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Patna,(BiharTimes): Till the last two decades of his life Gandhi was extremely close to Muslims, was greatly impressed by the message of Islam as enunciated in Quran and would try to emulate Prophet Mohammad in his own life. He would praise the first four Khalifas, especially Omar ibn Khatab and Ali Ibn Ali Talib, for their simplicity. However, things started changing after mid-1920s. |
This was the view expressed by noted historian, former Vice Chancellor of Jamia Millia Islamia and presently Director General of National, Archive, Prof Mushir-ul-Hasan at Khuda Bakhsh Annual Lecture on “Gandhi and Islam” at the Library campus on Dec 21 (Wednesday) evening.
Prof Hasan, who is writing a book on Gandhi, Islam and The Nation said, that he wants to bring before the people Muslims’ understanding about Gandhi.
Though a large number of references about Gandhi’s view on Christianity is available yet unfortunately very few on his intellectual engagement with Islam.
In early days he was impressed by what Maulana Azad and C F Andrews wrote on the positive impact of Islam. Gandhi would quote extensively from Quran in his writings. Before Gandhi the writing on Islam was limited to the theory that it was a faith spread by power.
Prof Hasan said that Gandhi’s view was a significant departure from what Swami Dayanand Saraswati, V D Savarkar and others wrote about Islam.
Gandhi rejected the approach of earlier Hindus. He disapproved easy categorization of good and bad. Gandhi’s family was close to Muslims. He was invited by Muslims of South Africa. He believed that Quran is words of God.
From beginning to end Gandhi always talked about common ancestry, cultural acceptance and open mindedness. He would freely rub shoulders with Ali Brothers, Maulana Abdul Bari, Dr Ansari, Maulana Mazharul Haque and Ulema of Deoband in his earlier days and was quite influenced by them.
He used to recite Surah Fatiha (the first chapter of Quran) in his daily prayer meeting.
Sarvodaya was just the concept of Human Brotherhood of Islam. Gandhi portrayed that Islam was a religion of peace and rejected the allegation that it was spread by force. Gandhi once wrote that there is not a single line about forced conversion to Islam in Quran.
He studied quite a lot from Shibli Naomani and Justice Amir Ali’s books on Islam.
Apart from Prophet Mohammad and the first four Khalifas of Islam, Gandhi was quite impressed by heroic endurance of Imam Husain. He valued the self-sacrifice of Imam Husain at Karbala and equated it with Tapasyacharya.
He said Islam had no place for Ahinsa and would say that all the religions are basically same.
Prof Hasan said that Maulana Abdul Bari was so close to Gandhi that he even issued fatwa calling upon Muslims to give up cow-slaughter. He would also consider wearing Khadi and weaving of Charkha as Islamic acts. However, according to Prof Hasan, the Ulema of Baraieli opposed Gandhi.
Gandhi’s proximity to Khan Abdul Ghaffar Khan and Hasrat Mohani, who was a devout Muslim, is known to all. Mohani would offer namaz five times a day yet was at the same time was a Krishna-bhagat.
Akbar Allahabadi, a great critic of Sir Syed, was so much impressed by him that he penned Gandhinama. Mind it Akbar died in 1921 and thus had the idea of early Gandhiji in his mind.
Prof Hasan, author of several books on Indian history, tried to explain as to why after 1925-26 many Muslims, who would admire Gandhi went against him. This continued to happen till 1947 and his death. Many Muslims started condemning Gandhi. In 1940s Muslims became angry and they would not even allow him to enter their houses. This happened in Noakhali too, where Gandhi went at the time of riots during partition.
On August 2, 1947 Gandhi even asked as to why Muslims are not trusting him any more?
Muslims took part in Khilafat Movement and Non-Cooperation Movement (in early 1920s), but not in the Civil Disobedience Movement of 1930 and Quit India Movement of 1942.
His alienation started at various level. Prof Hasan is of the view that after 1928 Gandhi was not prepared to accept the political demands of the Muslims such as separate electorate,though he conceded the demands of Dalits.
Gandhi was using Hindu religious symbols, Ram Raj, cow-slaughter and his stand on Lala Lajpat Rai and Madan Mohan Malviya alienated even men like Mohammad Ali.
In contrast Muslims would appreciate Jawaharlal Nehru though he was a non-believer, secular modern man. Patel and Tandon were strongly opposed to Nehru because of these very reasons.
Though Nehru was a Congressman and all the Muslim Communists would oppose his party they remained close to him till last. After partition Nehru became the leader of Muslims.
“The tragedy is that the discourse Gandhi started ended then and there. Today Islam is not being taught in schools and colleges. The lack of knowledge about Islam can be measured from the fact that even on the JNU campus, where I live Hindu friends would offer Muharram Mubarak to me,” he regretted.
Dr Razi Ahmad, Director and Secretary of Gandhi Sanghralaya, in his presidential speech said that Muslims left Gandhi while a Hindu killed him. This is his tragedy. In contrast Muslims’ admiration of Nehru continue till now. Nehru’s dress and his life-style were liked by Muslims.
Dr Ahmad said whatever India is facing today is because of Nehru. The differences between Gandhi and Nehru started in 1929.
He agreed that all Hindu reformation movement brought Muslims and Hindus face to face with each other. It was only Gandhi who brought the two together.
Gandhi discarded the concept of religion as a base of nationalism. This was totally against the views of earlier Hindu writings.
The noted Gandhian said that in 1916 there was suggestion for reservation for Muslims, but Nehru opposed it in 1929. Jinnah accepted this position.
Dr Ahmad lamented how by 1946-47 Gandhi became extremely disillusioned. He started telling those close to him that he now wanted to die. By then Nehru had completely marginalized him.
Dr Ahmad regretted that no Urdu sources had been used in the compilation of history.
He even recalled how Rajendra Prasad and others were opposed to the concept of adult franchise. It was Gandhi who stood for it and his view is now being dubbed as policy of appeasement.
Dr Ahmad chose the occasion to express his strong opposition to the way issues, which should be debated in Parliament, are now being decided in Jantar Mantar, Ram Lila and Gandhi Maidan.
Prof Imitiaz Ahmad, Director of the Library, offered vote of thanks.
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