Payam-e-Insaniyat

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Payam-e-Insaniyat
پیام انسانیت
Formation28 December 1974 (49 years ago) (1974-12-28)
FounderAbul Hasan Ali Hasani Nadwi
Legal statusNGO
PurposeHumanitarian
Location
General Secretary
Bilal Abdul Hai Hasani Nadwi
Websiteaipiftsap.org

Payam-e-Insaniyat (Urdu: پيام انسانيت, lit. 'Message of Humanity') is a movement that emerged in post-independence India and was spearheaded by Abul Hasan Ali Hasani Nadwi with the primary goal of promoting interfaith relations.[1] Collaborating with Manzoor Nomani, Nadwi conceptualized this movement in 1954, but it remained dormant until its revival in 1974. The turning point came during a three-day seminar held on December 28–30, 1974, in Allahabad, under the leadership of Nadwi. The movement was a response to the escalating communal tensions between Hindus and Muslims and the pervasive corruption that had taken root in Indian society.[2]

Nadwi firmly believed in the transformative power of transcending religious barriers and embracing universal brotherhood to unite communities. The charter of oath and objectives of Payam-e-Insaniyat emphasized the paramount importance of fostering brotherhood, promoting the well-being of all humanity, spreading the message of humanity, actively engaging in social welfare initiatives, and displaying empathy by sharing the sorrows and suffering of fellow human beings. The movement aimed to create an inclusive platform that encouraged dialogue, understanding, and mutual respect among diverse communities, working tirelessly towards building a harmonious and compassionate society.[3]

Background[edit]

Abul Hasan Ali Hasani Nadwi expressed appreciation for India's progress in education and culture, aiming to introduce the nation's achievements to the wider world.[4] His compelling speeches and literary works, such as Muslims in India and Ad Dawatul Islamiyah Wa Tataw-wura-tuha Fil Hind, served as bridges, acquainting the Arab world with India's significant Islamic personalities and movements, shedding light on their contributions to education and culture.[4] He emphasized the vital importance of upholding moral excellence within society and actively endeavored to rectify any perceived shortcomings.[4] Collaborating with Manzoor Nomani, Nadwi initially conceived the concept of a movement in 1954, yet its implementation remained in the realm of ideas until its revival in 1974. The decision to revive the movement was influenced by the events of the Indo-Pak war in 1971, a period marked by a brutal crackdown by the Pakistani army on the Bengali population. Additionally, the prevailing discord between Hindus and Muslims in India further propelled his determination. Nadwi recognized the urgent need to build bridges of understanding and cooperation with individuals of various faiths, including Hindus, Sikhs, and Christians, within India. He argued that, as bearers of the divine message, it was incumbent upon Muslims to take proactive steps to enact positive change for the betterment of society.[5][6]

History[edit]

Nadwi's journey with this movement commenced in 1951 when he delivered a speech titled "Khoda Purasti Aur Nafs Purasti" at a Hindu-Muslim public gathering in Amir-ud-daula Park, Lucknow.[7] This marked the beginning of his mission to disseminate a message of unity and understanding throughout India. From 1974 to 1980, he embarked on extensive travels, advocating for tolerance, patriotism, moral rectitude, and respect for all individuals, irrespective of their religious affiliations. His lectures drew diverse audiences, with non-Muslim attendees often outnumbering their Muslim counterparts. He stressed the significance of cultivating a higher consciousness and recognizing divine accountability for personal actions.[8]

In his teachings, Nadwi emphasized dual responsibilities for Muslims. Firstly, he underscored the need to treat every human being with compassion and respect, regardless of their faith. Secondly, he encouraged Muslims to adhere to and uphold the teachings of Allah in their daily lives.[8]

During the period of 1985–1986, Nadwi took a stance against the Supreme Court's judgment on the Muslim personal law during the Shah Bano case. In response, he initiated constructive dialogues with the Hindu community, organizing meetings in various towns across central India. These gatherings witnessed the participation of notable figures from both communities like Inder Kumar Gujral (who would become India's prime minister for a brief period), Kuldip Nayar, Chand Sarkar (Vice-Chancellor of Nagpur University), S. D. Wagh (editor of the Maharashtra Herald newspaper), Malik Ram, Agwal Tawade, facilitating mutual understanding and cooperation.[8]

In the aftermath of the Babri masjid's demolition on December 6, 1992, on January 6, 1993, Nadwi delivered a speech in Lucknow amid the nationwide violence between Hindus and Muslims. He refrained from advocating retaliation. Instead, he addressed the challenges of violence and tyranny, urging both communities to draw lessons from history and embrace mutual understanding.[9]

Throughout his journey, Nadwi found support from individuals like Abdul Karim Parikh, Ishaq Jalees Nadwi, Abdul Hameed Indori, and Anees Chishti of Pune.[10]

Reception[edit]

Scholars have hailed the Payam-e-Insaniyat movement as a significant event in post-independence India, contributing to the improvement of interfaith relations. Durgesh Kasbekar from Royal Roads University described it as a crucial step towards fostering peace and understanding in the country.[11] Kalbe Jawad lauded the movement as one of Nadwi's most cherished initiatives, seen as the pathway for Muslims to secure a better future in India.[12] Rabey Hasani Nadwi observed that the movement had a positive impact on society, promoting mutual understanding among various communities. Leaders from different religions, prominent judges, and university professors acknowledged its accomplishments. The speeches delivered by Nadwi during various events of the movement have been compiled into booklets, further spreading its message and influence.[13]

See also[edit]

References[edit]

  1. ^ Ahmad, Khalil; Ali, Muhammad Mumtaz; Siddiqi, Yousuf Azim (2020). "Religious Harmony in India's Post-Independence Phase: A Comparative Study of the Approach of Abul Hasan Ali Nadawi and Wahiduddin Khan". Al-Itqan: Journal of Islamic Sciences and Comparative Studies. 4 (2): 44. ISSN 2600-8432. Archived from the original on 9 October 2022. Retrieved 31 July 2023.
  2. ^ Siddique, Khalil Ahmad; Ali, Muhammed Mumtaz (2019). "The Development of Islamic Thought in Post-Independent India (Perkembangan Pemikiran Islam Era Pasca Kemerdekaan India)". Journal of Islam in Asia. 16 (2): 354–358. doi:10.31436/jia.v16i2.764. ISSN 2289-8077. S2CID 198703938. Archived from the original on 12 October 2022. Retrieved 31 July 2023.
  3. ^ Ahmad, Peer Maqsood (1992). Contribution of Maulana Syed Abul Hassan Ali Nadwi to Arabic Language and Literature (PhD) (in Arabic). India: Department of Arabic, University of Kashmir. pp. 103–107. hdl:10603/140862. Archived from the original on 24 October 2023. Retrieved 24 October 2023.
  4. ^ a b c Nadwī 2014, p. 141.
  5. ^ Kasbekar 2017, p. 101.
  6. ^ El-Muhamamdy, Asma M. Uthman (2018). "Islam and interfaith dialogue: The da'wah approach of Sayyid Abu al-×asan al-NadwÊ". International Journal of Islamic Thoughts. 7 (1). ISSN 2306-7012. Archived from the original on 24 October 2023. Retrieved 31 July 2023.
  7. ^ Salman, Muhammad (2002). Allama Syed Abul Hasan Ali Nadvi Rh. Life and Work (PDF) (in Bengali). Mirpur, Dhaka: Al Irfan Publications. p. 162. Archived (PDF) from the original on 9 October 2022. Retrieved 31 July 2023.
  8. ^ a b c Kasbekar 2017, p. 103.
  9. ^ Kasbekar 2017, p. 104.
  10. ^ Nadwī 2014, p. 145.
  11. ^ Kasbekar, Durgesh (2017). Religious dialogue as a peace building tool between India and Pakistan : the Ulema as peace builders (PhD thesis). Royal Roads University. p. 101. doi:10.25316/IR-438. Archived from the original on 9 June 2023. Retrieved 31 July 2023.
  12. ^ Siddique, Khalil Ahmad; Ali, Muhammed Mumtaz (9 June 2019). "The Development of Islamic Thought in Post-Independent India (Perkembangan Pemikiran Islam Era Pasca Kemerdekaan India)". Journal of Islam in Asia (E-ISSN 2289-8077). 16 (2): 356. doi:10.31436/jia.v16i2.764. ISSN 2289-8077. S2CID 198703938. Archived from the original on 12 October 2022. Retrieved 31 July 2023.
  13. ^ Nadwī, Muḥammad Rābiʻ Ḥasanī (2014). Syed Abul Hasan Ali Nadwi : an eminent scholar, thinker, and reformer (PDF). New Delhi. p. 141. ISBN 978-81-246-0746-6. OCLC 904246429. Archived (PDF) from the original on 30 December 2021. Retrieved 31 July 2023.{{cite book}}: CS1 maint: location missing publisher (link)

External links[edit]

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