Sir Syed Ahamed Khan as A Protagonist of Interfaith Dialogue
By Rajib
Shaikh, New Age Islam
14 February
2024
Sir
Syed Ahamed Khan
------
Abstract
‘Some are born great’ and one of them was Sir
Syed Ahamed Khan. He was multi-faceted scholar, theologian, educationist,
constructivist, reformist and the founder of Muslim modernism in the Indian
subcontinent. He is considered to be the first Muslim scholar to write an Urdu
commentary on Bible, advocate of Hindu-Muslim unity and make a systematic
effort toward inter-religious dialogues in the subcontinent. Universities,
political associations, social organizations and the literally works produced
by him, are the core examples of his philosophy of promoting interfaith
understanding and pluralistic coexistence. Furthermore, owing to his interfaith
harmony he was labeled as ‘infidel’ (kafir) or the British agent but he never
gave up his policy of making reconciliatory approach to other faiths and this
stubborn attitude of sir Syed helped the antagonistic Muslim and the British,
east and west to improve interfaith dialogues. However, When the religious
extremism and right wing politics are on the rule we must re-read Sir Syed
whose ideology and philosophy of cultural coexistence could somehow ease the
process of national integrity and peace-building. This essay is an attempt to
explore the pivotal role of Sir Syed for promoting interfaith dialogues in the
subcontinent and its significance to the contemporary society.
Introduction
When we
talk on interreligious understandings in British India, Sir Syed Khan was
without doubt, a forerunner in establishing relations with other faiths. He was
one of most dynamic leaders of history who not only moulded the fate of nation
but changed course of history. If someone turned leaves of history, he must
have acknowledged in the journey of India’s transition from ‘medievalism to
modernism’, Sir Syed stands out the most prominently as a dynamic force
struggled against, conservatism, sectarianism, nationalism and superstitions. In his desire to bridge the gap between the
Muslims and with other faiths he took many steps like writing books, magazines
on comparative religion, establishing non-sectarian based universities,
founding different kinds of socio-economic and political associations and
reading extensively religious scriptures as Bible in order to dismantle the
ethno-religious conflicts and encourage active inter- religious engagement for
world peace.
Therefore,
he faced many problems even from his own community to accept western education
and as well as from Hindu communities for Urdu-Hindi controversy and refusal to
join Indian National Congress. But these sharp criticisms didn’t dissuade him
and he kept with his mission to promote cross-cultural relations with diverse
communities.
However, this essay is an attempt made to
highlight the strategies and methodologies of sir Syed Khan to foster
interfaith dialogues in order to ease the process of national integrity and
peace-building.
Interfaith
Dialogue Through Lectureship
Sir Syed
Ahamed Khan was a multi-faceted scholar, intellectual, educationist, political
activist, journalist, theologian, social reformer and chief organizer of
modernist Islamic movement of 19th century in India. He was born in 17 October
1817 in an illustrious Delhi family, which traced its lineage to the Prophet
Muhammad, and was well-known, for its learning and erudition. Besides being a social reformer, educationist
and a philosopher, he was also an Islamic scholar known for his role in
building pluralistic society of ‘modern’ India. His contribution towards
promoting interfaith understandings among other faiths saved the communities
from complete cultural and intellectual annihilations. American author Barbara
D Metcalf described him as” the father of Muslim intellectual renaissance”.
He was a
staunch believer of Hindu- Muslim unity and practitioner of amicable relations
between the two communities as he considered them the “child of the same land”.
To him “religion is personal” but “humanity is common”. He wanted both Hindu
and Muslim communities to live together, suffer, die and behave as charitable
neighbour. One could not find references against Hindus and Hinduism in Syed’s
writing instead he tried to find out the opportunities to secure cultural
collaboration between the two. In his famous pamphlet “Risalah-i-Asbabe-Bagawate-Hind”,
he focused the rights of Indians as a whole not exclusively his community.
Coming back
to the present time, when there is continuous growth of intolerance and rising
incidents of hate crimes among communities especially, Hindu and Muslims and
deliberate spread of hate and abhorrence by various sections of society, by
applying political ideology. Recurring incidents mob lynching, hate crimes,
love jihad terminology, and hate against minorities, anti-migrant sentiments
and many more elements inciting violence, convince us the vital importance of
Sir Syed’s interfaith ideology to enable peaceful tolerant and global
citizenship. Time demands rethinking Sir
Syed’s teaching of religious harmony which provides a refreshing site to begin
the process of peace-building, amity and tolerance. Once, in Gurdaspur (Punjab)
he asked questioning the all the Hindus and Muslims that “Oh Hindu and Muslims!
Do you belong to a country other than India? Don’t you inhabit this soil? And
are not buried under it or cremated on its Ghats? Hindus and Muslims is nothing
but a religious word. All Hindu, Muslim, Christian and Sikhs inhabit this
country are one nation”.
In order to
establish the fact that Hindus and Muslims of India could not survive in
isolations, he dubbed these two communities as two eyes of beautiful bride in a
lectureship that” we Hindu and Muslims eat same crops, drink water from the
same river and take breath from same air. Hindus and Muslims are two eyes of
this beautiful bride that is Hindustan. Weakness of anyone will spoil the
beauty of bride”.
Talking
about his philosophy of intra or inter-religious thoughts in contemporary times
when there is continuously growing disparity among the communities, I believe
that his vision of religious co-existence will prove to be necessity to follow.
Obviously, his vision of empowering and mitigating the suffering of his fellow
citizens by creating an educational enterprise in society, uprooting blind
adherence to ancestral beliefs and standing against the ethno-religious
conflicts, he has done a commendable job for the fellow citizens irrespective
of caste, religions, culture and practices. He left no stone unturned to
promote interfaith understandings and advocate Hindu-Muslim unity without
relinquishing and abandoning from their spiritual and cultural
aspirations.
Throughout
his life, Sir Syed Khan kept himself engaged in resolving communal clashes and
bridging interfaith understanding among them. To understand how he nurtured
this collective consciousness of the country, one has to look at his
contributions as a member of several apex bodies such as, The Viceregal
Legislative Council (1878-1883, for two terms), the North Western Province
Legislative Council (1887-1891, two terms), the Imperial Commission on Education
(1882) and the Royal Public Service Commission(1887). His frequent
interventions at the meeting unfailingly underscore his abiding concerns for
empowering subjugated India, regardless of their caste, creed, religious,
ethnic or linguistic affiliations.
Being
raised in the diverse city of Delhi sir Syed was exposed to the festival of
both Hindu-Muslim, and even he read the Hindu scriptures as a close friend of
Swami Vivekananda and Debendranath Tagore.
Admittedly, he had occasionally participated in Christian liturgy
(prayer) and devotional gatherings. He
illustrated a quote that “National integration was possible not only in social
but also to extent religious functions”.
Whenever he addressed community on religious harmony, he used to take
the verses of Quran, Bible and other Hindu scriptures.
He was an
avid historian and the first person to publish an archaeologist study on Delhi
in an Indian language; as a result, he was conferred the membership of the
Royal Asiatic Society. He also collected the sculptures and rare artifact of
Hindu religion.
Pluralism
Through Modern Education
Syed Ahamed
khan was committed to India’s Hindu-Muslim socio-cultural advancement and
building progressive and pluralistic modern, India. Moreover, he considered the
modern education as perhaps the most important platform for the development of
Hindu-Muslim relations. In order to facilitate the interfaith between two
communities he founded Western Oxford-Cambridge styled-school, colleges,
academic bodies and Scientific Societies and Cultural institutions in India,
all of which were significantly running on non-sectarian basis.
Muhammad Anglo-Oriental College” played a
crucial role in promoting inter-religious understanding and communal
collaborations. So, the first principle of this college was a Christian named
Theodore Beck, college began to cultivate the relationship between the diverse
communities. Expressing his happiness
seeing his college as a home of diverse culture Sir Syed stated “I am glad to
say that in this institution both are same, Hindus and Muslims get same
education, there is no distinctions and restrictions for both in terms of
privilege, I consider them as my two eyes, I don’t like even to say this
because people generally differentiate as right and other as left. I consider
both Hindu and Muslim as one and same eye”.
Now this
college is running in the name of Aligarh Muslim University (upgraded in 1920),
which became a centre of knowledge, political movement and a symbol of India’s
multi-cultural, multi-religious and multi-lingual community. The noble living
example of his philosophy was Dr. Ishwari Prasad Upadhya; the first graduated
and first MA graduated was Amba Prasad. Sanskrit was given an honourable place
in the college as a subject to be studied.
Furthermore, employees of this college were from various communities,
especially from Hindus, Muslims and British citizens, without any
discrimination. However, J.C Chakraboti was appointed as chief of mathematics
while Sir Baijnath as a second master in the college. Therefore, when he
breathed his last in 1898 there was 258 Muslims, 64 Hindus students, along with
seven Hindus in staff.
University keeps space for divergent views,
pluralism and so on. In 1938, there was a program in students’ union hall. They
carried the name and photograph of all who visited the campus. The list
includes stalwarts such as Mahatma Gandhi, Dr. Br Ambedkar, Moulana Azad and
Sarojini Naidu, the university still strives to accommodate divergent views.
Definitely, it has set up an exclusive centre for fostering interfaith
dialogues. Additionally, he established school at Moradabad in 1859, school of
Ghazipur in 1863 and Scientific Society in 1864 to act as a bridge builder
between old system and new and a way out for overall unity of all religious
followers.
Literature As an Important Tool
He was also a journalist who used his pen for
social reforms. Tahzebul Akhlaq (social reformation), a magazine founded
by him, tried to awaken people’s consciousness on social and religious issues
in very expressive way. The meaningless discussions on small religious matters
and the sectarian and communal violence in the communities made him disturbed a
lot, and the reason he tried every possible effort to normalize the
situations.
He wrote extensively on various ways to live
in a plural society. He was first man who attempted an Urdu commentary on Bible
named, Tabin al Kalam Fitafsiri Altawrat Wa ‘i-Injil’ ala Millat al Islam
(elucidation of the world in commentary of the Torah and Gospel according to
the religion of Islam), which was published in three parts between 1860 and
1865.
In 19th
century William Muir an orientalist scholar and prominent colonial
administrator published his famous work “The life of Mahomet and history of
Islam”, in which the dozens of misinterpretation and misconceptions on
pre-Islamic history of Arabia and life of Prophet Muhammad was
highlighted. Therefore, the book led to
vociferous protest and sir Syed Khan was deeply hurt by Muir’s false
representations. But Sir Syed Khan said that a book can be countered by another
book and burning of it is not a solution. Blasphemy is to be dealt with
according to the provisions of the country’s law. Therefore, he showed the
world how to disagree with an opponent in a civilized manner. Instead he
responded Muir with his own book” life of Muhammad” in which he took issue with
each of the argument of Muir, debunking the misconceptions surrounding the
Prophet (PBUH) and Islam. He wrote this book with full respect to Muir, neither
he blamed nor expressed anger because he was a democrat and peace-maker.
For his
educational reforms and promoting cross-cultural understandings he was knighted
by Queen Victoria as the “companion of star of India”.
His other
literary works including, Risalah-i-Ahkam-i-Taam –i-Ahle-Kitab and Khutbate
Ahmadiya, played crucial role in minimizing the differences and promoting
interfaith understandings, harmony, equality, love and affection. These works
proved as very impressive and way to dilute the misunderstandings among
different segments of society. The basic philosophy in Sir Syed’ writing was
that he was not known ever to articulate any anti-religious sentiments or any
criticism but, instead he stressed on the importance of togetherness through
his literature, writings and even emphasized them to remain steadfast against
the colonial power.
Socio-Political
Organization As A Source Of Pluralistic Coexistence
During
1860s he used to advocate for the political, social and education uplift of
both Hindus and Muslims as well. Syed frequently talked the political ambitions
for both Hindu-Muslim and made no discriminations among them. He demanded
representation in government for both communities. Syed Khan set up “British
India Association” at Aligarh in 1866. He invited dignitaries of both
communities of North West provinces to attend the inaugural session of
association. In his opening address, he highlighted that “British are keen on
tying chain of discrimination among us and hardly want the welfare of nation.
We have to independent in our thinking and mindful of our rights.” In one
article he mocked the system of parliament and for the useless proposals of
leaders as “a toy being given to child.” However, even in those days he was
much concerned about the activities of extremist Hindu bodies including Arya
Samaj, Bharat Warsha International Association and various anti-cow killing
societies.
India as a
nation of diverse cultures it has witnessed many conflicts on communal line
from pre- to post-independence. The assassination of Indira Gandhi was being by
her own bodyguard for religious reason, the Mumbai riots of 1993, Godhra
genocide of 2001 and recently passed a controversial Anti-Muslim Bill, CAA were
primarily because of underlying religious in tensions and resultant of
religious course and more specifically these became a huge trial for minority
communities to live under the current wave of aggressive nationalism and
Hindutva ideologies which are distorting the secular identity of the nation.
To what extend he was concerned about cow
killing can be understood by his statement that “if giving up of cow slaughter
will establish amity and friendship among Hindus and Muslims, then please do
not slaughter cow which is thousand times better” .
The
Urdu-Hindi controversy put him in trouble and trusted his pluralistic
credentials. Though he was champion for the promotion of English language but
his love for Urdu language was obvious. Therefore, he demanded for the
establishment of a vernacular university to teach Urdu and a bureau of
translation to undertake the task of translation of university text books.
Unfortunately, the abrupt promotion of Urdu came as result of anti-Urdu
movement, opposing the adoption of Urdu as medium of teaching. But it can’t be
said that after Urdu-Hindi controversy he lost his energy in promoting
interfaith dialogues among the various religious communities. In an article he
wrote that “if one nation were to advance in the scale of civilizations and
other to lie down, India would be no better than one-eyed beauty .” On the
contrary, this linguistic controversy had nothing to do with communal aspects
of religion, but rather cultural identities and the human tendency to safeguard
his cultural being prompted this controversy. When he went to England in 1869,
he left the charge of “Aligarh Scientific Society” and ”Aligarh Institute
Gazette” in the hand of Raja Jaikishan Dass Bahadur, a Hindu. Sir Syed was
ready to co-operate with organizations which were purely dominated by Hindu
bourgeoisie. His association with Surendranath Banerje’s Indian association of
Bengal is the core example. The main objective of this association was to
create an environment where educated people can talk on political development
of country. Moreover, these two leaders
submitted two demands to the British to increases the age limit for the Indian
civil service applicants to 23 from 21, and ICS examination is too held in
Delhi or Kolkata for easiness of Indians.
So, his administrative actions were regardless of any cast and religion.
Additionally,
to counter Indian National Congress he founded Indian United Patriotic
Association, aiming to create a common face of anti-Congress sentiment among
Hindu and Muslim. More than fifty-one
Muslim Societies from all over India joined the party while many Hindu Raja,
Maharajas became member of this new body and it is historically recorded that
more than, five hundred Hindus attended program of 1888 which helped the
organization grow.
As he had
views of pluralism, he opposed Bal Gangadhar Tilak, a noted political figure
fought for Swaraj, for advocating a policy of Hindu nationalism reviving Ganesh
and Shivaji festival which is historically recorded as Anti-Mughal movement. He
opposed him openly and criticized his ideology of Hindu nationalism.
Shafey
Kidwai, a Sahitya Akademi Winner, wrote his latest book on “Sir Syed Ahamed
Khan; reason, religion, and nation”. In his book he reveals that, for Sir Syed
Khan, nation was an abstract concept rather than a political bogey. He made
distinction between patriotism and nationalism, and for him patriotism was to
be strengthened and nationalism is poorly political ideology which shouldn’t be
the ruling force. His idea was based on “inclusiveness and pluralism”.
However,
Sir Syed Khan was the first Muslim scholar to promote modern education and
start a process of interfaith understandings in sub-continent in order to
foster social cohesion and national integrity.
Conclusion
To
conclude, one must believe that Sir Syed Khan was a leader of enlightenment and
progress who stands out most prominently as philosopher, reformer, thinker and
pioneer of interfaith understandings in the sub-continent. He was a believer, supporter and ambassador
of religious unity among leading communities of India event after Urdu-Hindi
controversy and declaring him as ‘kafir’ by fellow countrymen, he kept with his
mission. Now universities and different socio-political organizations, he
established is running on non-sectarian basis. Aligarh Muslim University is the
highest living example where students of all caste dine at same table, playing
in the same ground and so on.
However,
when the India is considered as fourth worst country in the world due to the
rising of intolerance and communal disharmony, religious leaders especially who
live and work within a multi-cultural, multi-lingual and multi-religious
society, must re-read Sir Syed Ahamed Khan and his philosophy of interreligious
understandings to enable cultural and social pluralism.
Notes
And References
·
Farooq Ahmad Dar, Associate Professor,
Department of History, Quaid-i-Azam University, Islamabad: Sayyid Ahmad Khan
and Hindu-Muslim Question in India, Journal of the Research Society of
Pakistan, December, 2018.
·
Amjad Abbas Khan, Sir Syed Ahmad Khan
and his Pluralistic Vision
·
NAWAID ANJUM: Interview: Shafey Kidwai,
author of Sir Syed Ahmad Khan: Reason, Religion and Nation (Hindustan Times, 30
OCT, 2020)
·
MJ WARSI: Pioneering Hindu-Muslim unity,
(The Pioneer, 17 OCT 2017)
·
Muhammad Asim Siddiqui, (English teacher
AMU): Man who knew tomorrow (The Hindu, 16 OCT 2015)
·
MJ WARSI: Sir Syed Ahmed Khan: A sym¬bol
of Hindu-Mus¬lim unity (11 Oct 2017)
·
Muhammad Sajjad: Sir Syed Ahmad Khan
(1817-1898): A man with a mission (Frontline, March 12, 2021)
·
Yaqoob Murtaza, student of law at
Aligarh Muslim University: Sir Syed: A symbol of communal harmony, 17 OCT)
·
ZIYA US SALAM: Syed Ahmad Khan: The
'shaper of India’s collective consciousness’, (FRONTLINE, SEP 24-2021)
·
Muhammad Asim Siddiqui: Man of reason
and compassion, 16 OCT 2017, The Hindu)
·
Farman Ali and Humaira Ahamed: A Study
of the Inter-Religious Dialogue through Syed Ahmad’s Reconciliatory Approaches
in Tabyiīn-ul-Kalām, Al-Milal: Journal of Religion and Thought (AMJRT) 25 June,
2021
·
Amjad Abbas Khan, Sir Syed Ahmad Khan
and his Pluralistic Vision
·
Md Yusuf Ali and Osman Bakar: SYED AHMAD KHAN’S TWIN OBJECTIVES OF
EDUCATIONALREFORMS IN BRITISH INDIA (ISATAC, Journal of Islamic thoughts and
civilizations, 2021)
·
Farooq Ahmad Dar, Associate Professor,
Department of History, Quaid-i-Azam University, Islamabad, Sayyid Ahmad Khan
and Hindu-Muslim Question in India, Journal of the Research Society of
Pakistan, December, 2018.
·
Rachel John: Sir Syed Ahmad Khan, for
whom educational reform was a way of life (17 October, 2019)
URL: https://newageislam.com/islamic-personalities/sir-syed-khan-protagonist-interfaith-dialogue/d/131719
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