Maulana Azad was not only this century’s most articulate votary of Hindu-Muslim unity but also the only one erudite aalim (Islamic scholar) who claimed Quranic sanction for his faith in that unity and the freedom of the nation.

Near the mosque, and above the level of the crowded new bazaar, a red sandstone wall encloses a garden in which a tomb of simple dignity marks the resting place of the man born in Mecca on November 11, 1888 and who died in New Delhi on February 22, 1958 — Mohiuddin Ahmed, better known as Maulana Abul Kalam Azad.

The location is appropriate, a grave amidst the relics of past history, in a domain wrested by the British from the Mughals, and then freed again at great cost. The other leading figures of the great freedom struggle, Mahatama Gandhi and Pandit Nehru, were cremated not far away, along the banks of the river Jamuna, beyond the battlements of the Red Fort. But Azad, in death as in life, is alone.

Maulana Abul Kalam Azad is, by any reckoning, a major figure in twentieth-century Indian history. He was a scholar thoroughly trained in the traditional Islamic sciences, with great intellectual abilities and eloquence of pen and speech. He had, in addition, a remarkable openness to modern western knowledge even as he opposed the western rule over India.
 

Azad made a lasting contribution to Urdu prose literature with his translation and interpretation of the Qur’an — Tarjuman-ul-Quran

Azad made a lasting contribution to Urdu prose literature with his translation and interpretation of the Qur’an — Tarjuman-ul-Quran. The intellectual history of Islam in India has long been described in terms of two contrasting currents: the one tending towards confrontation, the other towards assimilation, with the Hindu milieu. 
 

This dichotomy is, of course, an oversimplification, for separatist and syncretist represent extreme points on a spectrum of possible intellectual responses by Muslims to the Indian scene.

In his youth, Azad had been totally inexperienced in politics. Now with a full knowledge of what was involved, he had proved that his religious faith could guide him in the area of general principles, and give him strength for the difficulties he had to face.

Maulana Azad earned a reputation for ‘absolute impartiality’ and ‘unimpeachable integrity’ which served him well, particularly in the years after independence.

The major concern of Azad’s life was the revival and reform of the Indian Muslims in all spheres of life, and his political hopes for them were within this context.
 

Firoz Bakht Ahmed at Maulana Azad’s cemetary

For any such reform, he realised the key position of the ulema and of the traditional educational system which produces them. This was why he pinned his early hopes on the Nadwat ul-Ulema under the leadership of Shibli. Such was Azad’s vision concerning matters internal to the Muslim community.

As far as relations with others were concerned, we have seen that Azad never questioned the fact that being Muslim in India meant living with non-Muslims in common citizenship.

He had never contemplated any other political possibility, and when incidents of communal strife in the 1920s threatened Hindu-Muslim unity, and then in the 1930s and 40s the Pakistan movement gathered strength, his spirit rebelled against those trends.

In his presidential address to the Congress in 1923, he said that the ability of Hindus and Muslims “to live together was essential to primary principles of humanity within ourselves.”

Almost twenty years later, when he again addressed Congress from the presidential chair, he repeated this absolutely fundamental premise: “I am a Muslim and profoundly conscious of that fact that I have inherited Islam’s glorious tradition of the last thirteen hundred years.

I am not prepared to lose even a small part of that legacy. The history and teachings of Islam, its art and letters, its cultural and civilization are part of my wealth and it is my duty to cherish and guard them… But, with all these feelings, I have another equally deep realisation born out of my life’s experience, which is strengthened and not hindered by the Islamic spirit.

I am equally proud of the fact that I am an Indian, an essential part of the indivisible unity of Indian nationhood, a vital factor in its total makeup, without which this noble edifice will remain incomplete. I can never give up this sincere claim…”
—
*Chancellor, Maulana Azad National Urdu University, Hyderabad, grandnephew of Maulana Azad

Courtesy: Counter view

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But it wasn’t this aspect that overwhelmed me about the shrine during the last Ramzan. It was that the iftari (material for breaking fast) that was not only prepared but even shared by the Hindu brethren living in the area. Accompanying me was Malini Khatri, a senior English teacher of Modern School who had come to Ajmer with her students for participating at a debate at Mayo College. 

It was indeed touching the way I noted Sunil Dutt of Dilli Durbar Guest House at Ajmer distributing the usual khajur (date palm), pakodis (snacks), kachalu (mixed fruit) and food at the shrine to all. Assisting him was Kamal Tilvani, another Sindhi hotel owner from Ajmer. At the time of iftar, some white skull capped Muslims, turbaned non-Muslim Rajasthanis and also Sikhs sat at the shrine’s dastarkhwan (feast). In fact it was India at her best! 

Mukhtar Abbas Naqvi, Minister of Ministry of Minorities, states that since time immemorial, Hindus and Muslims have gelled well in all walks of life in India under the different regimes and adds that this is the beauty of India that in Ramzan, we have “Ram” while in Diwali, we have, “Ali”! 

“Fasting the whole day is truly a challenge, I get tired a lot faster and the days seem to be longer. Having no relations with my wife throughout the day is a bit difficult,” stated Abdul Karim Umar, an Ajmer born academician who has been fasting for 21 years and married for 6 years. He considers it a boon to come to India and fast at his hometown! 

Similarly Sheikh Musa Ahmed, a top-notch graduate from Al-Azhar, the Islamic University in Cairo, Egypt, received his degree in Shari’a. He is also a hafiz (one who remembers the holy Quran by heart) and accomplished this milestone before reaching the age of 12. Sheikh Ahmad then furthered his education by receiving a Master’s degree in Law from Wayne State University. 

The month of Ramzan brings multiplied blessings for those who do good. Most deeds are multiplied by 700 during this holy month, as opposed to the factor of 10 that usually applies. On the reverse side, it brings multiplied sins for those who do bad. Muslims believe the devils are shackled during this Holy month, which frees us from their influence to do other than what is good. Giving to the poor during this month is obligatory–Zakatul fitr. 

The Prophet (pbuh) told Muaz Bin Jabal (one of his companions), “I love you Muaz. Can I show you the gate of goodness?” Muaz answered, “Yes.” The Prophet then said, “The first category is fasting, which is a shield from hellfire. The second category is giving charity for the sake of Allah, which extinguishes sins as water extinguishes fire. The third category is standing in prayer throughout the last part of the night.” Then the Prophet recited the following verse from the Holy Quran: “They forsake their beds supplicating their lord in fear of Allah and hope for what they want.” (Chapetr: 32, Verse: 16). 

In fact the true spirit of Islam as well as that of Ramzan is brought about at the holy shrine of Ajmer. Those who fast know that His boundless blessings will always work for their highest good, no matter how difficult it may seem at that time. Whenever they would need God’s help, He would come for them and oblige them. Every time this faith has been proven true; as time passes this faith matures into conviction. They hope that this conviction will translate in terms of action into the rest of their life and in every month. 

(The author is a commentator on social, educational and religious issues )

The post How the Ajmer Shrine Brings Alive the Spirit of Ramzan & Islam appeared first on SabrangIndia.

Image: Twitter

Strangely, there has been no coverage by the national media on this tragic mishap. Azad was the symbol of interfaith bond between Hindus and Muslims and has been revered most owing to his contribution to interfaith harmony. All those who had indulged in this must be brought to books. More dangerous that the act itself is the increasing fascist tendency that is trying to divide Hindus and Muslims who have always gelled well as sugar and milk since time immemorial.

The number of casualties, according to Wasim-ul-Haq, editor, “Akhbar-e-Mashriq” Urdu daily from Kolkata, after violence during the Ram Navami procession in West Bengal has increased to 3. While on Sunday, one person died in Purulia, and one in Kakinara, another individual passed away after clashes in Raniganj on Monday.

“Ramnavami is a lovely festival and conveys the message of harmony and peace. It is a matter of concern that instead of handing pens and computers in the hands of the youth, some right wing elements are encouraging them to brandish swords, guns and other dangerous weapons in the name of religion and cultural ethos,” states Atyab Siddiqui, eminent thinker sand lawyer.

Ahmed Saeed Mailhabadi, editor of the erstwhile Urdu daily, “Azad Hind” confirmed the desecration of Maulana Abul Kalam Azad’s statue. “It is sad that statues are being attacked to pave way for the dangerous ghettoized mindset. India is a great nation where all the communities support each other in all walks of life,” said Malihabadi.

“The defiling of Azad statue symbolizes the fall of composite Indian ethos and the sacrifice of the centuries old tradition of inter and intra cultural harmony. Instead of condemning, I invite the Indian conscience to ponder over,” states Imam Umair Ahmed Ilyasi, the Chief Imam of India.

According to Khwaja Iftekhar Ahmed, chairman, Interfaith Harmony Foundation of India, secularism and rationalism go hand in hand. With the increasing Hindu radicalization, the rationale of Indian state has come at stake. Sometimes, for, very short term gains, radicalists adopt a course of disaster which initially appears as an apparent victory but the crisis that it leaves behind, may generate unresolvable controversies for centuries. The world has paid enough in the name of Muslim radicalism. I wish, Hindu brothers read in between the lines and jointly stand up to meet the challenge.

Even the Sangh spokesperson and hardliner, Subramaniam Swamy tweeted that this was an imprudent act of some Right Wing Supporters which was unacceptable.

According to senior BJP leader, Vijay Goel, Maulana azad was not only this country’s most articulate votary of Hindu-Muslim unity but also the only one erudite aalim (Islamic scholar) who claimed Quranic sanction for his faith in unity and the freedom of the nation.

Mahua Moitra, the Trinamul Congress spokesperson stated that the Sangh affiliates defied the state government orders to brandish weapons in a festive activity in the name of religion. In spite of the fact that the Chief Minister, Mamata Banerjee directed the director general of police (DGP) to instruct all the superintendents of police (SPs) to take strong action against those who carried arms in the rallies, the miscreants brandished sharp weapons and indulged in arson and violence, told Mahua.

Sometime ago, political controversy erupted after the CPI-M accused the BJP of attacking its offices in Tripura and bringing down Lenin statues after winning assembly polls in the state.

Unfortunately, the incidents of statue vandalism in Tripura triggered a wave of similar actions across the country in its immediate aftermath. Statues of Mahatma Gandhi, Dr BR Ambedkar, and Bharatiya Jana Sangh founder, Shyama Prasad Mookerjee were also targeted.

*Commentator on social, educational and political issues, community worker and grandnephew of Maulana Abul Kalam Azad

This article was first published on https://www.counterview.in/

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