Prof Nurul Amin Chowdhury :
Among the renowned humanitarian and enthusiastic philosophers of 20th century in this sub-continent, Dewan Mohammad Azraf occupies a luminous extraordinary position.
This 1st November was the death anniversary of Dewan Mohammad Azraf. He was born on October 25, 1906. His father Dewan Mohammad Asaf was the Zamindar of Duhalia of Sunamganj district. Rawshan Hussain Banu, the eldest daughter of the famous mystic singer and composer of Bengali folk songs Hason Raja of Sunamgonj, Sylhet, was his mother. He was born and brought out in the residence of his grand-father Hason Raja. Hason Raja in one of his master-piece songs said:
Loke bole bole re
Ghor bari bhala nay aamar,
– keeping his grand-son Azraf on his lap.
Dewan Mohammad Azraf was undoubtedly fortunate enough to have birth and getting the opportunity to grow up in a mystic and educated family atmosphere. In the year 1925 he passed Matriculation Examination in the First Division having letter marks in Farsi from Sunamganj Jubilee High School. He Passed I.A. in First Division from Sylhet Murarichand College, B.A. (Hon’s) in Philosophy from Kolkata University in 1930 and M.A. in Philosophy from Dhaka University in 1932.
He was married at early age of 17 with Shajedun Nesa Chowdhury, a teen aged child of 8 years and 6 months. He said about his marriage that it was happened like a doll-play marriage according to the romantic wish and command of his mystic maternal grand-father Hason Raja. His wife was the daughter of Goniur Reja, the elder son of Hason Raja. He passed a very happy conjugal and family life. His wife died in 1991 at the age of 80. They had six sons and two daughters.
By profession he had been a life-long educationist and he started his teaching career as the Head master of Muhammad Chowdhury Academy under P .S. Gopalgonj of Sylhet. In the same year he joined the Sylhet Murarichand College as an Assistant Lecturer. Immediately he had to resign the job and had to take the responsibility of mutawalli to look after the paternal waqf estate.
In the year 1948, on 20th November he joined Sunamganj College as a Professor of English, Bengali and Logic simultaneously. He became the Vice-Principal of that College in 1952 and Principal in 1954. He was the Principal of Norshindi College (1967-’65), the Principal of Motlob College (1967-’80) and was the Founder-Principal of Abu Dhar Ghifari College (1967 – ‘80). He served as a part-time Lecturer of Dhaka University in the Department of Philosophy (1973 – ‘83) and in the Department of Islamic Studies (1980 – ‘90). He was also an Examiner of the Department of Philosophy and Islamic Studies. The Government honoured him with the distinguished post and designation of a National Professor for his remarkable contribution to the nation in the field of education, socio-cultural-political and philosophical aspects.
To quote his political career, he was elected a member of the Upper Assembly of Assam Legislative Council. During the infamous Bangal Kheda Obhijan, he played a leading role violating 144 section in Silchar, was arrested and jailed for 10 months. He had much contribution in the movement of the inclusion of Sylhet within East Pakistan. As a representative of Assam Provincial Muslim League, he presented the 13 Point Memorandum to the Calcutta Boundary Demarcation Committee. In 1948, a movement raised in Sylhet by the landless ‘Nancar’ group for their proprietary right or ownership in the land against the eradication custom of zamindars or landlords. Being a zamindar himself, Dewan Mohammad Azraf not only supported the movement, he himself gave thousand nancars the opportunity to establish their right or ownership in the lands of his estate.
Here a most regretful matter to mention that, Dewan Mohammad Azraf passed his life in Dhaka city till his death (1967-99) but he had not any land for his residence.
Not yet any attempt has been taken by any authority to publish the whole or series collection of his unpublished writings. Such negligence is not a good sign, not only in case of Dewan Mohammad Azraf, but also for others whose contributions enhanced the treasure of our knowledge national abstracts and educational eloquences. This misery and narrowness will lead us to face a measurable poverty of knowledge-quest attitude from our past intellectuals and contributors and thus our outlook will become narrow and incapable to gather great heritage and cultural wealth. If this trend continues, certainly our exercise of knowledge will lose its basic and actual value.
He was concerned with various socio-cultural and literary organisations. He was the President of Tomoddun Mojlish (1949-’99), President of Bangladesh Philosophical Society, President of Iqbal Sangsad, President of the branch of the Pakistan Philosophical Congress, Advisor of many organisations like-Kaikobad Sahitya Mojlish, Purnima Sahitya Bashor etc, Executive Member of Nazrul Parishad and one of the Founders of Muslim Shahitya Sangsad. He was one of the Founder Patrons of Sylhet Kendriya Muslim Shahitya Sangsad which was established in 1936. He had an important contribution to the establishment of Nazrul Academy. He was one of the founders of the then Darul Ulum which was established in Dhaka in 1968. In 1960, the government took up this organisation and named it Islamic Academy. In the Bangladesh era amalgamating Baitul Mukarram Mosque in it, it was named Islamic Foundation Bangladesh.
Dewan Mohammad Azraf was a great thinker, philosopher, social reformer, political activist, litterateur and an eloquent orator. Side by side he was a genuine Muslim in its truest sense as a veteran follower of Sunnah and equally trustful to followers of all religions. Over and above he was an expounder of mystic and humanitarian philosopher. He had a devoted and dedicated soul for all sects of the people of the society.
Porag, a writer, one of the daughters of Dewan Mohammad Azraf, informed that her father said to her in his death-bed that he had the best luck to see Hazrat Muhammad (Sm) in dream and he asked all the members, of his family to remain intact always with faith and practice of religion.
Besides teaching profession, Azraf wrote many short stories, songs, poems, self-biographies, articles, features and books on high philosophical and thoughts. He used to attend all kinds of seminars and symposiums arranged by any authority of any thought, party, sect or any religion. Actually he used to attend in those seminars or symposiums to express his deep speculative and inspiring non-communal ideological speeches which made him most popular to mass people of all sections of the society. At the same time, he always inspired the people about the reality and pragmatic usefulness to understand the intrinsic beauty of Islam in its true sense. In this regard he was a torch-bearer of Islam to hold upward its prestigious flag.
He was a balanced personality with a placid soul and was a rare and pure symbol of a Muslim saint. Famous poet and educationist of our country Syed Ali Ahsan said : “Dewan Mohammad Azraf was a clean beautiful person.”
His life-style was very simple, had saint-like personality and child-like nature. During his Rome journey, he gained great honour and respect from the foreign scholars for his child-like nature and simplicity and ocean-like knowledge and outlook.
During that journey, one of foreign scholars, more aged then Dewan Mohammad Azraf, had been his hotel room-mate, and expressed his opinion about Dewan Mohammad Azraf in the following words: “He is a superman, an angel. I express my gratitude to God for giving me this opportunity to share my room with such a man like him.”
He studied very deeply the religious seriptures of other communities with full regards and tried to speculate and explain in his writings and speeches that the main theme of all religions is the same and peace, prosperity, welfare, for mankind is the common goal. So the only path of salvation is love and dedication to Allah and sympathy to all creatures of Allah. All the Prophets and great men preached this eternal message and this is the main essence of the philosophy of Dewan Mohammad Azraf. He says, “I respect Ramkrishna, Bibekananda, St Paul, including Thomas Moor who wanted to establish Utopia in the 15th century. I respect all the personalities who were and are dedicated for the better welfare of mankind. I do not support or suppose the idea that peace will be established on the earth by abolishing or eradicating the roots of other religions. Religion and ethics cannot be imposed but it should grow from the inner urge and once it appears to the extent of outward exposure then may become a belonging phenomenon of welfare for the individuals as well as for the society as a whole.”
Dewan Mohammad Azraf says, “The development of modern Science and Technology simply implies outward development. So it cannot be supposed as true development till the inner development of heart and soul. It cannot be admitted as actual development. To ascertain, to establish or achieve any great or noble attainment or to reach to such expected goal no unfair way is recognised by any religion. Some people may hold this idea as a fashion and can say that ‘the end justifies the means’. But I never support such fashionable ideas.”
Though Dewan Mohammad Azraf thought in a specific (Islamic) way, he never disregarded the thought or ideology of other religions. He used to think that people of various thoughts and paths of various race and religions will live together in a state or society having co-operative mentality or competitive attitude, but they will not hold the mentality of deprivation or never collide among one another regarding their own particular ideologies.
Dewan Mohammad Azraf attended many seminars and symposiums abroad being invited by various national and international authorities. In 1963, invited by the government of Iran, he attended in the Thousandth Death Anniversary of Al kindi as a special guest from Bangladesh. In 1981, invited by the government of India, he delivered lectures in the premises of Bishwa Bharati and in many seminars organised by other universities. In 1984, he presented an article named ‘Faith and Religion’ in a seminar held in Seoul of South Korea on ‘On God : The Contemporary Discussion.’ In 1985, he attended a religious seminar held in Rome on ‘International Colloquium on the Holiness of Islam and Christianity.’ During that time, one day the Reverend Vatican Pope invited the participants in his palace and the participants were enjoying and gossiping among themselves. In the mean time Dewan Mohammad Azraf stood up and vehemently spoke for 10 to 12 minute addressing the Reverend Pope about the blood-shedding war between Christians and Muslims then happening in Lebanon. The substance of his speech was that there the Pope was discussing with Christians and Muslims; on the other hand people of both religions are fighting in Lebanon. In this regard, whether the Pope had anything to do or not? If not, the discussion with these two communities might be said nothing but a simple eye wash.” The whole situation became silent. The Pope told in a cool voice, “I have been doing my best and I shall continue that.”
On the next day a surprising output had been waiting for all. The leading newspapers published lead news that on the basis of the request of Bangladeshi philosopher Dewan Mohammad Azraf and other Muslim scholars, the Pope has sent a telegram to the President of Lebanon to stop the war. It was a proof of the courage and boldness of Dewan Mohammad Azraf that he dared to face any circumstance to speak the truth anywhere before anybody. This character presented him a distinguished place among the other scholars and celebrities.
It is not possible to put up the details of his glorious deeds in a short article. I like to quote a short detail about some of his published books.
Tomodduner Bikash, Shotyer Shoinik Abujor, ltihasher Dhara, Notun Surjya (prose collection). Jibon Shomoshyar Shomadhane Islam, Science and Revelation, Background of the Culture of Muslim Bengal, Philosophy of History, Abu Dharr Ghifari, Islami Andolon Juge Juge, Islam O Manobotabad, Jibon Dorshoner Punorgothon, Shondhani Dristite Islam, Dorshoner Nana Prosongo, Sylhete Islam, Moromi Kobi Hason Raja, Dormo O Dorshon, Noyajindegi (novel), Bectitter Bikash (Translation).
He won the following awards # Independence Day Award-1981, Islamic Foundation Award-1943, Nasiruddin Gold Medal 1984, Bangladesh Muslim Welfare Mission Award-1985, Quranic Society Award-1947, Atish Diponksr Award-1988, Bangladesh Jatio Shahitya Sangsad Gold Medal-1989, Jalalabad Jubo forum Award-1990, Khan Bahadur Ahsan Ullah Gold Medal-1090, Gyantaposh Dr. Muhammad Shahidullah Gold Medal-1090, Rotary Prize-1991, Moulana Mohammad Akram Khan Gold medal 1988, Bhola Jatyomongol Shahitya Puroskar-1992. Ekushe Puroshkar-1991, Sir Jogodish Chandra Bashu Puroshkar-1991.
Message of Dewan Mohammad Azraf: “We should turn our outlook to justify and solve the problems of human life as a whole according to the teaching of Islam by practice and exercise of ritual activities with full confidence and devotion in religion remaining intact the character obliging truthfulness and honesty; and equal love, sympathy and responsibility to all people belonging any community.”
Among the renowned humanitarian and enthusiastic philosophers of 20th century in this sub-continent, Dewan Mohammad Azraf occupies a luminous extraordinary position.
This 1st November was the death anniversary of Dewan Mohammad Azraf. He was born on October 25, 1906. His father Dewan Mohammad Asaf was the Zamindar of Duhalia of Sunamganj district. Rawshan Hussain Banu, the eldest daughter of the famous mystic singer and composer of Bengali folk songs Hason Raja of Sunamgonj, Sylhet, was his mother. He was born and brought out in the residence of his grand-father Hason Raja. Hason Raja in one of his master-piece songs said:
Loke bole bole re
Ghor bari bhala nay aamar,
– keeping his grand-son Azraf on his lap.
Dewan Mohammad Azraf was undoubtedly fortunate enough to have birth and getting the opportunity to grow up in a mystic and educated family atmosphere. In the year 1925 he passed Matriculation Examination in the First Division having letter marks in Farsi from Sunamganj Jubilee High School. He Passed I.A. in First Division from Sylhet Murarichand College, B.A. (Hon’s) in Philosophy from Kolkata University in 1930 and M.A. in Philosophy from Dhaka University in 1932.
He was married at early age of 17 with Shajedun Nesa Chowdhury, a teen aged child of 8 years and 6 months. He said about his marriage that it was happened like a doll-play marriage according to the romantic wish and command of his mystic maternal grand-father Hason Raja. His wife was the daughter of Goniur Reja, the elder son of Hason Raja. He passed a very happy conjugal and family life. His wife died in 1991 at the age of 80. They had six sons and two daughters.
By profession he had been a life-long educationist and he started his teaching career as the Head master of Muhammad Chowdhury Academy under P .S. Gopalgonj of Sylhet. In the same year he joined the Sylhet Murarichand College as an Assistant Lecturer. Immediately he had to resign the job and had to take the responsibility of mutawalli to look after the paternal waqf estate.
In the year 1948, on 20th November he joined Sunamganj College as a Professor of English, Bengali and Logic simultaneously. He became the Vice-Principal of that College in 1952 and Principal in 1954. He was the Principal of Norshindi College (1967-’65), the Principal of Motlob College (1967-’80) and was the Founder-Principal of Abu Dhar Ghifari College (1967 – ‘80). He served as a part-time Lecturer of Dhaka University in the Department of Philosophy (1973 – ‘83) and in the Department of Islamic Studies (1980 – ‘90). He was also an Examiner of the Department of Philosophy and Islamic Studies. The Government honoured him with the distinguished post and designation of a National Professor for his remarkable contribution to the nation in the field of education, socio-cultural-political and philosophical aspects.
To quote his political career, he was elected a member of the Upper Assembly of Assam Legislative Council. During the infamous Bangal Kheda Obhijan, he played a leading role violating 144 section in Silchar, was arrested and jailed for 10 months. He had much contribution in the movement of the inclusion of Sylhet within East Pakistan. As a representative of Assam Provincial Muslim League, he presented the 13 Point Memorandum to the Calcutta Boundary Demarcation Committee. In 1948, a movement raised in Sylhet by the landless ‘Nancar’ group for their proprietary right or ownership in the land against the eradication custom of zamindars or landlords. Being a zamindar himself, Dewan Mohammad Azraf not only supported the movement, he himself gave thousand nancars the opportunity to establish their right or ownership in the lands of his estate.
Here a most regretful matter to mention that, Dewan Mohammad Azraf passed his life in Dhaka city till his death (1967-99) but he had not any land for his residence.
Not yet any attempt has been taken by any authority to publish the whole or series collection of his unpublished writings. Such negligence is not a good sign, not only in case of Dewan Mohammad Azraf, but also for others whose contributions enhanced the treasure of our knowledge national abstracts and educational eloquences. This misery and narrowness will lead us to face a measurable poverty of knowledge-quest attitude from our past intellectuals and contributors and thus our outlook will become narrow and incapable to gather great heritage and cultural wealth. If this trend continues, certainly our exercise of knowledge will lose its basic and actual value.
He was concerned with various socio-cultural and literary organisations. He was the President of Tomoddun Mojlish (1949-’99), President of Bangladesh Philosophical Society, President of Iqbal Sangsad, President of the branch of the Pakistan Philosophical Congress, Advisor of many organisations like-Kaikobad Sahitya Mojlish, Purnima Sahitya Bashor etc, Executive Member of Nazrul Parishad and one of the Founders of Muslim Shahitya Sangsad. He was one of the Founder Patrons of Sylhet Kendriya Muslim Shahitya Sangsad which was established in 1936. He had an important contribution to the establishment of Nazrul Academy. He was one of the founders of the then Darul Ulum which was established in Dhaka in 1968. In 1960, the government took up this organisation and named it Islamic Academy. In the Bangladesh era amalgamating Baitul Mukarram Mosque in it, it was named Islamic Foundation Bangladesh.
Dewan Mohammad Azraf was a great thinker, philosopher, social reformer, political activist, litterateur and an eloquent orator. Side by side he was a genuine Muslim in its truest sense as a veteran follower of Sunnah and equally trustful to followers of all religions. Over and above he was an expounder of mystic and humanitarian philosopher. He had a devoted and dedicated soul for all sects of the people of the society.
Porag, a writer, one of the daughters of Dewan Mohammad Azraf, informed that her father said to her in his death-bed that he had the best luck to see Hazrat Muhammad (Sm) in dream and he asked all the members, of his family to remain intact always with faith and practice of religion.
Besides teaching profession, Azraf wrote many short stories, songs, poems, self-biographies, articles, features and books on high philosophical and thoughts. He used to attend all kinds of seminars and symposiums arranged by any authority of any thought, party, sect or any religion. Actually he used to attend in those seminars or symposiums to express his deep speculative and inspiring non-communal ideological speeches which made him most popular to mass people of all sections of the society. At the same time, he always inspired the people about the reality and pragmatic usefulness to understand the intrinsic beauty of Islam in its true sense. In this regard he was a torch-bearer of Islam to hold upward its prestigious flag.
He was a balanced personality with a placid soul and was a rare and pure symbol of a Muslim saint. Famous poet and educationist of our country Syed Ali Ahsan said : “Dewan Mohammad Azraf was a clean beautiful person.”
His life-style was very simple, had saint-like personality and child-like nature. During his Rome journey, he gained great honour and respect from the foreign scholars for his child-like nature and simplicity and ocean-like knowledge and outlook.
During that journey, one of foreign scholars, more aged then Dewan Mohammad Azraf, had been his hotel room-mate, and expressed his opinion about Dewan Mohammad Azraf in the following words: “He is a superman, an angel. I express my gratitude to God for giving me this opportunity to share my room with such a man like him.”
He studied very deeply the religious seriptures of other communities with full regards and tried to speculate and explain in his writings and speeches that the main theme of all religions is the same and peace, prosperity, welfare, for mankind is the common goal. So the only path of salvation is love and dedication to Allah and sympathy to all creatures of Allah. All the Prophets and great men preached this eternal message and this is the main essence of the philosophy of Dewan Mohammad Azraf. He says, “I respect Ramkrishna, Bibekananda, St Paul, including Thomas Moor who wanted to establish Utopia in the 15th century. I respect all the personalities who were and are dedicated for the better welfare of mankind. I do not support or suppose the idea that peace will be established on the earth by abolishing or eradicating the roots of other religions. Religion and ethics cannot be imposed but it should grow from the inner urge and once it appears to the extent of outward exposure then may become a belonging phenomenon of welfare for the individuals as well as for the society as a whole.”
Dewan Mohammad Azraf says, “The development of modern Science and Technology simply implies outward development. So it cannot be supposed as true development till the inner development of heart and soul. It cannot be admitted as actual development. To ascertain, to establish or achieve any great or noble attainment or to reach to such expected goal no unfair way is recognised by any religion. Some people may hold this idea as a fashion and can say that ‘the end justifies the means’. But I never support such fashionable ideas.”
Though Dewan Mohammad Azraf thought in a specific (Islamic) way, he never disregarded the thought or ideology of other religions. He used to think that people of various thoughts and paths of various race and religions will live together in a state or society having co-operative mentality or competitive attitude, but they will not hold the mentality of deprivation or never collide among one another regarding their own particular ideologies.
Dewan Mohammad Azraf attended many seminars and symposiums abroad being invited by various national and international authorities. In 1963, invited by the government of Iran, he attended in the Thousandth Death Anniversary of Al kindi as a special guest from Bangladesh. In 1981, invited by the government of India, he delivered lectures in the premises of Bishwa Bharati and in many seminars organised by other universities. In 1984, he presented an article named ‘Faith and Religion’ in a seminar held in Seoul of South Korea on ‘On God : The Contemporary Discussion.’ In 1985, he attended a religious seminar held in Rome on ‘International Colloquium on the Holiness of Islam and Christianity.’ During that time, one day the Reverend Vatican Pope invited the participants in his palace and the participants were enjoying and gossiping among themselves. In the mean time Dewan Mohammad Azraf stood up and vehemently spoke for 10 to 12 minute addressing the Reverend Pope about the blood-shedding war between Christians and Muslims then happening in Lebanon. The substance of his speech was that there the Pope was discussing with Christians and Muslims; on the other hand people of both religions are fighting in Lebanon. In this regard, whether the Pope had anything to do or not? If not, the discussion with these two communities might be said nothing but a simple eye wash.” The whole situation became silent. The Pope told in a cool voice, “I have been doing my best and I shall continue that.”
On the next day a surprising output had been waiting for all. The leading newspapers published lead news that on the basis of the request of Bangladeshi philosopher Dewan Mohammad Azraf and other Muslim scholars, the Pope has sent a telegram to the President of Lebanon to stop the war. It was a proof of the courage and boldness of Dewan Mohammad Azraf that he dared to face any circumstance to speak the truth anywhere before anybody. This character presented him a distinguished place among the other scholars and celebrities.
It is not possible to put up the details of his glorious deeds in a short article. I like to quote a short detail about some of his published books.
Tomodduner Bikash, Shotyer Shoinik Abujor, ltihasher Dhara, Notun Surjya (prose collection). Jibon Shomoshyar Shomadhane Islam, Science and Revelation, Background of the Culture of Muslim Bengal, Philosophy of History, Abu Dharr Ghifari, Islami Andolon Juge Juge, Islam O Manobotabad, Jibon Dorshoner Punorgothon, Shondhani Dristite Islam, Dorshoner Nana Prosongo, Sylhete Islam, Moromi Kobi Hason Raja, Dormo O Dorshon, Noyajindegi (novel), Bectitter Bikash (Translation).
He won the following awards # Independence Day Award-1981, Islamic Foundation Award-1943, Nasiruddin Gold Medal 1984, Bangladesh Muslim Welfare Mission Award-1985, Quranic Society Award-1947, Atish Diponksr Award-1988, Bangladesh Jatio Shahitya Sangsad Gold Medal-1989, Jalalabad Jubo forum Award-1990, Khan Bahadur Ahsan Ullah Gold Medal-1090, Gyantaposh Dr. Muhammad Shahidullah Gold Medal-1090, Rotary Prize-1991, Moulana Mohammad Akram Khan Gold medal 1988, Bhola Jatyomongol Shahitya Puroskar-1992. Ekushe Puroshkar-1991, Sir Jogodish Chandra Bashu Puroshkar-1991.
Message of Dewan Mohammad Azraf: “We should turn our outlook to justify and solve the problems of human life as a whole according to the teaching of Islam by practice and exercise of ritual activities with full confidence and devotion in religion remaining intact the character obliging truthfulness and honesty; and equal love, sympathy and responsibility to all people belonging any community.”
