Chapter – I

1.1 MEANING OF EDUACATION

Education in its general sense is a form of learning in which the know ledge, skills,

and habits group of people are transferred from one generation to another

generation to teaching.

Education in its specific sense is a systematic process through which a child adult

acquired knowledge, experience. skill and sound attitude. Which makes an

individual civilized, refined, cultured and educated for a civilized and socialized

society, Education because it is A panacea for all evils. It is key two solve the

various problems of life.

1.2 EDUCATION HAS BEEN DESCRIBED AS A PROCESS OF WAKING

UPTO

•Waking up to life and its mysteries, its solvable problems and the way to solve

the problems and celebrate the mysteries of life.

 Waking up to the-dependencies of all things, to the threat to global village, to the

power within the human race to create alternatives, to, the obstacles entrenched

in economic, social and political structures that prevent our waking up.

1
Education in the broadest sense of the term is meant to aid the human being in her

pursuit of wholeness. Wholeness implies the harmonious development

potentialities God has given to & human person. Right education is development of

the physical, mental, moral, and social faculties, of life, for a life of dedicated

service.

1.3 EDUCATIONS AS THE FUNDAMENTAL WAY OF LIFE

One would agree that education is a fundamental way of the life. It is a mean to

learn something new. Its intention is to mentally. Physically and emotionally

benefit the person by putting and individual in a better place than he before. There

are many people who contribute significantly to an individual's educating. Starting

off as a young child, most of the information retrieved comes from home through

parents and loved ones. As he moved into adolescence, learning is obtained from

multiple people including teachers, friends, and even through his surroundings. In

this way, education keeps continuing. Education should build not only on the text

that lies within a book, but should also touch base with everyday life. An ideal

education promotes knowledge while incorporating valuable information that can

be used to help in real life situations.

2
1.4 IMPORTANCE OF EDUCATION

Education is an important human activity. It was born with the birth of the human

race of shall continue to as the human race lives the importance of education may

be summer up as under:

I. An Essential Human Virtue

Education is an essential human virtue. Man becomes man through education

he is what education makes him. It has been rightly sais without education man

is a splendid slave, reasoning savage.

II. Necessity for society

Education is necessary for society education fashions motels man for cannot be

conceived merely in terms of his biological education brings into focus the special

aspect of man education signifies man's supreme positions in society.

III. Important For The Integration

The separate entities an individual is made up of different entities education brings

about the integration of these separate entities.

3
1.5 EMERGENCE OF THE PROBLEM

Education now a days has been misunderstood with mere acquisition of knowledge

as the world races towards a knowledge society, it is often forgotten that

knowledge is but a milepost on the road to wisdom. knowledge is increasingly

identified with scientific progress and technological breakthrough and the role of

culture in transferring traditional knowledge, values and spirituality across

generations is diminished. Educational policymaker increasingly find themselves

overwhelmed by the ambition of the government to build a 'new economy' based

on a technical paradigm rather than a 'new society' that could bring harmony and

peace in this world.

Education system in India is on a rise from last 3 decades and has shown

significant improvement but is that really sufficing scenarios to be proud of the

answer lies is a few statistical data mentioned ahead. Of the 1027 million

population of out country, 350 million are illiterates. Free Primary Education in

India is not that free. There are about 87% drop outs by standard 12. Educated

youths are eventually turning out to be unemployed or under employed. As per the

Census 2011, the adult literacy rate is 74.04% and the youth literacy rate Is 82%

Let alone India, the global scenario of education is also not very satisfactory by the

start of the 21st century, the majority of all Children is most regions of the world

4
attended school. There are 73 million Children, mostly female Children in poor

families, who did not start elementary school. I here are most than 200 million

Children, mostly females from poor families. Who did not go to secondary school

Universal Primary education is one of the eight international Millennium

development Goals, toward which progress has been made in the past decades.

Thought barriers still remain Securing charitable funding from prospective donors

is one particularly persistent problem. Furthermore, demand in the developing

world for improved educational access is not as high as foreigners have expected.

Indigenous government are reluctant to take on the recurrent costs involved. There

is economic pressure from those parents who prefer their Children to earn money

in the short term rather than work towards the long-term benefits of education.

The EFA Global Monitoring Report (2005) indicates that stronger capacities in

educational planning and management may have an important spill-over effect on

the system as a whole. Sustainable capacity development requires complex

interventions at the institutional, organizational and individual levels that could be

based on some foundational principles:

 National leadership and ownership should be the touchstone of any

intervention:

 Strategies must be context and context specific:

5
 They should embrace an integrated set of complementary interventions.

Though implementation may need to proceed in steps, partners should

commit to a long term investment in capacity development, while working

towards some short achievements:

 Outside intervention should be conditional on impact assessment national

capacities at various levels.

 Outside intervention a, percentage of students should he removed for

improvisation academics of arcade (usually practice schools after 10th )

Although the developed countries have made it at large, the developing

countries still striving hard to carve an edge for themselves at the global

forefront the problem of illiteracy and unemployment are proving to be

parasites which are socking the potential of any nation to progress.

Education Plays a very dynamic role in enhancing the socio-economic

development of a country for any nation, the level and quality of education is

one of the most significant parameters for overall progress. In India, although

the total literacy rate has gone up over the years hut the quality tremendous

improvement. Education is not just the ability to read and when but also a

complete process human transformation. Today the prime role of education is

that it has to be child cantered and proved to be a road map to reshape the

6
present and the future. UNESCO has also focused on this point in an

international expert meeting held in June 2003 and defined literacy as follows,

Literacy may be defined as the 'ability to identify, understand, interpret, create,

communicate, compute and use printed and written material Jed with vat in

contexts, Literary involves a continuum of learning nab mg individuals to

achieve their goals, to develop their knowledge and potential and to participate

fully in their community and wider society."

The goals of Education should be the full following of the human on this earth

according to the UNESCO study (June 2003). The physical, intellectual,

emotional & ethical integration of the individual in to a complete man/woman

is the foundation aim of education.

To achieve this goals, some corrective steps need to be taking promptly that

illiteracy rate would reduce significantly before our government proceeds with

the next census.

7
 1.6 STATE MENT OF THE PROBLEM

Dr. Zakir Hussain contributed significantly towards education. Through his books,

address and speeches, he dignities the young minds in the schools and colleges of

India and abroad with an indomitable spirit and has tried to them creative,

constructive and contributing to social change and progress. The proposed study

has been stated as follows-Dr Zakir Hussain’s contributions towards education and

personality development of Indian Youths"

8
 Chapter – II

REVIEW OF RELATED LITERTURE

2.1 Introduction

The review of the related literature is an essential aspect of any research

work. This is an exacting task calling for a deep insight and clear perspective of the

overall field. It is a crucial step which invariably minimizes the risk of dead ends,

rejected topics, wasted efforts, trial and error activity, approaches already

discarded by previous researchers and even more important erroneous findings

based on faulty research designs. It provides a greater understanding of problem

and its aspects and ensures the avoidance of unnecessary duplication. It enables to

compare the data, on the basis of which a researcher can evaluate and interpret the

significance of findings, and in addition contributes to the scholarship of the

investigator. Also these literatures and fruitful sources of objectives and

hypothesis.

In recent times quite a number of research studies are done in the area of

educational p hilosophy. Broadly they can be classified into two categories. The

first category comprises of studies on the major schools of educational philosophy

such as Idealism, Naturalism, Pragmatism, Existentialism etc., Including

9
investigation into different philosophical trends in Indian education thought and

different trends of educational philosophy found in English and Indian literature. In

the second category there are studies on educational philosophies of some noted

educational thinkers, western and Indian, and comparative studies. Some of the

research studies that are similar to and have a bearing on the present investigation

are reviewed the abstracts of which are presented here.

2.2 A critical study of the educational thought of Dr. Zakir Hussain

The objective was undertake a critical study of the educational thought of Dr. Zakir

Hussain

The major observation of the study were (1) there seems to be a general

consensus that Dr. Zakir Hussain was an outstanding creative thinker on education

in contemporary India. He wanted to disseminate the ideas of other great thinker

and also a great ameliorate the state of education , therefore , he translated Plato

,Rusell ,Cannon , list etc .into urdu .he wrote beautiful animal and bird stories in

traditional Indian and Greek literature for children .his stories particularly portray

between virtue and vice obviously.

. Dr. Zakir Hussain always realized the urgency of educational reform and

therefore, deeply involved himself in evolving a scheme of national education.

10
Thus, being a thorough going educationist, his interest in education never faltered

or weltered even for a while.

i. Dr. Zakir Hussain always felt the need to reconstruct education in order to

meet the social and political aspirations of the people. He perceived a deep

and living interrelationship between the school and the society, but also

drew inspiration from the socio-cultural heritage while developing his

educational ideas.

ii. He was however quite sore of the way the socio-political situation in the

country was taking shape for the worse during the first part of the twentieth

century. Especially when its colonial rulers sought to thwart the wheel of

progress in number of obvious ways, including communal riots, dragging

India into world wars, the 'divide and rule' policy etc. Dr. Zakir Hussain

found the western system of education narrow and limited in its objectives.

thin and anemic in content, in the context of our national life. He made it a

point to keep these considerations in view while weaving the fabric of his

educational thought. He made inculcation of national values and spirit the

main prank of his philosophy. His nationalism drew strength from the ideas

of Abdul Kalam Azad, Maulana Mohammad Ali, Sir Mohammad Iqbal's

poetry and other sources. To him, religion could never be antithetical, a true

Muslim he believed was he who served his country as religiously as he does

11
 his religion lest he should feel ashamed of himself as being unworthy of the

creator.

iii. In this search for truth, Dr. Zakir Hussain was also greatly influenced by

other thinkers like kerchensteiner, Gandhi, Spranger, Pestulozzi, Frocbel and

Dewey. Yet the fact, however, is that Dr. Zakir Hussain was not simply an

armchair philosopher. He never accepted any theory uncritically before

putting it on the avil of practice, particularly for its suitability and

workability in Indian conditions. Therefore, whatever he thought in

municipal night schools in Germany or at Jamia Millia Islamia, Dr. Zakir

Hussain endeavored to construct a strong educational foundation for making

his educational thought and ideals viable, applicable and down to earth,

especially in Indian context.

iv. Dr. Zakir Hussain's educational philosophy allows new ideas and knowledge

to enter his mind form all directions in order to fit them all into the Indian

scheme of things and culture. Therefore, thought most of his ideas are not

original as such, yet the process of philosophical synthesis he makes

assumes such a form as it makes them Indian in origin and Indian in culture.

His synthetic approach is reflected in all his concepts. He achieves a

practical harmony of purpose in his life as well as his ideas via the process

of philosophical synthesis; his life has itself been a synthesis of old and new

12
 traditional and modern, Eastern and Western, simplicity and grandeur,

poverty and taste; and his ideas reflect a synthesis between individual and

society, science and humanities, freedom and authority, ethics and

technology, material and spiritual values, temporal and eternal, skilled

efficiency and awakened conscience, achievement and conviction,

knowledge and faith etc. He made philosophical synthesis a potent factor of

his educational philosophy.

v. The fundamental concepts of Dr. Zakir Hussain's Philosophy pivot around

certain basic educational postulates concerned with the aims of education,

the nature of the educand, the cultural goods and character formation, among

others.

vi. He was not satisfied with any cut and dried curriculum. He believed that

curriculum should not only be organic but should also be related to the real

life of the educands. He therefore, fully appreciated the importance of

curriculum development.

vii. Like all other educational philosophers, Dr. Zakir Hussain too realized the

importance of language. Perceiving that India was multi-lingual society, he

favoured mother tongue as the most effective medium of education at the

13
 primary stage, a regional language at the secondary stage and a modern

Indian language at the higher stage.

viii. Dr. Zakir Hussain attached a great deal of importance to educationally

productive work .

ix. He never considered a university degree or a school living certificate to be

an indication that one's education has come to an end.

2.3 The objectives of the study were:

(1) To study the genesis of Dr. Zakir Hussain's educational thought.

(2) To study the philosophical norms of Dr. Zakir Husain.

(3) To study the educational concepts of Dr. Zakir Husain.

(4) To study the educational content of Dr. Zakir Husain.

(5) To study Dr. Zakir Husain as an academician to the core.

(6) To study Dr. Zakir Husain as a protagonist.

(7) To study the political career of Dr. Zakir Husain.

(8) To study Dr. Zakir Husain's contribution to the theory and practice of Indian

Education.

14
(9) To study the medium and methodology of Education according to Dr. Zakir

Husain.

(10) To study the role of the teacher according to Dr. Zakir Husain.

2.4 Analysis of the literature of Dr Zakir Hussain .

Analysis of the literature as incorporated in the holy book of relevance to this

study were the primary sources. The secondary sources included commentaries,

speeches, lectures, discussions and articles published in various periodicals,

journals, newspapers, books, dissertations, encyclopedias and other allied

publications. Some of the major findings of the study were:

1. Dr. Zakir Husain's ideal of education for the ultimate human unity through

communion with nature mingled with freedom and joy, and cultural

collaboration with other people's sympathy with the views of Tagore and

Gandhi.

2. His concept of education as an instrument of development of mutual co-

operation, as well as for the prevention of alienation and segregation, was in

conformity with ideas of Martin Buber and Nehru.

3. Dr. Zakir Husain's' recognition of Basic Education as a tool of developing the

self-actualization and to promote the self and healthy society which is quite

15
 consistent of modern thoughts was conformity with the ideas of Vivekananda

and Gandhi.

4. Dr. Zakir Husain's concept of the teacher role. as a 'Guru' was very close to

the ideas of Tagore, to whom the teacher was the initiator and maintainer of

I-thou, relationship for the development and emancipation of pupils. But it

was not possible as teaching was accepted as a profession and not as a

mission by an absolute majority of teachers.

5. Dr. Zakir Husain's concept as teachers' role do not provide reward and

punishment in any achievements. Except for teachers' initiation, inspiration

and encouragement no material reward was needed to motivate the students.

Whereas punishment only decline motivation was similar to the

psychological findings to Peters and Atkinson.

6. Dr. Zakir Husain's concept of religion and religious education was democratic

society and was close to the ideas of Tagore.

7. Dr. Zakir Husain's efforts for inculcation of a feeling of freedom and

authority at all stages to the institutions in the minds of the pupils through

cordial teacher-pupil relationship was consistent with the experimental

findings of psychologists like Brewer and Lovell.

16
8. Dr. Zakir Husain's views on Education in close co-ordination of the

community for the distribution of the richness of the heritage and inculcation

of the values of society or value-based society were similar to the ideas of

Tagore, Gandhi and Dewey.

9. Dr. Zakir Husain's introduction of creative, playful and productive activities

in education for the conditioning and channelization of emotions, the

prevention of emotional deprivation and securing of emotional stability of the

adolescent pupils was in conformity with the views of Gandhiji, Nehru and

Tagore.

The researcher has concluded that Dr. Zakir Husain is truthful in a rich

and spiritual sense. Never did he hesitate in mentioning what he felt regarding

the new educational schemes propagated even by himself. Regarding the

failure of Basic Education he says, "We have turned the so called intellectual

book-school into a mechanical memory training school and succeeded in

making our work school the Basic School, a place of mechanical work. The

work is extraneously and uniformly prescribed; there is no semblance of a

spontaneous motivation if the child and he is extremely ignorant of any

personal or social purpose behind his work. Work which is mechanical, work

in which no mental exertion is involved, work in which one is satisfied with

just result. work in which there is no self- criticism and so on real progress, is

17
in no sense educative". He did not easily concede the claim to be wise without

any real experience. one of the main reasons for Dr. Zakir Husain's great

success as an educationist is to be found in his uncompromising integrity and

sincerity. He did not preach anything that he did not practice. All that he

advocated came out of the depths of his being and convictions. He was an

embodiment of dignity and grace. Sweetness and courtesy moved with him.

Dr. Zakir Husain has proved that a good teacher with intellectual

brilliance, worth of heart and depth of feeling can as well be a teacher of

humanity can grace any position as well as in a place in the hearts of men.

2.5 Conclusions

The previous studies reviewed represented different schools of educational

philosophy such as Idealism, Naturalism, Pragmatism, and Existentialism. As

such, the reviews want a long way in conducting the present research study,

in that Zakir Husain's educational thoughts and practices contained a number

of philosophic under currents and bore the impact of certain noted educational

thinkers. The studies reviewed benefited the researcher in defining the

objectives of his study articulating the assumptions of the study designing the

methodology, making content analysis, drawing conclusions, making

18
suggestions for improvement in the contemporary Indian educational system

and making suggestions for further research. As such, review of the previous

studies proved to be a worthwhile exercise.

19
 Chapter – 3

RESEARCH METHODLOGY

3.1 INTRODUCTION

Methodology is the systematic, theoretical analysis of the methods applied to a

field of study, or the theoretical analysis of the body of methods and principles

associated with a branch of knowledge. It, typically, encompasses concepts such as

paradigm, theoretical model, phases and quantitative or qualitative techniques. A

methodology does not set out to provide solutions but offers the theoretical

underpinning for understanding which method, set of methods or so called "best

practices" can be applied to a specific case. In recent years, the work methodology

has become a "pretentious substitute for the word method". There are distinctions

between methodology and methods; methodology is the research strategy that

outlines the way one goes about undertaking a research project, whereas methods

identify means or modes of data collection. May recent uses of the work

methodology mistakenly treat it a synonym for method or body of methods, doing

this shifts it away from its true epistemological meaning and reduces it to being the

procedure itself, the set of tools or the instruments that should have been its

outcomes.

20
A methodology is the design process for carrying out research or the development

of a procedure and is not in itself an instrument for doing those things. Using it as a

synonym for method or set of methods, leads to 'interpretation and undermines the

proper analysis that should go into designing research. Generally for any research

study both primary and secondary researches are done. which facilitates in the

better understanding of the entire study. Primary research helps garner relevant and

adequate data of the current state of affairs pertaining to any subject and provides

an insight into the exact nature or the problem secondary research requires delving

into many aspect of the study including an ethnographic study which in turn

includes a longitudinal time horizon .

3.2 EDUCATIONAL RESEARCH

Educational research refers to a variety of methods, in which individuals evaluate

valerent aspects of education including: Student learning , teacher training and

classroom dynamics".

Education researches have come to the consensus that, educational research must

be conducted in a rigorous and systematic way, although what this implies is often

debated. There are a variety of disciplines which are each present to some degree

in educational research. These include psychology, sociology, anthropology, and

philosophy. The overlap in disciplines creates a broad range from which

21
methodology can be drawn. The findings of educational research also need to be

interpreted with in the context in which they were discovered as they may not be

applicable in every lime or place.

3.3 APPROACHES EN EDUCATION RESEARCH

There are two main approaches in educational research. The first is a basic

approach .This approach is also referred to as an academic research approach the

second approach is applied research or a contract research approach.

Basic approach- Basic or academic research focuses on the search for truth or the

development of educational theory. Researchers with this background studies that

can test, refine modify, or develop theories".

Applied Approach- The pursuit of information that can be directly applied to

practice is aptly known as applied or contractual researchers in this field try to find

solutions to existing educational problems. The goal of this research is to

determine the applicability of educational theory and principles by testing

hypotheses within specific.

22
3.4 TYPES OF EDUCATIONAL RESEARCH

The two main types of Educational researches are quantitative research and

research.

I. Quantitative Research - Quantitative research employs measurement as the

precise and universally accepted method for assigning quantitative values to the

characteristics or properties of objects or events for the purpose of discovering

relationships between variables under study.

II. Qualitative Research - Qualitative research, in contrast to quantitative research,

is considered by some, as 'less scientific' and 'softer'. It describes social

phenomena, as they occur naturally: No attempt is made to manipulate the situation

under study qualitative research uses data which is descriptive in nature. Tools that

educational researchers use in collecting qualitative data include: observations,

conducting interviews, conducting document analysis, and analyzing participant

products such as journals, diaries, images or blogs.

Qualitative research is the approach usually associated with the social

constructivist paradigm which emphasizes the socially constructed nature of

reality. It is about recording, analyzing and attempting to uncover the deeper

meaning and significance of human behavior and experience including

contradictory beliefs, behaviors and emotions. Researchers and interested in

23
gaining a rich and complex understanding of people's experience and not in

obtaining information which can be generalized to other larger groups.

3.5 THE PROCESS OF QUALITATIVE RESEARCH

The approach adopted by qualitative researchers tends to be inductive which is

that they develop a theory or look for a pattern of meaning on the basis data

that they have collected. This involves a move from the general and is

sometimes called a bottom-up approach. However, most research projects also

involve a certain degree of deductive reasoning.

Qualitative researchers do not base their research on pre-determined

hypotheses, never the less they clearly identify a problem or topic that they

want to explore and may be guided by a theoretical lens a kind of overarching

theory, which provides a Framework for their investigation.

The approach to data collection and analysis is methodical but allows for

flexibility than in quantitative research. Data is collected in textual from on the

basis of observation and interaction with the participants e.g. through participant

observation, in-depth interviews and focus groups it is not converted into

numerical form and is not statistically analyzed.

Data collection may be carried out in several stages rather than once and for ill the

researchers may even adapt the process mid-way, deciding to address additional

24
issues or dropping questions which are not appropriate on the basis of what they

learn during the process. In some cases, the researchers may interview or observe a

set number of people. In other cases, the process of data collection and analysis

may continue until the researchers find that no new issues arc emerging.

3.6 PRINCIPLES OF QUALITATIVE RESEARCH

Researchers tend to use methods which give participants a certain degree of

freedom and permit spontaneity rather than forcing them to select from a set of

pre-determined responses (of which none might be appropriate or accurately

described the participant's thoughts, feelings, attitudes or behavior) and to try to

create the right atmosphere to enable people to express themselves. This may mean

adopting a less formal and less rigid approach than that used in quantitative

research.

Qualitative research often involves a smaller number of participants. This may be

because the methods used such as in depth interviews are time and labor intensive

and also because a large number of people are not needed for the purposes of

statistical analysis or to make generalizations from the results.

The smaller number of people typically involved in qualitative research studied

and the greater degree of flexibility does not make the study in any way less

scientific" than a typical quantitative study involving more subjects and carried out

25
in a much more rigid manner. The objectives of the two types of research and their

underlying philosophical assumptions are simply different however; this does not

mean that the two approaches cannot be used in the same study.

3.7 PHILOSOPHICAL RESEARCH.

Philosophy (Philo is greek for love, sophy or Sophe relates to the truth or a

learning )means love of truth or teaming . therefore philosophical research or

approach is a methodology design to seek the truth of amatter.

Philosophical research is to clarify meanings, make values manifest identify

ethics, and study the nature of knowkdge (Ellis 1983). A philosophical archer is

expected to consider a philosophical question from all by combining conceptual

meaning; raising further question pro-posing answers and suggesting the

implication of those answers the data sources for most philosophical studies arc

written material and verbally expressed ides relevant to the topic of interest. The

researcher critically, examines the text of the ideas for flaws logic. A key element

of the analysis is the posing philosophical question. Philosophical research aims to

present work by authors who conceive of philosophy as a cooperative scientific

enterprise. In this sense the series is guided by the methodological ideal of analytic

Philosophy, while it is at the some tine open for contributions from any area of

philosophy, either of historical or systematic nature. The characteristic feature of

26
the series should solely be that it presents works reflecting the gradual progress

that is the mark of good philosophy.

Philosophical research or inquiry deals with abstract concepts or questions like,

what Should be the aims of Education? Why should Education promote moral

values?

NATURE OF PHILOSOPHICAL RESEARCH

Philosophical studied aim at-

Assessing the status of knowledge through analysis of meanings and relationship

of different concept sex positions of underlying assumptions.

It is fruitful synthesis of ideas from different areas concerning educational theories

and practices.

Philosophical studies focus on analysis of meaning and nature of different

educational concept and the relevance of different kinds of educational practices.

It identifies appropriate norms and standards for educational practices through

across examination of ideas reflected by different thinkers in the field of education.

It focuses on the development of deep understanding of and fresh insight into

educational concept, principals theories issues and problem

27
It attempt to make normative inducements on and evaluation of education

practices.

It raises important issues having relevance for educational and tackles them

analytically offering argument alarifying concepts with intellectual support and

offers ground for normative assertions

Philosophical enquiry leads towards arriving at normative criteria for governing

aims and objective of educational and parameters

28
 CHAPTER – IV

Portrait of Zakir Husain as an Academician and Educational

Philosopher

It education is experience, biographical accounts of luminous personalities

are a great source of education for future generations. Muller once said: “We buy

experience cheapest in studying the lives of others”. Biographical gleanings of

great personalities prove to be inspiringly educative and edifying. It is the ideas

and practices of thinkers, past and present that further the evolution of mankind. In

turn, the evolution of the ideas of such thinkers is traced in the process of their life

history. Rakdhakrishnan (1888-1975) once wrote: “The ideas of thinkers are

evolved in the process of their life history. We must learn not only to reverence

them but to acquire their spirit”. The objective of the research study at hand is to

analyze Zakir Husain’s educational ideals. To get at the process of evolution of

Zakir Husains’ educational philosophy, the researcher deems it essential to fall

back on the task of dealing with an adequate account of Zakir Husain’s life history.

There was a harvest of Indian genius in the early decades of the last century.

A host of promising young men luminous with potential genius could be seen

through the length and breadth of the country. They were men of destiny endowed

29
with faith and reason, knowledge and wisdom love and liberty. They were, as

though, enthusiastic heralds ushering a new era in Indian national evolution. They

were men who made history leaving a rich legacy behind them in variegated fields

of life. Zakir Husain was one of such magnetic personalities of modem India. A

proud product of the Indian national struggle and an apostle of Indo-Islamic

culture, Zakir Husain holds a sway over the Indian educational scene worth

reckoning.

For the convenience of comprehension, the biographical sketch of Zakir

Husain is presented here in two sections: Section-A: Portrait of Zakir Husain as an

Academician and Educational Philosopher, and Section -B: Zakir Husain's Political

Career.

4.1 Zakir Husain's Formative Years and the Influences upon Him

Zakir Husain was bom in Hyderabad in 1897. Wo recorded information about his

exact date of birth is found available only the age of the child, Zakir Husain being

is found in his school admission records. In 1922 when Zakir Husain had applied

for passport he did not bother to find out the age from the school records and put

24 February 1897 in the date of birth column. Whenever he was enquired about his

birth anniversary, he replied with irritation. “It is enough to know that I have taken

birth since I am found living". Zakir Husain was only ten years old when his father

30
died and he was fourteen when his mother died. He had a grand house and was

known as Mahal of Jhamman Khan named after his grandfather. There was some

property also and it yielded enough income to live comfortably.

4.2 At the Islamia High School Etawah

Zakir Husain was admitted to Islamia High School Etawah on 8 December

1907 in the fifth class. Prior to it, the education he received at his home was the

same which was prevalent in Muslim families, the Holy Quran, some texts of

Persian and Urdu. An Englishman recently converted to Islam mention of whom

has been made once earlier, Abdul Ghani by name taught him English in

Hyderabad. In the Etawah school in the beginning for two or three years, his

attendance was not satisfactory. Later on it improved. His annual results from 7th

to 9th classes were fairly good. He passed in 1st division. In the 10th class only

"passed SLC" is recorded. It can be inferred that he must have passed his

matriculation in 1st division. Islamia High School Etawah, a residential institution,

was established by Molvi Bahir Uddin, a staunch follower of Sir Syed Ahammad

Khan pioneer of the Muslim renaissance in India, with the aim to teach English to

Muslim youth and mould them in Islamic way of life.

He was proficient in both mathematics and literature. From the very

childhood he knew the art of treating his enemies tactfully. One day Syed Altaf

31
Husain headmaster of the school quietly poured water into gravy when the meat

dish, which was all that was served, had been placed before the students. Zakir

Husain looked on as if it was the usual thing to do, and later ate the food without

any distaste. When they had finished eating, the headmaster told him that he had

mixed water with the gravy to indicate that one must not look for pleasure in life.

Zakir Husain bore this in his mind throughout his life. This incident at school was

a sure indication that he would be willing to sacrifice everything in his later life for

a cause. The suggestion indeed came true in every respect. Zakir Husain fondly

cherished later in his life his memories about Syed Altaf Husain, especially his

love and affection. He held him in such esteem which generally speaking a disciple

has for his spiritual master.

4.3 His Article on the Life of a Student

In 1911, when Zakir Husain was in eighth class, he wrote what appears to

have been a speech delivered on some occasion on the life of a student. It is

extremely significant as an indication of his ideas and ideals that distinguished him

later in life. As such the article is reproduced below in full:

There is no doubt that everyone who gets educated has some aim in life. One

studies to become a lawyer, another to become a doctor, a third one to become a

government servant, and it is generally believed that object of study is to become

32
rich. This aim is from the beginning present not so much in the mind of the student

as in that of his parents. It is the duty of every student if his family is dependent on

him, to study so that he can support his parents, and it is true to say that a man's

personal wealth is also a national asset. But to be a student merely in order to get

rich and eat well is a disgrace not only for the student but also for humanity. If the

student's aim in studying is to wear nice coats, drive in a carriage, shake hands with

government officers, then he does not deserve to be called a student. In short,

becoming rich is the worst aim a student can have.

The aim of student's life should be to overcome any illusions or prejudices he may

have and to give up mean habits. He should, and it is his duty to, propagate

education among his illiterate brothers and to consider the propagation of

education as part of his own education. He ought to acquire knowledge for the sake

of knowledge and he should not be unaware of the needs of life. If he is unaware of

these needs, he cannot shoulder the burden of his family or be useful to mankind. If

he is not educated, he is not a man at all and he cannot do anything worth while in

this world.

33
Zakir Husain (1911)

Class VEI

Islamia High School, Etawah.

4.4 The Turkish Crisis and Zakir Husain's Role

During Zakir Husain's student days at School, Maulana Muhammad Ali and

Maulana Abdul Kalam Azad brought out their journals Comrade, Hamdard and al-

Hilal (1911 and 1912). These journals gained instant popularity across the country.

Zakir Husain read these and appraised others of their contents. These journals

enlightened and inspired him. It was a turbulent period in the Muslim world. Italy

had invaded Tripoli and the Balkan wars had broken out in 1912 which posed

many problems for the Turks, the reports of which used to be published in the

above mentioned journals. Indian Muslims were naturally upset over these events.

They were driven to take a decisive action. Donations were collected for helping

the Turks. Under the leadership of Mukhtar Ahmad Ansari, a medical mission was

deputed to Turkey. Moved by these developments, Zakir Husain felt and

communicated to his fellow students, a violent reaction to European aggression

against the only independent Muslim state. He even delivered speeches at the local

mosque after Friday Prayers and made collections for the Turkish Relief Fund.

Once, before passing his cap round for donation, he told the congregation that the
34
coins they gave would be converted into bullets that would pierce the hearts of the

enemies of Islam. It is reported that an old man who heard him broke into tears and

gave him everything he had".

4.5 A Unique Prize for His Oratorial Skills

Zakir Husain was gifted to write and speak very well. As a student he excelled as a

writer and public speaker. He had original ideas and knew well how to make his

point forcefully and effectively. His speeches had the desired impact up on his

audience. He developed his speaking skills further and throughout his career he

stood out as a speaker with an inimitable style. The same holds true for his status

as a writer. His mastery as a writer and speaker is publicly acknowledged. "One of

such speeches resulted in his marriage", writers Sayeeda Khursheed Alam, the

eldest daughter of Zakir Husain, hi her book, 'Zakir Sahab ki Kahani" she narrates

how it all happened. Zakir Husain delivered a speech at Qaimganj for collecting

donations for the Turkish Relief Fund. The grandfather of Sayeeda's mother, wife

of Zakir Husain, was present in that meeting. He was greatly moved by Zakir

Husain's speech. He donated all that he had and resolved at the same time to get his

granddaughter married to Zakir Husain. The grandmother of Sayeeda's mother was

no more then. Sayeeda's mother was the only granddaughter of her grandfather.

Her grandfather had tremendous affection for her and called her Tutli'. Her proper

35
name was Shahjahan Begum. Her grandfather sent for Zakir Husain's mother and

told her about his decision. It greatly pleased her. It was decided mutually to

solemnize the marriage. However, Putli's grandfather and Zakir Husain's mother

passed away before the marriage took place. Shahjahan Begum became Zakir

Husain's wife.

4.6 At the Portals of M.A.O. College Aligarh

After matriculation in 1913 Zakir Husain joined intermediate in science at the

Mohammadan Anglo Oriental College, Aligarh. He duly completed the course in

1915. His brother wanted to see Zakir Husain become a doctor. Honouring his

brother's wish he left for Lucknow in 1915 where he joined the Lucknow Christian

College to study medicine. But there he fell severely ill and his persistent ill health

left him no option but to drop the idea of studying medicine at Lucknow. He

returned to Aligarh the following year (1916) and rejoined the M.A.O. college as

an undergraduate student. He offered English literature, philosophy and economics

as his main subjects for his bachelor's degree. He passed his B A in the first

division in 1918.

36
On the voracity of Zakir Husain as a student in the college, his friend and classmate

Habibur Rahman who had offered the same courses had an intimate account to

present. He reported that apart from books on the three subjects offered

for the BA degree he had not read a single book on any other subject. Achieving

success in examinations used to be his sole aim. On the contrary, Zakir Husain

would hardly pay any attention to the course books, but used to study materials on

other subjects quite a lot. A few days before the examinations he would go to

Habibur Rahman and demand the notes he had prepared on the course books.

Habibur Rahman would not share his notes with anyone else at any cost, but to

Zakir Husain he would give them happily. Within a weak or two, not only he

would sift through those notes but also come to grips with the basic and important

points against the whole lot of irrelevant material. He would organize those points

so well in his mind that nothing but the significant and relevant would stay on in

a systematic manner, whereas the excess of information would cause a lot of

confusion to Habibur Raham's mind. Zakir Husain and Habibur Rahaman had been
37
among those top five students to pass the BA. examination of the Allahabad

University who had been awarded the university scholarship to study for M.A. But

Zakir Husain's name had been still above Habibur Rahaman's. It had been Zakir

Husain who won the Iqbal medal of the Allahabad University and Habibur

Rahaman had just looked on, even though his preparation had been much more

through than Zakir Husain's. Zakir Husain offered economics for his master's

degree and also joined at the same time, the L.L.B. course. When he was still a

final year student of M.A. he was appointed a tutor in the college.

His elder brother took Zakir Husain to the dining room for the lunch. Never before

had he seen so many people either eating together within the same room or eating

so fast. Both of his brothers who were studying in the same coflege went away to

see their friends after the evening prayers. Before leaving they instructed him to go

to eat when the beh rang for dinner. His elder brother had already given him his

black Turkish coat to wear since that was the uniform at dinner. His old Indian

style Ludhiana shoe, which had attracted parry scornful and partly astonished looks

of many senior students, had already been changed. His brother had bought him a

pair of new shoes which pinched with a vengeance. As they had bought it for him

he could not dare to point out in its honour that it badly hurt.

38
Unversed in fastening the laces, he became a bit late. Around the neck of his

brother's Turkish coat, a while collar had been buttened up. It took his further time

to adjust its broken buttons and then deciding finally to simply snatch it off, he

then set out to locate the dining hall. He wandered around for as long as half an

hour and still could not get the dining hall. At last he was brought back right to the

door of his room after that futile search for the dining hall. Indulging in a

generalization he conjured that in this bizarre vast world it was certainly difficult to

find one's way around.

The ideas of love of freedom, national self-respect and abstaining from imitating

others implanted in his mind at the Islamia High School Etawah, were now in the

process of growth and taking proper dimensions. One more peep of his first day

impression of the college life that he presented in a humorous manner may provide

one with further insight into the developing nationalist tendencies of this young

boy of sixteen.

, Zakir Husain was an intelligent student. Thrice) he stood first in the annual

examinations of his school. He had also acquired good command over writing and

speaking at the school itself. The special attention and encouragement he received

39
from his kind teachers and the headmaster in particular, imbued him with such

moral virtues which went a long way in distinguishing himself in the subsequent

college life. The spirit of cooperation and harmony that was inculcated in him

during the school days developed to the maximum possible level at the MAO

college by interacting with various types of students and coping with different

circumstances, for which his temperament was specially suited. Subsequently, this

quality of his, together with other virtues, played almost a miraculous role in the

establishment of the Jamia Millia Islamia.

Some issues of the college magazine, called then the Aligarh Monthly, have on

record facts about Zakir Husain as a distinguished student. The issue of March

1915 reports that he was awarded the college scholarship for science. The

distinction of Junior Prize Scholar of Science was also bestowed upon him. During

the academic year 1913-14 Zakir Husain had several firsts to his credit - first All

round, first in English, first in Physics, first in Biology. He also distinguished

himself as a student of B.A. - Arts. The January- February issue of the college

magazine records him as one of the prize winning students of 1917. He was

declared the outstanding student of economics. He also earned as a passing

mention has been already made, the Iqbal Medal on the basis of his excellent

performance in the 1918 university examination of BA final. Along with that he

40
also took interest in the hostel administration. In 1917 he served as a proctorial

monitor of the SS East hostel as a resident student. He offered his prayers regularly

and for his punctuality at prayers he was awarded a Sunny Theology prize. He was

elected the Vice-president in the election of the students' union. At the installation

ceremony, his senior friend, Maulana Iqbal Suhail, composed and recited some

Persian verses in his honour that stuck to the memory of student community for

quite some time. In his verses, Maulana Suhail had in fact represented the feelings

of the entire student community of the Aligarh of the day towards Zakir Husain.

The incident stands out in testimony of the fact that as in Etawah, in MAO college

as well Zakir Husain was an apple of everyone's eye.

4.7 The Teacher and Educationist in the Making

Since his childhood, it was Zakir Husain's keen desire to become a teacher. He did

attain this position and by dint of the same designation he rose to such heights

which should be conferred upon a great teacher in a healthy cultured society. His

desire would not have been fulfilled, if in deference to his elder brother's wish, he

would have become an engineer or a doctor or if he had followed his uncle's avice

in taking up law as his profession in order to follow in the footstep of his father. He

had been so fascinated by the magnetic personality of his teacher, Molvi Altaf

Husain, Head Master of his school, the Islamia High School, Etawah that he
41
developed a keen desire to become a teacher. It appears that it was divine decree

itself that Zakir Husain should become a teacher. When he was a student of B.A in

1917, he felt a strong urge to write. He selected Plato's Republic for translation. It

raises the question why he picked up this particular title whether it was a mere

coincidence or a prelude to his future career. Then in 1920 he published his piece

"Abdiyat ka Khilona" in which he he rose to a full time staff member. Then in

1922 he proceeded for higher education to Germany. Apart from earning his

doctoral degree in agricultural economics, he studied closely the educational

theories and experiments which had played an important role in Europe, especially

in the reconstruction of new Germany.

As a thinker in the making Zakir Husain recognized the importance of an

individual. Yet he was cognizant of the truth that individual talents bloom in a

balanced and healthy society. In Germany he studied the intrinsic links between

education and society. He studied many writings of western philosophers and

thinkers on this subject. In 1923 he sent to the Jamia from Berlin a translation of

some passages from Bertrand Russell's book, Principle of Social Reconstruction. It

points to his avid study of Russell's sociological and educational writings in this

period. Another translation from Zakir Husain entitled "Taleem-wa Azadi-e-Fikr",

appeared in the Jamia Magazine in July 1923. From his translations one can

42
discern that during his stay in Germany he had become gradually conscious of his

designate role. It was perhaps divine dispensation that he should spend his life as a

teacher, present new views as an educationist in the context of the education in his

country and carry out some new experiments. In his translated piece 'Rah-e-Ama',

Zakir Husain introduced first Bertrand Russell's two works - Principles of Social

Reconstruction and Road to Freedom. Some thoughts from his translation of

Russell's Principles of Social Reconstruction, which, it can be inferred, might have

had their influence on Zakir Husain's thought process in the making, merit

mention. Those were that the power of thought in the long run, was greater than

any other human power. Those who had the ability to ponder over and the

imagination to think in accordance with the available precepts were likely to

achieve the goal they aimed at sooner or later, though probably not while they were

alive. The imagination of an individual life required that it should embody

whatever creative impulse a man might possess, and his education should have

been such as to elicit and fortify his impulse. The integration of a community

required that the different creative impulses of men and women should work

together towards some common purpose, not necessarily conscious, in which all

the members of the community found a help to their individual fulfillment. The

world had need of a philosophy, or a religion, which would promote it. But in

order to promote life it was necessary to value something other than mere life. Life

43
devoted only to life was animal without any real human value, incapable of

preserving men permanently from weariness and the feeling that all was vanity. If

life was to be fully human it had to serve some end which seemed in some sense,

outside human life, some end which was impersonal above mankind such as God,

or truth or beauty. Those who best promoted life did not have life for their purpose.

They aimed rather at what seemed like gradual incarnation, a bringing into human

existence of something eternal, something that appeared to imagination to live in a

heaven remote from strife and failure and the devouring jaws of time. Contact with

this eternal world, even if it was only a world of one's imagining, brought a

strength and fundamental peace which could not be wholly destroyed by the

struggles and apparent failures of one's temporal life. It was this happy

contemplation of what was eternal that Spinoza called the intellectual love of God.

To those who had once known it it was tbe key of wisdom.Zakir Husain's other

piece 'Taleem-wa-Azadi - e -Fikr' opened with the note: "We quote here the views

of Russell in education". He presented Russell's views on the concept of authority

in education and discipline. Authority in education was to some extent

unavoidable, and those who educated had to find a way of exercising authority in

accordance with the spirit of liberty. Where authority was unavoidable what was

needed was reverence. A man who was to educate well and so make the young

develop into full stature, had to be filled through and through with the spirit of

44
reverence. Discipline as it existed in school, was very largely an evil. There was a

kind of discipline which was necessary to almost all achievement, and which

perhaps was not sufficiently valued by those who react against the purely external

discipline of traditional methods. The desirable kind of discipline was the kind that

came from within, which consisted in the power of pursuing a distant object

steadily forging and suffering many things on the way. This involved the

subordination of minor impulses to will, the power of a controlling action by large

creative desires even at the moments when they were not vividly alive. Without

this no serious ambition, good or bad, could be realized, no consistent purpose

could dominate. This kind of discipline was very necessary but could only result

horn strong desirer for the ends not immediately attainable and could only

beproduced by the education if education fostered such desires, which it seldom

did at present. Such discipline sprang from one's own will, not from outside

authority.

45
 Chapter- 5

CONTRIBUTION TO HIGHER EDUCATION

5.1 Jamia Millia Islamia and Zakir Husain's Services

It is a fact recorded in history that Muslims in India were never satisfiedwith the

educational system imposed by the British government. They wished thatthe

education of their children should be in their own hands. Sir Syed Ahmad Khan

established the Mohammadan Anglo Oriental College at Aligarh in 1875 which

made the modem education popular among Muslims. But this was Sir Syed'd

dream only partly actualized. He himself felt that his purpose in founding that

college was to fulfill an immediate need. The particular circumstances in which the

college had been established did not actually allow him to go beyond where he

stopped. Sir Syed in fact wanted to see the Muslim education free from the

government interference. He knew well that unless they were in control of their

education, its full benefit would not accme to them. The scheme published by Syed

Mohmood in 1873 about the education of Muslims was reflective of his father Sir

Syed's views. In the scheme he said that as long as they depended on the

government even for their personal needs (such, as education) they

wouldendeavour to achieve the unachievable. The best educational institutions in

46
Europe were either totally or nearly free from the government management or

interference. It was almost impossible that the British government should fully

appreciate or arrange for their needs relating to education and training. Almost a

similar point had been raised by Sir Syed in his witness account before the

Education Commission in 1882, apart from having raised it in his lectures. His

colleagues too subscribed to the same view. Soon after Sir Ayed Ahmad Khan's

death in 1898, the movement for Muslim University was launched which gradually

gathered momentum. By 1911 this plan had taken many leaps forward, much

beyond one's expectation. On the other hand, the MAO College had also been on

the rise, and it had almost touched such a point in its fame and status that it could

easily have been converted into a university. It was a common belief those days

that the Muslim University would be an autonomous affiliating university and

totally free from the government interference. But by 1912 it became clear that the

government was not prepared to grant it such a status. It naturally caused a great

anxiety to the Muslim community and pushed them into an agitative mood.

Meanwhile, Nawab Wiqaral Mulk, who was no more the college secretary owing

to ill-health, prepared an educational plan which laid out a modem concept of an

Islamic university. It was quite a detailed plan with concrete references to

education and training pattern of education and curriculum etc. Another political

factor behind the Muslim failure at the front of Muslim university movement in

47
1912-13 was the gradual deepening of the rift between the students and secretary

of the MAO college and its European staff in the wake of Sir Syed's demise. The

spread of modem education created in Muslims an awakening and a sense of

national honour. The conflict between the superiority complex of the British and

the Muslims' feeling that they should have a dominant role to play in the college

affairs was a logical consequence of the circumstances. In 1907 the students went

on strike. An enquiry commission was appointed to probe into its causes. It was

stated in the commission's report that ever since 1900 some such factors had been

operative which hurt the students' sentiments and affected their character in such a

way that their decision to go on strike was not a surprising event at all. The

European staff had an important role to play regarding those factors. Prominent

among those for hatching conspiracy and spreading unrest were Coma, Gardner

Brown, and Toll (who later became the principal) Principal Archibald's mistake

was to depend on these three for consultations even though they were imperialists

to the core and disliked common Indians, students and Muslim youths. For

instance, the commission report recorded that an English teacher had kicked off the

guardian of a student. Another European teacher had misbehaved with Begum

Mohamood and the watchman of Zainul Abidla and he had also openly expressed

his hatred for the college and its trustees. Coma used to make silly and offensive

statements in the classroom, for example once he mentioned the Sultan of Turky

48
and said that only if he could, he would have appointed Sultan Abdul Hamid his

fan-puller. If students or his Indian colleagues wanted to visit Toll at his residence,

they had to wait for hours on end in his varanda. The activities of the Indian

national Congress had been wielding a deep

influence on the minds of the students in those days. A large number of students

secretly supported the congress. In 1908, a secret society was formed where

articles were read out against the government of the day and speeches made. In

1906, students used to put up in their rooms the portraits of the Sultan of Turkey

the German Emperor, Gokhale and other personalities opposed to the British.

Another important factor behind this political environment was the shameful defeat

of such a vast imperial European power as Russia at the hands of a little Asian

country, Japan in the 1904-05 war of Russia and Japan. The victory of Japan in the

war rid the Asian counties of their inferiority complex and generated fresh waves

of political awakening in their enlightened sections. Since the Sultan of Turkey

was also the Caliph of Muslims, they harbored a particular religious attachment for

Turks. A slogan of Islamic unity was raised the purpose of which was to unite the

Islamic world against the British imperialism and in favour of the Ottoman Empire.

In Aligarh as well the Muslim youth were increasingly becoming aware of the

mischievous attitude of the British imperialism. Towards the end of the nineteenth

century, the writings of Shibli Nomani and Maulana Hali's Musaddas did a great

49
service to Muslims by shaking them out of their slumber. These writings made

deep impact on their minds. They impressed upon them that Muslims themselves

had a magnificent cultural heritage which had contributed to the world civilization

the noble principles of cultured life and fact of democratic politics. They needed

not therefore to be impressed by the western civilization.Instead, they should resist

the British imperialism and seeking unity with their compatriots find a way to the

national freedom like the young Turks. Shibli came forward with the glad -tidings

of victory and success in a general atmosphere of pessimism and helplessness.

The strike of 1907 was in a way students' protest against European staff of the

Aligarh college and its pro-British administration. The strike marked in fact the

beginning of a new era. For the first time that strike drew the attention of those old

students towards the Aligarh college who lived away from Aligarh. Maulana

Mohammad Ali and Maulana Shaukat Ali popularly known as All brothers,

pointed out that the exaggerated loyalty of the college administrators towards the

British government had distanced the young students from them. Subsequently, the

old boys' association of Aligarh got divided into two factions; one was called,

'Clique' and the other 'Reforms league'. The basic reason of their difference was

rooted in their political perception. In 1909, Sheikhul Hind Maulana Mahamodul

Hasan established the association, Jamiatul Ansar of the old boys of Deoband to

50
further his revolutionary aims and objectives. And soon at his instance the

convocation of the Daral Uloom was held at Deoband in 1910. For the first time

here an effort was under way to minimize the distance between Aligarh and

Deoband, representing two different schools of Muslim thought. On the occasion

of imperial court in 1911, the partition of Bengal was declared null and void,

which made Muslims realize that expecting the British to think in terms of Muslim

welfare was no more than self-decrepit. The government and its Muslim partisans

had preached to Muslims so far that if the British government had not been

sympathetic of them, it would not have divided Bengal and formed a new province

of eastern Bengal where Muslims were in majority. But, announcement of the

cancellation of that partition exploded the myth of the supposed 'Muslim welfare'.

The same year saw the Italian attack on Tripoli, which shook the campus of the

Aligarh College. The British government covertly favoured Italy. Now students

would hold daily meetings in the mosque after the Isha (night) prayers in which the

Italian atrocities would be described and Italy and other imperialists would be

subjected to severe condemnation. Students also set up a relief fund for the

martyr's widows. They gave up eating or dressing up lavishly and contributed their

savings to the Tripoli hind. A cultural outcome of all this political turmoil was the

establishment of the Jamia Millia Islamia during the days to come. Jamia Millia

51
Islamia, an institution originally established at Aligarh in United Provinces in 1920

became a Central University by an act of the Indian Parliament in 1988. in urdu

language, Jamia means 'university', and Millia means 'national'. The story of its

growth from a small institution in the pre-independence India to a central

university located in New Delhi is a sage of dedication, conviction and vision of a

people who worked against all odds and saw it growing step by step. They "built

up the Jamia Millia stone by stone and sacrifice by sacrifice", said Sarojini Naidu

the nightingale of India.

5.1 The Conception

Under the colonial British rule, two dominant trends joined hands and contributed

towards the birth of Jamia. One was the anti-colonial Islamic activism and the

other was the pro-independence aspiration of the politically radical section of

western educated Indian Muslim intelligent^. In the political climate of 1920, the

two trends gravitated together with Gandhi as a catalyst. The anti colonial activism

signified by the 'Khilafat' and the pro-independence aspirations symbolized by the

non-cooperation movement of the Indian National Congress helped to harness

creative energies and the subsequent making of Jamia Millia Islamia. Tagore called

it 'one of the most progressive educational institutions of India". Responding to

Gandhi's call to boycott all educational institutions supported or run by the colonial
52
regime, a group of nationalist teachers and students quit Aligarh Muslim

University, protesting against its pro-British inclinations. The prominent members

of this movement were Maulana Mehmud Hasan, Maulana Mohamed Ali, Hakim

Ajmal Khan, Mukhtar Ahmad Ansari and Abdul Majid Khwaja.

5.2 The Foundation

The Foundation committee of the Jamia Millia Islamia comprising of prominent

personalities of the community as members (vide Appendix A), met on 29th

October 1920. On 22nd November 1920, Hakim Ajmal Khan was elected the first

Chancellor of Jamia. Mohamed Ali Mauhar became Jamia's first Vice- Chancellor,

as Allam Iqbal could not accept the offer made through Gandhi. It also elected a

syndicate and formed a syllabus sub committee. The known freedom fighter and

Muslim theologian, Maulana Mehmud Hasan, laid the foundation stone of Jamia

Millia Islamia at Aligarh on Friday 29th October 1920.

Zakir Husain was among these chosen few students and teachers who had the

honour of sowing the seeds of this new educational institution. This was, in fact,

his way of protesting against the short sightedness of the authorities to neglect the

national objectives. This was clearly reflected in a part of his published article

"Eternity or Toy" dated 7th April 1920. in this article he wrote that Sir Syed lacked

53
the insight as a leader. He might be given some allowance as there had been strong

opposition to his efforts to introduce western education among his own people.

There had been few immediate needs to be fulfilled after the unsuccessful revolt of

1857 when Indian Muslims had been particularly made victims of vengeance let

loose by the government on Indian people. In this condition Sir Syed could do

nothing more than what he did. But to be carried away so much by the conditions

of the day, remarked Zakir Husain, was nothing but short sightedness. Hope had

been turned into a defeatist attitude. That weakness in ordinary people might be

overlooked, but for a leader and guide, it was not less than a crime. Prosperous

Muslim families had been becoming poorer, their loyalty was being questioned and

it was becoming more and more difficult for them to get a job or earn their

livelihood by any other means. But he asked if it meant that the great effort of

national renaissance should have been filmed into producing a machine of skillful

subordinates for government offices. It was like producing a mouse out of a

mountain. Zakir Husain concluded by asserting: "A lower grade objective

sometimes becomes a cause of dishonour and retardation of progress. We should

safeguard against the danger of selling eternity for a toy".

5.3 The Crisis

54
Bom out of political crisis, it seemed for a while, Jamia would not survive the heat

of the intense political struggle for the independence of India. It participated in the

Bardoli resolution and sent volunteers across the country to motivate people to

fight for the freedom of the country. The colonial British government soon

imprisoned many of its teachers and students. In 1922, Gandhi called off the non

cooperation movement. Even as its teachers and students were being

released,Mustapha Kemal Ataturk declared the end of the Khilafat in 1924.

Suddenly Jamia saw itself in a crisis. Some thought that it had achieved its

mission; as others believed that the institution had lost its raison deter with the end

of the non cooperation and the Khilafat movements. Even the little financial

assistance, that the Khilafat had been giving it also dried up. As even prominent

people started deserting it Jamia's total collapse virtually became an imminent

possibility.

5.4 Jamia Moved to Delhi the First Trio and Gandhi

The saying 'when going gets tough the tough gets going' cannot be truer about

Jamia. As the crises loomed large, Hakim Ajmad Khan, Mukhtar Ahmed Ansari

and Abdul Majeed Khwaja - the first trio-supported by Gandhi shifted Jamia from

Aligarh to Karol Bagh, in New Delhi in 1925. Gandhi boosted the morale of Jamia,

55
saying. The Jamia has to run. It you are worried of its finances, I will go about with

a begging bowl". Jamia followed Gandhi's constructive programme for self-

reliance while it took to 'Charakha' and 'Takli' - as favoured vocations. Although

Gandhi's contacts helped to secure financial help for Jamia, the risk of helping a

congress backed institution under the British Raj dissuaded many willing

benefactors Orthodox Muslims also viewed Jamia as a threat to Aligarh Muslim

University, the 'Muslim Oxford'. During those difficult days, it was Hakim Ajmal

Khan who met most of Jamia's expenses from his own pocket. MA Ansari and

Majeed Khwaja toured India and abroad, explaining the importance of Jamia and

collecting funds for this noble enterprise. Their collective intervention did avert a

collapse that was almost certain.

5.5 Resurgence: The Second Trio

In 1925, after long deliberation, a group of three friends studying in Germany -

Zakir Husain, Abid Husain and Mohammad Mujeeb - decided to serve Jamia.

Zakir Husain who had earned his doctorate in Economics from the university of

Berlin, was a natural and charismatic leader. Abid Husain had his Ph.D. in

Education. Mohammad Mujeeb, an Oxford scholar in History and a student of

printing in Germany, was a passionate and committed reformist. Early in February

1926, the three friends left Germany for Jamia.In Jamia, Zakir Husain was offered
56
a salary of Rs. 100. His two other friends with English qualifications were offered

Rs. 300 hundred each. Realising that the possibility of making payments was

beyond Jamia's limited resources, Abid Husain and Mohammad Mujeeb

voluntarily reduced their salaries to Rs. 100 each. Moved by the commitment of his

friends, Zakir Husain also reduced his own salary to Rs.80. One of the first steps

they took was the introduction of the hugely popular evening classes for adult

education. This movement was later to become, in October 1938, an institution

called Idara-I - Taleem-o-Taraqqi. It kept growing so popular that separate rooms

had to be built to accommodate the students. In 1928 Hakim Ajmal Khan passed

away. That was the beginning of the second financial crisis, as it was Hakim Ajmal

himself who had been meeting most of Jamia's financial needs. The leadership of

Jamia then moved into the hands of Zakir Husain who became its Vice-Chancellor

in 1928. To resolve Jamia of these frequent crisis, a group of young Jamia teachers,

led by Zakir Husain, took a pledge to serve Jamia for the next twenty years on a

salary of not more than Hs. 150. This group was called the Life Members of Jamia.

(History repeated itself in 1942 when a second group of Jamia teachers took a

similar pledge). Zakir Husain devoted all his energies to the growth and

consolidation of the Jamia. For twenty two long years, when he could have

obtained positions of power and prestige in any sphere, he chose to serve the Jamia

and the cause of national education with an emphasis on the development of the

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whole man, with a national outlook, yet proud of the contribution which Islam had

made for the composite national culture of the country.

Jamia's department of printing and publications was trifurcated in 1928 with the

newly established Jamia press at Dariya Ganj, Urdu Academy, and Maktaba

Jamiya under the charge of Mohammad Mujeeb, Abid Husain and Hamid Ali

respectively.

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5.6 Shifting to the New Campus

On 1st March 1935, the foundation stone for a school building was laid at Okhala,

then a non-descript village in the southern outskirts of Delhi, in 1936. All

institutions of Jamia, except Jamia press the Maktaba and the library were shifted

to the new campus. The basic emphasis of Jamia was on evolving innovative

education methods. This led to the establishment of a teachers' college (Ustadonka

Madrasa) in 1938. In 1936 MA. Ansari passed away. On 4th June 1939, Jamia

Millia Islamia was registered as a society.

The fame of Jamia as an innovative education movement spread far and wide

dignitaries from foreign countries began visiting Jamia. Husain Raouf Bey (1933),

Behadject Wahbi of Cairo (1934). Ms. Halida Edib of Turkey (1936) were some of

them. Foreigners, impressed by Jamia, began working in Jamia. The German lady

Gerda Philips bom (Popularly know as Aapa Jaan), mention of whom has been

made earlier, who served Jamia for many years is buried in Jamia. In 1939,

Maulana Ubaidulla Sindhi a theologian and freedom fighter, came to stay in Jamia

on the invitation of Zakir Husain. He started a school of Islamic Studies in Jamia

called Baitul Hikmal, propagating the ideology of Shah Waliullah. Zakir Husain in

his later days when he became the President of India recalled those days of

indestructible optimism in the face of depravity, when they had a longing to build
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and nothing to build with as "days of joy".

In 1946, during Jamia's silver jubilee celebrations, one could see the crisis that

India had to face the following year: Mohammad Ali Jinnah and Mrs. Jinnah, and

Liyaqat Ali Khan on one side of Zakir Husain, the Vice-chanceEor, on the dais;

Jawaharlal Nehru, Asaf Ali and C. Rajagopalachari were on the other side.

5.7 Independence and After

The riots following partition of the country that shook the northern India did affect

Jamia, but not its campus. Gandhi observed that its campus remained "an oasis of

peace in the Sahara" of communal violence. Muktaba Jamia alone lost books worth

seven lakhs in arson.

After the attainment of independence Jamia continued to grow as an academic

institution with a difference. Many foreign dignitaries made it appoint to visit

Jamia Millia Islamia during their visits to New Delhi. Among those who visited

Jamia included Marshal Tito (1954), King Zahir Shah of Afghanistan (1955),

Crown Prince Faisal of Saudi Arabia, King Rezashah Pehlvi of Iran (1956) and

Prince Mukarram Jah (1960).

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Following the death of Abdul Majeed Khwaja in 1962 Zakir Husain, who by then

had taken charge as the Vice President of India became Jamia's Chancellor (1963).

5.8 Deemed to be University

In 1962, the University Grants Commission declared the Jamia as a Deemed to be

University'. Along with development and expansion in varied faculties, Jamia, in

1971, started the Zakir Husain Institute of Islamic Studies to honour Zakir Husain,

who had passed away in 1969.

5.9 Central University

By a special Act of the Parliament Jamia Millia Islamia was made a Central

University of India in December 1988. Further expansion followed:

5.9 Zakir Husain's Perception of Islam and Nationalism

Zakir Husain was a religious person and a nationalist Muslim. At no stage of his

career he was faced with any conflict between nationalism and Islam. He had a

firm conviction in the Islamic world view and strongly believed that the

fundamental principles of Islam were valid and relevant in modem times as they

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Then Zakir Husain turned to each department of human activity in Indian life

which reflected the cultural influence of the Muslims. According to him, as

Muslims arrived in India, they took it as their country. In contrast the British who

came to India at a later date never regarded India as their home. In cultural terms,

the English never interacted with the Indian culture which had grown over the

centuries as a result of the interaction between the Hindus and Muslims. With the

decline in the political power of the English, India would proceed fast towards

growth and development. It would nonetheless stand in need of a dynamic, active

and religious and moral component. Zakir Husain expressed his belief that

Muslims would provide this important component. Zakir Husain enumerated the

lapses of Muslims which were pointed out by their detractors. For them the

Muslims were guilty on the following counts.

(1) Muslims believed in Pan-Islamism,

(2) Muslims insisted on adhering to their faith,

(3) Muslims aspired to promote these ideals through their educational system,

(4) Muslims were keen on preserving and maintaining their identity by making use

of their political rights. On the basis of solid arguments Zakir Husain refuted all

these allegations leveled against the Muslims. He pointed out that Indian Muslims'

identification with the Muslim world at large was on account of the aspirations and

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values which were essentially moral and spiritual and which were inculcated by

Islam in the Muslims of all regions. Pan-Islamism was not only political in nature

it was the imperialists who had projected a distorted picture of Pan- Islamism.

Zakir Husain asked whether a narrow attachment to a particular territory was good

at all for the mankind, especially in view of the havoc this myopic concept of

nationalism had caused in recent times. Islam did not admit any discrimination on

the basis of colour or race. Nor did it sanctify geographical boundaries. Islamic

principles were not opposed to others in the cause of promoting unity and cordial

relations. Wherever Muslims arrived, they made the land their home. Their

patriotism was not inferior to that of any other faith or any community. They had

always participated actively in public life. Islam did not place any restriction on

such pursuits. Territorial patriotism, provided it was not aggressive in nature , was

not discordant with the moral and spiritual values of Islam. For Islam up-held

human fraternity. Muslims did not therefore subscribe to such a concept of

nationalism or patriotism which provoked racial discrimination and espoused

isolation. For Islam did not regard man as the product of his circumstances. In

Islam life was not some mechanical activity. Rather it was a sacred duty and a holy

covenant.Zakir Husain expressed his satisfaction over the point that the

intelligentia in India did not endorse such nationalism which was synonymous with

supporting one's country, whether it followed a fair or foul course of action. Indian

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intelligentia was represented by Gandhi, Tagore and Iqbal. They did not deify a

country which was, after all, a geographical concept. They rightly took it as

subservient to the higher values of life. At the same time, there was a type of

Indian nationalism which insisted that true patriots were those who gave up their

faith. Zakir Husain dismissed this as an utterly foolish notion. He urged that not

only the Indian Muslims, but Indian Hindus, Indian Christians, Indian Sikhs and

Indian Parisis should also unanimously and publicly declare that it was not a sound

pre-requisite for genuine nationalism. Those devoid of any historical consciousness

and those who dismissed Western thought out of hand for the Indians appeared

ignorant of the truth that at a time when the political institutions in India had

become totally ineffective, it was faith which had rescued the Indian society and

protected it against total disintegration and destruction. As political institutions

were gaming momentum, faith had once again become a force to reckon with in

the Indian society. It had a direct bearing upon society. Zakir Husain emphasized

that this truth should be duly acknowledged in modem India.

5.10 Politics Religion and Education

For about a decade, between 1937 and 1947, Zakir Husain was preoccupied with

the Jamia project. At the same time he was involved in the National Basic

Education drive initiated by Gandhi. It was a period of political turmoil. The Hindu

Muslim issue had turned out to be very dangerous and explosive. Muslims were

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drawn in large numbers to the Muslim League. The Muslim League had carried out

the propaganda that the Congress was an enemy of Muslims. Since Zakir Husain

had devoted himself to the Basic Education drive, the Muslim League looked upon

him as a staunch congressman. They thought he would always support the

Congress, whether its policy was sound or not. They believed also that he would

not and could not represent the Muslim viewpoint. After the Pakistan Resolution in

Lahore in March 1940, the Muslim League had been attracting the Muslims like a

magnetic force. It was taken for granted that every Muslim must join the Muslim

League. Zakir Husain's stance on Islam and religiosity was too broad and open-

ended, in comparison to the narrow concerns of Muslim League. His breadth of

vision could not be contained by the limited interests of the Muslim League. In the

given circumstances it was essential to protect and defend the Jamia against

sectarian politics. It was indeed a trial of Zakir Husain's sagacity and

statesmanship. He was a nationalist Muslim and had nothing to do with the

divisive politics of the Muslim League which thrived on fretting out dividends

from sectarian politics. Zakir Husain had a serious concern for the political milieu

of the day. He strongly felt that the Muslim community had suffered indifference

in that its vital interests were not viewed with generosity, vision, maturity and

political sagacity The educationist in him ultimately prevailed yet as a teacher and

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educationist, gifted with a heart alive to the issues of the day, he presented a set of

proposals to Gandhi and Nehru in 1939.

5.11 The Wardha Scheme of Basic Education

Zakir Husain worked with Gandhi on the national basic education scheme- the

Wardha Scheme of Basic Education, for several years, until the Wardha Scheme

was finally evolved in 1937 which is one of the most illuminating educational

developments in pre-independence India. Zakir Husain not only headed the

National Committee for planning Basic Education, but was also appointed

president of the Hindustani Taleemi Sangh and worked on this programme

between 1938 and 1950. "Zakir Husain turned Gandhiji's concept of craft as uncut

diamond into Koh-e-noor. He elaborated Gandhi's ideas on basic education in his

own manner and gave a practical shape to the basic education in the country. He

related manual work with mental work. By giving central position to craft in Basic

education and making it an instrument of education, he undoubtedly strengthened

its position and implemented the principle of education through work in the Jamia

Primary School. The project method of teaching which was introduced there

served the same purpose. Similarly the other co-curricular activities of the school

like games and sports, swimming, poultry farm, open air school field trips etc.

were used for academic ends. The Jamia School became a true work school

imbibing the principle of totality as advocated by Kerschensteiner, in operation.

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5.12 In Defence of Religious Identity and Cultural Pluralism

In the very early days of partition and independence there was a group of some

ultra-nationalists in the Congress that held the view that Indian nationalism

signified an end to the identity of religious, cultural and linguistic minorities. There

was another concept of nationalism which was imported from the West. For them

nationalism stood for supporting the country even if it involved the sacrifice of

moral values. Then there was another group inclined to socialism. For them, the

real issues were political and economic. Although they did not deny the existence

of religious and cultural minorities, they thought it was a peripheral issue, which

would be settled largely once political and economic problems of the country were

solved. Zakir Husian's concept of nationalism did not fit in with the views of the

said three groups. At the first All India Sindh Educational conference held on 1st

January 1942, he declared unambiguously in his presidential address that he

welcomed such educational institutions which represent a particul ar religious

community or cultural group. He urged the people of Sindh to strengthen their

Mulla schools (Muslim schools) and to disregard the criticism of those who looked

upon these religious institutions as pernicious. He said that if the children

belonging to a particular community live at a certain place and their educational

institution draws upon some cultural symbols of that community as part of its

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curriculum, such an institution cannot be branded as bad on that count alone. He

spelled out also the useful role of such educational institutions in the character

building of students. The demand for putting an end to religious identity would

breed such nationalism which would strike a fatal blow to cultural pluralism. That

demand was both unsound and unwise. It would not be acceptable to the citizens of

this country. It amounted to depriving the citizens of a democratic country of their

identity. This concept of nationalism implied an unflinching loyalty to the ideal of

majority which was devoid of sensitivity or permanence.

5.13 Practitioner and Preacher of Spiritual Religiosity

Zakir Husain was a deeply religious person and observed religious commands.

However, he did not make a show of his religiosity. Nor did he provoke the

religious feelings of others. He was so much engaged in soul searching and self-

examination that he did not have time and inclination for taking others to task for

their words and deeds, a practice common among some members of the religious

community, who regarded it as their duty to keep an eye on the religious conduct

of others.

Zakir Husain did discuss religious matters. However, in so doing he followed his

unique style. Traditional religious people therefore did not take him as a devout

Muslim whereas those not inclined to faith regarded him as a staunch Muslim in

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that he regularly recited the Quran and observed the Islamic commands on prayer

and fasting. Zakir Husain's true position on this point comes out sharply in the

observation made by Mujeeb, Zakir Husain's biographer: "I remember once he

tried to define the Muslims, he quoted the verse of the Quran where the believers

are described as those who are steadfast sincere, obedient and charitable and who

implore forgiveness at the break of day. I was left to make my own deductions".

Mujeeb recollects that on most occasions Zakir Husain did not answer his question

related to faith. He would relate to Mujeeb some story of a Sufi master which by

implication contained an answer to Mujib's question. Once Zakir Husain recounted

the story of a disciple. His master told a disciple in Zakir Husain's presence that the

'miswak (tooth brush stick) of a particular tree was especially good. The disciple

made enquires about the location of that tree and came to know that it was there at

a distance of five or six miles. Every night he would get up in the small hours of

night and would get a fresh tooth brush stick of that tree for his master. He

followed this routine for years, though his master never came to know about it.

Zakir Husain's religiosity was embelished with ethical and moral values. This

feature was reflected at its best in his speech of 17th September 1962 when he was

the Vice-President of India. He had delivered this speech on the occasion of TTrs

of Sultan-al Mashaikh Nazart Nizamuddin Auliya'. Notwithstanding his elevated

stature at that time, his speech pointed to his spiritual urge for attaining higher

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values. On that occasion he recalled the command and respect which Sultan -al-

Mashaikh had enjoyed on account of his illustrious spiritual and moral values. He

had a sway over the mind and heart of everyone. He had enjoyed such a spell over

people as he had embodied the best values. He had been undoubtedly the master of

the land. His values had sprung from the source of the excellent divine attributes.

Chief among those values were those of beauty, goodness, justice, truthfulness,

love, affection and mercy. Sultan al-Mashaikh had been devoted to these values

and as a result of the same he had a deep, genuine concern for the entire humanity.

5.14 Zakir Husain's Interest in Social Work

Zakir Husain played an active and positive role in the academic, educational and

social life of Delhi. He was acclaimed as an educationist and intellectual in the

bureaucratic circles of the government. It was commonly believed that the

organization or institution with which he was associated would be filled with new

life and vibrancy. As such, posts and positions would come to him on their own.

The Chief Commissioner of Delhi nominated him as a member of Sunni Majlis A.

Waqf. A person making a waqf pledged his property to charity seeking God's

benediction. Therefore Waqf property was no longer private property. It was

expected of the custodians and administrators of Waqf property that they would

honestly discharge their duty. To err is human after all. There are instances in

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history when many of those in charge of Waqf property often neglected their duty

towards God and mismanaged and abused Waqf property. Zakir Husain presented

his inquiry report on the administrative and financial irregularities of the Sunni

Majlis Awaqf. The report was unbiased, free from prejudice and objective and was

followed by some constructive suggestions. In the concluding part of the report

Zakir Husain had made it clear that his report should suffice to give an idea of the

nature and gravity of the problem. Some of his coworkers, no doubt, deserved

more stringent disciplinary action than what he had recommended. However, he

believed that if they then onwards devoted heart and soul to improving the affairs

of Majlis Awaqf and directed all their energy to it, instead of wasting time

enquiring into past misdeeds, it would be better and more rewarding. Concern for

Human Dignity There was an orphanage in Dariyaganj, Delhi under the

management of the Majlis Awaqf. Zakir Husain paid special interest to its affairs.

He himself had been an orphan and knew first hand the suffering and plight of

orphans. Added to it he was blessed with a tender heart and sympathetic

temperament. Naturally, when he was asked by the Majlis Awaqf Committee to

present a set of recommendations for improving the working of the orphanage, he

made suggestions which pointed to his overflowing love and concern for the

orphans whom circumstances had subjected to a cruel disadvantage. The following

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were some of his suggestions:This institution should not be called an orphanage.

"Bechchonka Ghar'

(Children's Home) would be a more appropriate nomenclature.

The superintendent of this institution should in his dealings with the children, do

everything possible to eradicate from their minds the feeling that they were

orphans.

Special attention should for this, be paid to the children's food and clothing.

They should not be sent to the house of patrons to eat. They should not be given

clothing discarded by others. The clothing made for them should not be so tailored

as to indicate in any way their being orphans. They should not be sent out to collect

donations on the ground of their being orphans.

The suggestions thus made by Zakir Husain were indicative of his concern for

human dignity. They offered concrete guidelines to all those who organized such

institutions for the destitute and the mentally or physical challenged and carried

universal and all time relevance.

Even today whenever the Majlish Awaqf is mentioned, everyone is instantly

reminded of Zakir Husain's contribution to it. In Islamic Moral System looking

after the orphans and expressing sympathy for them is reckoned as a great virtue.

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Those embodying this virtue are regarded as the ones enjoying proximity to the

Divine.

Aligarh Muslim University and Zakir Husain's Contributions Sir Syed Ahmad

Khan created an institution which, first as Mohammedan Anglo Oriental College in

1875 and then since 1920 as Aligarh Muslim University (AMU), became the

generator of an amazing range of talent. "I came, I saw and I

was conquered" is the most likely feeling of almost every person who has had

occasion to visit the AMU. Aligarh's "culture of decency" has a compelling appeal.

A number of distinguished former students of MAO College guided the national

struggle as national leaders and made tremendous sacrifices. A number of them

occupied most important offices which included the presidentship, governorship

and chief ministership.

Zakir Husain as Vice Chancellor

The situation obtaining at the Aligarh Muslim University some ten years before the

Independence and in the post-independence and post-partition period was

disheartening. There was no trace of the hectic activity which marked the life at the

university. It was replaced by a dreadful silence, and fear psychosis. The revival of

the institution needed the stewardship of a man of muscles. Jawaharlal Nehru and

more importantly Maulana Azad wanted Zakir Husain to accept the vice-

73
chancellorship of the university. It was their desire that he should transform the

Aligarh Muslim University into an institution of muslims which was in line with

the ideals of democratic national life. Secular India should take pride in this

institution which should also be the centre of the ambitions and aspirations of

muslim youth in India. Initially Zakir Husain must have hesitated in taking up this

assignment. He must have been in a fix as to the very idea of leaving the Jamia

which he had established by devoting to it the best years of his life. He had

dedicated all his time, energy and talent to organizing that institution. To leave it

rudderless must have been a very painful thought for him. Yet he must have

realized that the Aligarh Muslim University needed greater support and help as it

was too vulnerable. Those leading this institution had left it in the lurch, leaving

behind only ashes and dust. It was Zakir Husain's nature to help the needy. In this

particular case he was asked to rescue his own alma mater. He was moved by the

plight of the university. He strongly felt that strengthening the Aligarh Muslim

University in the post-independent India constituted an extension of the ideals and

mission of the Jamia at a much wider scale. It would provide him with an

opportunity to restore the confidence of Muslims and to help them gain and lead a

respectable, dignified life in independent India. Eventually Zakir Husain crusader

as he was embarked upon this heroic task in the broader interest of both his

community and the nation. There was consencius of opinion that only Zakir Husain

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could rescue the Aligarh Muslim University. He was appointed Vice-Chancellor of

the University in 1948.

Progress and Development

In his convocation speech of December 1951 Zakir Husain gave vent to his

dissatisfaction with the slow pace of progress at the university. Nonetheless, he

placed on record the efforts of both the teachers and students for improving things.

It infused into all of them a spirit of confidence and it in turn helped the institution

follow the way to progress and development.

Notwithstanding limited resources at the disposal of the institution and his serious

heart condition Zakir Husain devoted himself to the task of organizing and

expanding both the departments of studies and research work. He acted with

ambition and vision. Several new projects and research activities were undertaken

at various departments. The number of students increased rapidly. Once he was

convinced that a project was worthwhile he did not care about the funds. He was

not deterred by the lack of funds. He used to say that one should embark upon the

project and funds would be raised in due course of time. He was not prepared to

accept that any university project or teaching standard might suffer on account of

financial constraints. In 1949 the treasurer presented a deficit budget. Some

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members proposed that expenses be drastically curtailed. Reacting to the

suggestion Zakir Husain assertingly remarked: "let us not make any compromise

about the standard. For it would demoralize our community and our nation. Instead

of lowering our standard we should better close down. If we have to close down let

us do it honourably and fairly. If the government fails to sanction any grant, the

university will be closed down. We are prepared for it. What we cannot tolerate is

that we lower our standard and meet with a painful, disgraceful death".Zakir

Husain lost no time in embarking on the ambitious task of rehabilitation of the

university. He looked around for fresh blood and teachers picked out from other

universities began to be added to the staff. This was the fulfillment of an

immediate need. He kept an eye on the post-graduate classes in Arts and Science

and helped those who appeared to be promising to obtain further education in India

and abroad. He gave the heads of departments full liberty to manage their affairs,

resolutely following a policy of non-interference. For a long time academic work

had suffered greatly. In the appointment and promotions of teachers considerations

other than academic were given more importance. He tried to change this trend. He

emphasized the need and role of research work and made the teachers realize that

they could not get any promotion unless they made a substantial contribution to

scholarship. He greatly valued and appreciated those teachers who were dedicated

to serious academic work. As long as he was the Vice-chancellor it was widely

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realized that the head of the institution was himself an academician who

recognized the worth of others. This realization itself was a great incentive for

undertaking academic work.

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