Abstract
This is a carefully rendered translation of the Urdu text, Ijtihad (‘striving to arrive at a theological decision’), published by Nazir Ahmad (1836–1912) in 1907. The translator of this text, Mohammad Zakir, a retired Urdu professor of Jamia Millia Islamia, is known for his translation of Nazir Ahmad’s novel Ibn ul-Waqt (‘Son of the Moment’) which, it is believed, was written to provide a sympathetic portrayal of Sayyid Ahmad Khan’s role in ‘ post-Mutiny’ years.
Ijtihad was seemingly conceived by the Nazir Ahmad as a commentary on his voluminous treatise Al-huquq wa Faraiz (‘Rights and duties’) penned a year earlier (1906) where the attempt was to explain Quranic postulates from a ghair muqqalid standpoint, that is, a theological approach to the study of sacred texts not confined to the doctrines of four sunni schools of jurisprudence. As is evident from the overall trend of discourse in this short treatise, presented in the form of questions and answers, the attempt is to highlight an interpretation of the Quran and Sunnah (Prophet’s Traditons) in the changed social- political environment of the Muslim genteel groups (the ashraf) in north India during the second half of the nineteenth century.
While dilating on Islamic thought and beliefs, Nazir Ahmad, like Saiyyid Ahmad Khan, his senior colleague in the Aligarh Movement, had a tendency to implicitly identify himself with the ashraf rather than ordinary Muslims, can be established with reference to his statements recorded in various contexts. Nazir Ahmad’s disdain for artisan groups is, for instance, betrayed by a passage in Ibn ul-Waqt where, an Indian khidmatgar (‘personal servant’) of an Englishman caught in the turmoil of 1857 revolt is made to say: ‘Now a days, very few Englishmen of the category of ashraf come here. Among those who do come are persons belonging to castes like bhatiaras (inn keepers), muchis (coblers) and nais (barbers). Their caste characteristics are bound to reflect in their behaviour’. (Saiyyid Ahmad Khan’s pro-ashraf bias is manifest by his well-known statement in Asbab-i baghawat-i Hind denouncing all those Muslims who fought on the rebels’ side as persons belonging to menial professions).
Nazir Ahmad’s approach in interpreting Quranic teachings often conforms to Sayyid Ahmad Khan’s vision of Islam, dubbed by his critics as the Nechari (‘Natural’) religion (that is, a faith driving its inspiration from the material phenomena). Sayyid Ahmad Khan’s central argument amounted to holding that there cannot be a conflict between the word of God (that is, the Quran) and the work or creation of God (that is, the phenomenon of ‘nature’ or the material world). On a closer examination, one may, however, discern this as brought out by Christian W. Troll (Sayyid Ahmad Khan: A Reinterpretation of Muslim Theology, New Delhi, 1978), the nechari discourse of Sayyid Ahmad Khan was the outcome of an in-depth study of Islamic thought as it developed from Mutazilites and thinkers like al-Razi (865–925 AD) and al-Farabi (d. 950) (all of them influenced by Greek thought) down to the mystic orthodoxy of Shah Waliullah’s school (eighteenth century). Nazir Ahmad’s concurrent interpretation, on the other hand, was basically a product of his thorough reading of the Quran and sunnah, which was facilitated by his command of classical Arabic and skill of argumentation. But he certainly lacked Sayyid Ahmad Khan’s intellectual prowess to speculate about the meaning of sacred texts in the light of interpretations projected by early thinkers. Nazir Ahmad’s attitude, while arguing for a reinterpretation of sacred texts, was simply that of an individual exposed to the effects of colonial rule and its ideological trappings. As is well known, during the time he was enrolled as a student at Delhi College, Nazir Ahmad was much influenced by Christian preaching of his teacher, Ram Chandra. There is indeed a view that he actually remained converted to Christianity for some time (Siddiqur Rahmad Kidwai, Master Ram Chander (Urdu), Bombay, 1962).
It would thus appear that Nazir Ahmad’s regaining a firm belief in the basics of Islam was a long tortuous process of a quest which appears to have continued for a long time. His ostensibly common-sense arguments defending Islamic beliefs in this as well as his other writings were possibly a reflection of long process of self examination he went through before it could be possible for him to reaffirm his faith in what he considered to be pristine Islam. On a closer examination, however, one may discern that Nazir Ahmad generally endorsed Sayyid Ahmad Khan’s vision of nechari Islam only in a limited sense. This endorsement actually stemmed from his simplistic ‘common sense’ approach to the interpretation of Quran which was not informed by the study of Islamic thought as it evolved down to his own time.
An extreme example of simplification resorted to by Nazir Ahmad in the name of reinterpreting Quranic teachings in the light of realities obtaining in nineteenth century India, is his assertion that a much discussed ayah (‘obey Allah and Messenger and those charged with authority among you’ (4.59)) suggests the obligation of loyalty to the British Government. Another similar example is his view on the rise of Sufic attitude in Islam. According to him ascetism preached by mystics was all right ‘when there was opulence’.
Besides the editor’s introductory remarks, this volume also carries two appendices (‘The Twelve Imams’ and ‘The Ten Persons who were Promised Paradise’) and a ‘Select Glossary and Notes’.