born in an extremely orthodox family of Sufis and divines, and was brought up to lead a religious life. But he was intellectual and sensitive and responsive to influences. Even before his education had been completed, he become restive under

76 the restrictions imposes on him by the opinion of his family and its large circle of followers.5

We have seen how as a child Maulana Azad was initiated in to the study of Qur’an by his father. At Nadwat ul-Ulama in Lucknow during 1905-06 under the guidance of Maulana Hamid-ud-Din, a great authority of Qur’an, Maulana Azad further developed and enriched his understanding of Islam. Except for short period when the turned a heretic he remained a firm votary of Islam up to the end of his life. Muhammad Abduh and Rashid Rida moulded his religious thought.6

His Father Maulana Khayr Din was no doubt a saintly person; he was also a spiritual leader with a sizeable following. In order that he may eventually pass on the mantle to his eldest son, Ghulam Yaseen, the latter was given a thorough grounding in the affairs of priesthood. But providence had ordained otherwise; on his way to Iraq young Gulam Yaseen fell seriously ill and died shortly after returning India. Maulana Khairuddin now looked entirely to his younger son, Maulana Azad, for the fulfilment of his ambition as regards appointment of a spiritual successor. But it seemed that destiny had already earmarked him for an altogether different role. Maulana Azad was full of contempt for the concept of priesthood. Maulana Azad stood in open against this institution as he thought it to be a sign of decadence and an impediment to progress and prosperity.7 Yet thanks to his curious, pragmatic, and scientific mind, he began his profound knowledge of Islam, history, literature, and philosophy on his own. He writes in Ghubar-e-Khatir

“Normally people receive religion as family heritage. So did I. But I could not remain satisfied with inherited faith. My thirst was more intense than to be quenchedMaulana by that alon Azade. I had Library, to abandon Aligarh the old pathMuslim in search University of new avenue. New anxieties and new quests appeared even before I had creased fifteen years of age; my mind began to show dissatisfaction with the shapes and forms in which the inherited beliefs appeared. First I encountered the internal difference with in to mind reeled under the contradictory claims and mutually conflicting edicts. A little further appeared the worldwide contentions of religion as such. That converted surprise and wonder into doubt that grew into denial. That was followed by the mutual conflicts of religion and intellect so that whatever faiths was there was lost... this path always starts from doubt and ends at denial and

77 if you can’t proceed further you are bound to face despair... I too had to pass through all these stages but I did not stop. My thirst was not prepared to be content with pessimism.”8

Formative period of Maulana Azad thought:

The formative period of his thought is quite chequered. He passed through a mantle crisis which took him from phase to phase. He rebelled against the religious tradition that prevailed at that time. His father was quit orthodox impervious to any modernity. He would not allow Maulana Azad even to peep through modern education. The more Maulana Azad was subjected to old ways of thinking, the more he rebelled. Not being reconciled to traditionalism, he decided to find truth himself. He was precautious and possessed of an independent and critical mind. By the time he was 14 years of age, he began to be assailed by doubt in his traditionally inherited faith. His father was furiously hostile towards the Wahhabis, intolerant of Sir Syed Ahmad Khan’s modernism and dislike, even the study of English by his son. Maulana Azad’s critical mind could not put up with the shackles of such unyielding orthodoxy. In spite of his great reverence for his father, Maulana Azad developed sympathy for the Wahhabis and Sir Syed’s rationalism, developed a great respect for the great medieval scholars and reformers Al-Ghazzali and Imam Ibn Taimiyah who were not very popular in the then religious circle of India. Both regarded as the bases of Islamic theological dialectics. .9

Maulana Azad in the India Wins Freedom writes that, this was the great mental crisis for me’.

“I was born into a family which was deeply imbued with religious tradition. MaulanaAll the convention Azad Library, of traditional Aligarh life was Muslim accepted University without question and the family did not like the least deviation from orthodoxy ways. I could not reconcile myself with the prevailing customs and beliefs and my heart was full of a new sense of revolt. The ideas I had acquired from my family and early training could no longer satisfy me. I felt that I must find the truth for myself. Almost instinctively I began to move out of my family orbit and seek my own path.”10

78 This searches for the essential forms the basic vision of Maulana Azad. It was more like a vision than a thought-out conclusion. It was on account of this settle of mind that Maulana Azad developed that literary style which looks more prophetic than logical.11 His father was still alive when he left home with the intention of securing for post of editor for some the journals and newspapers published from Lucknow and Amritsar. His elder brother died in 1906 and his father died in 1908, leaving him entirely free to choose his own career. With this newly gained independence he felt a deep and an almost irrepressible urge to explore fresh avenues of thought and action. From the customary study of theological works in Arabic and Persian, he now turned to work in Urdu of which he undertook a thorough and systematic study. He began by concentrating on the works of Sir Syed Ahmad Khan which left a considerable impression on him. He was mainly drawn to Sir Syed’s views on religion which made a deep impact on his mind. As is well known, Sir Syed had appeared on the Indian scene as a great reformer, who was determined to emancipate his co-religionist from the trammels of religious dogmatism and conformist thinking. Instead of advocating traditional learning among Muslims and upholding the time-honoured institutions, he did every things in his power to awaken the Muslims to a perception of, the benefits conferred by rational thinking and modern education.12

Maulana Azad had formed such a high opinion of Sir Syed that there came a time when he all but worshipped him as an idol. But this phase did not last long; with a growing acquaintance with different branches, if learning and the concomitant expansion of his intellectual horizon, there was a phenomenal change in his attitude and belief. Endowed as he was with an uncommon intelligence, it was impossible for him to accept,Maulana without thorough Azadscrutiny Library,, ideas Aligarh or opinions Muslim held by otherUniversity regardless of their status in society. Conformism has always been the bane of mediocre minds. Once free-from Sir Syed’s influence he set about plotting a new course of action for himself.13

This blending of the old and new in him was outcome of an intense intellectual struggle. He passed through the stages of intense dogmatism, then scepticism followed by denial and repudiation and then a real rapprochement. In his words, ‘there is no positive conviction of my heart which was not pricked by all the thorns of doubt and there is no belief of my soul which has not passed through all the test of

79 unbelief and denial’. His passage through the realm of doubt, refusal, and spiritual unset-which is what a sufi would called one’s journey to the hell –endows Maulana Azad with a real and authentic self which could rise to the height of universality and participate in the anguish of man in his search after certainty. It seems he had aspired for what is called’ secondary revelation’ and this aspiration, and search open the gateways of true aesthetic inspiration. It is because of this aesthetic element that we find in the ‘mature Maulana Azad’ a blending of religious thought and sublime poetry, which although did not manifest itself in written poetry by made the thinker aware of the anguish of the truly religious. This poetic element elevate him from the narrowness of thought which had is to ruthlessly bound those who had a similar mission that is to present the faith in its purity, and the original attitude of the early believers. An outstanding result of this poetic element is that moment when he seems to be an incarnation of the fury of Ahmad Ibn Hambal and Ibn Taimiyya. On account of the same poetic attitude, the instruction of Ma’ruf and the repudiator of Munkar which once he was, he find himself in sympathy with the mystic poet Sarmad in his conflict with Aurangzed. This admiration seems to be the result of his ability to participate in the anguish of the seeker. His religious insight warns him against that stern attitude which in is not so much the product of concern for real orthodoxy, but is the product of that fanaticism which does not distinguish between growth, innovation and heresy. The attempts of purity the faith itself have failed not because of the vision off the purifiers who in their zeal for purification were not able to understand that the real and the timeless grows only in history and real purification must intend at separating the rally historical from the spurious and thus transcending historic itself.14

The aesthetic intuition which comes very near to the religious vision, enable MaulanaMaulana Azad to Azad see the Library, real Divinity Aligarh in his GraceMuslim and BenevolenceUniversity(Rehamt-o-- Rububiyya). This was for him, the key to the understanding of the Book. The life of the Prophet was a comprehensive realization of this Divine attribute in the historical life of a man. Maulana Azad makes a fine distinction between Islam as a historical growth and therefore does not occupy himself with the problems of historical Islam. He did offer his services for any conciliation between the different schisms of Islam, but refused to identify himself with any existing schism. 15

80 Religious thought of Maulana Azad

Maulana Azad was convinced that the only way to regenerate Muslims society, which was socially, economically, and politically backward was through the message of Islam which, according to him, was a panacea for all ills. He believed that it was Islam that would strengthen the moral fibre of Muslim community and rally it for a common mission to fight injustice and shape its feature destiny. But how could be the message be conveyed? How could the demoralized Muslims community be rejuvenated? These were the question that agitate Maulana Azad’s mind. Maulana Azad regarded the press as a strong weapon for the diffusion of ideas therefore, he started his career as a journalist and he gave the message of Islam through the pages of al-Hilal as a means for generation of Muslims, for Maulana Azad Islam was a complete system in itself which governed every aspects of life. 16

With the launching of al-Hilal in 1912, Maulana Azad had in mind a distinct mission, a crusade, a battle for reform and regeneration of Muslim community. It was time for him to do plain speaking and he did it with put fear. With object preparing his community or waging a battle against injustice and oppression, because Maulana Azad considered that two things absolutely necessary for the Muslims community: first, recovery of the lost faith in the pure sprite of Islam and second, the diffusion of western learning and science among them17

The objective before Maulana Azad was that by doing Ijtihad, in Islam, rejuvenation of the Millat-e-Islamia and renaissance for the humanity at large could be ensured. For this noble objective, the Qur’an formed as axis and source of all his thought and action. He kept a specific view point towards life and he believed in a system of life.Maulana These `view Azadpoint Library,and system Aligarh had of course Muslim its root University in the Qur’an, it was this reason why he wanted revival of Islam and Islamic society in the present day world taking the Qur’an as the foundation of the Shariah of Islam . He wanted the curtains of ignorance and novelties be pulled down which the dust and dirt of the world had cast over reality. Truth once again be resplendent in the world so that the truth regarding Islam may get significant before the present day world and it’s how to find amicable solution of the problems of the modern culture as it had once shown solving the problems of the ancient world fourteen hundred years ago. Such a mission was once accomplished only in the light of the revelation from Allah and only the

81 Qur’an has the reliable, complete and beneficial pages of this revelation. The need to interpret it in a fresh from so that it’s meaning could become clear to the ordinary, literate person and they could pose no difficult in their understanding.18 Unfortunately, however, there have been constant deviations from the true Din, and consequent development of religious sectarianism. The Qur’an therefore was sent down with threefold message.

Azad does not give any particular source for this approach to the unity of religion, although there are a number of probable precedents for it, lined to his early intellectual struggle. Shah Waliullah wrote of Islam as a pure, universal religion capable of expression in different ways. Sir Syed taught that all true prophets had brought one and the same Din, the basic message that God was one and, hence mankind is one. A key idea in Abduh was the distinction between what was essential and unchanging in Islam, and what could be change without damage. All these ideas may have had a part, along with the Qur’anic passages he cites, in subconsciously forming Maulana Azad’s doctrine.19 Therefore, Maulana Azad rejected his father’s antipathy towards the Waliullahis, his attitude towards Taqlid, and the structure of piri-muridi on which his livelihood was based.*

A correspondent asked Maulana Azad about the nature of political he would recommendedMaulana for Azad Muslims Library,-whether itAligarh should be Muslim on the modelUniversity of the British, i.e., constitutional or liberal during the militant nationalist. Maulana Azad replied that the Muslims should in no case emulate the Hindu or the British in politics but depend wholly on Islam. He wrote, ‘Come to the book (Qur’an). That is the answer.’ Maulana Azad wanted his coreligionist to follow the straight path of the Qur’an which lays down the following basic principles for guidance:

* Piri-muridi: the relation of a pir (sufi, religious guide) to his murid (religious disciple) involving obedience of the disciple of the guide and often, material support of the pir by his murids.(Ian Henderson Douglas, p. 37.

82 1. The unity of God. 2. Muslims are the ‘blessed’ of all the communities. 3. God has given justice (adal) to the Muslims. 4. Muslims stand for peace. 5. The Qur’an opposes autocracy and arbitrary government. 6. Muslims should endeavour to establish a parliamentary system of government.20

The point to be emphasised is that Maulana Azad wanted to base politics on the massage of the Holy Qur’an.

1. Revolt against Traditionalism;

Maulana Azad says that he went through the stages as in his father’s dictum: “the way to apostasy in the present age is through Wahhabiyat to nechariyat.’*He outlines the following successive mental condition in this period of his life:

(a) The bondage of taqlid and custom was broken. (b) Even if all traces of ancestral taqlid were not obliterated, there were greatly weakened. (c) Mental freedom, instead of bringing peace, brought new doubts. With no power at hand to deal with them, he permitted the doubts to gain the upper hand. As his reading broadened, his doubts increased and led to new areas of mental conflict.21

In early in his thought Maulana Azad becomes sceptical about the role of tradition and heredity in one’s faith. Like Imam Ghazali in al-Manqaz min al –Dulal, he passed throughMaulana all stages Azad of religious Library, experience: Aligarh scepticism, Muslim agnosticism, University atheism etc. At no stage did he allow his mind to remain confined to that particular experiences and intellectual crises without accepting any stage final. But eventually he came back to his original faith; it was the same faith which he had forsaken. There was, however, a difference: it was not inherited; it was the result of own intellectual peregrination.22 He very candidly admits:

* Nachariyat: the worship of nature, an accusation frequently levelled at Sir Syed by his opponent. Sir Syed’s followers were thus dubbed necharis (followers of nature). Ian Henderson Douglas.p.52.

83 “What my family traditions, my education and my social environment had offered me in the making of my mind, I was from the very beginning of my life, reluctant to rest content with. The bonds of inherited dependence on the past could not hold me under... there is hardly a single conviction in me which has not faced the test of denial”.23

For further explaining the basic principal underlying his religious thought, Maulana Azad remarked in Tarjuman ul-Qur’an:

“Distinction is, no doubt, usually made between the old and the new learning. But in my search for truth, this distinction has never counted with me. The old I have received as my heritage and the new is as familiar to me as the old, as I have developed in both”. 24

In India wins freedom Maulana Azad described his dilemma for difference among different sects of Muslim;

“The first things which troubled me were the exhibition of differences among different sects of Muslims. I could not understand they could be opposed to one another when all of them claimed to derived their inspiration from same source. Nor could I reconcile myself with the dogmatic assurance with which each sect branded the other as mistaken and heretical. These differences among the orthodox schools began to raise doubt in my mind concerning religion itself. If religion expresses a universal truth, why should there be such differences and conflicts among men professing different religions? Why should each religion claim to be repository of truth and condemn all as false?25 Maulana Azad Library, Aligarh Muslim University Here is the beginning for his profound philosophy of the unity of Faith or Wahadt-ul- adyan. Such doubts used to bother him often. The conflicting claims and the dogmatic assertion of their own veracity caused great concern to Maulana Azad.26

Maulana Azad said that;

“For two three years, this unrest continued and I longed to and a solution of my doubt. I passed from one phase to another and a stage came where all old bonds impose on my mind by family and upbringings were completely shattered. I felt free of conventional ties and decided that I should chalk out

84 my own path. It was about this time I decided to adopt the pen name “Azad” or Free” to indicate that I was no longer tied to my inherited beliefs”. 27

These conflicts between modernity and tradition, if it ever took place in Maulana Azad’s mind, were in the very early years of his intellectual career, but disappeared completely thereafter. Maulana Azad developed an integrated approached, based on a clear and dynamic appraisal of all trends of thought, past and present. For him human thought was a continuous process of response and reaction and could not be dichotomized into past and present, modernity and tradition. 28 This is where the greatness of Maulana Azad as religious thinkers lies.

2. New approach to Religion;

Maulana Azad had an integrated and balanced approached understanding and articulation of religion. He was as traditional as modern. For him, like Sir Syed, there “is no conflict in modernity and tradition. He made a critical survey of all trends of thought, past and present. He came to conclusion that human thought was a continuous process of stimuli and responses. This process cannot be bifurcated into past and present or modernity and tradition. In view of the same, Maulana Azad developed a critical approach and appropriated a high degree of methodological clarity during the early years of his intellectual struggle. To begin with was deeply impacted by Sir Syed’s rationalist approach to Islam. He was fascinated by Sir Syed’s hermeneutical reconciliation between religion and science. However, very soon, Maulana Azad’s approach to religion took a different religion turn. He came to realize that religion and Science are essentially incommensurable and any grounding of religious faith on scientific lines would be utterly confusing and misleading. There was no pointMaulana in trying toAzad work Library, out reconciliation Aligarh between Muslim religious University beliefs and scientific theories.29

Maulana Azad had returned to his faith in Islam, but he had developed an independent attitude towards different religious approaches. His faith in mystic ways of life disappeared and he kept away from the mystic organization of his father, Maulana Azad Khiruddin Khuyri. He looked askance at the excessive respect shown to the spiritual mentor. Further, he developed faith in Ijtihad (fresh interpretation of religious law). He came to believed that the exclusiveness and rigidity of the four school of Muslims Law-The Hanafite, the Shafite, the Hanbalite and the Malikite-was

85 not conducive to the growth of independent religious thinking. When the great alim family of Alusis in Baghdad who also believed in Ijtihad discovered that he had broken from his family tradition and adopted the path which his father had criticised, they were taken by surprise and could not help admiring the courage of his conviction. They told him that;

“We inherited this approach from our ancestors and adopted it; you discovered this path yourself, after your own patient enquiry,”

From the very begging vast eradication, critical judgement and fearless exposition thus becomes the chief feature of Maulana Azad’ religious thought, At the spiritual level his referential framework was Imaan whose constituent element were (Tawhid) Unity of God, Unity of Creation and Unity of Religion, (Risalat) Prophet hood and (Akhirat) accountability of man in the hereafter. It is true that his concept of Tawhid included Risalat and Akhirah. He stressed the Qur’anic concept of Divine Unity in a way which could draw man to the worship of the Unique, incomparable God and thus deliver him from the bondages of the self, home, community, country, race and colour. He derived his moral values form Divine Qualities and considered truth, justice, righteousness, mercy, and creativeness to be absolute and not changing phenomena determined by society. His faith in Risalat provided him with the perfect human frame of reference. The belief in Risalat implied belief in the scriptures sent down by God and hence ultimate belief in the Qur’an, which was for him (huda) guidance. It also implied belief in the elucidation of the Qur’an and the ultimate norm of conduct. In the interpretation of Shariah Maulana Azad’s approach was to apply the Qur’an and Sunnah through reason and spiritual issue and preferred reinterpretation of the Qur’an and Sunnah in the light of modern time.30 Maulana Azad Library, Aligarh Muslim University Maulana Azad’s religion was to him his faith as well as patriotism. He was zealous to protect the forties of his faith. He declared: Islamic education, Islamic arts, Islamic science and Islamic culture constitute the element of my wealth, and as a Muslims, it is my duty to preserve it. But, he possessed the intellectual breadth and spiritual expansion inculcated through the Qur’anic dictum that “Mankind were, but one community, which enable him to appreciate and esteem all forms of faith other than his own.”31

86 Maulana Azad’s early political career was governed by the religious teaching of Islam, but he was not a blind follower of the tradition. Maulana Azad declared,

“I am a Musalmaan, and by virtue of being Muslmaan this has become my religious duty to fight for the right of man”.

Through his power writings, Maulana Azad created a stir in the Muslim consciousness and convinced Indian Muslims to recognize the enormity of their erroneous understanding of Islam. His aim was to make Muslims towards their motherland and join the forced of nationalist struggle for liberation of India.

Maulana Azad said that:

“The soul of Islam is not a barrier to the belief; in fact, it guide m in this path. I am an integral part of this unified and impartial nation.” this was in fact the inevitable outcome of the religious thought of a spiritually powerful man who had realised that the only way to Indian nationalism lay in a genuine tolerance and respect of all culture entities of the country through the interaction of which alone India could evolve a rich and enduring culture.32

3. Faith in God:

Maulana Azad considered that faith in God a sin quanon for human existence. According to Maulana Azad it is only through this key that the riddle of human life can be solved. There is an inner urge in man to understand himself and the Universe around him. This is possible only through faith in God. Maulana Azad ontological studies convinced him that man on this earth was never without a concept of Supreme Being, and can never exist without it. He quotes German philosopher Roehl that Maulana Azad Library, Aligarh Muslim University without faith in something higher than him. Man cannot possible stand erect and raise his head. 33

“God is the goal towards which man must strive, if he is to retain his present stature,” he remarked at the Symposium on the Concept of man.34

According to Maulana Azad the rout of all the religion is one, and, the real religion was devotion to God and righteous living. It was not an exercise in group formation. Whatever the race or community or country one belonged to, if only one believed in God and did righteous deeds, one was the true follower of the Din

87 (religion) of God. All the prophets of Allah preached the unity of all religions and the cardinal the universal brotherhood.35He said the guiding principle of Qur’an is that Din is but a direct worship of God and righteous deeds. The Qur’an visualises God as Rabb ‘al Alamin, the master of the entire universe. Din is Al-Islam, submission to the will of God. The Qur’anic conception of the divine as explained by Maulana Azad does not bear the slightest similarity of human qualities. Thus devotion to one God and righteous action is the deeds are the summum bonum of the teaching of the Qur’an. Faith in God is fundamental to Islam from which there is to be no deviation.36

4. Unity of Religion

Maulana Azad made seminal contribution to the Tafsir literature through his concept of what he called Wahdat-i Din (the unity of religion) with which we would like to deal here in this chapter. It must be however, emphasized, that Maulana Azad was the first to do so. Earlier, other Muslim religious thinker too had deal with this concept in the pre-modern period both in India and outside. The sufis it is well- known, had struck their own path in this respect and believed in truth of all religion. The sufis particularly belonging to the Chishti Silsila (the Chisiti School) to which Khwaja Moinuddin, Baba Farid and Nizamuddin Aliyah belonged. They all laid great stress on the respect for religion other than Islam. Muhiyuddin Ibn Arabi, the great promoter of the sufi concept, referred to wahdat al-wujud goes as far as describing his heart as the centre of love for God and hence, terms it as a church, a synagogue, a temple, and a mosque. The holy Qur’an also maintain remembered in all religious places of worship be they of Christians, Jews or Muslims. 37 Thus, the Qur’an says,

“And if Allah did not repeal some people by others, cloisters, and churches, Maulanaand synagogues, Azad and Library, mosque Aligarh in which Allah’sMuslim name University is much remembered, would have been pulled down.” (Surah Hajj 22-40) (Emphaia mine)

Thus, it is clear that the Qur’an considered all places of religious worship wherein Allah’s name is remembered (though in different forms) as worthy of respect and hence to be protected. Some Islamic thinks have even pointed out that in this verse; Masjid has been mentioned last other religious places precede it. No wonder than Muhiyuddin Ibn Arabi considered his heart as church, synagogue and Masjid wherein Allah’s name remembered.

88 But apart from sufi tradition, other Islamic thinker like Shah Waliullah of Delhi who was great Islamic theologian and a thinker of eminence also refers to certain verse of the Qur’an to maintain that all religion are worthy of respect. He also subscribe to the concept of Wahdat-i Din (unity of religion) which he discusses in his magnum opus Hujjatllahil Balighah. 38

Maulana Azad’s faith is the essential unity of religion is not the product of that intellectual lethargy which cannot appreciate real differences. He speaks in the Qur’anic language and invites all mankind to unite on the basis of that common principle without which a higher religion is inconceivable i.e. the unity of God. In other word, Maulana Azad revives the real massage of the Prophet Mohammad himself. But at this place there is a parting of ways between him and the so-called revivalists. The revivalist tries to revive not only the massage but also makes a hopeless attempt to revive the institution which were once linked up with the message or the particular expressions of the massage at a historical time and which lose the validity with passage of time.39

His Tarjuman ul-Qur’an, an illuminating commentary and interpretation of Qur’an is based on the thesis of Unity of Religions (Wahdat-i Din). Maulana Azad takes up the verses that enjoined the view that all religious teachings are constructed of two parts; the customs and the eternal sprite. While the ceremonial may differ; the eternal principles are common to all religion. His commentary on the Surah-al- Fatiha, considered the essence of the Qur’an, beautifully defines thus view:

“His is a person singing the praise of his lord but the Lord he praises is not the Lord of any particular race and community or religious group but lord of the entireMaulana world the Azad source Library, of substance Aligarh and mercy Muslim for all mankind.University The path he wishes to walk on is the path devised by any particular religious group. The path that he has in view is the straight path, which the founders of all religions and all fruitful people have walked on, whatever the page or country they belonged to. In his anxiety to keep to his path, he seeks the protection of God.”40

His early political career was governed by the religious teaching of Islam. But he was not a blind follower of the tradition. Maulana Azad declared,

89 “I am a Musalmaan, and by virtue of being Muslmaan this has become my religious duty to fight for the right of man”.

Maulana Azad tried to reconcile religion with reason. Maulana Azad’s religious orientation or approach to life helped him to formulate his views on unity and integration of mankind. He believed that the route of all the religion is one-the Realization of Supreme Reality. He maintains that all religious teachings can be divided into two parts; one the eternal principles that constitute the source of religion and the other external (exoteric) form. The first called Din, (religion) and the second is called the rules of conduct or the Shari’ah by the Qur’an. According to Maulana Azad, the religions of the world do not differ with regards to their essential principles, but in the rule of conduct and ways of worship etc. These differences were inevitable. In view of differing historical, geographical and cultural contexts within which religion have been operating since times immemorial. The outward forms reflect the sprite of the age during which a religion originated and area of the globe within which it was taught and promulgated.41 The outcome of Maulana Azad’s philosophical theology was unity of God and universality of religion. For him, all religions are essentially one. The differences, if any, are on peripheral rules, which are understandable and explainable in terms of differing historical, geographical and cultural conditions. Similarly, the essential unity of humankind is also hidden beneath its multifarious diversity.42 Maulana Azad Library, Aligarh Muslim University The true aspire of religion is the spiritual transformation of man and law is a guide or a means for such a spiritual transformation. The greatness of Islam does not consist in the special legal structure, but in its acceptance of the fundamental truth that God is one and all mankind is one community.43

In other words, Maulana Azad gives a sociological explanation of these existing differences. Man cannot help those differences which are necessitated by laws of social growth and the compulsions of human nature and therefore the best way would be revive the essential and leave the unessential untouched. The real aim

90 of religion is the spiritual transformation of man and law is a guide or a means for such a spiritual transformation.

Maulana Azad says, religion has been one and same everywhere. The massage of all the prophets was one and the same. They preached beliefs in Supreme God and exhorted human beings to live righteously. The purpose of their religion was unity of mankind rather the sowing discord amongst people. God has created us as human beings and welded us into one single community. It is man who divided himself into so-called racial groups or secretarial school of thought. All such distinctions are man- made and cannot be ascribed to the universal Mercy and justice of God.44

Maulana Azad had implicit faith in the essential unity or oneness of all religious since there was only one God who created the very by the prophets at different religion places, each with its peculiar social and cultural ethos, there was bound to be considerable diversity among them. Each conformed to the special needs and requirement of the time and place to which it belonged. To the Maulana Azad there was only one God, call Him the Ultimate Reality, the Absolute Truth or what you will, but man’s conception has, at all times, and suffered from the gross inadequacy of his intellect. Convinced as he was of the essential unity or oneness of all, Wahdat-i Din, Maulana Azad nevertheless allowed for and even reconciled him to the great diversity of form and mode of worship found among religion, the effects of the given circumstances:

There is but one God and He has no partner. It is He who has created the Universe and it is He who controls the density of all living things. Therefore it is Him and Him alone, that we should worship.45

Maulana AzadMaulanasaid that; theAzaddifference Library, in legal Aligarh codes, Muslimceremonials, University rituals, practice and the forms of worship observed in different religions should not make us oblivious to the unity of all religions. The differences of legal norms, rituals, practices and forms of worship do not eliminated their essential oneness. Various religions differ in methods, norms and criteria. However, these differences are not different in Din.

5. Goal of World Religion:

It seems that before taking up his Tarjuman ul- Qur’an Maulana Azad had done his own foundation reading of different religion in the world. That is way we

91 find in the Tarjuman ul- Qur’an’ direct or indirect reference to the Chinese, Zoroastrian, Judaic, Greek and Hindu concept of God.46 The question arises, what is the contribution of Maulana Azad in this respect? The difference lies in the way he presents the concept. He presents it very systematically and quotes profusely from the Holy Qur’an to support his contentions. He also quotes from scriptures of different religions, including Hinduism to prove his point. His knowledge in comparative religious studies is also quite sound. He also tries to find support for his theory of unity of religion in various ways. Thus, compared to other theologians Maulana Azad is the most systematic profounder of the concept of Wahdat –i Din in modern times in India. Thus, he among Islam ic theologians is closet of the sufi of medieval period.47

When the Qur’an was delivered there were five national himself. The Chinese, the Indian, the Magian, the Judaic and the Christian, the Qur’an addresses the last two direct the basic message of the Qur’an is that Allah sent His messengers to different parts and to different people of world to tech “them about the worship of one single Supreme God. Even the older tribal pagan societies were not unaware of this simple message of monotheism.

According to Maulana Azad, all the Semitic and non-Semitic tribes in West Asia, Africa, Assyrians, Sumerians etc. believed in oneness of God.

“…a study of Semitic groups of language-Hebrew, Syriac, Aramic, Chaldean, Himyarita and Arabic- discloses that a special style of word formation and of sound had been in vogue among the Semitic peoples to denote the Supreme Being. The alphabets A, L and H combined in varied forms constitute the term by which this Supreme Being was to be styled. The MaulanaChaldean and Azad Syriac Library, term ‘llahia’ Aligarh, the Hebrew Muslim‘llaha’ Universityand the Arabic ‘llah’ are of this category. It is the llah in Arabic which assumed the form Allah and was applied exclusively to the creator of the Universe”.48

Maulana Azad believed in the essential Unity of purpose of all religion- self realization of man. He quoted both from Gita and Arab sources to substantiate his point of view. He quoted the Arabic saying:

“Man arafa nafsahu faqad arafa rabbahu”

(He who knows himself God)

92 And Gita:

“Here today behold the whole universe, moving and unmoving and whatever else thou desires to see, O Gudakesa (Arjuna), are all unified in my body”

All religion aimed at this but orthodoxy and fanaticism made them change their courses.49

Among the non-Semitic organized religions, Hinduism is most ancient and has had a very complicated history vis-à-vis its concept of God. Broadly, it has two parts: one is its philosophy of absolute unity of God and other is religion that is so manifestly polytheistic.

But though this is general position of Hinduism in Upanishads, there is also found attribution of positive qualities to Brahman in the form of Isawar. Maulana Azad says:

It was only when the Upanisads gave Brahma the form of Iswara and thus made the Absolute put on the veil of finitude, it becomes possible to attribute to Him qualities as reason or fancy suggested. It was in this way that the pantheistic concept of God furnished a personality endowed with attributes (Saguna).50

Azad says that in this aspect of Hinduism, God one and without parallel. None is like him. He is Creator. He is the Protector. He is the Destroyer. He is above all the limitation of space and time.

Azad says that Buddha rejected the worship of images. He emphasized that man cannot attain salvation through worshipping gods. Salvation can be gained only Maulana Azad Library, Aligarh Muslim University through knowledge or good action. The rejection of attributes and images of God by Buddha is the rejection of Brahmanic religion.

According to Maulana Azad, “Christianity, with its message of love of God and man on the one hand and the concepts of trinity, atonement and image worship on the other, presented the spectacle of a form of monotheistic polytheism.

Azad says that the Qur’anic concept of God is perfect and definite. If God is unique in His essence, He must be unique in his attributes, too. Maulana Azad agree that compared to many other religion, Jews and Christians had a higher concept of the

93 Supreme Being or God. But it is also a fact that the Jews believed that God was like the gods of other religions. He was an absolute dictator. If he was happy, He would confer blessing on Israel. But if He was angry, He would punish them and bring ruination upon them. The Christian belief was also very crude. Through the doctrine of original sin the entire humanity became sinner because of the sin of Adam.51 An important feature of Maulana Azad’s interpretation of Islam is that, Din, as he sees it, is the essence of all the religions of the world which brings mankind’s closer to God and unlocks the seal of the universe. He emphasizes that Din is not a monopoly of any particular country, nation, community or sect. There is no separate Rabb for Muslims, Christian and Jews but one Rabb for all and he who is devoted to him and performs good deeds is a true follower of Din. Righteous deeds, Maulana Azad explains, is amar bil ma ruf wal nahy an al munkar, (enjoining the Good and forbidding the evil. God deeds is also the guiding principle recommended for the salvation of man in Buddhist thought and Bhadvad gita, Maulana Azad argues that an individual born as a Muslim is not ipso facto superior to other. It is not birth but devotion to God and furtherance of good deeds that determine the virtues of an individual. From this premise if follows that a person born in a religious faith other than Islam, cannot be branded a kafir if he follows Din as expounded in the Qur’an.

Maulana Azad said that, people have adopted wrong notions about religion. Even after eliminating the artificial forms of religion like hereditary, geographical, and census, there is something precious left which, according to Maulana Azad, is Al- Islam , the essence of all religion to which mankind must submit for their moral and spiritual regeneration,

Maulana Azad emphasizes that Islam does not offer anything new to the Maulana Azad Library, Aligarh Muslim University universe. It confirms what has been already said in other religion faiths. The Qur’an says:

“This is no tale of diction but a confirmation of previous scriptures and an explanation of all things and a guidance and mercy to those who believe”.52

Maulana Azad’s reflection on the opening verse takes him right into the heart of the Qur’an. They show how God is to be understood. He is above all, Rab, the sustainers and cherisher of all creation, all the worlds, visible or invisible. The whole of the Qur’an continues the all pervasive them of His Rububiyah, of divine

94 providence and nature. His providence embrace both the physical and spiritual level and His Singh are found in nature, in history, and in our own selves.

God, who is all-sustaining, is further defined as Rahman and Rahim. Both these attributes are derived from the same root Rahma. Now the questions arise why and how Rahma express itself through two divine names: Rahman and Rahim. There have been alternative explanations, but we will stick to Maulana Azad’s way of though. To Rahman is attributed Reham (grace), without defining it; Rahim articulates its particular; activity, a quality which never ceases in its manifold expression.

Maulana Azad elaborated the Qur’anic vision of God by reflecting on one other attribute, that of justice. He is not only Rahman or Rahim but the just who dispenses justice according to one’s own action and intention. However, his justice is to be tempered by the all pervasive Rahma. No doubt Rehma seems to enjoy an ontological priority over justice which itself is a part of Rahma.

The Qur’anic vision of God is based on the Singh of a purposely creative activity which we find disclosed all round us, in the starry heaven as well as in the secrets of our own selves.53

In the last portion of Surah-al-Fatiha, Maulana Azad offers a historical explanation for the existence of different religious faith. According to Maulana Azad the teaching of Qur’an are based on the progressive evolution of human society. It is through man’s encounter with his environment that he began to purse the path of truth. Explaining how different religion faith originated in the worth, Maulana Azad wrote in: Surah-al-Fatiha

“In earlyMaulana times people Azad led Library, a simple Aligarh and natural Muslim life entirely University free from any antagonism and rivalry. They were bound by common ties of fraternity but with the growth led to the creation of separate groups. Things reached such a pass that conflicts led to bitter hostilities among people and the physically strong individual subjected the weaker section of society to servitude and untold misery. In such circumstances, it was natural for Divine light to manifest itself to mitigate the sorrows of man. Hence originated the chain of Prophets to disseminate God’s massage of love and piety among people” 54

95 The Qur’an says that each country and nation has been blessed with the grace of Prophet for delivering God’s message to mankind. But only few Prophet have been mentioned in the Qur’an.

The Qur’an also emphasized that all may worship the same Truth but that quarrel over the use of different terms, one calls it Shahid (honey), and the other calls it asl (honey) which are different words having the same meaning.55

6. Religion, Science, and Philosophy

Maulana Azad opened his when Sir Syed Ahmad Khan was batting against the obscurantist force in order to bring about reconciliation between religion and science. Sir Syed tried to prove religious truths in the light of the contemporary theories of science. In the beginning of his intellectual adventures, Maulana Azad was deeply influenced by his approach, but as years rolled on, his religious attitude took a different turn. But it was in a way, a logical development of his earlier approach. He came to believed that the path of religion and science were different and if one attempted to reconcile religious truths with scientific theories, he crated utter confusion in religious thought. 56

Azad thought that science and philosophy could not provide the satisfaction for which human heart or soul yearned. Another very significant view of Maulana Azad was that science is now coming back from its absolute reliance of the objective as holes of investigation. Science reaches about electrons have brought science back into domain of philosophy.57

Religious verities will have to be distorted to meet new theories of science every Maulana now and then. Azad In his Library,Tarjuma nAligarhul-Qur’an Muslim, he has adopted University this approach and abstained from attempting any discussion of religious values in term of the scientific theories of his day.

It is Maulana Azad’s firm view that science did not meet the need and requirement of the human soul. It created queries and question in human mind but failed to solve them. And life cannot live without faith which alone can integrate human personality.58

In Ghubar-i-Khatir, Maulana Azad said that:

96 “Philosophy will not open the door of doubt but would never be able to close. Science will proof but will not be able to give faith. But religion gives us faith, thought not the proof. Here to live in this world one does not need only proves or established realities but faith also. We cannot rely on things which we can prove. There are things we cannot prove but have to believe in them.” 59

Azad believed that as Qur’anic teachings are based on nature (fitrat) so the application of man’s inventiveness (waziat) would not be proper way to understand the true meaning of Islam.60

Azad never conceived Islam as a static religion. His world-view was based on the Qur’an and Sunnah and sincere commitment to it. He endeavoured to understand the integral interrelatedness of the traditional intellectual (aqli) and transmitted (naqli) branches of knowledge in order to evolve a new tradition out of that so as be able to solve the new problems of life: he analysed Man and Man relationship and Man and nature relationship with reference to Gad Man relationship given in the Qur’an and Sunnah. He interpreted Islamic values in a way that other religious group also realised the universality and essentiality of absolute values common to all religions and formulated a system whose basis was faith in God and expressed it through eternal values signified by Absolute Qualities of God.61

Maulana Azad view on Jihad

According to Maulānā Maulana Azad, Islam stands for peace but it also sanction the use of force as a defensive measure in any armed conflict. He used the word Jihad in term of its religious as well as political connotation. Jihad means in common parlance a struggle for the faith, either a struggle against the enemies of the Maulana Azad Library, Aligarh Muslim University faith (holy war) or the struggle against one’s baser instincts. For him Jihad is of three types

1) Jihad of property, the giving of goods; 2) Jihad of voice; and 3) Jihad of life which justifies war.

Maulana Azad was a peace-loving man who promoted goodwill and amity among people but for the political liberation of a country from British rule.62

97 Jihad (the Institution of Purification)

During and after the crusades strenuous efforts were made in European to present most of the useful and spiritual institution of Islam as big bogies. Jihad, a highly corrective, elevator and refining discipline has been represents as inhuman and barbarous.

Maulana Azad with quotations from the Qur’anic text has dispelled the dark clouds that had been made to hover around it and highlighted its great utility. Etymologically Jihad means striving and strenuous efforts. In the Qur’anic text four aspects of it have been presented:

“Judge, therefore, aright between men and yield not to any inclination of thy own, lest it cause to turn aside from the way of God.” (Surah Sad. 38:26)

“They but follow their fancies and indulge in their guesses.” (Surah Anam. 6:117)

“What thinkest thou of him who hath chosen to worship own desire?”(Surah Furqan. 25:43)

“And (those who) have refrained themselves from lust (in every form).” (Surah Naziat 79:40)

Thus the initial Jihad is against the evil self. A Muslims has to resist all temptations and eradicate the evil that is in him then alone he can move onwards in his spiritual journey.

The second phase is Jihad-fillah. His consists of drawing nearer to God, to love Him and to understand His Ways. Maulana Azad Library, Aligarh Muslim University “(Remember), whose strive for us. Will We surely guide them in our Ways.” (Surah Ankabut 29:69)

“And strive strenuously in the cause of God in a manner worthy of striving for Him.”(Surah Hajj.22:78)

The third phase is Jihad bil-mal and the forth is Jihad bin-nafs usually of them go together in the Qur’anic text.

98 “The true believers are they whose believe in Goad and His Apostle, and thereafter father not in their belief, and whose strive with their wealth and their persons in the way of God. Such are the sincere!” (Surah Hujurat.49:15)

“Have faith in God and his Apostle and strive in the cause of God with your wealth and your own lives. This will be well for you if only you realise it.” (Surah Saff 61:11)

The former refer to person to and property, and the latter also to the self and wealth. They imply financial and physical service in the cause of God and naturally in the cause of humanity, even at the risk of life. It is evident that Jihad is a spiritual discipline of a very high order. It is incompatible with aggression or injustice to anybody irrespective of caste and creed.63

Maulana Azad’s role as religious thinker cannot be over emphasized. He rejected obscurantism, fanaticism and blind adherence to tradition and stood for free and independent enquiry of religious verities and truths without any inhibitions. He looked upon religion both as a ‘personal morality’ and a ‘social ideal’. For him religion was a force to integrate human society rather than to disintegrate it. It stood for service of humanity, not for creating tension and divisions. He firmly believed that India cannot do without some sort of religious education because the mould of Indian mind is basically religious. He illustrate both in his thought and his action that the religious spirit was basically humanitarian, cosmopolitan and stood for welfare of all mankind.64

Maulana Azad’s View on Revelation (Wahy)

RevelationMaulana was delivered Azad Library, to mankind Aligarh of the spiritual Muslim laws University of nature and to maintain brotherhood under pan Islamism and to lead them towards peace, progress and prosperity.65 Wahy does not communicate anything prominently novel to man. It interprets on the basis of knowledge and faith his inherent support. The tragedy of man has been that he tends to lose himself in his preoccupation with the created phenomena, and does not always seek behind them the Divine Creator, for Allah has thrown such attractive veils over His own creative beauty.

Relation between Allah and man is visualized in Wahy; it consists of the radiation of three divine attributes towards all creation and all humanity. These

99 attributes are: rububiyyat, rahmat (benevolence), and adalah (justice. rububiyyah is a process of tender and careful nourishment providing from moment and stage to stage all that one needs to gain the fullest possible development, which has been subject to a plan, an order and a law; whatever is needed for the existence and sustenance of every being is provided a the appropriate time and in the appropriate quantity in order that entire machinery of existence run smoothly. A single principle of uniformity and harmony is applied by rububiyyah to help the development of all phenomena of nature. It has an outward as well as an inward aspect, the letter being especially relevant to man. Divine activity of creation unfolds itself, Takhliq (creation), giving the created object a proper Taswiya (mould), assigning to specific Taqdir (role), and giving it Hidayah (guidance) in that role.66

Maulana Azad views on Islam

According to Maulana Azad, Islam come into the world to command what is right and what is wrong or prohibited. Islam is the universal faith (Din) revealed in the Qur’an, is a confirmation of all monotheistic religion. It is against Islam to discriminate among the Prophets, to follow some and to rejects others, they must either all be accepted as having the universal faith, or all be denied, to deny even one of them is to deny all. Maulana Azad rejected polytheistic and idolatrous elements.67 The Qur’anic term taken by Maulana Azad of Islam is radically changed different from of the majority of present-day Muslims. For the majority of the Muslims today, Islam means a ‘system’ comprising certain doctrine, dogmas, prescribed action and determined attitude. Islam in this sense is an ‘entity’ independent of its followers. Maulana Azad has challenged this understanding of Islam on the basis of the Qur’an itself. According to his understanding the Qur’an invariable uses the term Islam or its Maulana Azad Library, Aligarh Muslim University verbal forms in the sense of an attitude ___an attitude of submission, surrender and obedience. In fact, he sparse no pain to show, quoting extensively from the Qur’an, that the very idea of religion as a system, emphatically has been negated in the Qur’an, it is because that once religion is transformed into a system, it claims its exclusive right on salvation.

100 References:

1 V.N.Datta, Maulana Azad, Manohar Publication, New Delhi, 1990, p. 182 2 Hafiz Md (ed.) Indo Iranica the Quarterly Organ of the Iranian Society, Vol 67 Nos. 1-4 March, June, Sept& Dec 2014, Iran Society Kolkata,p.26 3 Syeda Saiyidain Hameed, India’s Maulana, Vikas Publishing House, New Delhi, 1990, p 199 4 Ibid, p.199 5 Hameed, op,cit., p. 95 6 Datta, op,cit., p.182 7 Hameed, op,cit.,pp.199 8 HafizMd(ed.) op,cit., p.26 9 Ravindra Kumar, Life and Work of Maulana Abul Kalam Azad, Atlantic Publisher & Distributers, New Delhi, 1991, pp.65-66 10 Maulana Abul Kalam Azad, India Wins Freedom, An Autobiographical Narrative, Orient Longmans, 1958 p. 3 11 Moin Shakir, Azad Islam and Nationalism, Kalamkar Prakashan, New Delhi, p. 46 12 Hameed op,cit.,p.200 13 Ibid, p.200 14 Shakir, op,cit., p. 45 15 Ibid, p.45 16 Datta, op,cit., p.55 17 Ibid, pp.53-56 18 Sayyid Ahsan, Journal of Institute of Islamic Studies, Publication Division Aligarh Muslims University,Maulana Aligarh, Azad Number: Library, 40, Aligarh2011,pp.9 Muslim University 19 Ian Henderson Douglas, Abul Kalam Azad, an Intellectual and Religious Biography, Delhi: Oxford University Press,1988, p. 209 20 Datta, , op,cit., p. 59 21 Douglas, op,cit., p. 52 22 Khaliq Ahmad Nizami, Maulana Azad (A Commemoration Volume), Idarah-I- Adabiyat Delli, Delhi, pp. 50-51 23 Syed Abul Latif, Tarjuman-al-Qur’an, vol I, p. 19, Eng. Tr I, p xIiii.(religious thinkers)

101 24 Latif, Tarjuman-al-Qur’an, vol I, p. 19, Eng. Tr I, p xIiii. See also Khaliq Ahmad Nizami,P. 48 25 Azad, India Wins freedom, An Autobiographical Narrative, p.3 26 Hafiz Md(ed.) op,cit., P. 10 27 Azad, India Wins freedom, An Autobiographical Narrative, pp. 3-4 28 Azad, Gubar-i-Khatir, pp, 248-249 (A religious Thinker) p. 48 29 Saba Iqbal, Maulana Abul Al- Kalam Azad on the Essential Unity of Religions, Azad Academy Journal, Shariq Alavi (ed.),Nov 2011, 17-28,op. cit., pp. 18-19 30 Kumar, op,cit., pp. 77-78 31 Ibid, p.78 32 Ibid, p.78 33 Nizami , op,cit., P.52 34 Inaugural Speech on December 13, 1952, Speeches, p. 181 35 Iqbal, op,cit., P.17 36 Datta, op,cit., p. 187 37 Asgher Ali Engineer, Rational Approach to Islam, New Delhi, 2005, pp.31-32 38 Ibid,p.32 39 Shakir, op,cit., pp.51-52 40 Hafiz M.D, op,cit., p.63 41 Iqbal, op. cit., pp. 17-18 42 Ibid, pp. 18 43 Shakir, op,cit., p.54 44 Iqbal, op. cit., pp.18 45 Hameed, op. cit., p.202 46 Datta,Maulanaop. cit., pAzad 192 Library, Aligarh Muslim University 47 Engineer, op. cit., p,32 48 Iqbal, op. cit., pp. 22-23 49 Nizami, op,cit., p.58 50 Iqbal, op. cit., p 24 51 Ibid, pp. 25 52 Datta. op,cit., p.188 53 Hameed, op,cit.,p.253 54 Datta, op,cit., p.189

102 55 Ibid,p. 190 56 Nizami, op,cit., p. 53 57 Azad, Ghubar-i-Khatir, op,cit., p. 129, see also Iqbal, P. 20 58 Iqbal, op,cit., p.20 59 Azad, Ghubar-i-Khatir, pp.37-38 op,cit., See also Nizami, p.54 60 Datta. op,cit., p. 186 61 Kumar, op,cit.,, p.77 62 Datta, op,cit., p. 66 63 Safia Muzzammil. Abul Kalam Azad Islam and Humanity, Al-Kausar Publishers, Hyderabad, 1988 , P.133-34. 64 Nizami, op,cit., p.69 65 N.Hanif, Islam and Modernity, Sarup &sons, New Delhi, 1997, p. 254 66 Aziz Ahmad, Islamic Modernism in India and Pakistan 1857-1964, oxford university press, 1967, pp. 179-181 67 M.Mubeeb, The Indian Muslims, Geoge Allen & Unwin LTD, London, 1967, p.461

Maulana Azad Library, Aligarh Muslim University

103 CHAPTER-4

THE “TARJUMAN UL-QUR’AN”

A Brief Introduction of Tarjuman ul-Qur’an,

A historical context underpins every significant and Tafsir. It reflects both the age in which the work is done and the individual who accomplishes it. One, who undertakes the exegesis of a revealed book of any religion, invests the sum total of his wisdom, experience and learning into his work. Depending on the individual scholar, he may try to rind in it the solutions to the political, social and cultural problems of his times. A Tarjuman and Tafsir, therefore become their own time-reflecting mirrors. The viewpoint of Tarjuman ul-Quran is not that of an alim of the Abbasid dynasty or a mufti of the Mughal sultanate, whose interpretation was tainted by his loyalty to the state, but that of a young, fearless and outspoken mujahid of Indian independence, and an enlightened Muslim of the twentieth century.1The Holy Qur’an is the basis of Islamic religion, culture and society, and the Muslims have shown keen interpreting it and in writings commentaries throughout the course of their history. Since every commentator, more or less, represented the dominant intellectual and socio-culture trends of his times, the history of the exegetic literature of the Qur’an has become truly a mirror to the intellectual history of the Muslims. In This series Tarjuman ul- Qur’an is undoubtedly the most outstanding contribution to religious produced in modern India. This immense task was undertaken by Maulana Abul Kalam Azad (1888-1958) a profound Scholar, a great orator, statesman, a consistent nationalist, a great freedom fighter and a great leader with strong courage. Above all of these was a great harbinger of Hindu- Muslim unity and advocate of national integrity and universalMaulana brotherhood, Azad someone Library, who Aligarh stood for unitedMuslim India University and was one of the most prominent Muslims leaders to oppose partition of India. He was living example of pluralism and played significance role in construction of secular, political social and educational stricter of Morden India. He had a brilliant legacy which includes distinguished scholar and illustrious divines. He aspired, it seems, to live this tradition and had great admiration for the splendid achievements of the scholars whom his family is supposed to have produced.2 “Tarjuman ul-Qur’an” is undoubtedly the most outstanding contribution to religious produced in twenty century. To himself it had an add Significance to Islamic literature. The writings of Al-Hilal and al-Balagh

104 are the first specimen of his interpretation of the Holy Qur’an. Calling his co- religionists back to the real teaching of the Holy Qur’an and the Sunnah of the Holy Prophet , as the most trustworthy guide in all aspects’ of life, he extremely quoted the Qur’anic verses to support and clarify his point of view. It is in his copious references to the Qur’an in his articles on different issues which he wrote in al-Hilal and al-Balagh and in striking a harmony between these Qur’anic verses and the matter, that we experience, for the first time in his unique approach to the understanding of the Qur’an, the approach which is seen in its fully development form in his famous commentary on the Holy Qur’an, known as Tarjuman ul-Qur’an.

In the Introduction ‘to the Tarjuman ul-Qur’an, Maulana Azad has lamented that due to certain reason and outside influence a very low standard of the Qur’anic understanding was gradually formed. For centuries, he says, the real and fundamental teachings of the Qur’an remained concealed and the scholars emphasized things other than the true massage of Qur’an. After criticizing the earlier commentator of the Qur’an for side-tracking, Maulana Azad states his own method of interpreting the Qur’an in the following words:

“Now if we want to understand the Qur’an in its real and original form it will be necessary for us first to remove all the veil which have been drown over its face because of the external influences from time to time and also from various corners, and then we should venture to find out the Qur’anic in the pages of the Qur’an itself”.3

Maulana Azad’s Tarjuman ul-Qur’an has its own place in the Tafsir literature of India. The Maulana Azad wrote Tarjuman ul-Qur’an, first during his interment in Ranchi duringMaulana late twenties, Azad which Library, was destroyed Aligarh by the Muslim British police, University while raiding his house before arresting him in order to scour ‘subversive literature’. Maulana Azad wrote it again during late thirties, but could not complete commentary. It is interesting to note that Sir Syed also could not complete his commentary, though for different reason. Both commentaries are of great value, despite being incomplete.4 Being incomplete ‘Tarjuman ul-Qur’an’ is undoubtedly the most outstanding contribution to religious produced in modern India. It is a great accomplished that, Maulana Azad has tried his understand the Qur’an in its Unique and original form. His efforts to get meaning of the Qur’anic massage and its approach of presentation

105 are really noteworthy. He was of the opinion that due to their fascination with interpreting the Qur’an to fit in with their own ideas, most of the medieval scholars missed the basic points of the Qur’anic message. Maulana Azad’s minds accommodated conflicting elements. His writings and speeches all refer him to a few fundamental attitudes and options sponsored by his interpretation or Tafsir of the Holy Qur’an. However, in ‘Tarjuman ul-Qur’an’ Maulana Azad annotated Urdu rendering of Surah 1 to 23, and especially in his commentary on the opening verse of the Qur’an, his main concern is to let the Qur’an speak for itself. The Qur’an is a spiritual text concerning God and humanity, enjoying good and prohibiting evil. Pseudo-scientific attribution of medieval or Morden province must distort its divine beauty and simplicity.5

Tarjuman ul-Qur’an also reflects his outstanding vision of his intellectual thought of unity, brotherhood, and establishment of a universal human society and reconstruction and development of humanity as a whole.6 His translation retained of a the Qur’an, and in his commentary he brought out with clarity that the basic teaching of Islam is belief in the universality of religious faith, and it confirms the greatness of all teachers of truth and righteousness born in different countries in different times who taught belief in God and leading of a virtuous life. He emphasised the Islamic principal of fraternity, equality and peace and strength his argument by citing example form the early period of Islam.7 It would be clear from Tarjuman ul-Qur’an, that Maulana Azad viewed Islam from the wider perspective of a great humanist. Maulana Azad brought to the interpretation of Qur’an a liberal approach which emphasised that Islam stands for (Wahdat-e-Adiyan) Unity of Religion, the major them of Surah- al-Fatiha. His entire work free from any trace of theological narrowness of dogma, MaulanaMaulana Azad could Azad never Library, take the Aligarh view that truthMuslim could University exclusively be found in Islam alone, nor that a Muslims by virtue of his birth would ipso facto be superior to others. Maulana Azad showed in his study that the Holy Prophet had believed in a multi-religious state ‘Ummat-Wahidaa’, a federal religion in which tolerance and goodwill prevail.8 Maulana Azad also points out that the prevailing thought system of every period of time (har ahad ka fikri asar) influences the commentator of the Qur’an. Thus, the Qur’anic commentary cannot be written in vacuum. He also points outs out that it is a matter of great pride that the Islamic thinkers, the ‘Ulama’ never compromised the principles of Islam under political pressures, but the influence of

106 prevalent thought system in a given period does not exercise itself only through political structures, but also through countless other ways including psychological and social. And once these doors of influence are opened it is very difficult to close them even if one wants. No mind, Maulana Azad points out and rightly so, can remain safe from these influences. Thus, it is not true to maintain there is only and only one way of understanding the Qur’an. Moreover, it is also important to note that often the scriptural language is rich in symbolism which can be interpreted in a number of new meaning unfold themselves with new developments and new experiences. Maulana Azad was open to new interpretation and was receptive to new developments. And that is why he could grasp richness of the Qur’anic symbolism. 9 The Maulana Azad was also aware that after the Tenth-Eleventh century and particularly after the sack of Baghdad in 1258, there began a sharp decline in the creative interpretation and the Muslim theologian began to stick to earlier interpretations. Thus, it was almost an end of Ijtihad in Islam. The theologians took pride in imitating their processor and any devotion from this path came to be condemned and was considered almost heretical. Now began the period of taqlid (blind imitation). Thus, sine that period there was no worthwhile contribution by any mufassir (commentator). According to Maulana Azad now what all the commentators did was to write few notes on the margin of existing exegesis. He even considered the classical exegesis by Baidawi and Jalalain as nothing more than painting the existing house rather than constructing a new one.10

Maulana Azad of course does not approve of what is called Tafsir bi al-ra’i exegesis or explanation of the Qur’anic verse by one’s own personal opinion. But, at the same time, he points outs that it does not mean that one should use ones intellect and vision (basiraat) in explaining the meaning of the verse. He cites the Qur’anic verse to substantiateMaulana his points. Azad Library, Aligarh Muslim University

“Do they not reflect on the Qur’an? Or, are there locks on the heart?” (Surah Muhammad 47:24)

This verse clearly demonstrates that the verses should be understood with the power of one’s intellect and vision. Constant reflection on the content of the Qur’an is most desirable. It is only through deep reflection on these verses that new meaning will down on the exegetes.11

107 Maulana’s magnum opus, “Tarjuman ul-Qur’an”,* is the fruit of about forty two years of serious thought and research. It was in or about 1903, that the idea of mankind a deep study of the Qur’an occurred to his mind for the first time, each and every aspect of the study of the sacred book received his best attention. He abstained from writing anything about the Qur’an until he found himself fully competent to do so.12 It is a great accomplished that, Maulana Aazd has tried his understand the Qur’an in its Unique and original form. His efforts to get meaning of the Qur’anic massage and its approach of presentation are really noteworthy. He was of the opinion that due to their fascination with interpreting the Qur’an to fit in with their own ideas, most of the medieval scholars missed the basic points of the Qur’anic message.13 His erudition led him to repudiate taqlid, or the tradition of conformity, and accept the principal of tajdid, or reform or innovation.14

“Now when the first volume of the Tarjuman ul-Qur’an had been published and the second one is to follow, I may confidently declare that the greatest hurdle in the way of ‘religious reform’ of the Muslims is removed”15

Also in the concluding line of the preface to the first volume of the Tarjuman ul- Qur’an, he wrote:

“For full twenty seven years, the Qur’an has been the subject of my deep study. Over each single chapter, place, verse and word of it, I have traversed valleys and stages after stages. large portion of the present and available material printed on in manuscript form, concerning the interpretation of the Qur’an, I can say, have been looked into by me and there is not one single aspect of the Qur’anic sciences which I have ignored... after the research and Maulanainvestigation Azad of all Library,this, I have, Aligarh to the best Muslim of my ability, University presented it in pages of this book.”16

* Tarjuman –al-Qur’an was to be issued in three volumes. Two of them were published during Maulana’s life time. About the third, Maulana told his distinguished English translator Syed Abul Lateef, that its manuscripts may have been packed in the trunks that were sent from Ahmadnager Jail to Calcutta. That manuscript could never be located. What we have today is Maulana’s translation of eighteen parts of Qur’an. Volume ii was published in 1936. Both volumes were revised at Ahmadnager and a second edition was published in 1945. In 1931 Maulana wrote “now that volume i of Tarjuman-al Qur’an is being published and volume ii is in preparation, I can dare say that the greatest obstacle in religion reform of the Muslims has been removed.” The above is a selection from his preface and his commentary on Surah-Fatiah, from the excellent English rendering by Syed Abdul Lateef.

108 Maulana Azad was fully realized the need of the presenting the Qur’an in its true and real perspective at the time of editing al-Hilal (1912-1914).17 Therefore, in 1916, on the pages of al-Balagh, the announcement about the Tarjuman ul-Qur’an and the Tafsir al-Bayan was made. The Tarjuman ul-Qur’an had to be an explanatory translation of the Qur’an which could be sufficient to present the real teaching of the Qur’an, while Tafsir intended to be detailed study of the Qur’an. From 1916 to 1930, fifteen years had to pass before this promise could be actualized. During this period the manuscript of Tarjuman ul-Qur’an, passed through many vicissitudes like the whole manuscript was destroyed when it was ready to go to press. This was when Maulana arrested in 1921, and all of this papers and manuscript were confiscated by the Bengal government. After this incident remained so disheartened that he found himself unable to work on it again, He was fully aware of the immediate need of such a presentation of the Qur’anic teaching, but the past experience of the insecure condition of life due to his political activities discouraged him and he found no inspiration from within to take up work again. However, at the close of the year 1927, he could gather himself up for academic pursuits, and while he stated the magazine al-Hilal once again, he also took writings the Tarjuman ul-Qur’an afresh. And this time, he say, he was able to complete it.18

Objective of Commentary of the Holy Qur’an

What exactly was the sequence of events that lead Maulana Azad to undertake the work of translating the Qur’an afresh? Several years before, while his father was alive, Maulana Azad emerged from his phase of doubt, but rejected the traditional teachings of the mullah. He must have arrived at the conclusion that Allah could not possibly mean what the conventional wisdom of the age was saying about Islam. He Maulana Azad Library, Aligarh Muslim University would, therefore, cut through the wall of contemporary interpreters which said between him and his Allah. He will go directly to the word of Allah to discover what He means. He will read the entire Qur’an on his……..and interpret it for the guidance of his quom. Explaining the reason for Azad’s decision, Douglas says:

His decision also establishes the fact that Azad considered himself capable of making the word of Allah intelligible to the average Muslim. It is important to remember that by his own confession, in writing the Tarjuman, Azad's main concern was the average reader, not the erudite scholar. He was not satisfied with his own

109 writing until he had read out portions of it to an eleven year old boy and an adult learner. Only after he had made sure that they understood his meaning did he proceed further. One never tires of reading or repeating the famous dedication of the Tarjuman which further testifies to the author's pride in its universal intelligibility.19

While taking up this work, ‘Tarjuman ul-Qur’an, for study one may be disposed to know my line approach in the presentation of the contents and objectives of the Qur’an. Indeed, anticipating such a wish on the part of my reader. I had contemplated stating the approach followed in a brief preface to the volume. But when I set out to deal with the subject, I soon realized that it was not possible to do justice to it within the brief compass of a preface to the volume. The issues involved were so many and so complicated that a satisfactory discussion of them would have necessitated a detailed survey of a very wide and intricate background. The idea was, therefore, given up instead, I have attempted here to draw just passing attention to the difficulties or obstacles which usually clog the way of satisfactory study of Qur’an so that the reader may, incidentally, obtain a rough idea of at least the purpose underlying the attempt made here to present Qur’an to the world today.

As for the exposition of the followed in the presentation of the commentary, one will have to await the publication of my prolegomena to the commentary, in the re-writing of which I am presently engaged.20

Maulana Azad, highlighted in his interpretation the fact that Muslims could achieve success and happiness in this life and in the life hereafter only through a faithful observance of the teachings of the Qur’an. He agrees that a true understanding of the teachings of the Qur’an is necessary to achieve this end. He criticisedMaulana the earlier Azad commentator Library, and Aligarhsays that Muslim the earlier University commentaries of the Qur’an are like “veil’ over the true teaching of the Qur’an. Due to their differing branches of knowledge, they overlooked and undermined the real massage of the Qur’an. He says:

“for various into which one may not go here, the exact massage of the Qur’an has, for centuries, been steadily kept out of view, so much so, that very low standard of approach to it has come into vogue...if we are not to see the Qur’an in its true light, it will be necessary for to lift all those veils which have, from age to age, been laid thereon under the stress on influence a line to

110 the sprite of the Qur’an, and there search for the reality about it in its own pages.”21

The commentators of the Holy Qur’an belonged to one or other school of thought and their ideology have been briefly described. Naturally each of them attempted to interpret the Holy Qur’an in his own way without paying least attention to the meaning attached to it by the Prophet .or his own companions who were directly addressed in the book. Maulana has adhered to the sense in which the Qur’an was understood by the Prophet or by his companions his life time. Maulana main aim in writing the “Tarjuman ul-Qur’an” was to revive the real mission of the Qur’an. 22

In the introduction of the first edition of “Tarjuman ul-Qur’an” in 1930, he writes:

“After all the struggle of the period, however much I have understood the Quran, I have spread this understating over the pages of this book.”23The preface of the second Volume covering next seventeen chapters is dated April 1936. The Third Volume covering last ninety one chapters has never been published nor the manuscript traced.”24

At the commencement of his work, Maulana Azad first established the ‘Principles of translation’ and commentary. He writes that when the Qur’an was first revealed it was listened to and understood in its natural simplicity. The Prophet's companions had no difficulty in understanding a Surah precisely, in the sense in which it was spoken. But even during the first period of Islam, the winds of civilization had started blowing in from Persia and Byzantium. Concurrently, translations into Arabic of the Greek arts and sciences shifted the emphasis of Maulana Azad Library, Aligarh Muslim University learning to form rather than content. That had its impact on those who wrote down the text from the oral rendering.25

Consequently the reality of the Qur’an receded behind the veils of artifice:

If we wish to see the Qur’an in its real form, it is essential that we first remove the veils that have been drawn over its face by the external influences of different ages and different regions. Then one should move forward and discover the reality of the Qur’an from its own pages. Maulana Azad writes that during the first period of Islam the Qur’an was committed to memory by the companion of the Prophet. It was

111 written down during second period, when Imam Fakhr al-Dı̇n Razı̇ wrote his tafsı̇r, Tafsı̇r-i-Kabı̇ r and couched it in dialectical artifices. He criticizes him with great vehemence.26 Discussing this development in the realm of the Qur’anic exegesis, Maulana Azad opines:

“Hardly had the first generation of Muslims passed away than the influence of the Roman and Iranian civilizations began to sweep over the new Arab empire. Translations from the Greek literature gave them new literary tastes and initiated them into the art of dialectics. Zest for novelty and invention in everything gradually increased with the result that in the process the simplicity of the Qur’anic manner lost its charm for them. Slowly, step by step, a stage was reached when everything Qur’anic was attempted to be given an artificial mould”.27

The first period of the Qur’anic interpretation was that which preceded the codification of Islamic learning; the second began with this codification and has continued in its different phases through the succeeding centuries. With the beginning of second phase the urge to cloak the Qur’an in new garbs started reaching its climax during the hey-day of philosophical speculation among Muslims. That was the time when Imam Fakhr al-Dı̇n Razı̇ wrote his commentary to invest the Qur’anic words with absolutely artificial meanings. Had Imam Razı̇ chosen to present what the Qur’an actually stood for, at least two-third of what he wrote would have been left unwritten.28

Maulana Azad believed that Islam was the sure guide to success and happiness in this world and in the world hereafter. He expressed this belief of his in a number of articles.Maulana He wrote: Azad Library, Aligarh Muslim University

Islam has come with a complete and comprehensive way of life and there is no situation in human activity for which it does not arbitrate. It is very zealous in regards to its unity of (purpose), in it teachings and does not like begging at the door of others. Whether it is the moral life of the Muslims or the intellectual, political or social, religious or secular ones, Islam provide best guidance for each and every occasion.29

112 Characteristic Features of Tarjuman ul-Qur’an

The Qur’an was revealed over a period of twenty-three years. During the entire period, the Companions of the Prophet used to listen to it and repeat it in their prayers. Whatever escaped their understanding was explained by the Prophet himself. Unfortunately, the following generations, instead of relying on their understanding, gave new interpretations, which were non-existent in the original text. Maulana Azad opines that the practice of Tafsı̇r bi al-Ra’y was the worst outcome of these pedantic exercises. Tafsı̇ r bi al-Ra’y means deriving a meaning from the Qur’an which fits preset opinion. It means remaining silent about Qur’anic intent, but twisting the words to suit the commentators’ intention. He condemns the use of this method by the different school of fiqh (jurisprudence), by some sect of Sufis, by Indian and Egyptian re interpreters.30Tafsir-bir-Rai is that form of commentary which does not aim to present what Qur’an actually states. On the other hand, the commentator has some views to advance and he presses the Qur’anic text to lend support to it. This style of commentary came into vague in the days when every doctrinal belief of Islam came to be seriously examined and a number of schools of theology took their rise, each intent on exploiting the Qur’an to uphold their own point of view. Commentaries written with this purpose are style Tafsir-bir-Rai.

“I cannot say to what extent I have succeeded in my attempt. But I may say this with confidence that I have opened a new avenue for an intelligent approach to the Qur’an, and hope that men of understand will notice that the method adopted by me is something fundamentally different from the method pursued in the past”31

Three Maulana distinct needs Azad call Library, for attention Aligarh in connection Muslim with University the study of the Qur’an, and to accomplish the mission of translating and publication of the Qur’an, Maulana Azad had the programme of writing and publishing the following books

1. Muqaddamah-e-Tafseer: This is the first writing of this series about which Maulana opens that this is the comprehensive work about the principal debts over the objective of the Qur’an. Efforts have been made that the meaning of the Qur’an be manifest and clear.

113 2. Tafsirul Bayan: this is the second in the series about which Maulana opines that this is meant for the study.

3. Tarjuman ul-Qur’an: this third and clearly the last in the series. The aim behind the writing of it’s to manifest the meaning of the Qur’an. Such a book be composed as may not have the details of a commentary but have everything required to understand the Qur’an in prospective. At the end of the “Tarjuman ul-Qur’an”, Persian, Urdu, English and European translation of the Qur’an have been discussed. 32

We should judge Maulana Azad’s achievement, however, according to his own criteria. He never intended the Tarjuman ul-Qur’an to be the commentary (Tafsir) and prolegomena (Muqaddama) which he originally planned as well. It was, as the name implies, a translation, but with some notes added to aid in understanding it. The Urdu text, therefore, is the most important feature of the work. In keeping with his object, the notes are, on the whole, simple paraphrases of the section they accompany. He sometimes gives historical notes on the context, which can only help the ordinary reader, and he makes frequent reference to the text of the Old Testament.33

Now I considered it important to point out the distinctive method of Maulana Azad in translation and writing commentary of the Qur’an. There are three methods of ‘Tarjuman ul-Qur’an’

1. The first method consists of the undiluted translation. This type is used in teaching the Qur’an. The perfect specimen of it is found in the translation of the Qur’an by Shah Rafiuddin Dehlavi. Maulana Azad Library, Aligarh Muslim University 2. The second method considered the language of the ordinary people. Shah Abdul Qadir Dehlavi’s translation is its specimen. The form that the idiomatic language of the common understanding took in Shah Sahib had to pass through various stages to attain perfection.

3. The third method relates to the period after Urdu language was fully facilitating meaningful translation in common and idiomatic language. Basically it is the developed form of the second method with the supplementary distinction that its meaningful part takes deeper from getting down the manifest level of the

114 concerned part. Deputy Nazir Ahamd’s translation is its first ornate specimen. It can be called independent translation.34

In the first three issues of al-Hilal dated 13, 20 and 27 July 1912, Maulana Azad wrote a series of articles on Rashid Riḍa. In this he discussed the part played by Syed Jamal al-Dı̇n Afghnı̇ and Muḥammad ‘Abduh in awakening the Muslim world to the call of the modern times. He has freely praised, and in forceful language recognized the contribution of Afghanı̇, ‘Abduh and Rashid Riḍa in regard to the social and religious awakening of the Muslims. It seems obvious from this long article that Maulana Azad now regards their approach as the best method for the revitalization of Muslim society in modern times.35

Why God sent the Prophet and gave the Qur’an, Rashid Riḍa answers that it was to guide man. Hence a Qur’anic verse should be read with this thought in mind, which its sole purpose was to give guidance to those who believe in it. Accordingly, al-Manar was to be a commentary of direction for life, the relation of universal principles to life, and the use of physical and intellectual powers for the benefit of man. This was the same spirit in which Maulana Azad wrote his Tarjuman ul- Qur’an.36

Another feature of al-Manar commentary also applied to Maulana Azad Tarjuman, that is, its spirit of reform, its tendency to extract from the Qur’an key ideas capable of arousing Muslims from their stagnation. This tendency can also be found in Maulana Azad Tarjuman, with the qualification that his hope of reform, or of arousing Muslims from stagnation, seems to be dim as time goes by. This would have been written in 1915-16 as originally intended, and it continued to be a concern in 37 Maulana AzadMaulanamind. Azad Library, Aligarh Muslim University

A latter, in which Maulana Azad asked for the to specify the aims and objects of the call given by al-Hilal, he wrote an article in its ninth issue and explicitly stated that the betrayal of the Muslims to the teachings of Islam as contained in the Qur’an and Tradition of the Prophet was the main disease which has sapped the vitality of the Muslims. He pointed out that the faithful and sincere adherence to Islam was the only antidote which could cure them. Explaining the purpose of al-Hilal he wrote:

115 The real purpose of al-Hilal is no other than to invite the Muslim to follow the teachings of the Holy Qur’an and Sunnah of the Apostle of God in all their beliefs and deeds.38

The tragedy is that except the “Tarjuman ul-Qur’an” there is not a page found of Muqaddamah-e-Tafseer or Tafsirul Bayan. In short; it would have been a matter of surprise if there had been no mention of “Tarjuman ul-Qur’an”.

It is his farsightedness that he first published “Tarjuman ul-Qur’an” and provides hints towards some basic principal of the Qur’an which to a great extend points towards his ideology and view. These hints are divided into two parts.

1. The first part is related to the cause and the effects into which the meanings of the Qur’an manifest themselves.

2. The second part consists of some important principles but their description is found only in the context of external intervention through their continuous clarification was called for, because this is the positive principle of writing a commentary.39

Maulana’s commentary of the twenty four Surahs or chapter of al Qur’an is an elaborated work. The revelations can be broadly divided in respect of time in two broad categories: Pre- migration, Post –migration.40 After Maulana’s demise, Sahitya Akademy has published “Tarjumanul-Qur’an” in four Volumes. Volume 1 contains ‘Surah-al-Fatiha’, Volume 2 ‘Al-Baqrah’ to Al-Nisa’, Volume 3 ‘Al-A’araf’ to Yusuf’, and 4 Volume ‘Al-Ra’d to Al-Nur. Earlier edition of “Tarjumanul-Qur’an” and do not contain the commentary on ‘Surah al-Nur.’ But it has been included in this editionMaulana as it has Azad been furnished Library, by Aligarh Muhammad Muslim Ajmal University Khan who was private Secretary to Maulana Azad.41

Language and literature

The greatest characteristics of Maulana Aazd in ‘Tarjuman ul-Qur’an’ is that he has tried to the greatest extent to show through his method in his translation the ebb and flow of the revelation as addressing to the people, flexibility of the language and beauty of the form. Such a style of action of Maulana Azad as Hazrat Mu’azbin Jabl and Hazrat Abu Musa Ashari has got commands from the Prophet to progress to spread glad tidings, spread no hatred.42

116 Maulana Azad has adopted simpler language and expression in Tarjuman ul-Qur’an than al-Hilal and al-Balagh. The proliferation and becoming in the style of expression, Arabic and Persian jargons, metaphors which al-Hilal and al-Balagh are a dominant example of, have been avoided in Tarjuman ul-Qur’an to maintain the singularity of its way of expression. Maulana Azad intended to write a masterpiece on the teaching of the Qur’an and this book become prominent not only because of its thought and principles but also aesthetics, original style of expression and simplistic style which enables a person with ordinary understanding and basic knowledge of Urdu to understand the Qur’anic texts easily. Along with this, the description beholds exemplary aesthetics features. He has adopted independent ways to translate and tried to mention the explanatory text briefly, and discussed those things in detail which he found necessary. Simple and non-artistic language has been used. In the interpretation of Surah Hud: 13.

Diction and Rhetoric

In the Tarjuman ul-Qur’an, Maulana Azad has taken help of explanatory narrations for grammar and words. But he avoids debates over grammars and words and maintains his individual style of expression. He does not mention the reference of other books, rather briefly discusses the meaning of the words. In the commentary of Surah-al-Fatiha, at various places he has discussed a word grammatically and phrase logically, like the word ‘Hamd’ he writes:

In Arabic, the word Ḥamd means praise. The grammatical prefix al denotes a definite article. So, al-ḥamdu li Allah really means, ‘Praise’ (strictly speaking) is for Allah only, since all goodness and perfection exist only in Him and proceed from 43 Him. Similarly,Maulana regarding Azad the word Library, ‘Allah’ heAligarh writes: Muslim University

The alphabets A, L and H combined in varied form to constitute the term by which this Supreme Being was to be styled. The Chaldean and Syriac term Ilahia, the Hebrew ‘Iloha’ and the Arabic ‘Ilah’ are of this category. It is the Ilah in Arabic which assumed the form of Allah and was applied exclusively to the Creator of the universe.

But if the term Allah is derived from Ilah, what then is Ilah? Lexicographers have given different stories. The most plausible is that it is itself derived from the root

117 ‘Ilah’, an ejaculation expressive of wonder or helplessness. Some lexicographers trace the term to Walah which bears the same significance. Hence, the term Allah came to be used as the proper name for the Creator of the universe in respect of whom man can express nothing except his sense of wonder which increases in intensity, the more he think of Him, only to admit eventually that the road to the knowledge of God begins and ends in wonder and humility.44

For Maulana Azad the most important part of his Tarjuman ul-Qur’an was the volume on the Surah-al-Fatiha. His primary purpose in translating and annoying the whole of the Qur’an was to enable the ordinary Muslims to apply the Qur’an to his daily life. While this aim was a very positive one, his style is in conscious reaction to the commentators of past. Sir Syed had stated his principles of exegesis, and Maulana Azad lists his own. But these are less principles of interpretation than they are obstacles to avoid, such as dialectical artificialities, layers of commentary, legends of new converts, weak traditions, invented technical terms, failure to appreciate Arabic literary style, slavish adherence to the past (taqlı̇ d), and imposing personal opinion (Tafsı̇r bi al-Ra’y).45

Though consisting of seven verses and hardly extending over half a page this Surah expresses the quintessence of the Qur’an and covers all the important topics. Each word and verse opens to us new vistas of valuable knowledge. The opening verse introduces us to the exquisitely planned extensive universe. It leads us to the belief in the unity of God and blesses us with a clear beatific vision.

Maulana Azad has discussed all the essential problems in the commentary of this chapter which are directly or indirectly necessary for the elucidation of the Qur’anMaulana’s To facilitate Azad the Library,right and proper Aligarh understanding Muslim ofUniversity the book principal and other material that are necessary for the purpose reference from the Qur’an’s have been elucidated and incorporated in this chapter in easily and understandable and rational manner, so that the originally, scholarship and genius have been exquisitely reflected in his treatment of the subject.

This chapter is more or less in the form or a hymn addressed by man to God in the most appropriate language. It is an exposition of the concept of God and an elucidation of the mysteries of human life and furnishes a clear picture of the two important portions of life that is its beginning end and expresses a desire to be helped

118 in the proper performance of the role prescribed by him. The language and matter are so excellent that a believer in god to whichever religion or creed he may belong can have the least objection in reciting it with a sincere heart.

Salient Feature of Surah al-Fatiha†

The Surah al-Fatiha is the first chapter of the Qur’an and for that reason styled Fatihutul-KIitab or the opening of the book. Because of its intrinsic value, it has been assigned a place of honour in the Qur’an and allowed to appear on the very first page of it. Indeed, the Qur’an endorses its importance in the following terms:

O Prophet! It is a fact that We have given thee seven oft-repeated verses and the great Qur’an (Surah Hijr15: 87)

It has been established by Hadith and Athar that the reference here is to this chapter; for it not only consists of seven verses, but is repeatedly recited in daily worship. It is also called Sb’a al-mathani (the oft-repeated seven). The same sources give it further names-Umm-ul-Qur’an (The core of the Qur’an), Al-Kafia (the Suffficient), Al-Kanz (The Treasure House) and Asasul-Qur’an (The basic of the Qur’an), each emphasizing a particular aspect of its importance. 46

Surah-al-Fatiha Lets us, for a moment, looks at the Surah-al-Fatiha, as a whole and see what type of mind it reflects or tries to build. Here is a person singing the prise of his Lord. But the Lord he praise is not the Lord of any particular race or community or religious group but Lord of all the world, Rabbul-‘Alamin, the source of substance and mercy uniformly for all mankind.... the path that he wishes to walk on is not the path devise by any particular race or by any particular community or by any particularMaulana religious group. AzadThat Library,path that Aligarh he has in Muslim view is that University royal road, the straight Path which the founders of all religions and all truthful people have walked on, whatever the age or country the belonged to...

Looking into the character of the contents of this chapter, it becomes apparent that the rest of the Qur’an is but a detailed commentary of the concentrated substance that it contains, or that it gives out in an epitomized from the fundamental objectives of the faith so elaborately expatiated upon in the rest of the Qur’an. If a person were

† This chapter is followed by a chapter each on every line of the Surah-al-Fatiah; Rububiyat, Rahmat, Adalat, Tawhid and Hidayat.

119 to read nothing but this from out of the Qur’an and grasp its meaning, he could understand all essentials of the Faith which form the subject of detailed exposition by the Qur’an. Hence, for Muslims, knowledge of the contents of this chapter is regarded as indispensable. According to Bukhari and Muslim, the Islamic form of prayer is incomplete without recitation of it.47

What type of minds does all this argue or aim to build? Whatever view one may take, this is clear that the mind which the Surah-al-Fatiha, depicts is the type of mind which reflects the beauty and mercy of God or universal humanity, the mind which the Qur’an aims to build.48 The preface to Surah-al-Fatiha is not the exegesis of one Surah; it condenses Maulana Azad’s understanding of the entire spirit of Islam. The biographer can only wonder whether when he decided to assume the title Abu al- Kalam he was subliminally aware that he would in fact be able to fill the contours of this awesome name by writing a most influential Tafsir of the Qur’an. He explicates, one by one, each phrase of the Surah:

1. Al-Ḥamd Allah (Praise is for Allah only): This chapter opens with the praise of God because that is the initial reaction of the observing the existence of the Supreme Being. The Qur’an’s has repeatedly enjoyed man to study the Universe, the marvellous phenomenon around him and to decide for himself whether it is not the creation of the Master Planner? The vision of the expansive Universe woven into a deliberate, highly intricate and efficient system kindles firm belief in God, the Creator, and generates respect, love and admiration for Him. In everything that man perceives, he finds the manifestation of the Creator, His consummate skill and almighty control over everything therein. The deeper the look at this Universe, the greater the admiration for the Creator, the praise is instinctive and spontaneous. Thus Maulana Azad Library, Aligarh Muslim University the look at the universe and the admiration for the Creator are inner-related. As soon as we conceive the idea of God we realize that He is the ‘Rubb’ (Sustainer and Nourisher) of the whole Universe. One cannot believe in the existence of God unless he discovers that there is a Creator and Naurisher of the Universe who sustains it Therefore the3 belief in God and the conviction of His being Lord and Naurisher of all beings are indivisible. In may be mentioned that, in this the word ‘Rubb’ has been used as an attribute God. It is a word of great significance with no equivalent in any language. For convenience the word ‘Lord’ has been adopted in English translation. In order to be precise, it is safer to use the term ‘Rubb’ and its abstract noun

120 Rububiyat. For Rububiyat, the nearest word may be ’providence’. In the same way there are two attributes Al-Rahman’ used in the second equivalent to Mercy.49

The opening phrase of the Qur’an is offered to God because all goodness and perfection proceeds from Him. All existence is the work of a consummate artist and the touch of that grace and tender providence is felt in every particle of the universe:

Those who bear God in mind, standing, sitting and reclining, and reflect on the creation of the heavens and of the earth, they will say: ‘Our Lord thou hast not created all this in vain’. (Surah al-‘Imran 3:138)50

The tragedy of man is that he is so dazzled by the artistry of the veils which He throws over His creative beauty, that he rarely thinks beyond what is apparent to his eye. Therefore, says Maulana Azad, in one of his most perceptive statements, asserts that worshipping anything other than God stems from the failure to see the reality, i.e. it points to a defect in comprehension. The ḥamd (praise) is therefore addressed not to the phenomenal object but to the artist who fashioned it into a thing of beauty.51

2. Rabb al-‘Alamı̇ n (Lord of all beings): The word Rabb in Arabic means Provider or Nourisher. To visualize God as Rabb al-‘Alamı̇ n is to conceive Him not only as the Creator of everything in the universe but as its Nourisher and Sustainer as well.52Maulana Azad then makes a distinction between the divine creation of the provisions of life and the function of Rububiyat. The method and manner of providing for the smooth functioning of the machinery of existence is what is meant by the system of Rububiyah: Ponder over this system of universal Providence ... and it will appear as if it was devised to develop life and protect every latent capacity therein. The sun is thereMaulanato give light Azad and Library, methodically Aligarh draw out Muslim water from University the ocean. The winds are there to produce, alternately, coolness and warmth. Sometimes they waft particles of water up into the skies and spread them into layers of clouds; sometimes they reduce these clouds into water again and bring it down.53 Maulana Azad explains Rububiyah by giving example after example of nurture and the method with which it is measured out to all creation. Sometimes it takes the form of a question. Why does it rain in a certain quantity and why does a portion of it run down the surface of the earth while another soaks into the earth to a particular depth? The Qur’an gives the answer that it is the Raḥmat of God which produces water but it is His Rububiyat

121 which utilizes this water so as to provide for every living being its means of sustenance. Rububiyat is also used as an argument for the life hereafter. In a passage which has direct appeal to human intellect and emotion, the explanation is offered:54

What! Did you think that we had created you in vain and that you should not be brought back to Us? (Surah al-Mu‘minun 23:115)

Divine providence: Rubuybiyat

The Lord of All Being!

Rububiyat (Providence) leads to ‘Rahmat’ (Compassion and Marcy) and ‘Rahmat to Justice’ Rububiyat covers Lordship; Providence and Nourishment. It denotes the precise relation between the Creator and the created.

Rububiyat covers four aspects of every object. (1) Takhliq (creation or to Bring into existence from non-existence) (2) Taswiyah, (giving it a suitable form or mould) (3) Taqdir (the Prescription of a role to be played by every object) and (4) Hidayat (guidance). 55

These have been described in the following lines

“Glorify the name of thy Lord, The Most High’ Who created (everything) and giveth a form appropriate to each, And who hath assigned talents appropriate to each and then giveth them guidance.” (Surah A’la 87:1-3)

It has been repeatedly stressed in the Qur’an than a serious purpose underlines the creation and that every object has been created with a specific purpose. In Qur’anicMaulanaterminology, Azad this Library, has been described Aligarh as Muslim“Takhliq Universitybil Haq” (creation with a specific purpose) in contradiction to “Takhliq bil Batil” (creation without a purpose).56

“We have not created the heavens and the earth and all that there is between them is sheer sport. We have not created them, except for a high purpose: but most people realize it not” (Surrh Dukhan 44:38-39)

3. Al-Raḥman al-Raḥıim (The Benevolent, The Merciful): Azad writes that the root word is Rahmat and whatever beauty or perfection exists in life is an expression of

122 this divine quality.57 This part is given the longest explanation. When we reflect over the universe, the most important reality that strikes us is the Niẓam-i-Rububiyat. The objective of Rububiyat is not merely the sustenance of life but the development of beauty in everything: We notice that there is a design in the life of the universe and that there is beauty in this design ... This aspect of life is greater in its reaches than the orderliness (Rububiyat) that dwells therein. And this reality the Qur’an designates as Raḥmat, an attribute which displays the qualities of both Raḥman and Raḥı̇ m; the graciousness and mercifulness of the God.58 Once again he gives several examples to illustrate his point. He then states that people expect immediate results of their deeds. The Arabs used to taunt the Prophet that if their ways were really evil, why do they not meet with instantaneous punishment. But they forgot that the delay between the cause and effect was only meant to give them time to repent. 59

Nor do we delay it but until a time appointed. (Surah Ḥud 11:104)

Emphasizing Raḥmat, Maulana Azad says there is always room for repentance and forgiveness. He regrets that earlier commentators did not stress that the door to guidance is always open. This applies to individuals as well as to nations. But he cautions that the Qur’an sets a time limit for returning to the Straight Path:

Every nation has its set time. And when that time is come, they shall not retard it an hour, and they shall not advance it. (Surah al-A‘raf 7:34)

The moment one feels repentant, he says, the force of mercy is released, and every drop of tear one sheds in contrition washes a stain of sin. He says that the scope of forgiveness is vast and limitless.60

Say, O!Maulana my servants, Azad who Library,have transgressed Aligarh to yourMuslim own hurt, University despair not of God's mercy: for all sins doth God forgive. (Surah al-Zumar 39:53)

Benevolence: Rahmat

The benevolent, he Merciful!

The terms ‘Al-Rahman’ and ‘Al-Rahim’ have been derived from the word ‘Rahmat’ meaning ‘Mercy’ it comprehends love, compassion, benevolence and generosity. Scholars have noted a minute difference between the two terms ‘Al-Rahman’ and ‘Al-Rahim’ There is an excess of mercy in the word

123 ‘Rahman’ and commonly it is used only for God. But the expression ‘Rahim ‘is applied to God as well as to human beings. The Qur’an claims that Divine Rahmat encompasses everything. 61

“He hath made the exercise of Marcy incumbent on Himself. (Surah Anam. 6: 12)

“But My Marcy embraceth all things” (Surah al-Araf 7:156)

We are so obsessed with our comforts that we do not find time to give a thought to Divine Bounties which are spread all over in nature, and we fail to appreciate the kindness of God to us. Devine action is sometimes slow and sometimes rapid. But generally the evolutionary process is observable in every action. If we fail to recognize this process we are bond to suffer. Divine Benevolence provides opportunities for the introspection over the commissions and omissions, and hence the need of timely rectification of the mistakes of repentance, so God has taken upon Himself to be kind to His creatures. He extends His forgiveness to all of them.

Maulana Azad considers that Divine Benevolence is an argument for the revelation for the life hereafter and for the victory of ‘Haqq’ (Truth) Over ‘Batil’ (Evil).62

Mercy is the softest bond between the Creator and the created. It includes love and this love has to be reciprocated by man. According to the Qur’an the human love to God is best expressed in love to the fellow creatures.63

“O ye who believe! Should any of you turn away from his faith, (they should not fancy they could hurt the cause of God in any manner.) Nay! God will Maulanaraise up others, Azad loved Library, of God and Aligarh loving Him” Muslim (Surah University Maida 5: 54)

“And despite his love of it, gives of his wealth.” (Surah Baqra 2: 177)

“Who out of love for God, feed the indigent and the orphan and the captive (saying to them),

“We feed you for the4 sake of God: we seek neither recompense nor any thanks from you.” (Surah Dahr 76: 8-9)

124 Rububiyat gives rise to compassion and mercy and their perfection is justice. Thus Compassion, Mercy and Justice, become inseparable and are manifestations of Rububiyat.

4. Malik-i-Yawm al-Dı̇ n (Master of the Day of Recompense): This attribute of God in addition to Rububiyat and Raḥmat is that of ‘Adalat (justice). Maulana Azad says that in the Qur’an requital is the result of one's own action and is not arbitrarily imposed as was the prevalent practice when the Qur’an was revealed. In this regard the Qur’anic concept of reward and punishment is different from the Jewish or Christian concept. It does not regard the treatment meted out to man (reward or punishment) Maulana Azad says, as something different from the law of causation which is at work in the universe. He gives examples of natural phenomena; it is in the nature of fire to burn, in water to cool, so is also the case with every type of human action. Every action produces a result which is peculiar to it. That is what the Qur’an calls recompense, requital or justice.64 Maulana Azad underscores the Qur’anic spirit that it is for the salvation of man that religion invites him to do well and abstain from evil:65

He who doth right it is for himself; and he who doth evil; it is for himself: and thy Lord will not deal unfairly ... (Surah Ḥamı̇m al-Sajdah 41:46)

Maulana Azad is clear in his understanding that reward and punishment is not dependent upon God's pleasure or displeasure. He adds that sheer terror for its own sake has no place in the scheme of divine attributes. But if the law of requital was not in operation there would have been no sense of balance or justice and the result would have been chaos.66 ‘Adl in Arabic means 'to make even': Every planet and even' star is at work in space in balanced, or just, or right relation with one another. It is this principle whichMaulana binds together Azada society...The Library, Aligarhterm ‘maintaining Muslim balance’ University (Qa’iman bi al-Qisṭ) occurs in al-‘Imran and clinches the concept. (Surah al-‘Imran 3:18)

Divine Justice: Adalat

Master on the Day of Recompense!

The third attribute basic to the Qur’anic concept of God is the attribute of justice or ‘adalah mentioned in the third verse of Surah-al-Fatiha. Azad interprets this verse in his particular way dominated by the ideas of love, affection and hope. He argues that the occurrence of ‘adalah after rububiyyah and raḥmah (in Surah-al-

125 Fatihah) establishes the fact that the Qur’an intends to project these attributes of God with a degree of stress. By mentioning the attribute of ‘adalah with this order and in the very first chapter, the Qur’an rules out the qualities of wrath and fear from the person of God, the majestic attributes which are found in the Qur’an are the various forms of expression of the attribute of ‘adalah rather than those of wrath and anger. Thus, according to Azad, a true understanding of ‘adalah will reveal that those acts of nature which seem to be the expressions of terror and domination are but a manifestation of Divine Justice. It is the quality of justice or ‘adalah along with rubabiyyah and raḥmah, which is responsible for a balanced and orderly universe. 67

Maulana Azad believes that pre-Islamic religions failed to find a balance in the attributes of God, which would fulfil the necessities of human nature. He has, therefore, tried to show how in some religions, like Judaism, wrathful and majestic aspects were more emphasized while in others, like Christianity, too much emphasis was laid on the attributes of kindness and love, which left no room for justice and retribution.68

In order to explain the Qur’an and stress certain basic points about the nature and history of religion, Maulana Azad makes full use of the findings of anthropologists and the scholars of religion.69

The order of providence is an argument for the life hereafter. The creator of universe who has created everything for a specific purpose will not throw away the best of His creation, viz. mankind, as a piece of no value or of little consequence.70

“Deemed you then that We had crated you in vain and that you should not be brought back again to Us? So let God be exalted, the True king, there is no Maulana Azad Library, Aligarh Muslim University god but He! Lord of the Gracely Throne!” (Surah Muminun. 23: 115-6)

Rububiyat or providence demands that man who is the highest specimen of creation should not degrade himself in estimation. His life and existence should not end with his death and that he will have another life to lead. This life of his is a preparation for the next. He will reap in it what he has sown in this world. 71

The life death is a part of the stupendous scheme of the creation of the Universe. Man the most superior living being has to pass through various stages of the perfection until he reaches the highest stage of purification. 72

126 “From state to state (From one lower to one higher) shall ye move forward?”(Surah Al-inshiqaq. 84: 19)

6. Ihdina al-Ṣiraṭ al-Mustaqı̇ m, Ṣirat al-Ladhı̇ na an ‘Amta ‘Alayhim, Ghayr al- Maghḍubi ‘Alayhim Wala al-Ḍalı̇ n (Direct us on to the Straight Way (5) The way of those whom You have favoured (6), who did not incur Your wrath, who are not astray (7). The Surah ends with a prayer to be guided to the Straight Path, the path of those to whom God has been gracious; not of those who have incurred His displeasure, nor of those who have gone astray. The word Hidayat (guidance) is very important in the Qur’an. Maulana Azad specifies that the Rububiyat of God has provided each object with a form, with inward and outward talents, assigned to it an appropriate role, and endowed it with a gift of self-direction or Hidayat.73He emphasizes, that he is referring to self direction not to external direction.74 The other significant point is that it is only the Hidayat of revelation which can correct the Hidayat of reason.75 Al- Huda, he says, is the element in us which responds to the Hidayat of revelation.76 Then he makes a statement about ‘universal guidance’, which appears to be the driving force behind his entire tafsı̇ r. He uses the expression, 'universal guidance of Divine Revelation vouchsafed to one and all from the beginning without distinction'. He writes that what the Qur’an calls Al-Dı̇ n (the religion) is the way of life appropriate to the nature and function of man. He calls this the 'great truth' and 'primary basis' of the Qur’anic call. He also says that if this fundamental concept is discarded, the entire Qur’anic message will get skewed. He explains this issue by defining the Qur’anic view of Revelation and Prophet hood and the path along which it desires humanity to proceed.77 The Qur’an asserts the unity which originally existed Maulana Azad Library, Aligarh Muslim University in the human species:

Men were at first one community': then they fell to variance: and had not a decree (of respite) previously gone forth from thy Lord, their differences had surely been decided between them. (Surah Yunus 10: 19)

Mankind was but one people; and God sent prophets to announce glad tidings and to warn them; and He sent down with them the book of truth, that it might decide the disputes of men. (Surah al-Baqarah 2:213)

127 Divine Guidance: Hidayat-

Direct us to the Straight path-

The path of those to whom Thou hast been gracious-

not of those who have incurred Thy displeasure, nor of those who have gone astray. (Surah Fatiha. 1: 6-7)

Just as Rububiyat demands for man a life after death so also it necessitates Revelation which is the highest form of guidance.

Hidayat (guidance) is of types:- 1. Instinct 2. Senses 3. Reason 4. Revelation

They are according to Maulana in an ascending order. The superior type rectifies the errors of the lower type. All living beings are endowed with first two types of guidance, instinct and senses. Humankind alone is endowed with reason, but revelation which is of the highest form is made available only to those selected by God for the guidance of humanity.

The animate and inanimate objects are given direction of guidance. In the inanimate objects Hidayat (guidance) mat be imperceptible, but in inanimate objects we find that all animals have been provided with instinct to acquire their nourishment and to fulfil their prescribed role. Even the young kids of an animal are provided with an inner sense (instinct) which helps them to discover the whereabouts of their Maulana Azad Library, Aligarh Muslim University nourishment. The ant discovers with the help of power of smell the presence of its food, at a considerable distance. Birds are endowed with the sense to build their nests skilfully, according to their requirements, asking it difficult to be disturbed, Men for guidance, have been given reason and intuition which is an inner power, and among them a selected few experience illumination. Revelation is made to the Apostles for reminding mankind of their role in life and for their guidance. This revelation through the messengers is a great boon to mankind and is one of the important manifestations of Rububiyat.78

128 Man is the only living being who has been endowed with extensive power of reasoning, so much so, that he can probe deep into the mysteries of nature. He is so much accustomed to reason that sometimes he forgets that he too has been endowed with instinct and intuition.

A deep study of the Universe discloses its infinite mysteries. We observe that it has been most ably and perfectly planned. The Master planner who is the Sustainer and Nourisher of everything in the universe has devised and is the Sustainer and Nourisher of everything in the universe has devised and executed it.79

Concept of God: Tawhid

The only do we serve, and Thee only do we ask for help,

Providence, mercy and justice demand that God should arrange for the guidance of mankind. Consequently there is no part of the land and no section of the people amongst whom a prophet has not been raise. As God is one, humankind is one community. The basic religion should also be one. Great stress has been laid on these three unities:-

1. Unity of God 2. Unity of Religion and 3. Unity of Mankind. 80

The idea of more than one god or multiplicity of gods is repugnant to the very idea of the great system and organization which is to be found in the Universe. This is the basic idea of the chapter. Coming to the next verse of the chapter, Maulana Azad has pointed out that God is Merciful and He can be invoked by all the good names. Maulana AzadMaulanahas also substantiated Azad Library, by citing Aligarh references Muslim from various University religion texts and from the books of recognized authorities that all the religions of the world insist on belief in one God. The authorities quoted by him are recognized scholars of Vedas. Buddhism, Zoroastrianism, Judaism, Christianity sand experts on ancient and primitive tribes, and leading philosophers and scientists.81

The problem of divine attributes has always remained a burning controversy among dialecticians from time immemorial. The Hindu philosophers believed that God no attributes, the result was that they cannot have even a vague idea of God in their mind. Among the Muslims also there are several schools: for instance jahmia

129 believe that God has no attributes: the Mus’tazills favoured the viewpoint but did not admit it in clear terms: the Ash’ari and Matrudi are of the opinion that God has attributes but those attributes. It is not possible for a created object to have any idea of the attributes of Creator, because He cannot be visualized by the eye of a mortal. Maulana Azad subscribes to Ash’ari and Matrudi’s views and adopts a via media, known as Tafviz, to get out of this dilemma. He suggests that we should suspend our judgment regarding this proposition. Maulana Azad admits that there are several passages in the Holy Qur’an which lend support to pantheistic theory, but there is nothing on record to establish that the close companions of the prophet this view.

Unity of God leads to other two unities, Unity of Religion and Unity of Mankind. He upholds that the basic principles of all the religions as originally given to mankind are one and the same.82

Impact

Maulana Azad is a commentator of different type. He does not create problems for their own sake; nor does he add to the pages of his book unimportant or farfetched matters. He discusses vital and useful issues pertaining to the understanding of the Qur’an and when he takes up an issue, he carries it to its logical and, and a conclusion. ‘Tarjuman ul-Qur’an’ is a highly successful commentary due to Maulana Azad’s amazingly vast store of knowledge, his clarity of mind, his strong memory and his extraordinary power of expression and communication.83

There is one point to be impartially considered of is regarding of Maulana’s interpretation of Islam by Muslim community. In this connection it may be mentioned that the Maulana was an Asha’rite Sunni. Contribution immensely to the Sufi thought. As such,Maulana people belonging Azad Library, to other school Aligarh of thought Muslim may Universitynot agree with all that is contained in his work. Generally speaking, is by one and all hand recognized as a great luminary on the horizon of Islamic studies. His work particularly “Tarjuman ul- Qur’an has received international appreciations, not only from Muslims but even from the scholars professing other faith.84 The importance of Azad's Tafsir lies in its closeness to the word of the Qur’an rather than reliance upon extraneous factors. From the Word he derives the meaning that the divine truth is a universal gift from God. It is not exclusive to any race or people or religious group, and is not selectively delivered in any particular language. It is man who has created national, geographic

130 and racial boundaries; but the truth cannot be thus divided. Using a metaphor for the universality, he then writes, ‘the sun shines in every corner of the globe, and shines equally well on everyone'. Later, he was to repeat this expression with personal poignancy in his epistolary collection, Ghubar-e-Khatı̇ r Maulana Azad writes that the Qur’an calls Islam the Dı̇ n-i-Ḥanif or the way of Prophet Abraham. The religion is al- Islam because it means acquiescence or obedience or conformity to the way of God, and it follows that this was the religion preached by every prophet:

And whosoever seeketh as religion other than the way of surrender (al-Islam) it will not be accepted, and he will be a loser in the hereafter (in consequence). (Surah al-‘Imran 3:85)

Viewed in context with the Qur’anic spirit, these lines refer to the meaning of the word Islam rather than the doctrine. Quoting the famous passage in the Qur’an invoking man to hold fast to the cable of God and not let go, Maulana Azad writes that the Qur’an brought .all those who fought with one another to the path of devotion to God and welded them into a brotherhood. ‘It has lined up in a single file those who once hated each other—the Jews, the Christians, the Magians, the Sabians, who all now recognize together the founders of the faiths which they severally professed.’ This 148 aspect of Islam makes it universal and Maulana Azad emphasizes it to educate his readers about not only the tolerance in Islam but the presence in it of the truth of all other faiths, whether or not they are mentioned by name in the Qur’an.85 The comparison between Maulana Azad’s Tarjuman ul-Qur’an and other interpretations written by his contemporaries of the twentieth century have tried to highlight the teachings of the Qur’an that belief in the day of Judgment, guidance to the human being, magnificence of the character and brotherhood in a simple and Maulana Azad Library, Aligarh Muslim University comprehensible language. Some of the interpreters followed the Qur’anic way of description to present the basic teaching of the Qur’an. Some of them used the sayings of the Prophet , with it and whereas some attempted to prove it with the help of Sufism. Others used legal discussion in a way that the basic teaching of the Qur’an was only concealed in it. And even there are commentators who have simultaneously used all the above mentioned aspects. Maulana Azad has neither used sayings of the Prophet , abundantly nor discussed Sufism, legal aspects and historical incidents. However he has managed to demonstrate the teachings of the Qur’an by verses of the Qur’an itself. He has tried to the best of his ability to describe

131 the Qur’an with other verses of the Qur’an in such a way that people could easily understand. He laid the foundation of his commentary upon common understanding and simple language. He wanted to compile such a commentary of the Qur’an which includes detailed translation and brief explanation. Therefore he became peculiar among his contemporaries because of writing Tarjuman ul-Qur’an.

Maulana Azad Library, Aligarh Muslim University

132 Reference:

1 Syeda Saiyidain Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, Oxford University Press, New York, 1998, p.77 2 Abul al-Kalam Azad, Tazkirah, New Delhi: Sahitiya Academy, 1968,pp.25-26, see more Abul Kalam Azad, India Wins Freedom, Calcutta: Oriental Longmans, 1959,pp.1-2 3 I.H.Azad Faruqi, The Tarjuman al-Qur’an, A Critical Analysis of Maulana Abul Kalam Azad’s Approach to the Understanding of the Qur’an, Vikas Publishing House, Ghaziabad, p.v 4 Engineer, op,cit., P. 31 5 Mohd Manzoor Alam, 100 Great Muslims Leader of the 20th Century Institute of Objective Studies, New Delhi, 2005, p. 61 6 Abdullah Butt, Aspect of Abul Kalam Azad, Al Makhzan Printers, Pakistan, 1997,pp. 5-6 7 Subhash C Kashyap, Maulana Abul Kalam Azad, National Publishing House, New Delhi, 1989, pp. 96-98 8 Datta, op,cit., p.194 9 Asgher Ali Engineer, Rational Approach to Islam, New Delhi, 2005, p.33 10 Ibid, p.33 11 Ibid, pp.33-34 12 Safia Muzzammil, Abul Kalam Azad Islam and Humanity, Al-Kausar Publishers, Hyderabad, 1988, p.57 13 Syed Abdul Latif, Tarjuman al-Qur’an, (English translation) Vol 1,Asia Publishing MaulanaHouse, Bombay, Azad 1962, Library,pp.35-36 Aligarh Muslim University 14 Hafiz Md(ed.) Indo Iranica the quarterly organ of the Iranian Society, Vol 67 Nos. 1-4 March, June, Sept& Dec 2014, Iran Society Kolkata, p.84 15 Abul Kalam Azad, Tarjuman al-Qur’an (Urdu) Vol, I, Delhi, Sahitiya Academy, 1964, p. 7 16 Ibid, pp.51-53 17 Ibid, p.10 18 Ibid, pp. 23-29

133 19 Hameed Syeda Saiyidain, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, Oxford University Press, New York, 1998, pp 77-78 20 Latif, op,cit., pp, 31-32. See also Hameed, p. 82 21 Ibid pp, 31-32 22 Safia Muzzammil, op,cit., p.125 23 Sayyid Ahsan, Journal of the Institute of Islamic Studies, Publication Division, Aligarh Muslim University, Aligarh no 40, 2011, pp 2- 3 24 Safia Muzzammil, op,cit., p.60 25 Latif, op.cit., pp. xxxii-xxxiii 26 Ibid, p. xxxiii 27 Ibid, pp. xxxii-xxxiii 28 Ibid, Vol. I, p. xxxiii 29 Abu al-Kalam Azad, Vol, I, 13 July 1912, Calcutta, Ibid, p. 5 30 Latif, op,cit., p. xxxix 31 Ibid, p .86 32 Sayyid Ahsan ,op,cit., pp .2-3 33 Ian Henderson Douglas, Abul Kalam Azad: An Intellectual and Religious Biography, (Edited by Gail Minault and Christian W. Troll), Oxford University Press, 1988, p.214 34 Sayyid Ahsan , op,cit., pp 3-4 35 Abu al-Kalam Azad, Vol, I, 13 July 1912, Calcutta, p. 5 36 Douglas, op,cit., pp. 217-218 37 Ibid, p.218 38 Abu al-Kalam Azad, Vol, I, 13 July 1912, Calcutta, op,cit., No. 9, (8 September 1912),Maulana p. 6 Azad Library, Aligarh Muslim University 39 Ahsan, op,cit., pp 2-3 40 Muzzammil, op,cit., p. 64 41 Ibid, pp.62,63 42 Ahsan, op,cit., p.4 43 Latif, op.cit., p.13 44 Ibid, p.15. see also Hameed. P.97 45 Douglas, op,cit., p.213 46 Hameed op,cit., p.90

134 47 Ibid, p. 91 48 Latif, op,cit., p 193-4,see also, Douglas,p.213 49 Muzzammil, op,cit., pp. 69-70 50 Latif, op.cit., p.13 51 Ibid, pp. 13-14 52 Ibid, p. 19 53 Ibid, p. 23 54 Ibid, p. 25 55 Muzzammil, op,cit., p.70 56 Ibid, p.70 57 Latif, op.cit., , p. 47 58 Ibid., p. 48 59 Ibid., p. 70 60 Ibid., p.73 61 Muzzammil, op,cit., p.71 62 Ibid, p.71 63 Ibid, pp.71-72 64 Latif, op.cit., pp. 90-91 65 Ibid, p. 91 66 Ibid, p. 93 67 Faruqi, op,cit.,p.83 68 Ibid, p.83 69 Ibid, p.84 70 Muzzammil, op,cit., p.72 71 Ibid, p.73 Maulana Azad Library, Aligarh Muslim University 72 Ibid, p.73 73 Latif, op.cit., p. 148 74 Ibid, p. 149 75 Ibid, p.149 76 Ibid, p. 152 77 Ibid, p. 153 78 Muzzammil, op,cit.,p.75 79 Ibid, pp.75-76

135 80 Ibid, p.73 81 Ibid, pp.73-74 82 Ibid, p.74 83 Arsh Malsiani, Abu’l Kalam Azad, Publication Division, New Delhi, 1898,p. 95 84 Ibid, p.109 85 Hameed, op.cit., pp.173-174

Maulana Azad Library, Aligarh Muslim University

136 CHAPTER-5

CONTRIBUTION TO ISLAMIC STUDIES

Maulana Azad was a great scholar and theologian, social reformer, journalist and educationist. He has to his credit a number of books including Tazkirah, Azad ki Khani Khud Azad ki Azad ki Zubani, Ghubar-e-Khatir, India Wins Freedom, and Tarjuman ul-Qur’an, the last begs a monumental work. The unique blending in his temperament of aesthetic experience and religious consciousness marks Maulana Azad’s overall religious perspective, the charming letters (Ghubar-e-Khatir) to his friends from the British prison at Ahmadnagar provide insight into his multifaceted Islamic sensitivity. Earlier, in his fragmentary autobiography Tazkirah, Maulana Azad had offered a passionate discussion of such moral and religious issues as the eternal validity of the Word of God, the affinity between earthly and sacred love, and the appreciation of the beauty in its varied forms. All of Maulana Azad’s writings had a deeply religious tenor and were, marked by his artistic, highly personalised diction appealing to intuition rather than discursive reason. According to him the Qur’an is a spiritual text concerning God and humanity, enjoying good and prohibiting evil. Pseudo-scientific attribution of medieval or Morden province must distort its divine beauty and simplicity.1

By his own admission there was lot about himself he left unsaid he neither enjoyed being written about nor the publicity that followed. His early biographers were extraordinarily persistent individuals, who were aware that if Maulana was given a chance to revise manuscript, he would stall it right there, making one excuse after another,Maulana never allowing Azad Library, it to be published. Aligarh ForMuslim that reason University his friend Maulvi Fazaluddin Ahmad stated publishing Tazkirah, without seeking Maulana’s Permission. Another similar incident is recorded by his lifelong associate Abdul Razzaq Malihabadi who had taken notes for Azad ki Kahani, Azad ki Zubani, while they were interned at the Alipur jail. Another two of his works, Ghubar-e-Khatir and Tazkirah are the best example of his modesty and penchant for privacy. Whenever he writes about himself, he writes with restraint and decorum, using analogy, and inference, couching his language in metaphors and similes. The humility with which he presents his brilliant biography Tazkirah is proverbial:

137 “The defects of the book are a result of my fault work and week pen. I am, therefore, ashamed and beg your forgiveness. People have left behind of their well ordered and well spent life. It may be best to leave a record of my disordered thoughts and disoriented life.”*

Other used the Qur’an for propounding their own views while Maulana interpreted the Qur’an in its true spirit of with his best personal capabilities of utterance and writings power. The translations and interpretations of others reflect their own thought and ideas while Maulana in the real sense id the exclusive interpreter of the Qur’an.2

Indeed Maulana Azad was endowed with extraordinary mental and intellectual capacities though, because of his retiring nature, these talents were never fully known in a public at large. At he was recognised the editor of Al-Hilal and Al- Balagh, the author of Tarjuman ul- Qur’an s and the orator of Tazkirah and Ghubar-e-Khatir. In fact, he was a many sided genius who had the capacity to contribute creatively to any field of his choice.

Among his writings occupies the pride place. He had realised the need of a rational commentary on the Qur’an. According to him Qur’an is complete moral code and comprehensive set of directives for personal and social behaviour.

Azad, Abul Kalam: Tarjuman al-Qur’an (1st ed., Calcutta, vol. 1, (1930) vol. 2, (1936), 2nd ed., Revised and Enlarged, vol. 1, 1945: 3rd ed., Sahitya Academy vol. 1 (1964) vol. 2 (1966) vol. 3 (1968), vol. 4 (1970) Edited and Rendered into English by Dr, Abdul Latif, Syed, 1st ed., 3 vol. Asia Publishing Hose, Vol. 1 91965) vol. 2 (1967) vol. 3.3 Maulana Azad Library, Aligarh Muslim University His magnum opus, the commentary on Qur’an, rank among the most comprehensive, creative and critical exegesis that has attracted great attention. They are so copious and so unique that the first seven verse of the Qur’an (Surah-al- Fatiha) run into a full volume of 554 pages. His commentary on a single word, creator (Rubb) covers score and score of pages. The main purpose was to explain the metaphysical aspect of Islam, its essence and its massage. Faith in the Absolute

* “Apology’ by Abul Kalam Azad in Tazkirah, p.5.editor Malik Ram, See also, India’s Maulana, p.11

138 Reality is discussed at length with such argument as Creativity proves the existence of a creator. Movement proves the existence of a Mover. Effect proves the Being. The Supreme and Sublime is creative and protective, compassionate and kind, gracious and merciful, and just and fair, the three Divine Attributes, Creativity, Love and Accountability (Rububiyah, Rahmah and Adalah) from the core of the first volume of ‘Tarjuman ul-Qur’an’.4

Tarjuman ul-Qur'an. Ed. by Malik Ram. 4 Volumes, New Delhi, Sahitya Akademi, (1964-76 )

The work is an Urdu translation of the Qur'an with an Introduction commentary and annotation. It has a preface by Dr. Zakir Husain. Vol. 1. Published in 1964 Vol. 2. Published in 1966 Vol. 3. Published in 1968 Vol. 4. Published in 19705

Umm-ul Kitab (Tafseer Surah-e- Fatiha) Azad: Ummul Kitab (Lahore, Maktaba-e- Ahbab n.d (U). Surah-al-Fatihah’, Basic concept of the Holy Qur’an : prepared by Dr. S.A Latif Hyderabad (1958), Quintessence of Islam , Ashfaq Hussain Bombay (1960), Telugu Trans. Advadhni Venkat, 1st ed., Abul Kalam Azad Oriental Research Institute, Hyderabad6

The book is an interpretation of the opening chapter of the Qur’an which has been referred to as Ummul Qur’an Fatehatul-Kitab, Al-Kafia, Al-Kanz etc. The Qur’an itself gives a special place to this chapter, for it states: "We have bestowed upon thee the seven oft-repeated and the great Qur’an ". The prominent place given to Maulana Azad Library, Aligarh Muslim University this chapter is due to the fact that it is not only the introduction to the Qur’an but also its essence. The words in this chapter are so simple that everyone can easily understand and be moved by them. It is with this in view that this chapter was made the central piece of Islamic literature and is repeated several times during each prayer and on all other solemn occasions.7

So profound is the important of this Surah that Maulana Azad defines us relation with the rest of the Qur’an as the relationship of ajmaal (substance in summary) and tafseel (detail). He believes that the Qur’anic verse, O Prophet it is true

139 that we have granted you things to be repeated seven times and the exalted Qur’an’ referred to the seven lines of the Surah-al-Fatiha. If a person cannot read the Qur’an, say Maulana Azad, and only commits the import of these lines to memory, he will understand the basic tenets of Islam. Maulana Azad then describes the four elements of the Islamic faith:  Correct understanding of the attributes of Allah  Beliefs in the Divine law of retribution and reward  Beliefs in a life after life, and  Recognition of the right path.8

Spirit of Islam

It is a summary of the commentary of Maulana Abul Kalam Azad on Al- Fatiha, the first chapter of Qur’an compiled by Ashfaque Husain. Bombay, Asia Publishing House, 1958. (E). Also published under the title Quintessence of Islam. Ashfaque Husain expresses his appreciation of the commentary written by Maulana Azad, and summarizes the opening chapter, Surah-e-Fatiha.9

Basic Concepts of the Qur'an

This work translated by Syed Abdul Lateef, published by Hyderabad, Academy of Islamic Studies in 1958, into English language. It covered the ideology of Qur'an as articulated by Maulana Abul Kalam Azad. In Surah-e- Fatiha this is an excellent introduction to the study of Qur'an.10

Chand Auraq: Muqaddama-i-Quran

This work published by Calcutta Al-Balagh Press, in Urdu language, it is the Introduction toMaulana the Tarjuman Azad-ul-Quran Library,printed Aligarh separately. Muslim These pagesUniversity were printed at the Al Balagh Press, but were not included in the Tarjuman-ul-Quran. They were found in the personal collection of Maulana Azad presented by him to the Indian Council for Cultural Relations, New Delhi, Signed, Mohd. Ajmal Khan11

India Wins of Freedom (Prepared by Humayun Kabir, Prof. Orient Longmans, 1958; Urdu Trans. Hamari Azadi, M., Mujeeb, Bombay (1966)12

It is also a very important book of Maulana Azad which related to the struggle of India freedom movement and covered all event of that time and also discussed the

140 partition of Pakistan. The complete version of this book released after 30 years and 2nd edition released at Madras, Orient Longman, in 1988 into English language. An autobiographical narrative of Maulana Azad written by Humayun Kabir, first published in 1958 excluding about 30-pages. After 30 years, in 1988, the complete text was released.13This work also translated into Hindi language by Mahendra Chaturvedi, Bombay, Orient Longmans, 1965, entitled, Azadi ki Kahani.14

Perhaps no book connected with India’s struggle for freedom has provoked so much controversy amongst historians, journalist and public men as India Wins of Freedom commonly known as Maulana Azad autobiography. Generally speaking, the version of events presented in this work has been severely criticized in India as partial, one-sided, distorted and even motivated. Recently a full-scale study has appeared to show how untrustworthy Maulana Azad was in his assessment of the event leading to the partition of India. Even so India Wins of Freedom is now regarded an important source-material for the study of our national movement and partition of India.15Maulana Azad’s works except India Wins of Freedom are saturated with religious fervour and are highly suasive. But India Wins of Freedom belongs to a different category. Its scope is political.16

Baqiyat-e-Tarjumanul Quran. Baqiat Tarjuman al-Qur’an’, (ed., Gulam Rasool Mehar ) 1st ed., Bijnoor Offset Press, Delhi, (1962)17

This work Compiled by Ghulam Rasul Mehr, published by Delhi, Isha'atul Kitab in 1962, in Urdu Language, It is translation, interpretation and commentary of various verses and Surahs of Qur’an as the third volume of Tarjuman-ul-Quran.18

Azad ki khani khud Azad ki Zubani, Abdul Razzaq Malehabadi, ( 2nd., Maktab-e- Maulana Azad 19Library, Aligarh Muslim University Ishaat al-Qur’an , (1965)

This book Compiled by Abdul Razzaq Malihabadi, it was first published at Lahore, Chattan, in 1960. It is written in Urdu language. This book related to the biography of Maulana Azad narrated by him to Abdul Razzaq Malihabadi, who was his fellow prisoner in 1921. The book covers the events from Maulana's early life when he was influenced by Sir Syed Ahmad Khan. It is an important book of Maulana’s writings.20

141 Tazkirah (1st ed., Mirza Fazaluddin Ahmad (1919) 2nd ed., Mailk Ram Sahitya Academy, New Delhi (1968)21

Excels in many things, there is no better or more reliable source for any biographer of Azad. There is no other book that provides such a wealth of details about Azad’s personal bio-data, his family history, his education, his psychological make-up and motivations that shaped his character. In short, if Azad had not got entangled in politics, he would have made many a garden bloom in the literary field.22 Maulana Azad wrote Tazkirah while he was interned at Ranchi during the years 1916- 1919, at the insistence of a friend, Fazaluddin Ahmad. This was supposed to be an autobiography but it is only in the last few pages that Maulana wrote about himself. This selection is from the autobiographical portion of Tazkirah which is considered the most candid account he ever wrote about his intensely personal experience.23It is his important composition on history. It is the first compilation of its nature. It has created the true comprehension of religion and deep feelings of stability, sacrifice and submission in the path of truthfulness. Such description of righteousness of Islam ic history with miraculous characteristic and fascinating narration is non-existent in any other language. On top of his literary style is outstanding.24 Tazkirah contains Azad's definition of momin-e-kamil (the perfect believer). The Sufis and Salehs which feature in the account are exemplary momins. They bear untold suffering in the way of Allah; they are flogged, beaten and even executed by the coercive state. But their imaan (faith) remains unshaken. The very fact of their presence gives glory, even to the humblest surroundings in which they happen to be. 25

The autobiographical account, Tazkirah, was obviously intended as an instrument of instruction. The author not only acknowledges this intention but Maulana Azad Library, Aligarh Muslim University considers it part of his life's mission. It also speaks volumes about Azad himself. He considered himself responsible for carrying forward the torch of sidq-o-wafa (truth and faith) lit by his ancestors. He aspires to become the Momin-e-Kaamil, he will, following in footsteps of the prophets of yore, inform the Muslims about their impending doom, he will guide them to the Straight Path, he will above all, become the fatehe waqt, the conqueror of time.26

The Tazkirah is not meant for the general reader but for the learned who are steeped in Islam and Islamic History. This work reflects Maulana Azad’s wide range

142 of Islamic scholarship which embodied in the very idiom of his thought and it’s backed by a massive force of character.27

The massage of Tazkirah is that Qur’an is the real panacea for the ills of society. According to Maulana Azad, Qur’an insists on the purity of conduct and it is the word of God and the example of Prophet which show the way to it. The road of self-perfection lies through love of God and man. Love is the glory of earth which forms a theme of the concluding part of Tazkirah.28Tazkirah cannot be regarded as an autobiography in the conventional sense of the term since it tells us very little of Azad’s life. It is an experiment in introspection, a quest for self-discovery and a search for the meaning of life.29 At the end of Tazkirah Maulana Azad wrote: “the Carvan of my life hopes id seeing now the sigs of new Goal”.30

Maulana Azad cites many instance in the pages of Tazkirah to show how the narrow-minded, selfish and power drunk Ulama, in the total disregard of the injunction of Islam, have wrought misfortune on men of truly religious nature. He has called the time-serving Ulama sagan-e-dunya, (dog of the world) who in the name of religion has sacrificed truth and perpetuated ignorance and fanaticism.31

Collections of Letters;

: Karwan-e-khiyal, ed., Abdula Shahid Khan Sherwani (1st ed., Muslims University Aligarh, 1946)

: Naqshe-e-Azad, Gulam Rasool Maher, (Kitab Manzil, Lahore, 1958)

: Malfuzaat-e-Azad, ed., Md. Ajmal Khan, (Hali Publishing House, Delhi, 1959) :MaulanaTabarukat -Azade-Azad ,Library, ed., Gulaam Aligarh Rasool Muslim Maher, (Urdu University Bazaar, New Delhi, 1963)

: Nawadir Abul Kalam, Zaheer Ahmad Zaheer, (Sambalpur, 1966)

: Mera Aqeeda, Maktab-e-Jamia Ltd., New Delhi, 1966)

: Mawlana Azad Ke Adabi Khutut-wa-Jawabat, ed., Md Ajmal Khan, (Delhi 1966)

: Ghubar-e-Khatir, ed., Malik Ram, (2nd ed., Sahitya Academy, Delhi 1968)

: Makatib-e-Abul Kalam Azad, (Karachi Urdu Academy 1968)

143 : Makatab-e-Abul Kalam Azad, ed., by Abu Salman Shahjeanpuri (Karachi n.d.)32

Karvan-e-Khayal ed., Abdula Shahid Khan Sherwani 1st ed., Muslims University Aligarh, (1946)

This book edited by Mohd. Abdul Shahid khan Sherwani. And first published at Bijnor, Medina Press, in 1946, in Urdu Language, it is a collection of letters written by Maulana Abul Kalam Azad to Sadar Yar Jung Habib-ur-Rehman Khan Sherwani during the period 4 September 1940 to 12 November 1946.33

Karvan-e-Khayal are real not imagination letters exchanged between two old intimate friend, which exude a deep concern for human values and reveal a fine literary taste. No heavy stuff or verbiage everything is natural and to the point. Maulana Azad nostalgically shares memories of the past that is no more. He laments the passing away of those men whose prime interests in life were the creation and enjoyment of aesthetic experience and pursuit of knowledge; the age that produced a galaxy of such men is sadly gone forever. In a beautiful passage Maulana Azad confesses hid debt to Maulana Shibli who helped him shapes his life. These letters are lit up with old memories and the two friends talk of tea, flowers, beauties of natures and poetry. But the overall impact of these letters is one of sweet melancholy which turns one’s eye inward.34

Ghubar-e-Khatir ed., Malik Ram, 2nd ed., Sahitya Academy, Delhi (1968)

Maulana Azad’s soars on a verity of themes in Ghubar-e-Khatir, the subject matter is life itself in all its complexity which he view from different angles in these letters.35 In his letters Maulana Azad also raises some serious philosophical question. He asks fundamentalMaulana questions Azad like: Library, what is the Aligarh purpose Muslimand meaning University of life? What is place of religion in human existence? Where does reality exist, in mind or in matter? It seems that like an artist Maulana Azad is aware of the unseen world and his experiences can be shared by those who seek goodness and truth.36

Of all his letters Ghubar-e-Khatir is the only one where Maulana Azad tells us frankly how he rebelled against his parental authority and charted his own independent line of thinking. Maulana Azad longs for heights which no man has trod.

144 He shares with us his experience of denial of God and tells us about the recovery of his faith in Him.37

The passages in Ghubar-e-Khatir where Maulana Azad tells us about God are an echo of his Tarjuman. We are made to realize that the mental anguish he expresses throughout these letters is not personal but universal and we share, if only in imagination, the meaning of sorrow, of solitude and of the gravity of human life.38

The facts of the lace Maulana's life, especially of the early period are not available anywhere else in such compact detail. The details of his family, his education, his habits, psychology, character, his feelings and sensibilities and the impulses behind his character he has not described in any other of his writings as he has done in these letters. His biographer can find no better and more authentic source than this.39

The second important aspect of the book is its style. According to available information he had started writing prose and poetry when he was just twelve or thirteen years of age and at the same time his writings began to be published in various magazines and journals, naturally it lacked the maturity which comes only with practice and experiences of life. He has written a lot in different phases of his life and if we critically examine his entire work we will have to admit that so far as diction and expression are concerned.40

Ghubar-e-Khatir is the high watermark. So measured is the prose and so free from verbosity that it simply defies imagination. His earlier writings were uneven. For instance, in the Al-Hilal and Al-Balagh phase his prose is heavy with bombastic and obscure sentences and structures .These journals were undoubtedly instruments for a definiteMaulana purpose and Azad were addressedLibrary, to Aligarh educated people,Muslim indeed University to the class of Ulama, the Islamic scholars. Those people could be expected not only to understand that writing but also enjoy it. In spite of this it cannot be said that the same ideas could not be expressed in simpler language. Obviously what to speak of the common people even the middle class could not fully benefit from it. On the other hand, if you have a look at Ghubar-e-Khatir it is an entirely different world; you would find hardly any difficult Persian and Arabic structures. Its prose is so fresh and appealing that it can be not only understood by everybody but also enjoyed. You would say the reason is the simplicity of the theme. This argument is correct to a point, but only to a point not

145 beyond that. In this collection he has discussed the existence of God in two letters (letters 12 and 13). It is not a simple subject; in fact it is the most important, most difficult and most complex subject. Philosophers, scholars and intellectuals of the world have been writing on it since ages. The problem is the ultimate reason and basis of every religion. Had he attempted the same subject thirty years ago it can be imagined what kind of a style it would have been in view of his trend in those days. The way he has dealt with the subject here every word oozes charm; each word has been carefully measured. There is no contradiction, no complexity. There is a smooth and harmonious flow of idea and language.41

Similarly in another letter the problem of egotism has been discussed. This subject also is not easy to handle; unless one is meticulously careful it can turn into an indigestible compound of intricacies of psychology and technical terms. The Maulana has taken special care that the discourse is kept at the commoner's level so that it is easily intelligible as well as enjoyable. It shows that he now can discuss even highly complex issues and subjects in a style intellectually prestigious and so charming in diction and expression that it may become a part of our literary history. 42

Although Maulana Azad had a brilliant ancestry of renowned religious scholar and illustrious divine and his father Maulana Khairuddin was a famous religious scholar who was commanding a large circle of devotes or (Mureeds ), yet thanks to his curious pragmatic, and scientific mind , he gained his profound knowledge of Islam , history, literature and philosophy on his own. He writes in Ghubar-e-Khatir

“Normally people received religious as family heritage. So did I. But I could not remain satisfied with inherited faith. My thirst was more intense than to be quenchedMaulanaby that Azad alone. ILibrary, had to abandon Aligarh the Muslim old path University in search of new avenues. New anxieties and new quest appeared even before I had crossed fifteen years of age; my mind began to show dissatisfaction with the shapes and forms in which the inherited beliefs appeared. First I encountered the internal difference within Islam and the mind reeled under the contradictory claims and mutually conflicting edicts. A little further appeared the worldwide contentions of religion as such. That converted surprise and wonder into doubt that grew into denial. That was followed by the mutual conflict of religion and intellect so that whatever faith was there was lost... this path

146 always starts from doubt and ends at denial and if you can’t proceed further you are bound to face despair.... I too had to pass through all these stages but I did not stop. My thirst was not prepared to be content with pessimism”43 (Tr; Goyel 49)

Ghubar-e-Khatir echoes the Tarjuman ul-Qur’an on religious themes and is akin to it in lucidity and simplicity of expression. Of all his works, Ghubar-e-Khatir is the only one which directly thrown light on Azad’s style of life and his point of view and opinion on small matters. It is also the agony of an intellectual battling with life, which has the toughness and strength not lose his heart even when the odds become heavy.44

Ghubar-e-Khatir was first published in May 1946. It was compiled by Mohammad Ajmal Khan and has a foreword by him. As people of the period had seen Maulana's writing after a long time, the entire edition was sold out immediately and the book was reprinted after three months, in August the same year. That edition also was exhausted within a year. Hali Publishing House Delhi was the publisher of both the editions. Unfortunately both times proper calligraphy could not be ensured and the Maulana was dissatisfied. Third time it was published in February 1947 from Lahore by an old admirer of the Maulana, Lala Pindi Das'. This time a letter, missed in the first two editions, was also included. This, the last letter, deals with music. Currently pirated copies of the same third edition are in the market but they are full of calligraphic errors.

After the death of Maulana (22 February 1958), the Sahitya Academy decided that all his writings should be compiled on modern lines. The work was started with 45 his TarjmanMaulanaul-Qur’an. Azad Library, Aligarh Muslim University

In these letters Maulana Azad not only described how the prisoners spent their days in Ahmadnager, he also revealed many things about himself, explicitly or implicitly. Description of the love of Aurangzeb, the man of iron, for the singing girl, Zainabadi, is quite meaningful.46

In these letters Maulana Azad has also struck mortal blows at religious conflicts between the creeds. About himself Maulana Azad says:

147 “I do not know what is Sunnism and what the Shias believe in. I have full faith in Allah and His book and I acclaim the Prophet. I have also been bestowed with reason and I go after established facts. What is white, remains white. What is black, remain black. No white cloth can become black if it is worn by a certain group and no truth can become fals, just because it is attributed to a certain person”47

Malfuzat-e-Azad. ed., Md. Ajmal Khan, Hali Publishing House, Delhi, (1959)

This work is the collection of responses by Maulana Azad to queries on religious matters. Edited and Compiled by Mohd.Ajmal Khan. Delhi, Hali Publishing House, in 1959, in Urdu language.

Mera Aqida, Maktab-e-Jamia Ltd., New Delhi, (1966)

These are the letters in which Maulana discusses the controversy among the Muslims about his faith after the first publication of Tarjuman ul-Qur’an.

Collection of Articles;

Thousand of his article and composition that have been published in Al-Hilal and al-Balagh and in other newspaper and journals covers various topic of different sciences and faculties spoke themselves of his deep learning, excellent knowledge, mental calibre and outstanding intellectuality.48 1. Faisla Muqadimmah, (jam-e-Masjid, Calcutta 1839 AH) 2. Ailan-al- Haq, (Calcutta n.d 1898) 3. Crusade for Independence(1912 Al-Hilal) 4. Masale-Khilafat, (All India Khilafat Committee Calcutta, 1920) 5. HindustanMaulana par Hamla Azad aur MuslamanunLibrary, Aligarh-ka- Fariza, Muslim1921 (Meerut) University 6. Al-Hurriyat-fil-lslam.(1921) 7. Islam Aur Nationalism, (Lahore 1929) 8. Afsane-Hijr wa Visal, (Lahore 1935) 9. Muaklimat-e-Aazad, ed., Aqeel Ahmad Jaffery (1st ed., Hyderabad 1944). 10. Mazamin-e-Abul Kalam Azad. 2 Vols. (1944) 11. Aulia Allah wa Aullia-e-Shaitan, (Lahore 1953) 12. Imam al-Hind Mawlana Abul Klama Azad Ka Faisla Aur Malik Kotala Ka Nazaa, ( Delhi 1954).

148 13. Dastan-e-Karbala. (1956) 14. Islam Aur Azadi, (Delhi, Imdad Sabri Publishers,1957) 15. Insaniyat Maut Ke Darwaze par. (1958) 16. Subhu-Ummid, 1st ed., Sangalm Kitab Ghar, 1959) 17. ‘Taqsim Hind, (Lahore, Maktba Awani Adab 1959) 18. Malfuzat-e-Azad. (1959) 19. Jamiush. Shavahid fi Dakhul-e-Ghairul Muslim fi'l Masajid.(1960) 20. Sarmed Shahed, Delhi 1960) 21. Nigarishat Azad, (1st ed., Maktabe-Mahal, 1960) 22. Mawlana Azad’s Contribution to Education, (Baroad 1961) 23. Qur’an Ka Qanoon Urooj-wa-zawal, (Maktab-e-iilm-e-Adab, Bombay, 1964) 24. Azad-ka-Afasane, 91st ed., Kandu steet, Karachi, 1964) 25. Isa'iyat ka Mas'la. (1964) 26. Islam Aur Musihiyat, (Delhi Taj Urdu Academy, 1965) 27. Islam ka Nazriya-i-Jung ed; By Ibn. Rai Lahore, Basat-e-Adab. 1965) 28. Tairiqa Haiji, (Delhi 1966) 29. Mazamin Lisan al-Sidq, ed., Abdul Qwai Dasnawi, (Shah Press, Bhopal, 1967). 30. Jehad aur Islam .(1974) 31. Khuda ki Hasti.(1988) 32. Tarikhi Shakhsiyaten. Delhi, Kitabi-Duniya. n.d. 33. Tanzihat-e- Azad, ( Taj publications, New Delhi). 34. Saheed-e-Azam, (Maktab-e-eAdab, Bombay-3) 35. Mazamin-e- Al-Hilal, ed., Rafiq Malik, (Idara Ishaat al Qur’an , Delhi ) 36. Maqalat al-Hilal, (Sanaullah Khan, Lahore) Maulana Azad Library, Aligarh Muslim University 37. Mazamin al-Balagh, Mohd Mahmood Al-Hasan siddiqui (Hindustan Publishing House, Delhi n.d.) 38. Maqalat-e-Abul Kalam, (1st ed., Dra al-Ishaat Karachi) 39. Darse-e-Wafa, 1st ed., Ala Priting Press 40. Afsan-e-Hijr-e-Wisal, (Ishaat al-Qur’an Delhi,6) 41. Insan-ke- Hayat-e-Saleha, (Ishaat al-Qur’an Delhi,6) 42. Dawat-e-Haq. (Ishaat al-Qur’an Delhi,6) 43. Eiden, (Ishaat al-Qur’an Delhi,6) 44. Tariekh-e-Azadi, (Delhi n.d)

149 45. Aurton ki Azadi Aur Faraiz, (Lahore n.d.) 46. National Tahreek, (unpublished Article present in Azad Bahavna Library) 47. Azimat wa Dawat, (Delhi n.d.) 48. Insan ki Hyat-e-Salhe Aur Uski Tabai –Umar. (Delhi) 49. Dain, Delhi n.d.) 50. Sadai Rafat, (Delhi n.d.) 51. Shaheed Azam, Delhi n.d.) 52. Dawath-e-Haq, (Delhi Kitab Khana n.d.) 53. Viladat Nabvi, ( Delhi, n.d.) 54. Tarekh Azadi, ( Delhi, n.d.)49 55. Islam i-Masa'il 56. Al-Jehad fi Sabil-Allah 57. Azmat-o-Dawat 58. Haqqiqat-us-Salat 59. Islam i-Masa'il 50

Ailanul Haq (1898)

In this work Maulana Azad Discussed on the religious importance of the appearance of moon, and fatva on the subject by Maulana Khairuddin, father of Maulana Azad.

Crusade for Independence (1912)

This article appeared in vol 1, no 23 of Al-Hilal, dated 18 December, 1912, in this article Maulana Azad describe that for the Hindus the struggle’s Independence is the part of their patriotism. But for Muslims it is a religious duty and a part of crusade for Allah. He Maulanahas designated Azad Muslims Library, a Mu jahidsAligarhor Crusaders; Muslim Maulana University Azad said that the scope of Jehad or Crusade includes every effort made for truth and justice. Jehad means to shackles of human oppression and bondage.51

Masla-e-Khilafat (1920)

Masla-e-Khilafat is indeed the presidential address of the provincial Khilafat Conference. In fact it is a comprehensive literary and thought-provoking research work, where the meaning of caliphate, its history, establishment of this institution, its importance, fixation of geographical boundaries of the Arabian Peninsula, the policy

150 of keep it aloof from the influence of non-Muslims, linking of caliphate with the tribe of Quraish, the role for the cohesion and unity of Ummah, caliphate and Turkey, the background of Khilafat movement, religious and national duties of the Muslim and how to carry them out, have been discussed along with several supplementary and compulsory topics. This is an independent and unique work of Maulana Azad and according to Maulan Gulam Rassol Maher it has no peer in Urdu, Arabic, Persian or English literature. It was the main source of inspiration of the whole Khilafat movement in the early twenties centuries. There was nothing new in the whole literature which had not been already touched upon in this important work. By going through this book one is convinced by Maulana’s deep knowledge and grasp of Hadith, Fiqh and Islamic history.52

Maulana Azad built up the thesis that the Caliph was the spiritual head of the Muslims Community to whom they must own allegiance. Anyone who refused to do so had to be expelled from the community and the one who rebelled against his authority must be condemned. Maulana Azad further pointed out that in view of Qur’anic principles there was no reason for Sunni and Shia to disagree on this point. It was, he said, the Muslim’s moral duty to defend the institution of the Caliph as it was a unifying force without which they would lose their sense of identity and cohesion. Maulana Azad urged the Muslims to defend the Khilafat by means of Jihad. According to Maulana Azad, Jihad meant not force but a struggle which could be undertaken not by violence but by peaceful means like delivering speeches and writing article in order to mobilize strong public opinion. The struggle was absolutely necessary for preserving the Khilafat which was being threatened by the hateful European policy of capturing the holy places.53

Al-HurriyatMaulana-fil-lslam Azad(1921) Library, Aligarh Muslim University

This work edited by Mushtaq Ahmad and published at Qaumi Dar-ul-Isha'at, Meerut, in 1921 also into Urdu language. This work is basically a detailed discussion on the democratic set-up of an Islam ic Government and its comparison with European Governments.

Islam and Nationalism(1929)

First published at Lahore, Al-Balagh Book Agency, in 1929, Into Urdu language, in this artical Maulana Azad decried that Nationalism is one of the basis of

151 Islam. Maulana describes how Islam teachers the elements of nationalism, and how it has become the need of the day.54 For the next four years, India remained plunged in a frenzy of communal riots. Many attempted to build bridges but given the bitterness between the two communities, there was not much the leaders of Hindus or Muslims could achieve. So far as Azad's writings are concerned, this was the second phase of Al Hilal (1927), which contains an eponymous essay, Islam and Nationalism— eponymous because its title marks the creation of a new balance between Islam and nationalism, a balance which appears in all his future writings. The evolution of his thought during this period is evident in the speeches made at various religious and political forums, always extempore, recorded for posterity by assiduous scribes, who used to sit up front and fold their hands imploring him to go slowly so that they could keep pace.* Those speeches, which are directed at an entirely Muslim audience, are replete with Qur’anic references around which his arguments are structured. Those which are meant for mixed audiences draw upon references from other faiths as well. Nationalism is the common thread. The writings and speeches of this period establish him as a national leader, along with his emerging position as the amir of the Muslim caravan.55

Maulana Azad’s article “Islam aur Nationalism” also addressed the contention in some Muslims circles that Islam is “against” nationalism. In passages which echo his explication of the sprite of the Qur’an in the preface to “Surha- i Fatiha”, he describes the Islamic view of Nationalism. Islam believes, above all, in humanism:56

“But Islam did not stop at these junctures. It denied all these affiliation and their bases, created as it were, by the limitations of Human Knowledge and Maulana Azad Library, Aligarh Muslim University perceptions. It did not recognize the artificial of race, country, nation, colour, and language. It called man to the one and only relationship, of Humanism and the natural bonds of brotherhood”. 57

Afsana-e-Hijr-o-Visal (1935)

The book deals with the basic doctrine of Islam, which referred that a man should not deviate from the right path shown by religion. 58

*Related to the author by Qazi Jahil Abbasi, a young man at the time when Azad’s resounding moved gathering of tens thousands Muslims to tears and to resounding cries of Allah-o-Akbar, 5 April 1993.

152 Mazamin-e-Abul Kalam Azad 2 Vols (1944)

Published by Delhi, Hindustani Publishing House, in 1944, (Urdu), and Volume 1: Edited by Sifarish Husain. Volume 2: Edited by Badrul Hasan. It is the Collection of articles written by the Maulana on various subjects, particularly Islam ic philosophy, history and Urdu literature.59

Aulia ul Allah wa Auliaush Shaitan (1953)

It deals with the philosophy of constant struggle between good and evil is discussed in this book with reference to the verses of the Qur’an.60

Dastan-e-Karbala (1956)

This work edited by Mohd. Abdul Rahman Said, Karachi, Nafis Academy, Karachi, in 1956, into Urdu language, in this book Maulana Azad discussed the martyrdom of Imam Husain and his family in Karbala.61

Martyrdom of Husain. (1985).

It is translated by Muhammad Iqbal Siddiqui. Delhi, Noor Publisher, in 1985 (English), deal with the historical events surrounding the martyrdom of Hazrat Imam Husain and his family members at the Karbala.62

Islam aur Azadi (1957)

This work published by Delhi, Sabri Publishers, in 1957 in Urdu language. It an important work of Maulana Azad which deals with the principles of Islam based on liberty and fraternity of human beings.63

Insaniyat Maut Ke Darwaze par (1958)

MaulanaThis work Azad published Library, by Lahore, Aligarh Shamim Muslim Book Depot, University in 1958, into Urdu language, In this essay Maulana describes the last moments of 39 famous personalities of Islam, their feelings at the time of death showing how they accepted it as a fact of life.64

Malfuzat-e-Azad (1959)

This work is the collection of responses by Maulana Azad to queries on religious matters. Edited and Compiled by Mohd.Ajmal Khan. Delhi, Hali Publishing House, in 1959, in Urdu language.65

153 Jamiush. Shavahid fi Dakhul-e-Ghairul Muslim fi'l Masajid (1960)

This another significant writings of Maulana Azad published by Delhi, Maktaba-e-Mahaul, in 1960, in Urdu language this work deals with rules regarding the entry of non-Muslims in a mosque. The discussion, supported by the references from the Quran and quotations from the Hadith, states that if the entry of non- Muslims helps to serve the purpose of missionary activities and publicity of Islam, there should be no ban on it. This essay is evidence of Maulana's profound knowledge of Hadith and Fiqah. Also published by Darul Musaniffeen, Azamgarh.66

Wiladat-e-Nabawi (1962)

The book deals with the importance of the birth of Hazrat Mohammad , the Prophet of Islam, he was a blessing for the universe and his message was not only for the betterment of the followers of Islam but for the improvement of humanity as a whole.67

Uruj-o-Zawal ka Qur ani Dastoor (1964)

It was published at Lahore, Bazm-e-Isha't, in 1964, into Urdu language. It’s Contains the following writings: 1. Ummat-e-Muslema 2. Haqiqat-e-Islam 3. Wahdat-e-Ijtimaiya 4. Markaz-e-Qaumiyat 5. Jughrafiya-e-Markaz

6. Fikr-e:Wahdat aurFikr-e-Markaz'yat 7. 'Uruj-oMaulana-Zawal ka Fitri Azad Usui Library, Aligarh Muslim University 8. Azmo-Istaqamat 9. Tajdeed-o-Taseer 10. Kamiyabi ki Char Manzilen68

Isa'iyat ka Mas'la (1964)

This work published by Karachi, Idara-i-Farogh-e-Adab, in 1964, into Urdu language. It basically deal with Maulana’s views on Christianity and its preaching’s.69

154 Islam aur Masihiyat (1965)

This work published by Delhi, Taj Urdu Academy, 1965, in Urdu language, Certain Christian preachers criticised Islam and created doubts about the character of the Prophet. Originally this was one of the articles published in Al-Hilal.70

Islam ka Nazaria-i-Jung (1965)

This work edited by Ibn. Rai, Lahore, Basat-e-Adab 1965, in Urdu language, it is collection of the speeches of Maulana Azad in which he describes that war or struggle against oppression and injustice, is permitted in Islam . He proves this ideology by quoting from the Holy Qur’an and from the sayings of Prophet Mohammad .71

Tariqa-e-Hajj (1966)

The book deals with the importance of Hajj in Islam and the essentials for performing Hajj.72

Jehad aur Islam (1974)

As name referred this work deal with the concept of Jehad according to Islamic teachings published by New Delhi, Sahitya Akademi in 1974, into Urdu language. In which Maulana Azad has expressed his religious thoughts on Jehad, its meaning, and importance.73

Khuda ki Hasti (1988)

This work edited by Mohd. Rafiq Choudhary published Delhi, Shaheen Book Centre, in 1988, into Urdu language based on religious ideas of Maulana Azad Maulana Azad Library, Aligarh Muslim University particularly about the existence of God.74

Tarikhi Shakhsiyaten. Delhi, Kitabi-Duniya. n.d. (U)

A collection of brief biographical sketches written by Maulana Azad 1. "Hikayat Barq-o-Khirman" pp. 9-18 2. "Jamaluddin Afghani" pp. 19-30 3. "Rousseau" pp. 31-64 4. "Napolean" pp. 65-86 5. "Rustam bin Raza" pp. 87-100

155 6. "Madhat Pasha" pp. 101-170 7. "Mustafa Fazil Pasha" pp. 171-200 8. "Saad Pasha Zaghlool" pp. 201-238 9. "Voltaire" pp. 239-260 Subsequent edition was entitled "Cheeda Shakhsiyaten".75

Maqalat-e-Abul Kalam Azad

It is also a collection of Maulana's writings dealing with the freedom, the duties, and other religious responsibilities of the Muslims, published by Delhi, Chaman Book Depot, into Urdu language.76

Da'wat-e-Haq

This work published by Delhi, Kitab Khana, into Urdu language, it is the Story of the Abbasid Caliph Mamoon Rashid of Baghadad, and Sheikh Abdul Aziz Al Kanani of Meeca, and their conflict over "Motazel" belief.77

Aurton ki Azadi aur Faraiz

This work based on the duties of women and their place in the society. A woman gives birth, protects and trains. It is a natural instinct which must not be suppressed.78

Al-Jehad fi Sabil-Allah

This work published by Moradabad, Nizamia Khilafat Store, into Urdu language, in this Maulana Azad Explains the significance of Jehad and narrates several religious events of Islam ic history.79 Maulana Azad Library, Aligarh Muslim University Azmat-o-Dawat

This work Published by Delhi Naaz Publishing House, , into Urdu Language, This book of Maulana Azad discussed the History of Islam and Muslim rulers and also discussion on the role of ulemas who were compelled to give judgements according to the will of the ruler of their time, and the arguments of reformers who spoke against them.80

156 Haqqiqat-us-Salat

This work published by Benaras,Darul Kutub, into Urdu language. This work based on an Address on Namaz.81

Islam i-Masa'il

This work published by Delhi, Shahzad Book Depot, in Urdu language. This work deal with the essay of Maulana Azad on discusses in detail the philosophy of righteousness and evil.82

Translation

Azad: ‘Al Marat al-Muallimah, Urdu Trans., ‘Muslaman Aurat Abul Kalma Azad, (1st ed., Lahore 1956)83

Musalman Aurat

It is a significant work of Maulana Azad related to women published by Lahore, M. Sanaullah Khan, in 1956 an Urdu translation of "Al-Mar'atul Muslima"— an Arabic publication by Farid Wajdi Afandi. In this book the author has described the position of women in the modern society of Egypt, also Published by Maktaba-i- Isha't-ul-Qur’an in 1963.84

Speeches of Maulana Azad

: Masle-i-Khilafat-fi-Jazirath al-Arab, ed., Fazaluddin Ahmad Mirza, (1st ed., Al-Balagh Press, Calcutta, 1920) : Qawl-e-Faisal (1st ed., Naiya Idrarh New Delhi 1922)

: MaulanaSuratul Hind Azad-us-Siyyasiya, Library,(Al -AligarhManar 1341 Muslim h. Eng. Trnas,University of Mawlana Azad’s famous statement by Abdula Razzaq Malehabadi)

: Sada-e-e-Haqq, (1st ed., Ishaat al Qur’an, Delhi 1963) : Azad ki-Taqreeran, ed., Shoeish Kashmiri (1st ed., Maktab-e-Sher-Wa-Adb, Lahore, 1944) : Khutbat-e-Azad, ed., Shoeish Kashmiri (1st ed., Maktab-e-Sher-Wa-Adb, Lahore, 1944) : Khutbat-e-Azad, Naserullah Khan Aziz, Academy, New Delhi, 1947)

157 : Speeches of Maulana Azad, 1974-75) (Ministry of Information and Publication Division New Delhi)85 : Dawat-i- Amal (extracts from editorials of Al-Hilal) 1921 : Ihrar-i-Islami (Constitution of an Islamic state) : Itihad-e-Islami, 1921 : Taza Mazamin (Collections of Essays) 1921 : Mutaklimat-i-Abul Kalam, 1944 : Naqsh-e-Azad (Collection of Letters) : Tashrihat-i-Azad (Collection of Writings) 194686

Qaul-e-Faisal

Qaul-e-Faisal, which may be rendered into English as “The Final Word”, is the title of a short book in crown octavo size; written in Urdu language into 160 pages. It was first published by Al-Balagh press at Calcutta around 1922, and after that its several editions have out.87 Maulana was arrested in 1921 in connection with non- cooperation movement. He was charged with revolt. On this occasion the statement he made before the court has been published several times under the title of Qaul-e- Faisal. This statement is a remarkable narrative of independence movement of indo- Pakistan sub-continent as well as the history of the stability and determination of the nation. This brief statement depicts his powerful oratory, immaculate erudition, strong arguments against British imperialism, and firmness of truthfulness. No work of this stand in the path of truthfulness. No work of this kind exists in the political literature of Indo-Pak Sub-continent and rarely exists in the revolutionary literature of the world. There is no one parallel to Maulana’s mental calibre, his pragmatic vision and Maulana Azad Library, Aligarh Muslim University his deep knowledge of the Qur’an and Islamic history.88

Anyone who claims to be fond of political history of Indo-Pakistan subcontinent, and of Urdu literature and interested in Maulana Azad’s life, he must have read Qaul-e-Faisal, more than once because it is unavoidable this important work of historical importance.

Maulana Azad statement for justifying his stand as a Muslims: He boldly says; “I Muslims, and as a Muslim it is my religious duty (to oppose the British rule in

158 India)” and then explain in greater details what Islam has taught him in this regards Maulana Azad says:

“Islam does not recognize a power (eqtedar) which is autocrat (shkhsi). Islam is a complete charter of freedom and democracy (azad aur jamhuriyat ka mokammal nezam) and it had come to give back to the people the liberty they had been debarred of. Their freedom had been usurped by the kings, alien ruler, selfish religious leaders and the powerful section of the society. But Islam emerged with the declaration that no individual had right to enslave people...;”89

Syeda Saiyidain Hameed described the importance of Qaul-e-Faisal in his book that, Qaul-e-Faisal was addressed to the Muslims as if Maulana Azad was speaking to them from the member (pulpit). There is no message in it for the Hindus (unless by implication) since his primary purpose was to tell the Muslims what their religious duty was. He declared that the State was guilty and it was the duty of every individual who claimed to be a Muslim to stand and proclaim this truth, regardless of the consequences of his stand. He then asserted that it was the moral decadence of the Muslims which was responsible for their current situation. This is not a new theme for Maulana Azad. It persisted right from the days of Lisan-us-Sidq. Similarly, the idea that proclaiming the truth in the face of an oppressive state was an Islam ic injunction, a factor which leaves a Muslim with no option, had by now become the basic tenet of his philosophy, expressed in several articles of Al Hilal and Al Balagh.90

List of Other Speeches of Maulana Azad (1914-1958)

1. Ittihad-e-Islam i , Calcutta, 27 October, 1914 Maulana Azad Library, Aligarh Muslim University 2. Khutbah, Subai Majlis Khilafat Conference, Bengal, 28 October, 1920 3. Khutbah, Subai Majlis Khilafat Conference, Aligarh, 25 October, 1921 4. Khutbah, Jami’at al-Ulamai Hind, Lahore 18 November, 1921 5. Qawl-i-Faisal, Jan. 1922 6. Musalmanun-Ka-Muqddas, Jan. 1922 7. Khutbah, Indian, Bengal, 15 December, 1923 8. Speech at All India Khilafat conference, Kanpur, 29 December, 1925 9. Musalmanun Ki Ijtimai Zindagi, Baligunj, 1934

159 10. Musalmanun ki-Masaib Ka Ilaj,Baligunj Calcutta, 1934 11. Masawat ki Haqiqat,Baligunj Calcutta, 1934 12. Musalmanun-ka-Inhital,Baligunj Calcutta, 1934 13. Iman-ki-Haqiqat Aur Uski Shankht, Baligunj Calcutta, 1934 14. Ijtimai Zindagi ke bunyad, Baligunj Calcutta, 1934 15. Arkan-i-Islam ki Bunyad, Baligunj Calcutta, 1934 16. Muslamanun ka-Inhitat, Baligunj Calcutta, 1934 17. Ayk Ahm Afarize-e-Din, Baligunj Calcutta, 1934 18. Khutbah-Id-al-Zuha, Baligunj Calcutta, 1934 19. Agra Khilafat Conference, Baligunj Calcutta, 1934 20. Madaris-i-Islam ia Ka Qiyam, Baligunj Calcutta, 1934 21. Khuda Ki Wafadar Ban Jao, Baligunj Calcutta, 1934 22. Speech at Ijlas Jamiat-i-Ulama, Baligunj Calcutta, 1934 23. Bayn al-Aqwani Halat, Baligunj Calcutta,1934 24. Arabi Nisab-i-Talim, Baligunj Calcutta, 1934 25. Duniya ke pechidah Masail ke Hal Qur’an of al-Hadis Main Conference Calcutta, 1934 26. Presidential address at congress session, Ramgadh, Nov. 1934 27. Press Conference on Education problems, 1940 28. Khutbah congress, Ramgadh, March 1947 29. Khutbah at jama masjid, Delhi , Oct. 1947 30. Training of Teacher, Delhi, 19 December, 1947

31. EducationMaulana and Independence, Azad Library, Delhi, 21 Dec.12.1947Aligarh Muslim University 32. Education and National Reconstruction, 12.1947 33. Marghribi Taleem ke Asarat, Dec. 1947 34. Khutbah at Nadwah al-Ulama, 1947 35. Education and Religion, Delhi Jan. 1948 36. A Plan for National Education, Delhi, Jan.1948 37. Talim Aur Mazhab, Feb. 1948 38. Social Education: Press Conference, Delhi, May 1948 39. Indian Art Through the Age, Art Exhibition Delhi, Nov. 1948

160 40. Indian Art and culture, Museum Association of Indian Delhi, 12.1948 41. Study of Indian History, Indian Historical Records Committee, Delhi, 28.12.1948 42. Mahatma Gandhi ki-yad, 43. Nation Education and Finance: Cultural Advisory Board of, Education Allahabad, 7.1.1949 44. Athar-i-Qadima, Feb.1949 45. Talimi Umar ,Feb. 1949 46. Archaeology and History, 6th Meeting of Central Advisory, Board, New Delhi, 7.2.1949 47. Aligarh and Indian? Nationalism, Convocation Address Aligarh, 20.2.1949 48. Public Schools: Gwalior 27.2.1949 49. Indian and Unesco, Inaugurating the National Commission of UNESCO Delhi, 9.4.1949 50. Research in Education, Central Institute of Education, New Delhi, April 1949 51. Education and Youth, New Delhi, 19.8.1949 52. India in Asia, Conference of Cultural Cooperative, New Delhi, 21.8.1949 53. Art and Education, Indian Conference of Arts Calcutta , 29.8.1949 54. Social Education in Rural Areas, UNESCO Seminar on, Rural and Adult Education Mysore, 2.11.1949 55. Sir Sayyid ki Talimi khidmat , 1949

56. ProgrammedMaulana Azadfor National Library, Education: Aligarh Central Muslim Advisory University Broad of Education Calcutta, April 1950 57. Plan of Archives in history, Indian History Records Commission, Dec. 1950 58. Ilm-Maqsad Aur Wasila, 1951 59. Unesco Aur Bayn Al-Aqwamiat, UNESCO New Delhi, 28.3.1951 60. Literature and Neutrality, All India Conference New Delhi , 15.3.1981 61. Aims of NESCO, UNESCO , June 1951 62. Education and Technology I.I.T. Kanpur , 18.8.1951

161 63. Tagore and Indian Education, Vishwa-Bharati Calcutta , 22.9.1951 64. Public Libraries and Education, Delhi, 27.10.1951 65. Agriculture and Education, Meeting of the Vice-Chancellor, 3.11.1951 66. Man With philosophy of Education East and, West, New Delhi, 13.12.1951, 67. The Indian Historical Records Commission, Jaipur, 26.12.1951 68. The National Art Treasure Fund, Art Treasure Fund, New Delhi, 12.2.1952 69. Art and the people, Soviet Fine Art Exhibition New Delhi, 5.3.1952 70. Education, Science Independence, Cultural Advisory, Board of Education, New Delhi, 15.3.1952 71. Road to Prosperity, Central Road Research Institute Delhi, 16.7.1952 72. Address to the Students of Anqarah University, Anqarah 73. Tension and Gandhi an Outlook, Seminar on the Technique of Tension, 5.1.1953 74. Role of Drama, Dance and Music, Academy of Dance Drama and Music, 28.1.1953 75. A National Library for India, Opening of the National Library Alipur , 1.Feb.1953 76. Progress of Technical Educational, Meting of the All India Laurel for Technical New Delhi, 8.Feb.953 77. Housing and Natural Prosperity Central Building Research

Institute MaulanaRoorkee, 12.April.1953 Azad Library, Aligarh Muslim University 78. Standards in University Education, Conference of Education Ministers& Vice-Chancellors of the Universities, New Delhi, 18.April.1953 79. Koh-Paima Muhimki-Rudad., June 1953 80. Nature and Man, Receipt ion to Members of the British Expeditions, New Delhi, 29.June.1953 81. Science and prosperity, Natural Institute Pilani , 1.Sep.1953 82. Future of Education in India, A.I.R Board cast New Delhi, 30.Sep.1953

162 83. Education and Empjloyment:20th Annual Meeting of Central , 9.11.1953 84. University Grants Commission, Ist Meeting of U.G.C. New Delhi, 28.12.1953 85. UNESCO and the East, National Commission for Co-operation 86. New Delhi , 9.1.1954 87. Literature and Life, Sahitya Academy New Delhi, 12.3.1954 88. Adab Aur Zindagi ,Sahitya Academy New Delhi , 12.3.4954 89. Speech in the Parliament, New Delhi, 1954 90. The Role of Visual Art, Lalith Kala Academy Delhi, 5.8.1954 91. Spots, Conference of Sports Delhi , 14.81954 92. Technical Education All India Council of , 30.12.1954 93. Speech in the parliament, New Delhi, 1954 94. A year of Progress, The Central Advisory Board of Education, New Delhi, 12.1.1955 95. Jang-i-Azadi ki Tariekh, Mysore, 25.1.1955 96. Daral-Ulum Ke Talaba-se Khitab ,Deoband , 1955 97. Speech at National Museum, New Delhi, 12.5.1955 98. Asia Main Public Libraries Ki Tarraqqi, Inaugural Address, 23.101955 99. Presidential Address Central Advisory Board of Education, Delhi, 141.1956 100. Welcome Address to Emperor & Empress of Iran, Delhi, 19.2.1956 101. Presidential Address at National Commission, UNESCO

nd (2MaulanaConference) Azad Library, Aligarh Muslim University 102. Inaugural Addresses at UNESCO5 November 1956 103. Amn ka Difa, UNESCO, 5 Nov, 1956 104. Presidential Addresses at Central Advisory, 16 Jan 1957 Board 24 sessions 105. Speech at all India Council for Technical Education, 2 Feb 1957 106. Speech at Education Minister’s conference Delhi, 20 Sep 1957 107. Presidential Address at Youth Festival Delhi, 1 Nov 1957 108. Speech at Anjuman Taraqi Urdu Hindi Delhi, 1958

163 109. Presidential Address at Deoband, 1958 110. Presidential Address at the meeting of Central , 1958 Central Advisory Board Delhi 111. Presidential Address at General Assembly meeting , Feb. 1958 Indian council for Culture Relation Delhi 112. Speech at Urdu Conference Parade Ground Delhi, Feb.195891

Beside these works, there are many lectures/essays by him which have been published as pamphlets. Such was Maulana Abul Kalam Azad.92

Periodicals edited and co-edited by him

1. Nairang-E-Alam (Calcutta) 1899 2. Khadang-E-Nazar (Lucknow) 1900 3. Al-Misbah. (Calcutta) 1900 4. Lisan-Ul-Sidq (Calcutta) 1903 5. Al-Nadwa (Lucknow) 1905 6. Vakil (Amritsar) 1906 7. Ahsan-Ul-Akhbar (Calcutta) 1907 8. Darulsultanat (Calcutta) 1907 9. Al-Hilal (Calcutta) 1912-14 10. Al-Balagh (Calcutta) 1915-16 11. Paigham (Calcutta) 1921 12. Al-Jamia (Calcutta) 1923 (with Abdul Razzaq Malihabadi.) 13. Al-HilalMaulana(Saani) (Calcutta) Azad Library,1927 Aligarh Muslim University 14. Payaam (Calcutta) 192793

164 References:

1 Mohd Mnzoor Alam , 100 Great Muslims Leader of the 20th Century, Institute of Objective Studies, New Delhi, p.61 2 Abdullah butt, Aspect of Abul Kalam Azad, Azad National Committee, Pakistan, 1997, p. 6 3 Safia Muzammil, Abul Kalam Azad Islam and Humanity, Al-Kausar Publishers, Hyderabad, 1988, p,.174 4 Hafiz Md (ed.) Indo Iranica the Quarterly Organ of the Iranian Society, Vol 67 Nos. 1-4 March, June, Sept & Dec 2014, Iran Society Kolkata, pp. 10-11 5 Syeda Saiyidain Hameed, India’s Maulana, Vikas Publishing House, New Delhi, 1990, p. 305 6 Muzammil, op,cit., p.174 7 Hameed, India’s Maulana, op,cit., pp.306-307 8 Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, Oxford University Press, New York, 1998, p.154-155 9 Hameed, India’s Maulana, op,cit., P 303 10 Ibid, p.292 11 Ibid, p.292 12 Muzammil, op,cit., p.174 13 Hameed, India’s Maulana, op,cit., p.293 14 Ibid, p.291 15 V.N.Datta, Maulana Azad, Manohar Publication, New Delhi, 1990, pp.209-210 16 Ibid,p.212 17 Muzammil,Maulanaop,cit., Azad p.174 Library, Aligarh Muslim University 18 Hameed, India’s Maulana, op,cit., p.291 19 Muzammil, op,cit., p.174 20 Hameed, India’s Maulana, op,cit., p.289 21 Muzammil, op,cit., p.174 22 Arsh Malsiani, Maulana Azad, Publication Division, New Delhi, 1898, pp.101-102 23 Syeda Saiyidain Hameed, India’s Maulana, op, cit., p 104 24 Butt, op,cit., p.5

165 25 Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, op,cit., p.89 26 Ibid, p.90 27 Datta, op,cit., p.101 28 Ibid, p. 100 see also Maulana Azad Tazkirah,pp.28, 318-28 29 Ibid, p.101 30 Ibid, p102 see also Maulana Azad Tazkirah, p. 335 31 Ibid, p, 97 see also Maulana Azad Tazkirah, pp. 149-256 32 Muzammil, op,cit., p175 33 Hameed, India’s Maulana, p.295 34 Datta,p.206 op,cit., see also., Abul Kalam Azad, Karwan-e-Khayal, pp.92-95 35 Ibid, p. 203 36 Datta, p. 203, op,cit., see also Ghubar-e-Khatir letter No, 12, pp. 105-18 37 Ibid, p.204 see also, Ghubar-e-Khatir letter No. 13 38 Ibid, p. 204 see also, Ghubar-e-Khatir letters No. 13 39 D.R.Goyal, Sallies of Mind, Eng Trans; Ghubar-e-Khatir, Maulana Abul Kalam Azad, Shipra Publication, Delhi, 2003, p.6 40 Ibid, p.6 41 Ibid, p.7 42 Ibid,pp.6-7 43 Hafiz Md, op,cit., pp. 25-26 44 Datta, op,cit., pp.205-206 45 Goyal, op,cit.,pp.13-14 46 Malsiani,p.104 47 Malsiani,pp.104Maulana-105 Azad Library, Aligarh Muslim University 48 Butt, op,cit., p.7 49 Muzammil, op,cit., p.176 50 Hameed, India’s Maulana, op,cit., pp.291-294 51 Hameed, India’s Maulana, p.46 52 Butt, op,cit., p.5 53 Datta, op, cit., pp. 110-111 54 Hameed, India’s Maulana, op, cit., p. 294

166 55 Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, p. xx 56 Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a fresh Look, , p .142 57 Syed Shahabuddin, Maulana Abul Kalam Azad Selected Speeches and Writings, Hope India publication, 2007, pp.49-51 58 Hameed, India’s Maulana,p.294 59 Ibid, p.298 60 Ibid, p.291 61 Ibid, p.292 62 Ibid, p.297 63 Ibid, p.294 64 Ibid, p.294 65 Ibid, p.297 66 Ibid, pp. 294 -295 67 Ibid, pp.307 68 Ibid, p.290 69 Ibid, p.294 70 Ibid, p.294 71 Ibid, p, 294 72 Ibid, p 305 73 Ibid, p, 295 74 Ibid, p, 295 75 Ibid, p, 305 76 Ibid,Maulanap, 297 Azad Library, Aligarh Muslim University 77 Ibid, p, 292 78 Ibid, p, 291 79 Ibid, p.290 80 Ibid, p.291 81 Ibid, p.293 82 Ibid, p.294 83 Muzammil, op,cit.,p.177 84 Hameed, op,cit., p.299

167 85 Muzammil, op,cit.,p.178 86 Shahabuddin, op,cit., pp .21-22 87 Hafiz Md, op,cit.,p.155 88 Butt, op,cit., p. 6 89 Hafiz Md, op,cit., p.164 See also Maulana Azad Qual-e-faisal, pp. 102-104 90 Hameed, Islamic Seal on India’s Independence Abul Kalam Azad a Fresh Look, op,cit., p.118 91 Muzzammil, op,cit., pp.164-171 92 Shahabuddin, op,cit., p.21 93 Hameed, India’s Maulana, op,cit., p.308

Maulana Azad Library, Aligarh Muslim University

168 CONCLUSION

Whatever studies were discussed so far have brought us to stage where it provides some conclusion about Maulana Azad contribution to Islamic studies. Maulana Azad was one of the outstanding exponents of Muslims in Twentieth century India. The history of modern Indian thought cannot be completed without adequate references to Maulana Azad and his contribution Azad is remembered as prominent leader of Indian freedom Movement, In fact, in the galaxy of modern Indian leaders, Maulana Azad is an outshining example of both religious catholicity and political legacy. He fought relentlessly against backwardness, narrow-mindedness, superstitions and fanaticism and paved the way for a modern approach to Islam. He stood for inter- religious brotherhood, pluralism and tolerance. The significance of his catholic vision and humanist mission can hardly be over-emphasised in the contemporary world.

Maulana Azad possessed many qualities among them his deep learning, his remarkable scholarship, his great oratory and his great ability to write. In an age of sectarianism, Maulana Azad came forward as a very special respective of the great composite culture which had grown over a millennium in India. Several Muslims Scholars have translated the Qur’an and wrote its interpretation. Every translation and interpretation deflects predisposition of the translators or they serve any particular need for the improvement and education of Muslims from their own point of views. These were required essentially and have been completed. But they merely present different angles of thought and consideration and even their combination was unable to fulfil educative and publicity collective needs of the Qur’an and its universal demandsMaulana of the reconstructionAzad Library, of humanityAligarh. MuslimHis translation, University interpretation and supplementary notes which laid emphasis on the improvement and training of the individual, establishment of the proper family norms and just society and supplementary Islamic values for the collective life of Muslim nation also cover important questions in their minutes details such as international massage of brotherhood, establishment of a universal human society and reconstruction and development of humanity as a whole.

Maulana Azad began the work on Tarjuman ul-Qur’an at the age of twenty- three. At the start, he had divided his task into three parts; Tarjuma- (translation),

169 Tafseer (commentary), and Muqqadama-e-Tafsir (the full case for a commentary). He had targeted special categories of readers; for the general reader—translation, for deeper study—commentary, and for the scholar—the prolegomena to the commentary. It was obvious that his approach to an understanding of the Qur’an was quite different from the translations and commentaries available at that time. The work on Tarjuman ul-Quran and Tazkirah went on simultaneously in Ranchi. The latter was a source of tafrih-e-dimagh mental diversion, a respite from the formidable challenge of translating and interpreting the Qur’an. The entire argument of Maulana Azad is to present Muslims with the fact that the fundamental teaching of the Qur’an is mercy and forgiveness Rahmah. Therefore, it follows for him that these attributes of God should be also be uncalculated in humans. Maulana’s commentary of Qur’an keeps its closeness to the text, while at the same time it is inspired by the sufi perception of God through ‘Kashf, personal revelation. Maulana’s faith in the essential unity of humanity and in the oneness of Din i.e. Wahdat-i Din, stemmed essentially from the sufi concept of ‘the unity of existence’ Wahdat-ul-wujud. Truth, for Maulana Azad, is one and same everywhere. The mistake is to equate particular forms of truth with truth itself. Maulana Azad Says: “the misfortune is that the world worship mere terms and not their inner meaning’. Therefore, ‘though all may worship the same truth, they will fight with each other on account of differences of the terms that they employ. If the veil of these externals and terms can be lifted so that truth and reality come before all unveiled, then, at once, all quarrels of this world will end, and all who quarrel will see that what all seek is one and same.’ ‘Tarjuman ul-Qur’an’ illustrates his firm beliefs in tolerance and dialogue. It is in this commentary that Maulana’s idea of pluralism is expressed powerfully by the concept of oneness of Faith Wahdat-i Din. For Maulana Azad God as the ‘Creator’ and ‘Norisher’ Rubb Maulana Azad Library, Aligarh Muslim University transcends all fragmentations and divisions of humanity in race, colour and nation, as a result, the path o universal Lord Rabb-ul-Alameen is ‘the right path’ or ‘the straight path’ Sirat-e Mustaqeem, which belongs to the whole humanity. Maulana Azad explains man’s relation to God in terms of three main attributes of God, Rububiyah or the process of careful nourishment leading to the fullest development; Rahmah or mercy sustaining this development; and Adalah or justice maintaining the equilibrium in life.

170 The unique blending in his temperament of aesthetic experience and religious consciousness marks Maulana Azad’s overall religious perspective. The charming letters Ghubar-e-Khatir to his friends from the British prison at Ahmadnager provide insight into his multifaceted Islamic sensitivity. Earlier, in his fragmentary autobiography Tazkirah, Maulana Azad had offered a passionate discussion of such moral and religious issues as the eternal validity of the Word of God, the affinity between earthly and sacred love, and the appreciation of the beauty in its varied forms. All of Maulana Azad’s writings had a deeply religious tenor and were, marked by his artistic, highly personalised diction appealing to intuition rather than discursive reason.

Maulana Azad wanted the curtains of ignorance and novelties be pulled down which the dust and dirt of the world had cast over reality. Truth once again be resplendent in the world so that the truth regarding Islam may get significant before the present day world and it’s how to find amicable solution of the problems of the modern culture as it had once shown solving the problems of the ancient world fourteen hundred years ago. Such a mission was once accomplished only in the light of the revelation from Allah and only the Qur’an has the reliable, complete and beneficial pages of this revelation. The need to interpret it in a fresh from so that it’s meaning could become clear to the ordinary, literate person and they could pose no difficult in their understanding. Maulana Azad thought blind following of tradition from ancestors as responsible for divergence in different religions. All faiths regard only three points as basic: sincere belief in God, devotion in worship and moderation in deeds.

Maulana Azad says in ‘Tarjuman ul-Qur’an’ that God’s guidance to all was to Maulana Azad Library, Aligarh Muslim University do good and to be good. That message is common in all religions. Faith in God and goodness in actions are the two cardinal principal of all religions. None would refute this injunction in any creed. Irresistibly this leads to the conclusion of the unity of all religion.

Above all, Maulana Azad was a great harbinger of Hindu-Muslim unity and advocate of national integrity and universal brotherhood, someone who stood for united India and was one of the most prominent Muslim leaders to oppose partition of India. He was the living example of secularism and played significant role in

171 construction of secular, political social and educational structure of modern India. Maulana Azad stuck to his philosophies and never compromised on his ideas that championed communal harmony, brotherhood as he believed those were essential for India’s prosperity, solidarity and progress. Maulana Azad’s ideals have made significant contribution to Islamic Studies becoming a sovereign, secular and democratic republic. Younger generation of India need to recall all these ideals to understand progress of the Country, Maulana Azad’s intellectual, political and religious contribution to modern India have been fully appreciated. He had regained firm belief in religion, and in the efficacy of the message of the Qur’an for the solution of all the problems of the Muslims.

His mastery work ‘Tazkirah, he has given a long autobiographical account written in a cryptic language where he appears to be describing his experience of love which had ultimate culminated in a complete revolution in his life. But the whole descriptions is too poetic and too allegorical to reveal anything definite about the religious-ideological change in his thought, as he himself has stand, the period of his scepticism lasted for about eight years from age of 14 to the 22, we can conclude that it was somewhere around 1910 that he again won over to religion and Islam.

In a pamphlet entitled ‘Risala jami ‘al shawahid fi dukhul-i-ghair-Muslims fi’l- masajid’ Maulana Azad has hinted at the basic causes of the downfall of Muslims Ummah. In his opinion, the Muslims’ disregard for the teaching of Qur’an and Hadith and in their efforts to understand religion their total dependence on secondary authorities, caused the Muslims Ummah to deteriorate. Maulana Azad suggesting that the Muslims should turn back to the Qur’an and real sunnah of the Prophet . Besides, Maulana Azad stands for reconsolidation or Tasis. He argues what is needed Maulana Azad Library, Aligarh Muslim University is not free or new legal speculation, but a consolidation of Islamic fundamental truth. He was influenced by Jamal al- Din al Afghani and Muhammad Abdhu, and differs from Sir Syed and Allama Iqbal. He offered humanism and not rationalism. He sought answers to the basic problems of life, ethics, morality and politics in Qur’an. He made Al-Hilal and al-Balagh as the medium to convey his thoughts. His humanism resulted in the unity of religion Wahdat e-Adyan. He appreciated the highest absolute values of all faiths. They were the factors for him to bring about the concept of world brotherhood. His stress on the divine attributes such as love, beauty, justice, truth, knowledge, light and creativity, aimed at making man a moral personality. At a time

172 when divisive force were at work in the country, Maulana Azad stood as a great unifying force Love of God and love of man were the keys he offered to all problems. History would have been different if only the Muslims had accepted Maulana Azad leadership both in political and religious sectors.

The Qur’an is a spiritual text concerning God and humanity, enjoying good and prohibiting evil. Pseudo-scientific attribution of medieval or Morden province must distort its divine beauty and simplicity. Maulana Azad was convinced that the only way to regenerate Muslims society, which was socially, economically, and politically backward was through the message of Islam which, according to him, was a panacea for all ills. He believed that it was Islam that would strengthen the moral fibre of Muslim community and rally it for a common mission to fight injustice and shape its future destiny. His ‘Tarjuman ul-Qur’an’ an illuminating commentary and interpretation of Qur’an is based on the thesis of Unity of Religion Wahdat-i Din he takes up verses that enjoyed the view that all religious teaching are constructed of two parts: the customs and the eternal spirit. While the ceremonial may differ the eternal principle are common to all religion. Maulana Azad has left behind a marvellous legacy of religious co-existence and Nationalism that should be protected and shared by all without any prejudice of cast creed and culture.

Maulana Azad Library, Aligarh Muslim University

173 Appendix

CHRONOLOGY OF EVENTS

1888 Birth in Mecca 17th August,

Or Zil Hij, 1305 A.H. 1892 Bismillah Ceremony. 1898 Return to India. 1898 Started writing poetry. 1899 Death of mother. 1899 Started monthly Nariang-e-Khayal from Calcutta. 1900 or 1901 Marriage 1901 Started weekly Al-Misbah 22nd January. 1902 Oldest publication, Elan-ul-Haq, 5th January. 1902 Edited weekly Ahsan-ul-Akhbar, Calcutta. 1903 Completed Dars-e-Nizami curriculum of study. 1903 Assistant editor monthly Khadang-e-Nazar, Lucknow, March. 1903 Editor Edward Gazette, Shahjehanpur. 1903 Started Lisan-ul-Sidq, 20th November. 1904 Attended the annual session of Anjuman Himayat-ul-Islam, Lahore 1st to 3rd April. 1905 Attended annual session of Anjuman Himayat-ul-Islam, Lahore and spoke on "Islam in Future". 1905 Maulana AzadLast Library,issue of Lisan Aligarh-ul-Sidq Muslimwas printed University by Agra's famous Mufeed-e-Am press April, May. 1905 Visit to Iraq. 1905 Assistant editor, monthly Al Nadwa, Lucknow, October. 1906 Left Al Nadwa, March. 1906 Editor, Vakil, published every third day from Amritsar, April. 1906 Death of elder brother Abu Nasr Yasin Aah. 1906 Left Vakil and returned to Calcutta, November.

181 1906 Attended the session of Muslim Educational Conference at Dacca. At this session Muslim League was formed, December. 1907 Editor, weekly Dar-ul-Saltanat Calcutta, January. 1907 Once again was appointed editor of Vakil, Amristar August. 1908 Resigned from Vakil because of father's grave illness, August. 1908 Death of father, 15th August. 1908, 1909 Tour of West Asia and France 1912 Started weekly Al-Hilal, 13th July. 1913 Security of Rs.2,000 was demanded from Al-Hilal Press on 18th September, which was furnished on 23rd September. 1914 The combined issue of 14th and 21st October was proscribed by the Government of Bengal, October. 1914 Security was forfeited and a fresh security of Rs. 10,000 was demanded, 16th November. Because security could not be furnished Al-Hilal's publication was discontinued after bringing out the issue of 18th November. 1915 Weekly Al-Balagh was started, 12th November. Government of Bengal ordered him,, under Section 3 of The Defence Act, .to leave Calcutta as also the limits of Bengal within four days. Subsequently, this period was extended to one week. The Governments of Delhi, Punjab and U.P. had already banned his entry in their respective provinces. Because he was banished from Calcutta, Al-Balagh was Maulana Azad Library, Aligarh Muslim University discontinued after the 17th, 24th and 31st. March issues. 1916 Reached Ranchi (Bihar) and stayed in Morabadi, outside the city. After a few days he was interned there under the orders of the Central Government, 7th April. 1919 Wrote Tazkirah and "Jama-ul-Shawahidfi-Dakhul-e-Ghair Muslim fil Masajid " 1920 Released, 1st January.

182 1920 As President of Bengal Provincial Khilafat Committee, appealed for Non-cooperation with the Government. 28th 29th February 1920 Wrote "Masla-e-Khilafai aur Jazirat-ul-Arab". English and Pashtu translations of this work were published respectively from Bombay and Peshawar. Mirza Abdul Qadir Beg translated it into English and Malik Saida Khan Shanwari into Pashtu. Presided over the session of All India Khilafat Conference, Nagpur 1921 For the propagation of Non-cooperation Movement, weekly Paigham was started under his supervision, 23rd September. 1921 Presided over the session of Provincial Khilafat Committee, Agra, 25th October. 1921 Presided over the session of Jamiat-ul-Ulema-e-Hind at Lahore. 18th-20th November. 1921 Was arrested and sentenced to one year's imprisonment and was lodged in Presidency Jail, Alipur, 10th December. 1922 The statement given in this case is known as Quol-e-Faisal. Its Arabic translation was published in Cairo and Turkish translation in Constantinople. It was translated into Arabic by Maualana Abdul Razzaq Malihabadi, and into Turkish by Umar Raza, editor, Jahan-e-Islam, Constantinople. 1922 Released, 6th January. 1923 To popularize Indian Liberation Movement in the Arab world a fortnightly Al Jamia in Arabic was started under his Maulana Azad Library, Aligarh Muslim University supervision. 1st April 1923 Presided over the Special Session of All India National Congress at Delhi, 15th September. 1925 Presided over the session of All India Khilafaf Committee, Kanpur, 29th December. 1927 Al-Hilal, Was re-started, 10th June. 1927 Al-Hilal stopped publication after the issue of9 December. 1929 President, Muslim National Party, 27th July. 1930 Officiating President of All India National Congress.

183 1931 Arrested. 1931 Tarjuman-ul Quran, Vol.1, September 2. 1932 Arrested. 1936 Tarjuman-ul-Quran, Vol.11. April. (Tarjuman-ul-Quran, Vol.1 & Vol.11 have been translated into English by Syed Abdul Lateef, published in India and Pakistan.) 1939 Officiating President of All India National Congress. 1940 Was elected President of All India National Congress and held this position till 1946. 1940 Presided over the All India National Congress Session, Ramgarh, and 19th March. 1940 Arrested, sentenced for two years and transferred to Naini Jail. 1941 Released, 4th December. 1942 Negotiations with Crjpps' Mission, March and April. 1942 Arrested and detained in the Fort of Ahmednagar, 9th August. 1943 Wife died in Calcutta, 9th April. 1943 Younger sister Hanifa Begum Abru died in Bhopal, June. \ 1945 Transferred from Ahmednagar to Bankura, April. 1945 Released, 15th June. 1945 Attended Simla Conference, 16th June. 1946 Ghubar-i-Khatir and Kai-wan-i-Khayal published. 1946 Negotiations with Cabinet Mission, April-June. 1947 Joined Interim government as Education Minister, 15th January. 1947 Education Minister in the first government of Independent Maulana Azad Library, Aligarh Muslim University India, 15th August. 1951 Deputy leader of Congress Parliamentary Party. 1952 Elected Member of Parliament in the first General Elections. Minister for Education, Natural Resources and Scientific Research 1955 Elected Deputy Leader of Congress Parliamentary Party. 1956 Good-will mission to Europe and West Asia. Presided over the 9th Unesco General Conference held in Delhi, May to July.

184 1957 Elected Member of Parliament in the second General Elections and was again appointed Minister for Education and Scientific Research. 1958 Last speech delivered at the session of Ajuman Tarraqi-e-Urdu, held in Delhi, 15th February. 1958 Died. Buried in Urdu Park in front of Jama Masjid, Delhi, 22nd February.

Maulana Azad Library, Aligarh Muslim University

185 BIBLIOGRAPHY

. Abduhu, G. Rasool, The Educational Ideas of Maulana Abul Kalam Azad, New-Delhi, 1973. . Abedi, Zakir, Indian Muslim: Social, Economical and Educational Status, Arise Publishers & Distributors, New Delhi, 2011. . Ahmad Aziz, Islamic Modernism in India and Pakistan 1857-1964, Oxford University Press, London 1967. . Ahmad, Ali, Sir Syed Ahmad Khan on Education, Aligarh, 2006. . Ahmad,Qeyamuddin, Wahhabi Movement in India, Calcutta, 1966. . Alam, Mansoor, Maulana Abul Kalam Azad; an Epitome of Secularism and National Integration, Iran Society, Kolkata, 2014. . Alam, Mohd Manzoor (ed.), 100 Great Muslim Leaders of the 20th Century, Institution of Objective Studies, New Delhi, 2005. . Ansari, Iqbal, The Muslims Situation in India, New Delhi, 1987. . Ashraf, Mujeeb, Muslims Attitude towards British Rule and Western Culture in India, Delhi, 1982. . Azad, Maulana Abul Kalam, India Wins of Freedom, Prepared by Humayun Kabir, Orient Longmans, Calcutta, 1959.

. ______, Tarjuman al-Qur’an, (tr. Syed Abul Latif English), Asia Publishing House, Bombay, 1965. . Azimabadi, Bader, Great Personalities in Islam, Adam Publisher &Distributors, New Delhi, 2004. . MaulanaBakshi. S.R, AzadAbul KalamLibrary, Azad Aligarh the Secular Muslim Leader, UniversityAnmol Publication, New Delhi, 1991. . Barooah, D.P, History of the Freedom Movement, New Delhi, 1989. . Batt, Abdullah, Aspect of Maulana Abul Kalam Azad: Essays on his Literary, Political and Religious Activities. Pakistan, 1997. . Chand Tara, History of the Freedom Movement, vol 2, New Delhi, 1967. . ______, A Short History of the Indian People, Macmillan, Calcutta, 1934.

174 . ______, Maulana Abul Kalam Azad in History of the Freedom Movement vol.3. Azad’s Contribution to the Freedom Struggle. New Delhi 1967. . Chopra P.N. Maulana Abul Kalam Azad: Unfulfilled Dream, New Delhi, 1990. . Datta, V.N, Maulana Azad, Manohar Publication, New Delhi, 1990. . Desai Mahadev, Maulana Abul Kalam Azad: A Biographical Memoir. 2nd ed , London, 1941. . Douglas, Ian Henderson Douglas, Abul Kalam Azad, an Intellectual and Religious Biography, Delhi: Oxford University Press, 1988. . Engineer, Asghar Ali, Indian Muslims, A Study of the Minority Problems in India, Delhi: A.P Ajanta Publication, 1985. . Esposito, Jhon L, Contemporary Islam: Reformation or Revolution, Oxford History of Islam, Jhon L. Esposito (ed.), Oxford University Press, New York, 1999. . Farruqi, Ziya-ul-Hasan, The Deoband School and the Demand for Pakistan, Bombay, 1963.

. Faruqi, I.H, Tarjuman al Qur’an “A Critical Analysis of Maulana Abul Kalam Azad’s Approach to the Understanding of the Qur’an, Vikas Publishing House, New Delhi, 1982. . Garham,G.F.I. The Life and Work of Sir Syed Ahmad Khan, Idarah-i Adabiyat- I Delli, Delhi, 1885, . Goyal, D.R. Sallies of Mind, Eng Trns; Ghubar-e-Khatir, Maulana Abul KalamMaulana Azad, Shipra Azad Publication, Library, Delhi, Aligarh 2003. Muslim University . Hameed Syed Saiyidain, Islamic Seal on Indian’s Independence Abul Kalam Azad a Fresh Look, Karachi, 1998.

. ______, India’s Maulana, Vikas Publishing House, New Delhi, 1990. . Hanif, N. Islam and Modernity, Sarup & Son, New Delhi, 1997. . Humayun, Kabir, Maulana Azad: A Homage. Asia Publication, New Delhi, 1959.

175 . Hunter, W.W., The Indian Musalmans, Indological Book House Varanasi, 1969. . Hussain, S. Abid, The Destiny of Indian Muslims, Bombay,1965. . Ikram, S.M, Modern Muslim India and the Birth of Pakistan, Renaissance Publishing House, Delhi, 1950. . Joshi, P.C. Rebellion 1857 a Symposium, New Delhi, 1957. . K.A. Nizami, Sayyid Ahmad Khan, Publication Division, Delhi, 1966. . Kashyap, Subhash C, Maulana Abul Kalam Azad, National publication house, New Delhi, 1989. . Khan Ghazanfar Ali, History of Islamic Education in India and Nadvat-ul- Ulama, Kitab Bhavan, New Delhi, 2003. . Khan, Sayyid Ahmad, Sir, Asbab Bagawat-e-Hind, tr. Jaweed Ashraf, Asha Jyoti Book Sellers & Publisher, Delhi, 2007. . Lahiri, Pradip Kumar, Bengali Muslim Thought, K P Bagchi & Company Calcutta, New Delhi, 1991. . Majumdar, R.C., The Sepoy Mutiny and the Revolt of 1857, Calcutta, 1957. . ______, History of Freedom Movement in India, Calcutta, 1971. . Mallick Azizur Rahman, British Policy and Muslim in Bengal 1752-1856, Dacca, 1977. . Malsiani, Arsh, Maulana Azad, Publication Division, New Delhi, 1898, . Masud, Muhammad Khalid, Islamic Modernism, in Islam and Modernity, Great Britain: Edin Burgh University Press, 2009. . Mathur, Y.B., Muslim and Changing India, Trimurti Publications, Delhi, Maulana Azad Library, Aligarh Muslim University 1972. . Mehmood Sultan, Struggle for Islamic Society: An Analysis of Syed Ahmad Saheed’s Jihad Movement, Annual Research journal, Pakistan, vol 50, 2014. . Metcalf, Barbara Daly, Islamic Revival in British India: Deoband, 1860-1900, Oxford University Press, New Jersey 1982. . Moaddel, Mansoor, Islamic Modernism, Nationalism and Fundamentalism: Episode and Discourse, the University of Chicago Press, Chicago, 2005.

176 . Mohammad Shan, Freedom Movement in India (The Role of Ali Brother), Associated Publishing House, New Delhi, 1979.

. ______, Muslims and India’s Freedom Movement, New Delhi, 2002. . ______, Sir Syed Ahmad Khan A Political Biography, Meenakshi Prakashan Begum Bridge, Meerut, 1969. . ______, Sir Syed Ahmad Khan a Political Biography, Meerut, 1969. . Mohammad Taher, Muslims Political Thought in India, New Delhi, 1998. . Mujeeb, M, The Indian Muslims, Allen & Unwin Press, London, 1967. . Murray. T, Titus, Indian Islam: A Religious History of Islam in India, Delhi, 1979. . Muzammil, Safia Abul Kalam Azad Islam and Humanity, Al-Kausar Publishers, Hyderabad, 1988. . Nizami, Khaliq Ahmad, Maulana Azad (A Commemoration Volume), Idarah-I- Adabiyat Delhi, 1990. . Nizami,K.A Contribution of Muslims to the Indian Freedom Movement, Delhi, 1999. . Qadri, A.W.B, et.al, Education and Muslims in India since Independence, Institute of Objective studies, New Delhi, 1998. . Qureshi, Ishtiaq Hussain, The Muslim Community of the Indo-Pakistan Sub Continent, The Hague: Mouton & Co., 1967. . Qureshi, M. Naeem, Pan-Isam in British India The Politics of the Khilafat Movement 1918-1924, Oxford University Press, London, 2009. . Rafiabadi, Hamid Naseem, Challenges to Religions and Islam, (A Study of Maulana Azad Library, Aligarh Muslim University Muslim Movements, Personalities Issues and Trends), Sarup & Sons, New Delhi, 2007. . Rahman, Fazlur, Revival and Reform in Islam, The Cambridge History of Islam (ed.), England: P.M. Holt, 2003. . Rizvi, Sayyid Mehboob, History of the Dar-al-Ulum Deoband, Tr. By Prof. Murtaz Husain F. Quraishi, India: Idara–e Intemam, Dar al-Ulum, Deobond U.P. 1980.

177 . Roy, Asim, (ed.), Impact of Islamic Revival and Reform in Colonial Bengal and Bengal Muslim Identity, in Islam in History and Politics, Oxford University press, London, 2006. . S.M, Edwards and Garrets, H.L.O., Mughal Rule in India, New Delhi, 1974. . Saiyidain, K. G, Philosophy of Education, Vikas Publishing House, New Delhi, 1990. . Schimmel,Annemarie, Islam in the Indian Subcontinent, Leiden, the Netherlands, 1980. . Shahabudddin, Syed, Maulana Abul Kalam Azad, Selected Speeches and Writings, Hope India Publisher, Gurgain, 2007. . Sharma, Kamalesh, Role of Muslims In Indian Politics, M.C. Mittal Inter India Publications, New Delhi, 1985. . Siddiqi, Mazheruddin, Modern Reformist Thought in the Muslim World, The Islamic Research Institution Press, Islamabad, 1982. . Smith, Modern Islam in India, New American library, New York, 1957. . Tirmizi S.A.I, Maulana Azad A Pragmatic Statesman (A Documentary Study 1923-1942) Common Wealth Publisher, New Delhi, 1991.

Urdu Books

. Ali Syed Shahid, Urdu Mufassireen ka Tafsir Muaqqif, Kitabi Duniya Delhi, 2005. . Ansari, M. Ziauddin, Maulana Sir Syed aur Aligarh, Anjum Taraqqi Urdu, New Delhi. 1992. Maulana Azad Library, Aligarh Muslim University . Ansari, Z, Abul Kalam Azad ka Zehni Safar, Maktaba Jamia, New Delhi, 1990.

. Azad, Abul Kalam, Tarjuman al-Qur’an, Vol I Sahitya Academy, Delhi, 1964. . ______, Tazkirah, Sahitya Acamemy, New Delhi, 1968. . ______,Umm-ul Kitab (Tafseer Surah-e- Fatiha) (Lahore, Maktaba-e- Ahbab n.d Surah al-Fatihah’, Basic concept of the Holy Qur’an : prepared by Dr. S.A Latif Hyderabad, 1958.

178 . Azmi, Abul Lateef, Mautarzeen-e-Abul Kalam Azad, Maktab Jamia, New Delhi, 1990. . Bedar, Abid Raza, Maulana Abul Kalam Azad, Institute of Oriental Research, Rampur, 1968. . Khaliq Anjum Maulana Abul Kalam Azad: Shakhsiyat aur Karname, The Urdu Academy, Delhi, 1958.

. Majli Marif ul Qurab, Jayeza Tarajim ul Qur’ani, Darul Uloom Deoband, 1968. . Malihabadi, Abd al-Razzaq Azad ki Kahani Khud Azad ki Zubani, Delhi, 1958. . Malihabadi, Abdul Razaqa, Zikr-e-Azad. Maulana Abul Azad ki Rifaqat men Artis Sal, Daftar Azad Hind, Calcutta, 1960. . Malik Ram., Tarjuman-ul-Qur'an. 4 Volumes, New Delhi, Sahitya Akademi, 1964-76. . Malik, Ram, Kuch Abul Kalam Azad ke Baare Mian, Makataba -Jamia, New Delhi, 1989.

. Malsiani, Arsh, Abu’l Kalam Azad, Publication Division, Bombay, 1976. . Qasmi, Akhlaq Husain, Maulana Azad ki Qurani Basirat, Maktab Rehmat Alim, Delhi, 1988.

. Qurashi, Afzal Haq, Maulana Abul Kalam Azd ki Qur’ani Khidmaat, Maktab Ajmal,Lahor 2007. . Shanhjhanpuri,Abu Salman, Maulana Abul Kalam Kalam Ki Sahafat, Idara-e- Afkar-o-Tehqiq, Karachi, 1980. . Syed Shahid,MaulanaUrdu Azad Tafsir BeeswinLibrary, Sadi Aligarh Mein, Kitabi Muslim Duniya, University Delhi, 2001.

Encyclopaedia and Dictionaries . Bosworth, C.E. et.al. (ed). First Encyclopaedia of Islam, New Edition, Brill, Leiden, 1913-1936. . Bosworth, C.E.et.al. (ed.) The Encyclopaedia of Islam, New Edition, Brill, Leiden, 1960-2001. . Eposito, John L. (ed.) The Oxford Encyclopaedia of the Modern Islamic World, Oxford University Press, New York: 1999, New edition 2009 (6 Vols.)

179 . H.W. Fowler, et al., Concise Oxford Dictionary, 9th Edition, Oxford University Press, Delhi, 1995. . Martin, Richard C. (ed.), Encyclopaedia of Islam and Modern World, Macmillan, New York, 2004. . Om Gupta, Encyclopaedia of India Pakistan& Bangladesh, Isha Books, Delhi, 2006. (9 Vols.) . The New Encyclopaedia Britannica, 15th Edition, Encyclopaedia Britannica Inc, Chicago [1768], 1998. . Wuthnow, Robert, (ed.) The Encyclopaedia of Politics and Religion, Rutledge, London: 1998. (2 Vols.)

Journals, Articles, Reviews . Ahsan Sayyid (ed.) Journal of Institute of Islamic Studies, Number 40, 2011 Aligarh Muslims University Aligarh, 2011. . Alavi Shariq, Azad Academy journal, Lakhnow, 2011. . Hafiz MD (ed.) Indo-Iranica the Quarterly Organ of the Iranian Society, Vol 67 Nos. Iran Society Kolkata, 1-4 March, June, Sept & Dec. 2014.

Thesis . Alam Parvez, A Study of the Socio-Religious Reforms of Maulana Asharf Ali Thanvi, Thesis submitted in the department of Islamic studies Aligarh Muslim University, 2008.

. Ara Roshan, A Critical Study of Syed Ameer Ali’s Contribution to Islamic MaulanaStudies. Thesis Azad submitted Library, in the Aligarh department Muslim of Islamic University studies Aligarh Muslim University, 2017.

. Khatoon Uzma, A Critical Study of Select Urdu Tafasir of 20th Century, Thesis submitted in the department of Islamic studies Aligarh Muslim University, 2015.

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