Partners in Freedom: Jamia Millia Islamia 8189738100, 9788189738105

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M u s h ir u l H a s a n &

R a k h s h a n d a ja lil

p o r c w o t^

istorians have produced many world too viewed Jamia as a somewhat different works on the role of shabby crucible where experiments in educational institutions in the modern education were being carried out Indian nationalist movement, Yet, Jamia or, at best, a modest, other-worldly retreat Millia Islamia figures as a mere footnote in from the real world of competition and their narratives. A product of the anti­ ‘mainstream’ education. Its quamtness colonial movement, Jamia was nurtured by drew the high-minded who sought men and women deeply committed to the 'otherness' but kept away the serious nationalistic cause， to the fostering of student and the professional scholar. composite cultxtre and a creative synthesis： Recent years have seen a gradual, and of ‘traditional’ and ‘modem’ learning, Whyy grudging, change in perception. Today， then, did Jamia get left out when Jamia draws both students and teachers 'honourable mentions1were being doled out from a wider swathe than ever before. While in the early days of free India? Why did it it continues to be difficult: to describe, it is not find a pride of place among 'the temples no longer a recalcitrant child. It has grown of modem India5? Why was the post-1947 up to become a modern, bustling vibrant national leadership so reluctant to let the University. But it is a University with a institution grow? singular difference. It has a paist that sets it apart from other educational institutions. It The problem with Jamia is that it has always been a little, difficult to describe. Its has a character and an identity :tha^^ ^ refusal to conform to standard definitions： uniquely its own. More importantly, it has a has cost it dearly. Jawaharlal Nehra had legacy, a rich inheritance that few written in 1952: The Jamia does not fit in educational institutions in India can, lay our normal rules and regulations for claim to. In the pages of this book, we endeavour schools, colleges, universities and the like. I suppose that is why it is a little difficult to : to unfurl that legacy and, in so doing, tell a help it/ And Jamia too has been not a little 伽 ry that has hot been told before. We also prickly about accepting help, even from the hope to place Jamia^ story in the larger most well-meaning quarters. For far tap 0 ， 111 cm 〇[ the nationalist movement, long, it lived in a shell, hiding its light under untangle the tangled skein of cause and a bushel, being content in charting its own effect and arouse interest in the historical study of educational centres in India perse. trajectory at its own pace and conforming to its own, sometimes whimsical, sometimes When mere words fail us and straight­ idealistic, standards. For far' too long, the forward narration does not suffice, we

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Isiamia) and Dr Shakeel Ahmad reproduce rare and iiever-seeivbe fore Rlillia ： photographs of men and women and places Khan, Äcting-Librarkti， Maulana Äzaü associated with jamia. These are precious Library, Aligarh Muslim University. records of Jamia-s role in national life and ： We are especially graterul to Protesspr Asghar Abbas for his help in locating pagersè： its long and tortuous journey. and correspondence dating to the ：years The correspondence, personal papers and writings, of some df Jamia's founders ■ preGedmg the birth of Jamia. He allowed provide the bedrock of our research. In ： ；acGëss to the Syed Ahmed Arcnives. Ätneeenä Qazi Ansari summarizecl? particular, the writings of M.K. Gatidhi, stones. Professor Jawalmrlar雜 teu ，M;A- AnSari，Moねamqä :: thankMly, Zakir jri[usainJ$； Ali, Mohammad Mujeeb and Abid Flusaia Shamirn Hanafi, Mr M^soodul Haq, Dr Zaheer Ali Khan，: Mr Mohammad Shakir have? among others, ? not just given； and Professor Sheharyar have ：been very bare bones to flesh out Jamia^ story; they have, far more importantly, cotiyinced us supportive, Sima Sharma and L,K. Sharma that here Is a story that needs to be told not offered useM suggestions while the book was in its draft stage. We gratefully in part or in driblets but in its entirety.^ ： The profiles of Dr Ansari. Ajmal K.tian aま如双ledge th d M 啤 and adviee.: and AJ. Kidwai are based on M ushkul ： As for the errors and omissions, tüe t?est apology we can make is Dr Johnson’s—-Hasan's Nationalist ■ £onscience: MM. :jinsqnf the Congress and the (1986)； and ’Ignorance, Madam 淨 伽 ignorance.” We neither sought nor received any ^ ö m .Pluralism^ to SeparMton: Oasbas tn financicü assistance from any quarter— Colonial Awadh (2004). The chapter Intellectual Legacies’ is an elaboration of official or private. Moreover, the views the argument in Mushirul Legacy 〇 /■- expressed in this work are the result of our an Undivided Nation: India's Muslims Since study and research and do not: reflect the 'offtciaF view. Independence (1997). Dr Rabat Abrar, PRO, ； ： ：Tms is3in fact, a historian's Diography of Aligarh Muslim University helped us 4 ^； an idea, a movement and an institution that source some of the pictures.^Ak did Javed was once called the 'Nationa!. Muslim Aiam at the Nehru Memorial Museum Library, and Zehra Rashid, Archivjst, Dr University' but is tciHa^ the Jamia Millia Islamia. Zakit Husain & His Contemporaries Mushirul Hasan Archives and Portrait Gallery, Jamia Millia ^ _ Rakhshanda JalU islamia, Dr byed Jamal Abidi, Assistant* Librarian, Dr Zakir Husain LiSrary, Jamia 〜 Delhi, 2006

， ■ ヤ is is where wh it all began,' thé public

I relations officer of the Aligarh 」L- Muslim uslim University directs us to a building in a busy thoroughfare. He points to a structure that housed the Jamia Millia Islamia in its early days. As we move from what was reportedly the Krishna Ashram to the catalogues of the Mauiana Azad Library at the Aligarh Muslim University, we are dismayed to find that the historiography of educational movements in India is not substantial, and that of Jamia is negligible. The search at the Zakir riusain Library at our own university yielded little, and one began to make sense of the following exhortation of K.G. Saiyidain, who had been connected with Jamia since its inception: It is the responsibility of every indwuhml) every community>everyinstitution to rnsess its pust, taking mrey however, that it ： does beeyin its owmihomy^ timey the^i the towards the future with the weight ofthe past on its back. It behoves us, , ;ioi la jbi'ßrt ii bnt l di'iriv anr JiviH iis si/rrr.^ mml nnv Icssoin l'ri)；n it'tjnihnr^ uw! ivrnh/rssrs. \\c shouhi mu ivorship it Imi üi in mucal jni(ni'>nc'f!i on it, assimilating whatever is worthy, irirctiiin whinny；' is nndenn o; ii.;ny〇 nhy nr trails to dip one's iviuji Tins chnllnun' Int t vyon, ns il jhccs n!I oihrr nf/iiYr>iiirs in jtjct, ihr whole nation. 〇

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We hope that this book, the first of its kind, would meet the long-felt need to which ^aiyidain, the educationist, had drawn our attention in 1965. We have endeavoured to trace the history of Jamia Millia Islamia, a major educational venture that had once gained fame for its initiatives in basic and adult education. This has not been an easy task, partly because of the paucity of source materials and partly because Jamia’s history has been so closely intertwined with the freedom struggle and its principal protagonists in the 1920s and J30s. Yet; we have attempted to cover both these aspects hy placing Jamia in the national frame as well as in its local context. In doing so we have tried to underline how nationwide events and processes impacted on Jamia's evolution and ideology.

Jamm in its early days. In front ofLai Di朋i . in Alißwrh.

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Facing page:

Jamm Pnmmy cmd ' High Secondmy School 九 tha-t also housed the office ofD r ZaMir Hmain . — 13

Moreover, this book recovers the voices of certain leading figures who were passionately devoted to the great Jamia project from the time of its description, in 1920, as the lusty child of the Noncooperation Movement'. They were men of the highest character, liberal in outlook, generous and kind in personal relations, and indefatigable in work. What is more, they made strenuous efforts, as a biradari or fraternity, to create nationhood within a secular paradigm and in ictam their

secularized identity without giving up their communitarian concerns. We are interested in the vistas they perceived on the horizon, the kind of world they wanted to help create, and the type of culture and social organization they expected from the principles of education they preached. It was, after all, Dr Zakir Husain who had stated time and time again that education implied the development and the harmonious balancing of one’s mental and physical qualities in order to

prepare an individual for effective participation in society. Real education, according to him, could only be successfully imparted in a proper cultural environment. The Independent, the Allahabad news­ paper, stated a couple of days after the founding of Jamia: The echoes of Aligarh victory are reverberating in the bathing ghats of Banaras/ What, they might ask, lies Dehmd this seemingly innocuous sentence? The answer lies in the story that \u' tell briefly for the uninitiated reader.

6 April 1919 is'one of the most significant dates m the history of Indian nationalism. A fortnight before, M. K. Gandhi appealed to his countrymen to observe it as a day of ‘humiliation and prayer' in protest against the so-called Rowlatl Act.

Our story begins with Mohandas Karamchand Gandhi, the Kathiawar-born lawyer who returned to India in January 1915 after twenty-one years in South Africa. The focus is not on his early campaigns but on his Satyagraha against the Rowlatt Bills in Delhi in March-April 1919. We narrate this story in order to bring out the significance of his visit to Aligarh in early October 1920, a visit that triggered a chain of events on the Mohammedan AngloOriental College (hereafter MAO) campus, ‘the cherished Cordova of the East’. By 1919, as is well known, the clouds of World War I had dispersed, raising the almost universal hope that peace would reign in the world. Yet, economic distress caused by a sharp increase in prices deepened people’s anger against the Government of India. Added to this were the woes of the political classes, notably those in the Indian National Congress and Ihe All India Muslim League. Aggrieved i h d i B r i t a i n , having just fought a war lto make1the world safe for democracy, had failed to honour its commitment to tklvancini* sclf-yovcmmcnf in Ttulia, they rejected the ivtbnn proposals of ridwin Momagu, Secretary of Stale for India, mk \ Chdmsibrd, the X'icorov. Alk'r I'-MS, ihc concunvnl Congress and I.caguc sessions became a convcnlinn providing public lïyuivs an enlarged arena jbr mounting poliiical campaigns.li sccmcJ in accordance

with public interest that the two parties and their leaders who had come through so much together and bore a mass of joint responsibilities should present a united front to their respective constituencies. On 19 July 1918, a week before the reform proposals were submitted, the Rowlatt Committee report was published. It was debated and passed in the Imperial Legislative Council in the teeth of opposition from all the Indian members. This did little to improve the image of the Raj. Even the moderates, who had pocketed their pride to defend the indefensible, pointed out reproachfully that nothing could be better calculated to lend colour to the extremists’ assertion that within the Jekyll of the reforms lurked the old Hyde of repression. Mohammad Ali Jinnah, the chief architect of the Congress-League alliance, accused the government of having 'ruthlessly trampled upon the principles for which Great Britain avowedly fought the War". He was an able, cultured and upright man of gentlemanly exterior and demeanour, who was acclaimed by all parlies ;is a brillianl lawyer. While the chiefs 〇!' the Allied Annies debated and disputed ihc \'uimc of ddeated and disarmed Germany. Chelmsford's government in India loimd ilsdl' incapable ol. dL、 aling*s\viiïly and cHlvlivd》 with rhe rumbling disconicm and agitalion in \hc rural and lii■卜an aras. Gaiuilii sensed the

tinder of^mÉrest that had been drying for months and now awaited a spark to light a massive conflagration. He opposed the Rowlatt Bills tooth and nail and launched Satyagmha， a Sanskrit word meaning ‘truth force’ or ‘holding firmly to truth’， on 24 February 1^1^. Ilis maiAic with rhc masses, and sivMios nl his nu^sianic poweis spread f a i 【md uidc. .\ 、し ivwilwlal Nehru, his politicjl hcii, wrote:

He was like a-powetfiil current offresh air that made us stretch ourselves m d take deep breaths, like a beam of lißht that pierced the darkness and removed the scales from our eyes, like a whinwmd that upset . .. most of all the working ofpeoples mind. He did not descendfrom the tap；pje seemed to» merge fivm the millions of mdm, speaking their Imguaße and incessantly dmwin£ attention to them m d their appalling condition.

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Mohammad A li Jinnethbhm of Karachi begem his pohttcal career as a leader of the Indian National Congress and after World Wär I remained India's best cA mbmsadov of Hindu-Mudim Unity\

Pacing page bottom: tg ß 穴ith Mohamed A li (right) and Slmttkat A li (left) ビ 'flmkin^fBb dnmimer'

A colossal h^m m tragedy was enacted a t the Jalhamvab Èa^h m Amritsctr on 13 April 1 9 1 9 ^ è n soldiers fired , lj650fopinds of live M tiïu n i 蜗 鐵 \

400

Indians dead and over 1,200 wounded^

On 13 April 1919, the massacre at Amritsar's Jallianwala Bagh shocked the already unhappy and embittered people. Rabindranath Tagore renounced his knighthood, and declared: The time has come when badges of honour make our shame glaring in their incongruous context of humiliation■’ Motilal Nehru, the Congress President, offered a much darker view of British rule. At Amritsar in 1919, he stated: (What words, fellow delegates, can I use to express your feelings and mine whose kith and kin were mercilessly shot down by the hundred in cold blood?’ In some cases, people changed their lifestyles as a mark of protest. Thus Anand Bhawan, the home of the Nehrus in Allahabad, turned quiet and somber. Krishna Nehru Hutheesingh, his daughter, portrays the transformation:

Tioe former Pm^ èc^efree chitchat wc^s gone. Instead there were heavy Mtttcal discussions m d solemnjitm-osphere, except when Father injected h note of； lightheartedness m d 1 vóuM ring through the house. A stream ofquests cmm 、 m d stayed on^r dwys or weeks. N m tBey were folim?ers of Gmdhtpy simply dad m khadi (hctndspuny hctnd-woven cloth). Apart p'om Gcmdhtp, who stayed with us whenever he came to Allahabad, our guests included Maulma, Mohamed ÄU and his brother ShmkcttAl% leaders ofthe Khilafat Movement (it favoured the restoration of the Caliph)y who had joined tk}e Congressy Dr Ansarij our family doctor m d fnend; Sardar Vallabkbhai fyttel， who was cMed t the ^ron M m of Indiu^ m d M m lm a Abut Kalam ÄpaAy whose soft and beautiful Urdu speech was interspersed with Urdu m d Persim sher (verse). It was a delißht to listen to ms conversation with Father, who was a Persian scholar. A nd the poetess Sarojini Naidu charmed everyone with her scintillating wit. Other visitors mißhtjust drop in to talk poLiUcs— perhaps to plan the next move 0 0 ctinst the B r i t i s h i n lutiin. The

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I lutluvsingh's description were emotion.ill\ stirred bv the ftituic of tlic KhiKili.il and ihc safety o f the Holy Places. T h d r uinccms were run i w ; Abdul K id , ilu、 "//"/ (ihc le;mu 、 t丨 one) a M

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Anjuman-i Khuddam-i Kaaba (Society of the Servants of Kaaba) in June 1913. The entry of other public men energized their efforts. So did the Central Khilafat Committee, established in March 1919, and the newspapers, after their fashion, reflected and emphasized the prevailing pan-Islamic ferment. The leadership of their editors, notably, Maulana Azad, Mohamed Ali, Hasrat Mohani and Zafar Ali Khan, was the result of several years of close and dedicated involvement in the affairs of the nation and the community, of study, writing and reflection, and of concerned observation of

Gandhi met the Ali brothers in 1915, the year of his return from South Africa. Soon, he took up the cause of their release (they were jailed on 15 May 1915 for an article entitled T he Choice of the Turks'). In the course or his campaign, Gandhi came into contact with Abdul Bari in March 1918. Soon, his political initiatives struck a chord with several influential Muslim leaders in north India. Mohamed Ali, who had succeeded in convincing Gandhi that the Khilafat was a question of life and death to the Muslims, extolled his many virtues. According to him, (We are being led by a

The A li brothers— Shaukat and Mohamed were the stormy petrels of the Khilafat Movement. cM eetinß the A li brothers.

M J U n s a r i plays Macbeth in Edinburgh. H e securedsthe decree of Doctor of Medicine and M aster of Surgery in 1908 and returned to Delhi in 1910 ：

who tries to live up to the Sermon on the Mount—if any man tries to live up to that sermon, it is Mahatma Gandhi/ The Edinburgh-educated^ Dr Mükhtar Ahmad Ansari paid generous tributes to Gandhi at the Muslim League's session in 1918; Abdul Bari pinned his hopes on his leadership.1 have accepted his support in getting our aims fulfilled and for that purpose I think it is necessary to follow his advice/ adding, ‘I know the strength of Islam lies in association with him / Each one of them was convinced that the Rowlatt Bills, which Gandhi opposed doggedly, were designed to enable the government to coerce and prevent Muslims from demonstrating their solidarity with Turkey’s Khalifa/Sultan. They struck a bargain—the Congress would espouse the

Khilafat cause and Muslims would participate in the anti-colonial struggle and perhaps give up cow-killing. The stage was set for the Mahatma to play a large part in promoting the Khilafat issue. Having described it as 'the greatest of all, greater even than that of the repeal of the Rowlatt Act1, he prodded the ulama (Muslim scholars trained in Islamic Law), his new allies, to sensitize the government to their aggrieved feelings. Maulana Azad, Dr Ansari, Hakim Ajmal Khan, one of Delhi’s most respected dtizens， and the Ali brothers, who had been set free by the government at the end of 1919, heeded his advice. As a consequence, Hindu-Muslim unity blossomed in newspaper headings, and leaders, national and provincial, embraced each other on public platforms.

Gandhi^ own spirits soared with the release of Khilafat leaders, while kisan (farmer) and trade union campaigns intensified anti-colonial sentiments. All their lives the kisan and the mazdoor (labourer) had lived in fear of the British and its collaborators. Now, it appeared that the long years of oppression were about to roll away. Words like ‘Khilafat’， 'Kisan ekta’/sw araj’ and (Gandhi’ conjured up in people’s minds a picture of a better world under the direction of better leaders. Peasants in many places believed that their economic salvation lay in preserving their faith and the Khilafat, and that the promised swaraj would soon be a reality. Surely, in Gandhis Ramrajya at last there would be peace and safety. Mohammad Haider, a schoolteacher in Pilibhit, summed up this idea:

jsxtn^ Q^um C〇ok^meb} jc ^ r 〇

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JC mu-jliji \\〇^boor ^xvr 2L.Arb^r ko js

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with all the dignity of d mcm of dmmcte% Imminß and reu^tous sincerity3. Courtesy: Professor

So spoke the mother qfi； Jamal Khwaja. MohamedAli Son, hy 4mpn your life for Left: the sake ofKhilafat. Abadi Bano Beßum， mother óf the AH brothers. A t the Muslim League } Session in 1917} she delivereti a fiery speech m-：: from bemnd the veil of her burqa.

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prolific and versatile writer) Halidé Edib

(1884-1964) delivered eight lectures u t the Jamict Millifi Islamic dunnß^muciry and Febnmry 1935.

The mingling of patriotic fervour with latent pan-Islamic sentiments revealed the newly found sense of solidarity, and an awareness of the ‘extraordinary stiffeningup’ of a demoralized, backward, and broken-up people taking part in disciplined, joint action on a nationwide scale. Nehru noted that even in remote bazaars the common man talked of the Congress and swaraj, and what had happened in Punjab and to the Khilafat. But, he added, ‘Khilafat’ bore a strange meaning in rural areas. People thought it came from 施 7a如 〜 an Urdu word meaning (against’ or 'opposed to', and so they took it to mean ‘opposed to government’ ！They discussed, of course, especially their own particular economic grievances. C.F. Andrews, Gandhrs British disciple, noted that people did not understand the M ahatma’s programme; all they knew was that he 'was challenging the great Burra Lat Saheb (the

Viceroy) himself, and bringing him to his knees' Lastly, an educated Muslim youth recalled to Halidé Edib, the Turkish author who visited Jamia Millia Islamia during January-February 1935 and lectured on The Conflict of East and West in Turkey': It was the only time when we fi^lly tasted the ecstasy ofnational unity arornid Indians independence. The Khilafat for us did not hm?e the reltgtous significance it hadfor the olderßenemtiony orfor the masses. We even ceased to analyze Non-cooperation, The supreme reality for us was that we were ^ united nation^ and could stand by each other, shoulder to shoulder unto death. No one outside Indm ccm realize the sacred emotion which swept over all Indm by the mere fact of complete unity between the Muslem and the Hindu. It made 300 million people fast on the same day, pray M the same hour and take the same vow of sacrifice for the independence of (rnr Motherland.

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Mohamed Ali, who spoke at a meeting at Kingsway Hall, London, on 22 April 1920, had stated; fIf you will use force to compel us to submit to a peace that contravenes Islamic religious requirements, and blood is shed for blood, then the guilt of blood will be yours, because you are prepared to use force, but you are not prepared to do justice to the Muslims.’ India’s Muslims were, predictably, angered by the Peace Terms of 14 May 1920 that divested Turkey of its Arab possessions as well as other territories. Gandhi sensed their deep hurt and declared Non-cooperation as the only effective remedy for healing their wounds. He

decided to stand by them in their hour of trial. Some of his Congress party colleagues felt uneasy with his decision, because they feared that Non-cooperation would lead to disorder, civil strife and anarchy. But， by the end of December、1920， they had either been silenced or won over. Gandhi's more persistent opponents, including Jinnah, would have nothing to do with this 'pseudo­ religious approach to politics’. Annie Besant， who had led the Home Rule movement with such distinction, accused Gandhi of leading (a revolution, a rebellion’. This notwithstanding, Nehru summed up the mood: 猶

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enthusiasm. We： sensed the hafptness of a こ 七 ers併i crusading fon 0 'cause. Wè were not trotibled with doubts or hesitation; ourpath seemed to lie clear in front of ms cmd we fun.rhcd ahnui. li/iui up In the cuthit^itisui oj'nlhrrs. andhiipi;in to jut>h on othciw. I!(iwrhril hiinl, hth-iicr ihnn hnd ever ihait

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inllucnccd by ihis Lniowm enthusiasm. News from the M A O College *U A li^ u h , in partiailai, hit the headlines, towards the

end of the nineteenth century, Syed Ahmad war developments in various ways. Some Khan and his associates had advised were, however, either ill equipped to students to eschew protest movements. The navigate the cross-currents or were uneasy traditional gentry culture, to which they negotiating with identity issues that had belonged， was so complacent and so mired surfaced in late nineteenth-century north in its own myths that it was incapable of India. The fact is that these ambivalences producing any critique of its axioms. It were ultimately reflected dn the ways in could not break free of its own limitations which the small but significant splinter since for generations the government had group broke away from the MAO College patronized and bolstered its position. Now, and, in the face of heavy odds, created its in 1919-20, a small intellectual elite, mostly own identity. This is, in essence, the tale of members of the urban professional class, Jamia Millia Islamia. Our endeavour is to questioned the wisdom of their advice and bring alive some parts of this interesting ultimately repudiated the legacy of the story, for we believe in what Zakir Husain Aligarh school. Mohamed Ali, for one, had said at the swearing-in ceremony as the attributed their defiant posture to Syed President of the Republic on 13 May 1967: Ahmad's own intellectual legacies. The past/ he had observed, (is not dead The concealed contempt on the part of and static, it is alive and dynamic and is Mohamed Ali’s generation for the political involved in determining the quality of our and traditional culture of the gentry and its present and the prospects of our future/ haughty, moralistic and didactic tone And he proceeded to cite the following lines appeared slowly but left a lasting impact. from Rabindranath Tagore: The fact is that this small group of people represented a different culture from that of I have felt your muffled steps in my blood， the previous generation. Dissatisfied with Everything Past. so many things around them, they I seef^our hushed countenance in the imagined that agitational methods, coupled - heart of thegarrulous day. 冬 with subtle persuasion, would induce the ^ 7du have come to write the unfinished government to rebuild the edifice of Anglostories of'ourfather in unseen script {n the Muslim relations. p〇 0 es of our destiny. 、 This group of intellectually robust and Jbu leetd back to life the unremembered s self-confident men, responded to the%post­ daysfor shaping of new images.

Facing page: W hen I wus boy, I was anxious to light the dusty lamp of my life， and like otherpeopkyltoo had prepared the cotton wicks m d had ijut them in the oil of my soul， m d v m roamMg about to find out from where I could ignitethem. The first wick of that soul, the first wick of the lamp. H it from the lamp ofM m lm m [Azad].} Zakir Husain holding his Aligarh decree.

^ I *^he way to Aligarh, along the Grand I Trunk Road built by the Afghan ruler Sher Shah Suri, passes through small and large villages and important qasbas (a large village; township) like Baran or Bulandshahar. Here lived the thirteenthcentury historian, Ziauddin Barni. Also en route is Khurja, a town famous for its pottery, and chimneys that emit black and brown smoke all day long. An hour-long ride from this untidy town takes you to a sprawling maidan that hosts' an annual exhibition, or numaish, for the sale and exchange of goods and animals. Welcome to Aligarh, a city that figures in the chronicles of the Raj more than once. Today, alongside this ground is the outer high and thick walls of the District Jail; the street that leads to it has potholes. But what catches the eye is a small cemetery with its graves scattered over the ground. Nobody knows the name of the bishop who consecrated the cemetery to serve a small community of men and women living in the Aligarh district. Few had been born in the city; the great majority sought their fortune in a colonial outpost that offered little to traders, merchants, and job seekers. Except for gravestones, they left nothing identifiable behind them. Looking out from the cemetery on Jail Road is a cinema hall that had seen better days before the TV and DVD boom. To its left is an attractive colonial structure the

Facing page: Entrance gate to the Alißarh Fort built by the Jetts. The present fortification was built in 1780 by ct French general employed by the Scindias. Today, it is maintained by the Aligarh Muslim University.

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Following page 98:

cTheßoodness of ctgood mm is itselfhis true jubilee. Dr Zakir Husain)s work itselfis his truegreatness.’ — Mahatma Gandhi

Page 99:

Dr Zakir Husain^s chair.

life. The moralists extolled them as teachers who were content with their modest earnings and their knowledge gleaned from life rather than books, and who were ready to serve Jamia when the need arose, but were virtually uninterested in the wider world beyond its physical location. They had no desire to exercise authority or receive monetary rewards, only a determination to attain excellence in work. Zakir Husain committed to memory these years as ‘days of joy’. In the eyes of every child he saw the image of freedom: 'Every child seemed to give us all that we had been deprived of by political enslavement.’ Zakir Husain represents these images in the following description: While they keptsacrificin^f their.livesfor the sake of the young ones of the community, 左 t ó r 士 胁 謙 ；継 r r ガ ， 卿 _ 考 篇 说 祕 either £f〇od food or good clothes. They have ßivm up their all for the intellectual betterment of their community, while no suitable ctrmncfement hm hem made for own intdlecUml nourishment. They hunger for books. They yearn for research mctterim. ihey don^t receive their meagre salaries for months, m d when some fiends materialize from somewhere^ they first ensure that lmd 〔is bought for the Jami砵 /屢 d decide not to claim their sidaries. The fact is that Jamia^ growth was possible because of the quality of inamdual teachers

"and their commitment to working as a team. ?The fact that they could not attract large plumbers of students also meant that every ' student had his special value. Consequently, the personal contact between the teachers and pupils placed Jamia’s educational work on an entirely new footing. ^

tv&i.

Every grain of my country’s dust is like God to me.

Meanwhile plans were afoot to shift the Jaxnia buildings，finally, from Karol Bagh to the far-away sylvan surroundings beside the River Jamuna in Okhla, then a nondescript village in the southern outskirts of Delhi where there was little except a small community of Ghosis and Gujjars. Zakir Husain asked his friend Karl Heinz, a German, to draw up the building plans. Accordingly, on 1 March 1935， the foundation stone for a building was laid in

cWhat capital did they have except ct mind that will not accept the status quo and a heart that was restlessfor better things? Whctt did the leader of this caravan have for that matter, but a florsk of vision， an intellectual restlessness, cvyearningfor what was not but could be and a rare power of personality m d perstmsivemssV — K.G. Saiyiciain

the presence of Dr Ansari, Zakir Husain, Rajendra Prasad, Bhulabhai Desai, Vallabhbhai Patel and Halidé Edib. A year later, the Primary School’s hostel shifted to its new site. The basic amenities were missing, but, as K.G. Saiyidain commented years later, the Jamia biradari had an unerring knack or hitting on places where they would continue to enjoy the deprivations to which they had become long accustomed. The college, looked after by Mohammad Aqil, remained in Jauhar Manzil at Karol Bagh. In the early 1940s, W.C. Smith visited Jamia’s new campus and was impressed by what he saw. Influenced by Marxism at the time, Smith was one of the early Western scholars to engage with Jamia and pay

attention to its full course of studies that covered a kindergarten and primary schools (six years), a secondary school (six years) and two years at the university level. Describing Jamia as £one of the most progressive and one of the best in India’， he talked of its constant growth, its refurbished methods, and its response to adjusting to the new needs. He also discussed how the teachers had nicely adjusted to the latest methods, ideals, and discoveries of the modern West. He summed up Jamia’s profile in the following words: One Pidmimbk result of the exclusion， voluntary and enforced, of this institution from the official educational system of

Indi砵， is im international breadth ofvision. It has escaped the provincialism of exclusively Bnvtsh culture wmch weighs heavily on the ordinary colleges of imperialistic Indm. The Jammh^s degrees have been recognized in Germmy, Fmnce and the United States， while ojficud British prestige tmnks that it cmnot afford to notice them ... The Jmniah is consequently in touch with a wider world than are most other indißenous colleges in Indm. Furthermore: The- Jamicth accepts no financial support which is offered on conmttms—such m that given by thegovernment to most educational

institutions in India. Consequently， it ispoor, but free. Secondly, its governing body is its own staff. A t one timら the Jamiah had the usual type of trustees: prominent personctgesy pompous potentates, and csuccessfi^P meny which in a subject nation often means mm who have sold thdr souls, or hcirdly ever had any. But at 〇■ time ofcnsts such trusteeswere willing enough to desert their rtulicd charßej m d the Jamiah took the opportunity to rid itself of them. Since that timey it hm run itself; m a tt has run remctrkMy smoothly. Innovations, even whenprogressive, cm thus be readily introduced.

To understand the significance of his observation, it is important to talk of the

Husein RmufBey, the Turkish statesman (middle^ with Dr Anson (left) m dM . Mujeeb. Husein RimufBey delivered lectures at Jamm in 1934.

(The institution has two purposes. First, to train the Muslem youth with definite ideas of their rights and duties as Indian citizens. Second， to co-ordinate Islamic thought cmd behaviour with Hindu[ism].) — Halide Edib

Wardha Scheme and its integration into Jamia’s system. In 1937, the Indian National Congress headed the government in seven of eleven provinces in British India. Gandhi, who recognized the dignity of working with hands, wanted to do away with the distinction between intellectual and manual labour. He asked the country to examine his thoughts with an open mind and not be influenced by conceived and settled notions. The fact is that there was no novelty in his ideas, for educationists knew, as Zakir

Husain pointed out while airing his differences with Gandhi, that true learning can be imparted only through doing, and that children had to be taught various subjects through manual work, no matter whether one believed in urban or rural civilization, in violence or non-violence. Yet, they heeded Gandhi’s plea at a conference held in Wardha on 22-23 October 1937. To prepare a detailed scheme of primary education for rural areas, the Wardha Conference appointed a committee under

Zakir Husain, who had been converted to the idea that it was important to not merely train village children in handicrafts, but to make handicrafts a medium of teaching language, history, geography, mathematics, science, and other subjects. Other members of the Committee were Aryanayakam, Virioba Bhave, Kakasaheb Kalelkar, Kishorilal Mashruwala，President， Gandhi Seva Sangh, J.C. Kumarappa, Secretary All India Village Industries Association, Shnknshnadas Jaju, President of the Maharashtra Branch of the All India Spinners' Association, K.T. Shah, Shrimati Ashadevi, Gandhian educational worker, and K.G. Saiyidain, then Director of Education in Kashmir. They presented their scheme in early December 1937， and by March 1938, prepared a syllabus. This came to be known as the Wardha Scheme. To help teachers and educationists realize the ideal of citizenship the Wardha Scheme was designed to produce workers who would not look down upon manual labour but would be both able and willing to stand on-their own feet. Its authors expected that such a close relationship of the work done at school to community work would enable the children to carry the outlook and attitudes acquired in the school environment into the wider world outside. K.G. Saiyidain explains their central idea: Thptt work, done with integrity m d

intelligence, is ultimately the only proper medium through which humcm beings am be rißhtly educated and that schools must become active centres ofdoing rnd lemming by doing, both organized in integral relationship with ； each other. This appreciation of the intnnstc relationship between doings and living is no accidental coff-shoot\ which Msphilosophy of life hasputforth; it springsfrom the deepest sources of his thought. The Congress at Haripura blessed the Wardha Scheme in 1938, and, in so doing, paved the way for its adoption by the Tilak Maharashtra Vidyapith near Poona, and the Basic School and the Basic Training School at Sevagram conducted by the Hindustani Talimi Sangh. In Jamia, the home of Zakir Husain, the Project Method—already in vogue in Europe, America and Russia and designed to develop individual initiative and spontaneity, group cooperation, and integrated physical and mental development to have the child learn by doing—became everybody^ favourite. Thus, the Hamdard-i Jamia announced in its October-November 1937 issue the popularity of the 'Bank Project’， the ‘Dehat [Village] Project’ that involved staying in a village for a week or so and writing a report, and the 'Subzi Mandi Project’ on learning about fruits and vegetables. Some of the other projects were Murghi Khana (poultry farming),

Baghbani (gardening), Sehat-o-Safai (health and hygiene), Kapda (cloth-weaving), and Sabun (soap-making). Students learnt carpentry and drawing to produce ingenious toys and painted nature and men, along with the old tales. They were also taught to swim in a governmentowned pucca tank nearby, and to spin and weave. G. Ramachandran and Devadas Gandhi, their teachers, instilled in the boys the feeling that the khaddar they wore was a debt that could only be paid off in fall by the spinning of cotton. Soon, teachers also joined in and Jamia resounded to the tik-tik

of the taklL Wheels turned with gusto, spinners spun swiftly, and boys took to making their own cloth. Craft-centred Basic Education yielded results because it had a natural discipline of its own, which was usually self-imposed. As Zakir Husain remarked: (If all the products of craft work from the Basic schools in India were eventually to be drowned in the ocean, I would still insist that every single article should be prepared with the utmost efficiency and intellectual and practical integrity of which an individual is capable.1 What he meant was that what really

educates is the work of the hand and the mind done with care, efficiency and integrity so that the final product is as good as it can be. He belonged to that small and select group of educationists who tried, in their respective spheres of work, to radically transform the educational structure and protested against its over-academic and bookish emphasis. In this respect, he was profoundly influenced by the educational philosophy of George Kerschentsteiner, who conceived of ‘Education Through Activity/ The Project Method that Jamia so successfully adopted and the 'Activity

SchooP were a significant outcome of Kerschentsteiner^ scheme. As B. Sheik Ali, Zakir Husain’s biographer points out, ‘the concept of this school had the seeds in it of “work ethics” and “cultural goods” which were to germinate in the nursery of Jamia. This was the precious gift he brought from Germany …’ The emphasis on manual work rested on the belief that the best way to train a student in a particular job was to equip him to use independent judgement in dealing with the various contingencies that might arise in aaily life. (It is sound educational principle/

Following page 108:

In the absence offinances m d teaching material for the 300 or so adult learners, volunteers and teachersprepared rou^h and ready but extremely eye-catcmng teaching tools. They usedphotographs from newspapers，fosters， leaflets, and pamphlets as tools to advance literacy among the neo-literates in the run-down Karol Baßh a-veas.

remarked Edib, (for those who, above everything, want to emphasize moral values and inner discipline as the only means of achieving freedom for the individual and the community/ She spent an afternoon with young students at Jamia and recorded:

officials or soldiers， which I took as a frvourMe sign. As to theirfavourite heroes, that also impressed me. None mentioned'亦 kinß, or a commander, though Indian mstory is full offlashy names of thßt ktnd. Omrn; the Fourtto Caliph, was cm exception.

First in their sitting room. No furniture except carpets. They all sat on the floor, the stajf as well as the students. They were mostly boys, with few little girls, ßnd dll from six to nine. It w^s evident Dr Zakir Husain wets the favourite. The, smaller members crept through the remks cmd approached him. Before long he looked like a tree with n living plant creeping over him. Faces looked over his shoulders^ arms leaned against his lap. He neither petted them nor pushed them away. On the contrary, his body took the necessary bend to suit the little world round him. It reminded me ofß tctxidriver at Hampstead whom I used to watch with such keen interest. Squirrels^ the shyest ofall living creatures^ used to climb M over him as if his body were their playground. I used to think that the world had lost an educator in that taxi-driver.

They told me that they chose mm because he wm the most just m m they knew. But th^ favourite hero wm cm Indian who had sacrificed his lifefor afriend. To be true to ftf^tend unto death ... that was something worthwhile copying.

As they did not know English Dr Zakir Husain translated their questions. They were intelligent ones compared with those of . other Eastern children. W hat do you want to beV I asked them. Merchants mostly， then doctors, and one wmted to be a sailor. That was a boy who had not seen the sm. None wanted to be

We have seen how Zakir Husain Mohammad Mujeeb and Abid Husain brought the first whiff of Westernstyle education to the Jamia l4 community and gradually introduced new teaching methodologies. Another of their first major initiatives was to start evening classes for adult education through various schemes. These schemes were designed for the adults to impart knowledge closely correlated to the person’s working life, and give the student a grounding citizenship. Hafiz Fayyaz Ahmad would go from home to home inducing people to join—one of the earliest examples of outreach

lOictlida! Thou are the spring of the Turkish Paradise. Jourforehead mirrors the lißht of Freedom. Tourface betrays the look of Virgin Mary. The mdiemee ofyour person is the envoy of attgels. Roses aregrievous, the heart of the nightingale broken with jealousy, your words bring the exhibition 〇 ƒ Kausar cmd Tasneem.5 Asiraml Haq cMajaz’ ， 1911-55.

The illustration is by the notedpainter, Satish Gujml.

programme for the neighbourhood community. In October 1938, the Idara-iTaleem-o-Taraqqi came into being. Such was the popularity of the courses it offered that separate rooms had to be built in Karol Bagh to accommodate the burgeoning number of students. In the absence of finances and teaching material for the 300 or so adult learners, volunteers and teachers prepared rough and ready but extremely eye-catching teaching tools. They used photographs from newspapers, posters, leaflets, and pamphlets as tools to advance literacy among the neo­ literates in the run-down Karol Bagh areas. Shafiqur Rahman Kidwai, who set up adult

education centres, brought out wallpapers and prepared reading material for neo­ literates. He did so with his characteristic earnestness and shunned publicity. According to Jawaharlal Nehru, 'He was that rare type of human that was the salt of the earth, not seeking publicity, quietly working away not losing heart whatever happened, in fact, cheering up others who, at times might lose their heart/ A genial, kindly man, his colleagues relied on his shrewdness, his common sense and instinct. K.G. Saiyidain describes him as (a rare combination of spontaneous charm and faqiri, whose eyes twinkled with the irresistible smile of a child.’

Abbu Kharis Goat

The reform of any educational system comes best from within, and there were abundant signs in Jamia of a healthy capacity for self-criticism. Hence, by the mid-1930s, several novel plans had crossed well beyond their experimental stage. In an institution where Urdu was the medium of instruction, the Urdu Academy and Maktaba Jamia (Jamia Book Depot) disseminated knowledge and information. In early July 1932, Gandhi recommended to Rehana Tyabji, the daughter of Badruddin Tyabji, the published books—’All of them are full of good thoughts/ Likewise, Payami Taleem produced readable children's books from the time it was launched in 192ö. Their style was brief, clear, and emphatic. More generally, the children's literature—stories, plays, poems, and magazines—was impressive. Stories like Murghi Ajmer Chali Puri jo Karhai se Nikal Bnagt^ Sone ki Chirya^ Murghabad ka Dramai and Shafiuddin Nayyar’s poems were widely read. Zakir Husain, a man of many parts—scholar， teacher, educationist， and statesman—wrote convincing stories, without a trace of pedantry. Imbued with an educationist’s intellectual bent of mind, the stories, read as elliptical fables， sensitively portraying the moral strengths that, in Zakir Husain’s

educational philosophy, go into the moulding of mind and character. They reflect the writer’s keen observation of human frailties and foibles, idiosyncrasies and yearnings. Some of the tales are rather simplistic. They situationally represent and eulogize common virtues. T he Weaver and the Shopkeeper’ is one in which honest labour is rewarded and greed corporeally punished. The Woodcutter and the Pygmy’ is all about necessity being the mother of imaginative invention, and advocates pragmatism as opposed to narrow rigidities. The benevolence of divinity is the thematic thrust of both ‘Sayeeda’ and ‘Masita’. While the intensity of maternal love is brought out in ^ a m id and his Mother', the idealism of a poor fisherman's perception of love is highlighted in True Love’. T he Last Step’ is a sardonic piece that is rooted in the dictum that the left hand, especially where matters of charity are concerned, should not know what the right hand is doing. ‘A Hen Went to Ajmer’ is an animal fable that celebrates common sense and instinct for survival rather than gullibility and misplaced trust. Taken together, these stories are specifically addressed to, and meant for, youthful imaginations. They give their young readers valuable pointers to the values of life. Other stories are more complex as they operate on two levels—the simplistic and

the symbolic/allegorical. They assert reconciliation and harmony, and they have been given the form of a fable. They often juxtapose three worlds—that of humans, animals, and vegetation—all the while emphasizing a delicate balance between the three as the key to oneJs well­ being and happiness. The Eagle5is one such story. It portrays two seemingly idyllic worlds—of vegetation and animals—which are corroded by the amoitions of territorial supremacy exhibited by their denizens. As the grass and the moss creep up the crags to extend their realm, they invite the wrath of the mountain, which sends down boulders to crush them. Similarly, the eagle’s mollycoddling cannot keep the cat in its eyrie—the animal flees back to its own world. The Tale of Subak Sair’， the blind horse, calls for empathy and compassion to animals that have silently served humans for centuries. In the nuanced climactic scene, however, the principles of communal harmony and justice are incorporated through the hall that lies between a town’s temple and mosque. The blind, hungry horse's chewing at the rope that hangs in the hall summons the agents of justice, and they mete out just desserts to the man who had been so callous to that very animal which had earlier saved his life. The most well-known, perhaps, of all of Zakir Husain’s stories for children is (Abbu

Khan’s Goat’. It is a story that blends together the human and the animal world as Abbu Khan's desperate loneliness and fondness for taming animals compels him to keep goats. Despite all his care and affection, a succession of these animals breaks their tether and escapes to the mountains nearby. Chandni is no different. In spite of all the affection that Abbu Khan showers on it, Chandni too escapes. It falls in with other mountain goats, but chooses to tread its own solitary path after a while. Eventually a wolf devours it even though Chandi puts up a valiant fight. When the birds deliberate who has been the real victor in the battle between the wolf and the goat, one dissenting voice is heard. Unlike the others, this bird feels that victory lay with Chandni because it had sacrificed its life for a principle—its better to die for the cause of freedom than to live in chains. In their own different ways, all these stories can be seen as sensitive pointers towards Zakir Husain’s thoughts, his principles and his ideology. They creatively reiterate his liberal humanism and his secularism, evoking the spirit of freedom and justice that were so dear to their creator. When a collection of Zakir Husain's stories were published on the fifth anniversary of his death in 1974, Indira Gandhi, the then Prime Minister, wrote: All men are- mortal, but ßrectt mm live

after their death in the minds of people through the quality of their own endectvour.

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I said, to her 'Regard me as your slaved She laughed and said, Tm not an Englishman!' By the 1930s, the spurt in the printing of books had already taken place under the aegis of Lucknow’s Nawal Kishore Press， Azamgarh’s Darul Mussanifin ， Lahore’s Darul Ishaat and Maktaba Urdu, Hyderabad’s Idara-i Ishaat-i Urdu, and Delhi’s Anjuman Taraqqi Urdu. The Maktaba Jamia added richly to both original and secondary literature, publishing novels, short stories, poetry collections, memoirs and autobiographies. The interest in translations was not a new phenomenon, and yet . the preoccupation with them was more widespread and continuous than it had ever been before. In 1 9 3 1 ,Zakir Husain's translation of Plato's The Republic was published: the second revised edition appeared in 1967. Abid Husain translated Immanuel Kant’s Critique for Pure Reason (1941: Tanqid4 Aql-i Mahz) Bernard Shaw^ St. Joan, Edward Sprangler's Psychology of

Youth (1924: Nafsiyat-i Unfawan-i Shabab), and Goethe's Faust (1931). Yusuf Husain Khan translated Rousseau's Social Contract, while Saeed Ansari brought out the translation of J_S. Mill’s On Liberty. We have allowed dust to settle on them, but they are fundamental to our appreciation of how educated Muslims tried to stimulate interest in Western thought and philosophy among the Urdu readers. Zakir Husain realized that education being top heavy in India it was time to pay attention to primary education. On 4 August 1938, therefore, the Teachers1 Training Institute was set up to train teachers for the Basic schools that were set up in accordance with the Wardha Scheme. Two years later, Jamia hosted the Basic Education Conference that Rajendra Prasad, the future President of the Republic, inaugurated. Fine Arts and Art Education also gained a footing after a tentative beginning in 1943-44, though a regular Art Institute took shape only in 1951-52 in the hands of the US-trained artist, Abul Kalam. In the early 1940s Maulana Ubaidullah Sindhi, a Sikh convert who studied in Deoband from 1889 to 1905, wanted to establish a theological institute, the Baitul Hikmat, in Jamia. Co-author of the 'Silk Letter Conspiracy’ and minister in the provisional government in Kabul, he returned to India in 1939 after years of internment, expulsion, and forced exile. He

delivered Iccluics in Jamia from 1939 until his death in 八ugiist 1944，bi 丨 i the Baitul Hikmat did noi gc丨（ )l’f the ground. (N ow ，’ slates an oflldal publication, Mamia had to struggle years. who

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Movement at Aligarh in ,.1920, inspected Jamia in January 1938 and was pleased with what he saw. Rektor Zilliacus and Salter Davies, who had visited many schools around the world, found the one in Jamia (the most interesting of all/ These impressions were confirmed by distinguished visitors like Husein Raouf Bey, captain of the destroyer Hamidiye during World War I and one of the leading Turkish statesman, in 1933, Dr Behdjet Wahbi of Cairo in 1934, Halidé Edib in 1935, and W.C. Smith, the Canadian scholar. Edib and Smith were, however, the two to clearly visualize Jamia^

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in its diffktdt stn哪 le to elaborate and pmetise a new education within the prevalent oppressive atmosphere of the old; and to he, surely, of outstanding importance later, ivheny with a new society, the new education will not only hmc pl chmce to flourish, but will be suddenly called upon toflourish mpidly andfar. Tms institution is the Jammh Milliyah: hlamiyah at Ddhit fi > simply as ctloeJamialo \

The mosque MJmim Millm Isla-mict. Its construction began in 1970 through the efforts of SaeedAnsari. It ivcts open to thefaithful in 1975, University employees contributed tmctrds the completion of the project.

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nse the tim^ m d the inclination， 1 mi^ht write a contimmtion ofmy mvtobiogmphy m d discuss directly or indirectly how my thinking or action have been conditioned. To write, a briefForeword to a, book ofthis kind wouldput me in 〇■ most embmrmsing position. The only way I could deal with the situation is to write something which is bigger thm the book, m d that too? in criticism ofwhat has been written in the book This is not only beyond me but， as I hme said, is not supposed to be done.

Ziya-ul-Hasan Faruqi and Mushirul Haq were Abid Husain^ main collaborators in this enterprise. Products of traditional schools, they researched at the Institute of Islamic Studies, McGill University, Montreal, under the tutelage of W.C. Smith, Fazlur Rahman and Charles J. Adams, and highlighted the liberal and tolerant character of contemporary Islam. In this enterprise, they were influenced by Maulana Azad, always in their eyes the model of what a scholar should be, and Maulana Husain Ahmad Madani, the Rector of Deoband’s Dar al-ulum， both of whom recognized the significance of, and

lent theological weight to, a political and social covenant with the non-Muslims. In The Deoband School and the Demand for Pakistan (1963) and Islam in Modern India, 1857-1947 (1970) one finds implied approval of their thesis. Ziya-ul-Hasan Faruqi talked of the Indian Muslim being tied up with their fellow-countrymen. (Now it is the test of the genius of the Indian Muslim/ he wrote, £how they emerge out of this difficult and confusing situation, maintaining their Islamic individuality as well as proving themselves as modern citizens of a democratic secular India/ Elsewhere, he made a plea for the adoption of secularism that is based on democratic traditions and liberal thought. He wanted his co­ religionists to realize that (in a country like India it is only this brand of secularism which can provide safeguards for their cultural and religious freedom and give strength to their status as a religious minority/ Exposed to liberal and secularized discourses, Ziya-ul-Hasan Faruqi and Mushirul Haq found, in the writings of Abid Husain and Mujeeb, a convergence of their own ideas that were otherwise close to ‘traditional’ rather than ‘modern’ thinking. It is therefore fair to stress their companionship that was due to circumstance， mutual regard and cooperation in common tasks, both in preparing a blueprint for Muslims in secular

India and in positioning Jamia in intellectual climes. Mujeeb and ADid Husain left to others to build upon the foundations so laboriously laid. It is worth pointing out that only a few Muslim social scientists carried forth their intellectual legacy. They were: A.A.A. Fyzee，K.G. Saiyidain，T. Lokhandwala, S. Maqbul Ahmad, Khaliq Ahmad Nizami, S.A.I. Tirmizi, S. Vahiduddin, M.S. Agwani, Alam Khundmiri, Jamal Khwaja, Anwar Moazzam, and Imtiaz Ahmad, 'whose anthropology of Muslim India seems to have much in common with scholarship long associated with the Jamia Millia IslamiaJ (Francis Robinson). Likewise, Saiyidain was firmly committed, as were the Jamia scholars with whom he had close intellectual and family links, to the view that Indian culture is composite, to which many different religions and traditions have contributed. He stated that the Muslim contributions were (so many and so varied and they are so securely woven into the total pattern of Indian culture that they cannot be disentangled and removed without weakening and impoverishing the whole pattern’. Within Jamia itself, the extraordinary labours of the 1930s and ’40s lay waste. This was Zakir Husain’s conclusion. As Mohammad Mujeeb observed, the Project Method in the primary and the Assignment

Facing page:

KG. Smytttmn with his bvther Azhcir Abbas. He was aßreat admirer of Azadj the Mir-i-Karawan (leader of the mmvm) m d a closefiiend of Zakir Husain, the Mard-i-Momin (man of tme faith).

189

Pacing page:

SwctlihdAbid Husain reading her short story in what is today the Edwa-rd Said Hall. Seated to her left is Professor Gopi ChandNmnnß, the Vice-Chancellor AJ. Kidwai m d the renowned Urdu scholar from the Aligarh . Muslim Unviersityj Ale Ahmad Suroor.

Following pages 192-193:

The beloved cdumpoos}y now demolished, where the earliest classes of Jamia were held.

Method in the secondary school lost its momentum; education through craft in the Teachers1College did not have any teachers who could give it more than an outward form. Several projects, begun in 1943-44, failed because of incompetence or lack of interest. He concluded: The only person whose attitude t and performance seemed to have pleased Dr Zakir Husain was the gardener Faqira, and once he said that if he had the power, he would appoint Faqira as ：.’ his successor*’::： ： Even if this is to be taken as a cynical remark, the fact is that virtually no intellectual ferment took place for decades, though Salamatullah, an educationist with a doctorate from Columbia University, Suresh Shukla， also a left-wing educationist, Mohibbul Hasan, the historian and Jamia’s first full-fledged professor, and A.R. Saiyed, the sociologist, kept the flame alight. The history department, Jamia’s first post-graduate department, showed promise in conducting research on medieval India. So did the Urdu department with Gopi Chand Narang and Shamim Hanafi as its shining stars. The Department of Fine Arts had three outstanding creative men—Ramachandran Nair, Paramjeet Singh and Jatin Das. But the 1990s saw a decline in performance and a steady rise in factionalism .. At the end of the day, Jamia demanded creditable performance in return for

admittedly meagre compensation. Those who joined it did not expect promotions or spectacular rewards; they received none in a city dominated by centres of excellence that were better endowed and well looked after by the central government. Sinee the early 1950s, the biradari had to justify its existence to remove suspicions and also to withstand ridicule. Jamia did not flourish like other universities, but it did not lose sight of its ideals and kept on producing students and teachers of worth. Nehru summed up its trajectory on the occasion of Jamia^ Silver Jubilee in 1946: My memory ß 〇es back to the mrly beginnings of the Non-cooperation Movement in 1920.1 visited Alißotrh then with the specfßlpurpose ofseeing theJamia Millm Islamic which had recently come into being under the^uidmee ofMmlmct Mohamed AIL Ardent young boys had come out of the Aligarh University to join the Jamia in furtherance of the Noncooperation m d Khihfctt Movements. Under M m lm a MohameA AWs dynamic leadership the new Jamici wets full of life m d vigour. I remember writing an article about;it then in which I described the Jamm as % lusty child of the Non­ cooperation Movement^ Tep^rspassed m d theJamia moved to Delhi. It hp^d toface ct hard time and it hptd many

ups m d downs， but it had something which if cmy other educational establishment in Indiも possessed. It had cm extraordinarily devoted m d selfscicnpcmg bmd of workers under the leadership of Dr Zetkir Husain. Thus, in spite of nmny wants and lack of every normal facility， it had somethin巧fkr more important than money or patronage. Because ofthat it not only continued to live but to prosper. There weis notmng flashy about i% but in

those earlyyears deepfoundations were Imd ofcm institution whtch was to be unique in Indm. It hm ßrown, spread out in every way, rnd extorted admiration even from those who were unwilling togm nt it. The object it set before it wets not to tmin people just for degrees m d service but to produce men of character who would serve hrßer causes and not merely be wrapped up in their individual interests. It followed， therefore, the new basic system of education ofwhich it wets 邙pioneer in Indick

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v e r s e e n d u r e s p:t e r n a l down t h e y e a r s ：

As LONG AS THE WORLD LASTS, SO WILL MY FAME. — M ik Taqi M ir

ndependence brought many changes in its wake, not least of them in government support for educational establishments. Now, Jamia hoped to find its rightful place under the sun. This lusty child of the Non-cooperation Movement’ ， having long enjoyed the fixllsome praises lavished upon it by some of the greatest national leaders and basked in the attention of Gandhi, Nehru, Sarojim Naidu and others, felt it could now accomplish what was long expected of it. But to fulfill that promise, no longer partly but in whole, Jamia desperately needed funds and

I

recognition. Although a governmentappointed committee had recommended the recognition of Jamia’s degrees in 1943， in actual fact, by 1951,only the Matriculation and Diploma Basic Training were recognized. This decision undermined Jamia^s position, because it was an open invitation to the matriculates to seek admission elsewhere. While, on the one hand, the government was expected to meet Jamia's financial needs partly in recognition of Jamia’s role in the freedom struggle and partly to recompense for the many sacrifices it had made during the long years of faqamasti (impo\crishment)J many were, on the other h.iiui, confronted with the vexed issue ol nuiataining the institution’s identity. I la\ ing all along been a small, idealistic, and an almost experimental venture, some or Jamia's own benefactors felt that their institution should not grow up and lose its quaint charm. The size and scope made Jamia unique. If it 遽' 1 were to accept funds, the purists argued, these would come with strings attached. In that case, 咖 ^嫌 "， _ _ 樣 、 ' would Jamia not lose its educational autonomy? joining the mainstream would perhaps entail

changing its daily rhythm where the observance of namaz and roza (fasting) had so far co-existed with the pursuit of ihn and taliml The bottom line, for all the voices across the spectrum of dissent, were: Did Jamia want to be a Ml-fledged university? After all, its aims and objectives had been to illustrate, through its own practice and principles, that education could gainfully fuse the seemingly disparate fields of religion, culture, ethics and politics into one harmonious wnole. From its early days, it had therefore lionized and emulated those figures from the national arena who personified a coming together of many attributes—spiritual, political， cultural. Whether it was Gandhi or Dr Ansari, Jawaharlal Nehru, Sarojini Naidu or Halidé Edib, they venerated the symbols of mushtarka tehzeeb or composite culture. Jamia's precarious financial position continued after Independence. Sixteen lakh rupees were collected during the Silver Jubilee Celebrations in 1946. The Interim Government announced its share of Rs. 6,75,00. The Nawab of Rampur paid a lakh of rupees, and the Tata Trast promised a grant for the proposed industrial school. Zakir Husain travelled to raise funds. In Bombay, he would walk for miles and miles together every day. At long last he toia IViomuddin Harris， a former Jamia student， 'Harris Sahib, how long are you going to use me as the prophet of the beast of burden? I

can’t walk any more. Look here, there are sores on my feet! For God's sake, at least now arrange a taxi.’ The fimd-raismg mission was a great success. But once the festivities were over, austerity measures had to be adopted to live off the surplus for the next few years. Once, in 1946, Salamatullah, who had joined the Teachers’ Training College in 1936， and Zakir Husain travelled to Lahore to attend a conference. On that day，Jamia’s head did not have enough cash to tip the driver at the railway station. So, he took Salamatullah aside and quietly borrowed a few rupees for the driver. When, in March 1950，Jamia’s capital was down to such an extent that more voluntary salary cuts became essential, Mujeeb approached Prime Minister Nehru for support. The government dragged its feet for two years. Zakir Husain, by now ViceChancellor of the Aligarh Muslim University, met Nehru yet again in early November 1952 to discuss Jamia’s case. Finally, that year, after a great deal of Nehru-prodding, Jamia received one lakh rupees. But this amount was inadequate. Mujeeb did what he had so far obstinately refused to do, that is, go yet again to the Prime Minister with cap in hand. With Nehru writing to the Ministry of Education on 9 January 1953， a ‘cover-the-deficit’ grant ultimately came through two years later. Almost a generation later, recalling his

Facing page:

Abid Husdn recetvin乃 the 少

197

experience of 1953 in the presence of Prime Minister Indira Gandhi at the time of the Golden Jubilee celebrations in 1970, Mujeeb narrated in his own inimitable style: I had prepared an application which I sent to the Minister ofEdumtion. From the office of the minister it descended by degrees to the desk of the Section Officer. The Section Officer was ci Sindhi refugee. He prepared ß note that wets much more cogent them my own nfplimtion m d then the file begm its ascent to the office ofthe Education Minister, And so the file circulated in the corridors of power till a Jamia teacher, driven to desperation, took matters in his own hands and showed the perils of testing the patience of the patient. Again, in Mujeeb’s words:

Without consulting cmyom in the Jamm, one of our teachers from Malabo^ AJ. Kellaty went to see the Deputy Finmcml Adviser, with whom he w^s personally acquainted. He showed him his tom coat and frayed cuffs m d collar of his shirt m d said it was a disgrace that he should be in such a condition. The Deputy Financial Adviser was aßood-hectrted mm. He asked for the Jamict file, which had ultimately found a resting place in his office, m d recommended that the Jamm should be ßivm Rs 38,000 d ymr for enhancement ofsalaries.

But, as the doomsdayers had predicted, the money did come with strings attached. What the government gave with one hand, it took away with the other. It stipulated: (a) Jamia stop prescribing compulsory religious education; (b) open up its accounts for regular audits and scrutiny; and (c) seek government approval for future

The Mela in Jamia on the ocassion ofFounders Day. Babu Rajendm Prasad, thefirst President of the Republic, with Mohammad Mujeeb} the Vice-Chancellor. Following pages

200- 201 : Crown Prince Amir Fdisal} Prime Minister of Saudi Arabia with Mohammad Mujeeb in 1956.

Long before hisfirst visit to theJamia campus, Jawaharlal Nehru had written to ZM r Husain on 5 April 1930: ^The whirlwind that we hope will soon descend on our country will either clear the country of slavery and cowardice m d usher in ci better day or will blow away many of us to the nothingnessfrom where we came.3

p r o je c t s . A m a n w h o c a lle d a s p a d e a s p a d e , M u je e b ,

in

th e

sam e

G o ld e n

J u b ile e

A d d r e s s in 1 9 7 0 , w e n t o n to say:

th a t

th e

J a m ia

is

a

f in e

i n s t it u t io n

and

d e s e rv e s s u p p o r t . I t h i n k w e s h o u ld s u p p o r t it to

th e

best o f

o u r a b i lit y .1 H e

a s s u re d

Z a k ir H u s a in :

After independence，however, it seemed to have become the accepted opinion among our sympathizers mdfrimds that though as persons the workers oftheJmnia Millia were d ß 〇od lot, the work that they were doinß was no longer necessary. The Jamia Millie became in d way ci relic of the Mtioml movement. Those of our leaders who acted with courage m d wisdom in other matters seemed to be inordinately afraid ofobjections when dealing with the ]amm Millm. They do not seem to have considered what we cotdd be expected to do because, ofour history m d special aptitudes to fotgc new m d fruilful relationships between education m d social mmSy for which the colleges m d universities thdt followed the prevailing pattern did not have the same experience m we. On the contmry, they obliged us to show that in fact we were not differentjrom the usual type ofgovernment institutions.

N m that Gmdmp has乃one 岛 very special responsibility attaches to us to carry on the work he wets interested in m d the Jamia, wm cm importmt part of this work. Whatever I am do forJamict, I shall endeavour to do. The world seems 体 yery dark) dismal' m d dremy place, fidl of people wit总 wrong urges or no urge at all, living tmvr lives Prtvttdly cmd without m y significance.

T h e f a c t is t h a t N e h r u a s s ig n e d m a n y ro le s t o J a m i a a n d a s s o c ia te d Z a k i r H u s a i n a n d M u j e e b w i t h th e P l a n n i n g C o m m i s s i o n t o d e v e lo p

an

e d u c a t io n . H e N ovem ber

in t e g r a t e d

a p p ro a c h

to ld M a u la n a

1952:

(Y o u

know

A zad

to

on

12

w h a t a h ig h

o p i n i o n I h a v e o f th e J a m i a . I h a v e n o t t h a t h ig h

o p in io n

e d u c a t io n a l

of

m ost

in s t it u t io n s .

I

of

our

d e f in it e ly

o th e r th in k

鳴

^

All the more， therefore， we seek the few sanctuaries and causes cmd try to derive sustenance from them. I feel overwhelmed， not so much by theßree^tproblemsfacing us, but mther， by the affection m d comradeship offriends who expect so much from me. A sense of utter humility seizes me in the fiice of thisfaith and trust.

la k h

ru p e e s.

That

v e ry

y e a r,

th e

g o v e r n m e n t o f fre e I n d i a s a n c t io n e d a m e r e th re e l a k h ru p e e s , 0 1 it o f d is g u s t ， Z a k i r H u s a i n re fu s e d t o a p p r o a c h th e a u t h o r it ie s f o r f in a n c ia l a ssis ta n c e . I n 1 9 5 6 , th e E d u c a t i o n M i n i s t r y se t u p

R u ra l

I n s t it u t e s

in

d if f e r e n t

p a r t s o f t h e c o u n t r y . J a m i a r e c e iv e d o n e o f t h e m . B u t its p r o g r a m m e r a n in t o

Y e t,

w o rd s

w e re

not

m a tc h e d

ro u g h

u n iv e r s it ie s deeds.

N e h ru

w as

not

in c lin e d

w e a th e r.

d id

not

r e c o g n iz e

t h e ir

to d ip lo m a s ,

a c c o rd to J a m ia

W h ile

by

a u n iv e r s it y s ta tu s.

th e

C o m m u n it y

M in is t r y

D e v e lo p m e n t

of

d id

not

(W h y n o t le a v e it t o t h e m t o d e v e lo p e m p l o y its g r a d u a t e s .

J a m ia

had

to

a c c o r d in g t o t h e ir o w n lin e s a n d n o t in t r o d u c e a c o u r s e o f r u r a l s e r v ic e s — p u t t h e m i n a s t r a ig h t ja c k e t ， ’ h e w ro te la t e r to

M a u la n a

A zad,

th e

m i n is t e r

c o n v e rte d

c o u rs e e d u c a tio n ,

on

12

N ovem ber

in t o

an

H o n o u rs

of in

S o c ia l

W o rk .

Som e

1952. te a c h e rs ,

w it h

t h e ir

k n o w le d g e

of

Z a k i r H u s a i n a g r e e d . T h i s le d s o m e such s k e p t ic s

to

c o n c lu d e

th a t

a

c o u rs e ,

c o u ld

o n ly

s m ile

Z a k ir in d u lg e n t ly

at

such

i l l- c o n c e i v e d

H u s a i n a n d M u j e e b w a n t e d t o o little , a c a d e m ic p la n s and

th a t

th e y

d id

not

put

in

th e L ik e

n e c e s s a ry e ffo rt to

m any

a p o c ry p h a l

s to rie s ,

a c h ie v e e v e n th e th e o n e a b o u t h o w J a m i a c a m e t o b e

lit t le t h e y a s p ir e d fo r. I t is t r u e th a t a d m it t e d

in t o

th e

‘U n iv e r s it y

th e s e t w o w e ll- w is h e r s o f J a m i a w e r e f r a te r n ity ’

is

th e

s tra n g e s t

of

th e

m ove

to

a c q u ir e

a ll .

sta tu s

w it h

s u s p ic io n ,

r e lu c t a n t t o E x p a n d ' a n d w e r e f e a r f u l M any of

th e

consequences

of

v ie w e d

e x p a n s io n , U n iv e r s ity

but

th e y

cannot

be

accused

of g o i n g s o f a r as t o s a y t h a t it in t e n d e d

w a n t in g t o n e g a te a n d d e s t r o y w h a t to

s e ll its

so u l fo r

a

fe w

p ie c e s

of

t h e y h a d b u i l t s o a s s id u o u s ly . T h e fa c t s ilv e r, i n t h is c a s e g o v e r n m e n t g r a n t s is t h a t Z a k i r H u s a i n a n d M u j e e b w e r e b o th

d is m a y e d

and

d is a p p o i n t e d

and

fu n d s .

But

M u je e b ,

w ho

to succeeded

Z a k ir

H u s a in

as

V ic e -

d is c o v e r th e a p a t h y a n d in d if f e r e n c e C h a n c e llo r in of

th e

b u re a u c ra ts

to w a rd s

N ovem ber

b o th a m a n o f v is io n needs.

O nce,

S ir M i r z a

Is m a il,

th e

fo rm e r D e w a n o f M y s o re w h o h a d a m e re

n o d d in g

Z a k ir

H u s a in ,

a c q u a in ta n c e gave

a g ra n t

of

1948, w as

t h e ir

w ith f iv e

and com m on

se n se . H e h a d h is p r e ju d ic e s , p e r s o n a l and

in t e lle c t u a l,

but

he

d id

not

h e s it a t e t o d r o p t h e m , s ile n t ly le t t in g

Facing page: Zakir Husain made hisformal entry into the political arena as Bihar^s Governor (195762), Vice-President (1962-67) m d the third President of the Republic (13 May 19673 Moty 1969). Itis^ood to have aßentlemim a-t the head of our state/ commented cm admirer.

Jmmhmicd Nehru in Jimiid Millie Islamic.

th e m

go.

U G C s he

H e,

t h e r e fo r e ,

s o u g h t th e

r e c o g n it io n . T w o y e a r s la t e r,

r e c e iv e d

r e je c tin g

a h is

r e p ly

of

re q u e s t.

tw o

li n e s

M u je e b

hiive the same experience cts we. On the contrary^ they obliged us to show that in fact we were not different from the ustml type of government institutions.

b e m o a n e d th a t J a m ia h a d b e c o m e a m e r e r e lic o f th e n a t io n a l m o v e m e n t . H e c o n tin u e d :

M u j e e b 's p e r s e v e r a n c e p a i d o f f . S o o n , J a m i a b e c a m e k n o w n n o t ju s t f o r its q u a in t c h a r m

Those of our leaders who acted with courage m d wisdom in other nmtters seemed to be inordinately afraid of objections when defiling with the Jamm Millie. They do not seem to hme considered what we could be expected to do because of our history and special aptitudes to forge new cmd fruitful relationship between education and social aims, for which the colleges md. universities that followed the prevcdling pattern did not

a n d t h e c h a r is m a t ic m e n a n d w o m e n w h o s p u m e d lu c r a t iv e c a re e rs d s e w h o r e t o w o r k h e re , b u t a ls o f o r its r e p u t a t io n as a w o r k i n g m o d e l f o r p r o v i d i n g a lt e r n a t iv e e d u c a t io n . A fte r

b e in g

c o o p e r a tio n ’

a

(l u s t y

and

an

c h ild

of

id e o lo g ic a lly

Nonvocal

c r it ic o f t h e t w o - n a t i o n t h e o r y , i t a c q u ir e d th e s ta tu s o f a (d e e m e d ’ u n iv e r s it y i n J u n e 1962.

A t

w e re

a b le

lo n g to

la s t, a ra w

th e

J a m ia

re g u la r

e m p lo y e e s s a la r ie s

in

a c c o rd a n c e w it h th e g o v e r n m e n t a n d P a y

C o m m is s io n

ru le s .

re c r u itm e n t

a ls o

in t r o d u c t i o n H is t o r y

The

p ro c e ss

began

w ith

of th e

o f a M a s t e r 's p r o g r a m m e

and

E d u c a t io n

u n d e rg ra d u a te

d e g re e

in

co u rs e s

1963, in

in

and

P h y s ic s ,

C h e m i s t r y a n d M a t h e m a t ic s . A l l s a id a n d done,

even

t h is

h a lf - h e a r t e d

r e c o g n it io n

f ig h t f o r f r e e d o m f r o m B r i t i s h c o lo n ia lis m , one

of

th e

biradan

m ost

Tarana,

is t h e r o u s in g

im a g e r y ,

m ix e d

n a t i o n a lis m , h is t o r ie s Khan,

c h e e r in g

w ith

th e

A n s a ri and

doses

th ro u g h

A li,

J a m ia

o r A n t h e m . Its

g e n e ro u s

re p re s e n te d

of M oham ed

D r

to

th e

H a k im

Z a k ir

of lit e

A jm a l

H u s a in ,

has

h a s t e n e d th e p r o c e s s o f b r e a k in g t h r o u g h

b o ls t e r e d a c o m m o n p e r c e p t io n o f th e J a m i a

o l d b a r r ie r s a n d a w a k e n in g in te r e s t i n th e

id e n tit y . T h is r o m a n t ic is m is u n d e r s t a n d a b le , a n d n o t m u c h d if f e r e n t f r o m h o w , sa y, th e

p r o b l e m s o f t e a c h in g a n d r e s e a r c h . In

1 9 6 9 , J a m i a w a s a ll o w e d t o s t a r t its

d o c t o r a l c o u r s e ; th e f ir s t r e c ip ie n t o f a P h . D . d e g re e

w as

Syed

A z iz u d d in

H u s a in ,

U n i v e r s i t y v i e w t h e ir h is t o r ie s .

a

T h a t e q u a t io n h a s a lt e r e d o v e r t im e , a n d

Partners in

th e r e s u lts a r e a lr e a d y e v id e n t .

h i s t o r ia n o f m e d ie v a l I n d i a . As

A l i g a r i a n o r t h e s tu d e n ts o f B a n a r a s H i n d u

J a m i a b e g a n t o p l a y a m o r e a c t iv e

Freedom

h a s t r i e d t o e x a m in e th e n a t u r e o f

r o le i n e n c o u r a g in g a d v a n c e d s t u d y a n d its

t h is

te a c h e r s b e c a m e b e tt e r a c q u a in t e d w i t h th e

M u s lim s

c h a n g in g

e q u a t io n .

m o v e m e n t s o f le a r n i n g o u t s id e I n d i a , th e

n u m b e r o f its s tu d e n ts a r e M u s l i m s , it is,

fo u n d e d

Y e t,

Ja m ia

th o u g h

and

a

th e

s iz e a b le

s t u d e n ts t o o b e g a n t o fe e l a t h o m e i n th e

t o d a y , a la r g e , b u s t lin g m a in s t r e a m c e n tr e o f

w i d e r w o r l d o f le a r n in g . B o t h th e t e a c h e r

le a r n in g

th a t

and

r e lig io n

and

th e

stu d e n t

becam e

c o n s c io u s

of

a

to

卜i 产

happy

s e c u la r is m ,

b le n d

t r a d itio n

of and

d e c la r e

t h e ir

r e lig io n

nor

is

fu n d in g

s o u g h t o n th e b a s is o f r e l i g i o n . T h a t J a m i a

tnUn ckslte ckslic

terse

a

m o d e r n it y . A p p l i c a n t s a r e n e it h e r r e q u ir e d

c h a n g e i n th e a c a d e m ic c lim e .

■JKur

o ffe rs

jksh

has

m o re

M u s lim

te a c h e r s

and

s tu d e n ts

t h a n o n e w o u l d f in d i n a n y o t h e r C e n t r a l

Easy wets thejourney down lovers end with you by my side Ißurfootprints most luminms at the darkest hour.

U n i v e r s i t y h a s m o r e t o d o w i t h its lo c a t i o n

T h i s v e r s e s u m s u p th e s t o r y o f f a ilu r e s a n d

th e

su c c e sse s,

D e lh i,

i n a n a r e a t h a t h a s , o v e r t h e y e a rs , b e c o m e h o m e to a b u r g e o n in g M u s lim p o p u la tio n . F r o m th e h a n d f u l o f te n ts i n A l i g a r h t o

of

hopes

and

d e s p a ir .

M u je e b

s p r a w l in g

2 1 0 -a c re

c a m p u s, in

J a m i a h a s n e g o t ia t e d w i t h

q u o t e d it i n h is a n n u a l r e p o r t o f 1 9 6 6 . A t

and

t h e s a m e t im e , o f a ll th e im a g e s t o e x t o l l th e

T hom ases

p re s e n t

w e l l.

w ho

D e s p it e

p r e d ic t e d

th e

S o u th its p a s t

D o u b t in g

th a t J a m ia

w as

207

lit t le

m o re

th a n

an

id e a lis t ic

v e n tu re

h a v e g o n e a n d n e w fa c e s h a v e t a k e n t h e ir

d e s t in e d t o d ie a n e a r ly d e a t h , i t h a s s i m p ly

p la c e ,

g r o w n t o b e c o m e a l i v i n g r e a lit y . S u c h w a s

d e s tin y . Y e a r b y y e a r , th e f o u n d e r ’s f a it h is

its g r o w t h a n d e x p a n s io n t h a t t h e C e n t r a l

v i n d ic a t e d , n o t i n p a r t b u t i n a m p le m e a s u r e

G o v e rn m e n t,

H a v i n g p lo u g h e d its o w n f u r r o w f o r s o l o n g ，

d e c la r e d

a fte r

J a m ia

decades one

d it h e r in g ,

has

kept

its

try s t

w ith

J a m i a c a n n o t a f f o r d t o re s t o n its o a rs a n d

U n iv e r s it ie s . T h i s m e a s u r e b r o u g h t i n m o r e

n e e d s t o t a k e s t o c k o f b o t h its s tre n g th s a n d

re s o u rc e s

and

w e a k n e s s e s . W h i l e its s t re n g th s a r e o b v io u s ,

re s e a rc h

and

opened

th e

J a m ia

C e n tra l

up

new

tr a in in g .

b r e a k in g

aw ay

s u p p o rte d

and

fo lly

as

of

but

v is ta s

In d e e d ,

fro m

a

c o n t r o lle d

fo r

fro m

g o v e rn m e n t-

i n s t it u t io n

g o v e r n m e n t - f u n d e d u n iv e r s it y ,

to

a

J a m ia

h a s c o m e a f u l l c ir c le .

its

w eaknesses

n o t e x c e e d a f e w h u n d r e d r u p e e s . T o d a y , its

h id d e n

b e n e a th

th e

s u rf a c e o f its r e c e n t g r o w t h a n d e x p a n s io n . A t th e

s a m e t im e , i n

its s iz e lie s J a m i a ^

b e a u t y a n d s t r e n g th . A d d e d t o t h is , b y v i r t u e of

I n th e 1 9 2 0 s , J a m i a 5s m e a g r e b u d g e t d id

lie

its

lo c a t io n

s tu d e n ts

in

fro m

th e

a ll

b ig

over

c ity

th e

it

d ra w s

c o u n try

and

o v e rs e a s . I t h a s h a d n o h i s t o r y o f c o m m u n a l

a n n u a l n o n - p l a n b u d g e t is R s . 6 , 2 8 5 . 2 4 l a k h

c la s h e s

w i t h a p l a n a ll o c a t i o n o f R s . 2 , 3 5 9 . 8 4 la k h .

v i o le n c e . I t s n e i g h b o u r h o o d h a s r e m a in e d

or

H in d u - M u s lim

or

S h ia - S u n n i

I n s h o r t , f r o m a h a s t ily i m p r o v is e d r i v a l t o

p e a c e f u l d e s p it e th e t r a u m a s

o f A yodhya

th e M A O C o lle g e , it h a s r is e n t o o c c u p y th e

a n d G u j a r a t . I t s c a m p u s is c o e d u c a t i o n a l

ra n k

of

and

F ro m

th e

a

p r e m ie r

e d u c a tio n a l

a p p r o x im a te ly

25

c e n tre .

t e a c h e rs

and

g e n d e r - f r ie n d ly .

a tta c h e d

to

it ,

W ith

fe e d e r

it p r o v id e s

s c h o o ls

c o m p r e h e n s iv e

8 0 s t u d e n ts a t th e t i m e o f its m o v e t o D e l h i

e d u c a t i o n f r o m p r e - n u r s e r y u p t i l l th e P h . D .

in

p ro g ra m m e s .

It

c o u rse s.

s h o rt,

on

1 9 2 5 , to d a y J a m ia h a s its

r o lls ,

614

1 0 ,4 0 0 s tu d e n ts

te a c h e r s ,

and

997

non-

t e a c h in g sta ff. T h e s e s ig n if ic a n t m ile s t o n e s a r e b r i m f u l w it h

d e lic io u s

r e c e iv e d p a r a b le s :

ir o n y .

te s tifie s of

In

n e c e s s a ry

th e

to

The th e

T u rtle

fu n d in g

tru th and

J a m ia

h id d e n

H a re ,

in

a ls o

o ffe rs

a

J a m ia

c r e d e n t ia ls

v a r ie ty

has

fo r

a ll

b e c o m in g

of th e a

d e s t in a t io n o f c h o ic e — a n d n o t b y d e f a u lt — fo r

th o s e

d e s ir o u s

o f jo in in g

th e

s e c u la r

n a t i o n a l m a in s t r e a m .

o f th e

Under

th e

c ir c u m s t a n c e s ,

J a m ia

can

T h i r s t y C r o w w h o d i li g e n t l y a n d p a t ie n t l y

fu lf ill

put

I n d i a n M u s l i m s b u t a ls o b e c o m e th e f u l c r u m

p e b b le s

t h e r e fo r e ,

as

in

a ja r .

good

an

Its

d e v e lo p m e n t

il lu s t r a t io n

as

is, one

of

not

t h e ir

ju s t

th e

e m o tio n a l

c o u l d h a v e o f th e c u l m i n a t i o n o f t e n d e n c ie s

a s p ir a t io n s .

W h ile

i n r e s o lu t e a n d c o n s c io u s e f f o r t . O l d fa c e s

been

as

seen

e d u c a tio n a l

th e

and

A lig a r h

has

p r in c ip a l

needs

of

in t e l le c t u a l h is t o r ic a lly in t e l le c t u a l

h e a v y w e ig h t , J a m i a c o u l d p la y th e r o le th a t

A

la r g e w o r l d e x is t s o u t s id e t h e p o r o u s

its f o u n d i n g fa th e rs h a d a lw a y s e n v is a g e d f o r

O k h l a n e ig h b o u r h o o d

t h is

o f B a tla H o u s e , Z a k ir N a g a r , N o o r N a g a r ,

s t ill

som ew hat

tim o ro u s

c h il d .

a n d t h e s e ttle m e n ts

M o r e o v e r , J a m i a c a n , i f it s o c h o o s e s , s e iz e

G h a ffa r M a n z il, Jo h ri F a rm , a n d S h a h e en

th e

B a g h . W h i l e its le a d e r s m a y le v e r J a m i a b y

la c u n a

M u s lim s

th a t of

le a d e r s h ip .

lo o m s

la r g e

N o rth

It

can

b e fo re

th e

In d ia — th a t

of

fo s te r

lib e r a l

and

v irtu e

of

sheer

tra n s c e n d

th e

p r o x im it y ,

t r a v a il s

of

J a m ia

its

m ust

im m e d ia t e

m o d e r n is t id e a s , se t th e p a c e f o r d e b a te s o n

n e i g h b o u r h o o d a n d se t its s ig h ts o n lo f t ie r

e d u c a t i o n , s o c ia l r e f o r m , a n d g e n d e r ju s tic e ,

h e ig h t s . I t m u s t a ls o r i d it s e l f o f t h e d e m o n s

and

s u s t a in

in t e r n a t io n a l c o u ld b e c o m e

d ia lo g u e s im p o r t .

of

n a tio n a l

W h ile

s p o k e s p e rs o n s

th e

and

o f th e p a s t , e s p e c ia lly t h e in c id e n t s o f 1 9 9 2

f a c u lt y

a n d J u l y 2 0 0 6 , s o a r h i g h , h i g h e r t h a n a ll th e

fo r m o d e rn ,

r a t io n a l is t

t h in k i n g ,

th e

fo rth

th e w o r l d

as e m b le m s o f t r u l y

in to

n a t io n a lis t

e d u c a tio n .

s t u d e n ts

That

w ill

can

go

c o n v e rt

o th e r s ,

lik e

W r it in g in

th e

le g e n d a r y

Jamia ( J u n e

b ir d ,

Shaheen.

1 9 6 9 ), O b a id u l H a q ,

w h o j o i n e d a s a c la s s t w o s t u d e n t a n d l i v e d in

K haksar

M a n z il

in

K a ro l

Bagh,

J a m i a in t o a m o d e l e d u c a t i o n a l in s t it u t io n

w o n d e r e d i f (A

a n d a c e n tr e f o r r e s e a r c h , c r e a t iv e t h in k i n g ,

b y s in c e r it y r a t h e r t h a n s k i ll, s a c r if ic e r a t h e r

a n d in t e r p r e t a t io n .

t h a n p e r s o n a lit y , lo v e r a t h e r t h a n u r b a n i t y —

g a rd e n w h ic h w a s n u rtu re d

F o r t h is t o h a p p e n , J a m i a m u s t b u i l d o n

w i l l t h e n e x t g e n e r a t io n b e a b le t o s u s t a in its

its s t re n g th s , a n d e x a m in e its w e a k n e s s e s .

g lo r y ? * T o d a y , h e s o u n d s m o r e o p t im is t ic , as

F i r s t o f a l l ，it h a s t o c a t c h u p w i t h m o r e

h e e x h o r t s u s t o s e e k in s p i r a t i o n f r o m

advanced

f o l l o w i n g lin e s o f th e J a m i a

u n iv e r s it ie s ,

o r,

even

to

s i m p ly

Tarana:

s t o p th e g a p f r o m g r o w i n g w id e r , i t h a s fir s t t o a d m i t th e e x is t e n c e o f s u c h a g a p . I n th e second

in s ta n c e ,

th e

m a in s t a y

of

J a m i a 's

id e n tit y w a s m e a n t to b e u n s w e r v in g lo y a lt y to

lo c a l

d is r e g a r d

c u sto m s fo r

w hat

and w as

t r a d itio n s , g o in g

on

and in

a

th e

w o r l d o r i n th e n e a r b y lo c a li t y . T o d a y , J a m i a h a s t o o p e n its d o o r s a n d w in d o w s , w i l l i n g l y a n d w h o l e h e a r t e d ly , t o th e w in d s o f c h a n g e . It m u s t e n g a g e p ro a c tiv e ly a n d p r o u d ly n o t j u s t w i t h th e M u s l i m c o m m u n i t ie s b u t a ls o w i t h th e w o r l d a t la r g e .

Here conscience alone is the beacon, From here radiatesfaith， It〉s the Mecca of many faiths) Travelling is the credo here, pausing a sacnlegey Travelling here memsfinding agoal, Cleaving against currents is the creed here The pleasure ofarrival lies in countering crosscurrents. This is the home ofmy yemnings^ This is the land of my dreams.

th e

Following pages 210- 211 : Those who continue to believe in the ideals of Jamies foundingfathers.

T

h e r e is n o d e f in it iv e b o o k o n J a m i a M illia

Is] Is la m ia

n o t h in g

L e l y v e l d fs

in

s c h o la r ly

so

th e

fa r,

n a tu re

and

c e r t a in ly of

D a v id

w e l l- r e s e a r c h e d

W e

have

c o n s u lt e d

th e

p a p e rs

of

M o h a m e d A li, D r M .A . A n s a ri a n d Saeed A n s a ri

at

th e

J a m ia M illia

Aligarh’s First Generation: Muslim Solidarity in British India ( P r i n c e t o n , N . J . , 1 9 7 8 ) .

h is t o r ie s

R e s e a r c h m a t e r ia l, s u c h as is, is t o b e f o u n d

been

of

D r

Z a k ir

H u s a in

L ib r a r y ,

I s l a m i a , f o r c o n s t r u c t in g th e Ja m ia .

The

p a p e rs

or

M .A .

A n s a r i a n d M o h a m e d A l i ( in 3 V o l s .) h a v e e d it e d

and

p u b lis h e d

s c a tte r e d i n b o o k s a n d a r t ic le s d e a li n g w i t h

H asan.

J a w a h a r la l N e h r u

and

The Collected Works of Mahatma Gandhi a n d the Selected Works of Jawaharlal Nehru. Dr Zakir Husain: A Biography ( N a t i o n a l

la r g e l y

e d u c a tio n ,

h a g io g r a p h ic a l

or

g le a n e d

a c c o u n ts

of

fro m th o s e

a s s o c ia t e d w i t h th e J a m i a i n its e a r l y d a y s .

Book

T ru s t:

J A M I A M ILLIA ISL A M IA

Gandhi

and

a re d r a w n m o s t l y f r o m

New

annual convocation 2003

to

M u s h ir u l

th e M u s l i m r e s p o n s e t o t h e f r e e d o m s t r u g g le W e s te rn

R e fe re n c e s

by

D e lh i,

1972)

by

M oham m ad

M u je e b

is

s lim

but

a p p r e c ia t in g

th e

c o n s tra in ts

he

w o rk e d

c o m p r e h e n s iv e . T h e c h a p t e r e n t it le d 'Y e a r s

u n d e r . O t h e r e s s a y s o n Z a k i r H u s a i n a re i n

o f A p p r e n t ic e s h ip ' tra c e s h is 'c o n v e r s io n 1 to

v a r io u s e d it e d v o lu m e s : V .S . M a t h u r (e d ),

th e 'id e a ' o f J a m i a , h is lo n g - d is t a n c e s u p p o r t

Zakir Husain: Educationist and Teacher ( D e l h i , 1 9 6 9 ) ; S y e d a S a i y i d a i n H a m e e d ( e d ) , Zakir Husain: Teacher who became President

fro m

G e rm a n y ,

'B u i l d i n g u s e fu l

up

fo r

th e

its

and J a m ia

lu c id

a n o th e r M illia

account

e n t it le d

I s l a m ia ' of

th e

is

tw o

( D e l h i , 2 0 0 0 ).

N o o r a n i 's

President Zakir Husain: A Quest for

Aligarh and Jamia: Fight for National Education System b y S .M ^ T o n k i (P e o p le 's

Excellence

( B o m b a y , 1 9 6 フ） h a s

P u b l is h i n g H o u s e ; N e w

d eca de s Z a k ir r f u s a in sp e n t in J a m ia . A . G .

a

v a lu a b le

c h a p t e r c a lle d 'T h e J a m i a i n C r is is '. B . S h e ik A li

in

Zakir Husain: Life and Times

(N e w

D e lh i, 1 9 9 7 ) p re se n ts a s o m e w h a t f lo r id b u t la r g e ly a c c u ra te c a lle d Ja m ia '

.G e n e s is and

a c c o u n t th ro u g h

c h a p te rs

o f J a m i a ’， T r i b u l a t i o n s

’S t a b i l i z i n g

of

J a m i a '.

of

The

D e l h i , 1 9 8 3 ) g iv e s

a n im p r e s s io n is t ic b u t f ir s t - h a n d a c c o u n t o f th e f i e r y r h e t o r ic t h a t f le w i n a l l d ir e c t io n s i n th e

fa te fu l

1920.

m o n th s

T o n k i 's

of

O c to b e r-N o v e m b e r

n a r r a t iv e ,

le a v e n e d

w ith

n e w s p a p e r r e p o r t s , s to p s s h o r t a t tt ie e x o d u s f r o m th e M A O

C o l le g e a n d h a s n o t h i n g t o

w r it in g s o f Z . H . F a r u q i o n Z a lc ir H u s a i n ,

o f f e r o n th e e a r ly d a y s a f t e r its b i r t h . H i s

in c lu d in g

b o o k w a s p r e v i o u s l y p u b lis h e d in U r d u

u s e fu l a n d

h is

U rd u

b io g r a p h y ,

h a v e h e lp e d

u n d e rs ta n d in g

of

in

Z a k ir

a re

q u it e

e n h a n c in g

our

Bani4 Jamia

H u s a in

and

B r i e f b u t lu m i n o u s

as

( J a m a l P r i n t i n g P re s s : D e l h i ) . passages

a b o u t J a m ia

a n d h o w it c a m e in t o b e in g a r e a ls o f o u n d i n

s e lf - d ir e c te d

Kunwar Mohammad Ashraf: An Indian Scholar and Revolutionary e d it e d b y H o r s t f C r u g e r

o n e c h a rte d b y S y e d A h m a d K h a n .

( P e o p le 's

W . C . S m it h ( M i n e r v a B o o k S h o p : L a h o r e ,

P u b lis h in g

H ouse:

New

D e lh i,

e d u c a t io n ,

d if f e r e n t f r o m

th e

Modern Islam in India: A Social Analysis b y

Knowledge, Power & .Politics: Educational Institutions in India e d it e d b y

I s l a m i y a h '. I t is e s p e c ia lly u s e f u l f o r its c le a r ­

M u s h ir u l H a s a n ( R o li B o o k s : N e w

D e lh i,

s ig h t e d a n d c o m p le t e ly u n s e n t im e n t a l v i e w

1998)

M illia

o f J a m i a a n d th e d e t a ile d d e s c r ip t io n o f th e

1 9 6 9 ).

has

Is la m ia :

a

c h a p te r

C a re e r

M oham m ad J a m ia .

of

T a l ib , It

on

A zad a

of

T a lim '

fo rm e r

p re s e n ts

t e s t im o n y

'J a m i a

an

J a m i a 's

by

stu d e n t o f

1943)

has

'A

N o te

on

Ja m ia h

M illiy a h

v a r io u s c o u r s e s o f s t u d y o n o ffe r.

Inside India

b y H a lid é E d ib ( O U P : N e w

e lo q u e n t

D e l h i , 2 0 0 2 ) is a f ir s t - p e r s o n a c c o u n t b y a

quest fo r

T u r k is h

w om an

w ho

cam e

to

J a m ia

and

d e liv e r e d e x t e n s io n le c tu r e s d u r i n g J a n u a r y

A l i A k h t a r H a s h m i ( N e w D e lh i, 1 9 8 9 ) h a s a

a n d F e b ru a ry

c h a p te r

1935. W ith

a n In t r o d u c t io n

e n tit le d

'J a m i 'a

M illia

I s l a m i a '.

biradari is q u it e in t e r e s t i n g . Religion in Modern India, e d it e d b y R o b e r t D . B a i r d

A g a i n , o n A b i d H u s a i n , see Abid Husain Felicitation Volume {DtVcii, 1 9 7 4 ) . F r o m t i m e t o t im e , th e Jamia a n d Islam and the Modern Age h a v e b r o u g h t o u t s p e c ia l n u m b e r s o n

(M a n o h a r:

J a m i a 's

and

N o te s

by

M u s h ir u l

H asan,

E d i b 's

a c c o u n t o f h e r 'e n c o u n t e r ' w i t h th e J a m i a

S h e ila

D e lh i,

1 99 1) has a c h a p te r b y

M cD onough

c a lle d

'T h e

S p i r it

of

J a m i a M i l l i a I s l a m i a a s E x e m p l i f i e d i n th e W r itin g s

of

S.

A b id

H u s a i n '.

Response to Western Education b y

Muslim

S. M a s o o d

l u m in a r i e s ,

such

as

M oham m ad

M u je e b , A b i d H u s a in , K . G . S a iy id a in , a n d A s la m J a ir a jp u r i.

^

M u s h ir u l H a s a n , th e

c o - a u t h o r o f th is

b o o k , d is c u s s e s J a m i a i n t h e c o n t e x t o f th e

K h ila f a t a n d N o n - C o o p e r a tio n M o v e m e n ts , in

Nationalism and Communal Politics in India,

1885-1930

(M a n o h a r:

Nationalist Conscience: M.A. Congress and the R aj (M^nohar: Legacy

of

a

D ivided

1 9 9 7 ),

From

and

Ansari,

; A the

D e lh i, 1 9 8 7 ),

Nation:

Muslims since Independence D e lh i,

1991)

D e lh i,

In d ies

(O U P :

New

Pluralism

m o n o g ra p h s fro m

a n d ju b ile e s . F o r e x a m p le ,

TheJamia College:

Its History and Significance

( D e lh i, n .d .) . T h e

U n iv e r s it y 's

New

e d it e d

h is t o r ic a lly

An

He

te x t,

has

a ls o

M y Life A Fragment:

Autobiographical

Sketch

( M a n o h a r : D e lh i, 1 9 9 9 ). J a m ia

f in d s

h o n o u r a b le

a

m e n t io n

in

Encyclopedia o f Islam.

e ith e r

v a lid a te d .

p ro s e ,

th e

H u s a i n 's o w n

b r o c h u r e s , p a m p h le t s a n d

a c c u ra te

The

U rd u

or

w r ite r ,

a n d f in e r d e t a ils , p r o d u c e s v a s t a m o u n t s o f

v e r if ia b le ,

The

e n t ir e ly

n o t o r i o u s f o r h is b lit h e d is r e g a r d f o r d a te s

but

U n i v e r s i t y h a s a ls o p r in t e d .

m eans

p u r p le

b r ie f

w w w .jm i.n ic .in )

I n U r d u , th e m a t e r ia l is a b u n d a n t b u t b y no

2 0 0 4 ).

( u r l:

r o le i n n a t i o n a l p o lit ic s i n th e e a r l y d a y s .

to

(O U P :

D e lh i,

w e b s it e

p r o v id e s a p o t t e d v e r s io n o f its h i s t o r y a n d

Separatism: Qasbas in Colonial Awadh M o h a m e d A li's

t i m e t o t im e , e s p e c ia lly

o n s p e c ia l o c c a s io n s s u c h as c o n v o c a t i o n s

lit t le

of

w h ic h

c ro s s - c h e c k a b le

a m o u n ts

m a t e r ia l.

ふ

( W h a t is

J a m i a ? ) , w r it t e n i n M a y 1 9 5 4 f o r th e

Hamdard4 Jamia, o c c a s io n

of

to

Z a k ir

D e lh i,

J a m i a 's

on

S il\ L 'r

ih c

•. e

ふ

〆

デネ ^ ‘巧:

.• ..イ

へ

ヴ •ベf % ;

J u b ile e

C e le b r a t io n s

is

vague

and

we

N u m b e r ) ,1946,

a r e c r is p , c o n c is e , c r a c k l in g lit t le p ie c e s — o f

and

to

a h is t o r ia n *

M u j e e b 's

Jauhar ( J a m i a J u b ile e Hamda,rd-i Jamia, 1 9 3 6 - 4 7 ,

used

s e n t im e n t a l. I n c o n t r a s t , M u j e e b 's w r it in g s

f a r g r e a t e r v a lu e

Jamia,

Am ong

th e

U rd u

s o u rc e s ,

Jamia ki

A n n u a l R e p o r t s c o n t a in p r e c is e i n f o r m a t i o n

Kahani

a n d in s ig h t f u l o b s e r v a t io n s . H i s a c c o u n t o f

r e p r in t e d b y N C P U L i n 2 0 0 4 , is r e a s o n a b ly

Z a k ir

a u t h e n t ic ,

H u s a in ,

u n f a ilin g ly

illu m in a t e d

by

by

G h a ffa r

p a in s t a k in g ly

p r o v e d f a r m o r e u s e f u l t o u s i n f le s h in g o u t

J a m ia i

th e p e r s o n a o f J a m i a 's m o s t il lu s t r io u s s o n

Kahani,

tw o

v o lu m e s ,

th a n

g r o u n d t h o u g h i n g r e a t e r d e t a il, a n d p a in t s

o t h e r b io g r a p h ie s .

H is

essay

ヾ U rd u •

.

4•マ

v

爲 裁-: Hk ^

B u re a u :

N ew

D e l h i , 1 9 9 5 )，

c o m p i l e d b y i^ a h m id a B e g u m , is a

I

has

been

and

w it h

Zakir Sahab aur Taamir4 Jamia i n Dr Zakir Husain: Shakhsiyat aur Memar ( T a r a q q i

w ho

d e s c r ip t i v e

a s s o c ia t e d in

one

M u d h o li,

w r it t e n

a ll th e

by

Abdul

u n s w e r v i n g l o y a l t y a n d d e e p r e s p e c t, h a v e

e n t it le d

夕

jo u r n a ls ,

c lo s e ly

Ek Muallim ki c o v e rs

s im ila r

a w id e r c a n v a s . B y a ll a c c o u n ts , M u d h o li w as

a

p r o lif ic ,

and

c o m p u ls iv p ,

t a k c r - o l-

n o t e s a n d i n th e h a b it o f p r e s e r v in g e v e i\ s c ra p o f p a p e r t o d o w i t h

th e a f f a ir s

m o s t g l o w i n g y e t l u c i a p o r t r a it

J a m ia

し

h a n d s . A s a r e s u lt , h e h a d a f o r m i d a b le

てÜ

m t n e e n t ir e c o ll e c t io n .

1、

V.

Am ong

th e

U rd u

th a t

ever

passed

th ro u g h

oï

h is

a r s e n a l o f n o t e s , lis ts , r e c o r d s , m e m o s ,

Hamare Zakir Sahib

o f f ic e o r d e r s , a n d s p e e c h e s t o fle s h o u t th e b a r e b o n e s o f J a m i a 's h is t o r y .

Mushahidat wa Taasurat

S id d iq u i ( M a k ta b a J a m ia : N e w D e lh i, 1 9 6 3 )

( A lig a r h ,

1969) b y

S h a ik h M o h a m m a d A b d u l l a h g iv e s a

one­

s id e d a c c o u n t o f th e K h i l a f a t u p s u r g e o n th e A lig a r h ca m p u s. K h w a ja Kam al

Mustaqbilki Taraf e d it e d

M oham m ad F a ro o q u i

S h a h id

(M a k ta b a

and

by

K h a lid

J a m ia :

New

D e l h i , 1 9 9 5 ) ，is a c o ll e c t io n o f C o n v o c a t i o n A d d re s s e s ,

each

b y Rasheed A h m a d

p r o v id in g

a

y e a r - w is e

is

a

lo v in g ,

ro s y

p ic t u r e

by

a

fr ie n d .

B r i m m i n g o v e r w i t h s e n t im e n t , it is m o r e a p e r s o n a l n a r r a t iv e a n d m e m o i r . T h e S ilv e r J u b il e e

N um ber

D e lh i,

1946)

s k e tc h e s , Z a k ir

Jauhar

of

has

s e v e ra l

r e m in is c e n c e s ,

H u s a i n 's

Saalgirah

(A rm y u s e fu l

m ost

P re s s : essays,

n o ta b ly

D r

cdlltd Pachchisveen

p ie c e

( T w e n t y - f if t h

B ir t h d a y ) .

The

r e c o r d o f a c h ie w m c n t s ,m d m ile s to n e s . T h e

o c c a s i o n s p u r r e d s o m e o f th e f in e s t U r d u

Ju/nia Mtllia Islamia: Tehrik, Tarikh, Riwait ( D e l h i , 2 0 0 3 ) , Jamia Millia Islamia: Auraq-i Musawwir ( 2 0 0 4 ) a n d Jamia Millia Islamia: Ilmi iiw Tehzibi Wirasat

w r it e r s 〇 [' ih c li m e [〇

(2 0 0 4 )

b y A l e A h ir u u i S u m o r . A b u l K a la m A z a d

t h r e e v o l u m e s c m it le d

put

to g e th e r

a n d r e la t e d t o J a m i a .

p u b lis h e d

a r tic le s

on

o n J a m ia S illin g

and

iiu j

pen

p a e a n s o f p r a is e

a ll I h o s c a s s o c ia t e d w i t h it .

g r a in

T rom

th e

c h a ff

re v e a ls

s e v e ra l i l l u m i n a i i n g p a s s a g e s , s u c h as th o s e

K . G . S a iv id a in , a n d A b id H u s a in .

，

c h ^ Q N o io ^ y o}1 e v e ^ r s

1912

Indian medical mission to Turkey sails from Bombay (15 December).

1913

Anjuman-i Khuddam-i Kaaba, a society for the protection of the Kaaba, founded in Lucknow.

1920

Aligarh Muslim University established and tlie Central Advisory Board of Education constituted. Gandhi & d die Aii brothers visitAligarh and deliver lectures on Non-cooperation (12 October). Ali brothers released from prison and arrive at Delhi (9 Januaiy). Khilafat Reputation, led by Dr Aiisari, meets the Viceroy, Chelmsford (19 January). Gandhi begins his first non-violent NonCooperation (>1 August). Special Congress session at Calcutta adopts NonCooperation programme by 1826 votes to 884 (8 September). Jamia^liliia Islamia founded at Aligarh (29 October). Nagpur Congress ratifies NonCooperation resolufen (30 December).

1921

Scheme of reforms under the Government of India Act;1919, in operation. The Chauri Chaura incident; Gandhi suspends Non­ cooperation Movement. Zakir Husain joins the teaching staffof Jamia..

1923

Turkish Republic proclaimed, with Mustafa Kemal Pasha as President (29 October).

1925

Jamia shifts to Karol Bagh (July), Delhi,

1926

Zakir Husain returns to India.

1927

Gandhi presses for Dr Ansari?s election (19 June) as President of the Ixidian National Congress because, as he wrote to Sarojini Naidu, cHe alone can pilot a Hindu-Muslim pack through the Congress.5 Haldm Ajmal Khan passes away (29 December).

1914-18 World War I. Indian medical mission arrives in Bombay (4 July). 1917

Gandhi tried for his role in the Champaran Satyagraha. Annie Besant interned by the Madras government. Rowlatt (Sedition) Committee appointed. The October Revolution in Russia.

1918

Rowlatc (Sedition) Committee report submitted; Montagu-Chelmsford report on constitutional reform, published.

1919

Gandhi takes over Toung Indict and Navajivan; introduction of the Rowlatt Bills is marked by an allIndia hartal. Trouble breaks out at Amritsar; General Dyer imposes curfew, followed by the Jallianwala Bagh massacre at Amritsar. The Hunter Committee of Inquiry into the Punjab massacres begins work. Government of India Act, 1919 (also Montagu-Chelmsford Refoims) becomes law. Khilafat Committee formed in Bombay (29 March). Gandhi calls for nation-wide strike agaiast the Rowlatt Bills in India (6 April). Khilafat Day observed in India (17 October). Jamiyat ai-ulama-i Hind, Organization of the Ulama of India,：formed in Delhi (25 November).

;

Gandhi releasedfrom prison (1 May). Husein RaoufBey, the captain ofthe destroyer Hamidiye during World Vfe I,visitsJamia.

Dr Ansari presides over theMadras session ofthe Indian National Congress (30 December). 1928

Simon Commission's arrivalinBombay marked by an aliIndiahartal. All-PartiesConference considers the Nehrn Report. The All-PartiesBoycott Conference held atBanaras under Dr Ansan5s presidency The conference unanimously decides to boycott the StatutoryCommission. Founding ofAnjuma-i IMim-i Milli,Jamia. ZakirHusain and hiscolleagues sign a pledge to serve Jamia for20 years ata salarynot exceeding 3ls.150 per month.

1929

Whitehall announces the Communal Award; Poona Paa regarding scheduled casterepresentation issigned. TliirdRound Table Conference (NovemberDecember) held.

1930

The Congress adopts (19 February) wvd Disobedience resolution. Gandhi begins hisSaltSatyagraha with the Dandi March (12 March). Dr Ansari arrestedinDelhi. Gandhi startsthe weédy Harljan; he isarrestedand later (8May) released. CivilDisobedience temporarilysuspended (May); is restarted (August); Gandlii arrested (1 August) and released (23 August).

1931

1933

Mohamed Alipasses away (4 January) inLondon. Gandni-IrwinPactconcluded (4March); Gandhi sailsfor En^and (29 August) to attendthe Second Round Table Conference (September-November); returns to Bombay (December),

Gerda Phüipsbom joinsJaxnia (1 January).

1934

Meeting atDr Ansari5sresidencedecided to revivethe Swaraj Party (1 April).1 consider ita greatbrain-wave ： which brought thisidea：(revivalofdie Swaraj Party) to my mind,3Dr Ansari wrote to Syed Abdullah Brelvi. BehdjetWahbi ofCairo visitsJamia.

1935

Gandhi gives interviewto Halidé Edib. Gandhi presidesover a lecture by Edib atJamia Millia (19 January). . TA.K. Sherwani passed away (23 March). According to JawaharlalNehru, he was ca brave, tme man, rather limitedin outlook as allofus are,but not to be frightened or bullied.5 Foundation ofJamia school building laid (1 March) at Olchla by Abdul Aziz, a young child.

1936

Dr Ansari passes away (10 May). Jamia shiftsfrom Karol Bagh to Okhla

.

1937

The Congress permits itsmembers to acceptoffice*under the Act of 1935.

1938

Establishment ofTJstadon ka Madarsa5(Teachers5 Training College). Akbar Hydari visitsJamia (January) and gives ä grant of one lakh mpees forconstructingthe buildingofthe Secondary School.

1939

Indiainducted into theWorld War IT by theBntish. Congress ministries resignofficeindie provinces; Jinnah declares (22 December) as a TDay ofDeliverance5 forMuslims. Jamia MilliaIslamia registeredas a society =

1939-45

World WarU.

1940

Lahore Session ofMuslim League adopts the Paldstanresolution. The Congress starts (丄/ October) and latersuspends (17 December) individual CivilDisobedience

1941

Congress absolves Gandhi ofresponsibilityto leada Satyagraliamovement. ZalcirHusain addresses the Hindustani Talimi Sangh atWardha.

1942

Cnpps failsto break the politicaldeadlock; the Congi'ess and League rejecthis proposals. Tlhe Congress passes (9 August) the Quit India resolution; itsleaders are arrested.

'' '' ?

Tlie ConstituentAssembly convenes (9 December). 1947

1948 1943

1945

t1946

The Karachi sessionoftheMuslim League adopts the slogan 'Divide and Quit'. The eQuran Project started atJamia. Government ofIndia committee recognizes Jamia’ sdegree. Zaldr Husain inaugurates a Hall(4March). ZalcirHusain travelsto London to attendUNESCO Conference (23 October). Three-member BritishCabinetMission arrives (March) and, afterconsultations,issuesitsproposals (May). electionsto ConstituentAssembly completed. The Muslim League repudiates (29 July) the Caoinet Mission Plan,and afterNeliruisinvitedto foitnan interim government (6August) proclaims 'DireaActionDay1(16 August) which isfollowed by the'GreatCalcuttaKilling1. ■The Interim Government issworn in (2 September). Jamia^ JubileeCelebrations begin (17November) with the recitationofthe Qt^an by aschoolstudent Ahsanur Rahman.

"： 1

l^heMuslim League declares thatdie CabinetMission Sian has failedand die ConstituentAssembly isillegal. 丨 ; Attlee annoimces the end (June 1948) ofBritishrule; j Mountbatten sworn in (March) as the lastViceroy and | Governor-General; presents (3 7une) plan forPartition |aclannounces (9 June) the transferofpower (14-15 ; 4ugust) to theseparateDominions ofIndia and Mdstan. j Indian Independence Billintroduced (4 July) in Pailiament; passed (15-16 July) and receives (18 July) royal ^sent; Pakistan's ConstituentAssembly meets (11 August) and electsJinnah asPresident; Paldstanis;bom j (14 Augustt),with Mountbattea sworn in as Governor- j General; India attainsIndependence (15 August). ； ；

Zakir Husa^ escapes an assassinationbid (21 August) inJiiJliuider. Zalor iiusarn appointedVice-Chancellor ofAligarh Muslim University (30 November).

1950

Prime Minister JawaharlaiNehai visitsJamia.

1951

Zakir Husain reappointedVice-Chancellor ofAligarh Muslim University (20 November).

1954

Marshal Tito visitsJamia.

1955

; BalakMata Centres established King Zahir Shah ofAfghanistan visitsJamia (10 September).

1956

Crown Prince FaisalofSaudi Arabia visitsJamia. King Reza Shah PahleviofIran visitsJamia.

1960

Jamia celebrates its40thanniversaiy Prime MinisterJawaharlaiNehru, Dr Rajendra

223

：

Prasad aridPrinceMukaiTaiiiJah visitJamia. 1962

Jamia declared deemed Universityunder the U G C Act.

1963

FirstPost-Graduate Department (Department ofHistory & Culture) establishedby ProfessorMohibbui Hasan.

1966

Annual Convocation: (29 October), Mr S. Mulgaokar delivers Convocation Address.

1969

Zaldr Husain passes away (3 May).

1970

Jamia celebrates itsGolden Jubilee. ■ • Prime MinisterMrs Indira Gandlii and PresidentW urn visitJamia.

1989

FacultyofLaw established Annual Convocation:(1 November), H R D Minister, Sini E Shiv Shankar delivers Convocation Address.

1990

Special Convocation:(16 March), Degree confen-ed on PresidentMammon Abdul Gayyiim. Special Convocation: (27March), Degree conferredon PresidentYasserArafat.

1993

Delegation ofChinese Vice-Chaiiceiiors visitsJamia.

1997

Special Convocation:(13 December), Degree confen-ed on ProfessorEdward W Said.1998

1998

Annual Convocation: (29 October), PresidentDr Shankar Dayal Sharma delivers Convocation Address.

1999

Special Convocation: (5 Febmary), Degree conferredon ProfessorIhsan Dogramaci, renowned Hirkish scholar.

2002

Special Convocation：(25 January), Degree conferred on Cassam Uteem, President, Republic ofMauiitms.

2004

Annual Convocation; PresidentDr A.EJ. Abdul Kalam delivers Convocation Address (30 August). Inauguration ofthe Centre forJawaharlal Nehai Studies by Mrs. Sonia Gandhi (9 October). Degree conferred on Dato) 6eriAbdullah Hj Ahmad Badawi (21 December), Prime Minister orMalaysia.

1975

PresidentFalchmddin Ali Ahmad visitsJamia.

1976

Prime MinisterMrs. IndiraGandhi visitsJamia (30 October).ミ.'

1978

Prime MinisterMorarji Desai visitsJamia (16 April).

1981

FacultyofHumanities and Languages, FaailtyofNatural Sciences, FacultyofSocial Sciences and State Resomre Centre established.

1983

Mass Commimicatioa Research Centre established.

1985

ProfessorM. Mujeeb passes away (20 January). FacultyofEngineering & Technology estaDlished.

2005

Inauguration ofthe Centre forWest Asian Studies by Prime MinisterMamnohan Singh (29 January).

Annual Convocation: (7 February), President Zail Singh delivers Convocation Address.

2006

Special Convocation: (27 January), Degree conferred on King AbduMah Bin Abdul Aziz Al-Saud.

1987

1988

Academy ofThird World Stiiaiesestablished. Jamia becomes CentralUniversity (26 December).