Prof. Nurul Amin Chowdhury :
(from the previous issue)
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 scriptures 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 the Thousandth Death Anniversary of AI kindi as a special guest from Bangladesh. In 1981, invited by the government of India, he delivered lectures in the premises of Bishwa Bharoti 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 minutes 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 boldnes 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 0 Manobotabad, Jibon Dorshoner Punorgothon, Shondhani Dristite Islam, Dorshoner Nana Prosongo, Sylhete Islam, Moromi Kobi Hasan Raja, Dormo 0 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 Jatiyo Shahitya Sangsad Gold Medal-1989, Jalalabad Jubo forum Award-1990, Khan Bahadur Ahsan Ullah Gold Medal-1090. Gyantaposh Dr. Muhammad Shahidullah Gold Medal-1990, Rotary Prize-1991, Moulana Mohmmad Akram Khan Gold medal 1988, Bhola Jatyomongol Shahitya Puroskar1992. 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”.
(Concluded)
(from the previous issue)
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 scriptures 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 the Thousandth Death Anniversary of AI kindi as a special guest from Bangladesh. In 1981, invited by the government of India, he delivered lectures in the premises of Bishwa Bharoti 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 minutes 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 boldnes 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 0 Manobotabad, Jibon Dorshoner Punorgothon, Shondhani Dristite Islam, Dorshoner Nana Prosongo, Sylhete Islam, Moromi Kobi Hasan Raja, Dormo 0 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 Jatiyo Shahitya Sangsad Gold Medal-1989, Jalalabad Jubo forum Award-1990, Khan Bahadur Ahsan Ullah Gold Medal-1090. Gyantaposh Dr. Muhammad Shahidullah Gold Medal-1990, Rotary Prize-1991, Moulana Mohmmad Akram Khan Gold medal 1988, Bhola Jatyomongol Shahitya Puroskar1992. 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”.
(Concluded)