Humanity, Universalism and Nazrul
by Mohammad Omar FarooqCourtesy: Daily Independent [December 3, 2005]
One of the gratifying aspects of the work related to the Nazrul site (http://www.nazrul.org; since 1999) and Nazrul forum (http://groups.yahoo.com/group/nazrul; since 2004) is being connected or building new connections with many others outside our own linguistic, cultural, geographical and religious backgrounds.
One of the most dominant ethos of Nazrul's life and legacy is the universal perspective from which he viewed the humanity. His undiluted commitment to this universalism radiates through his works, whether literature, music or prose. Indeed, his bond with the humanity is so fundamental that, without forgetting his own root or background, religious or geographical, he identified himself with the world. "Even though I was born in this country (Bengal), in this society, I don't belong to just this country, this society. I belong to the world." [Nazrul Rochonaboli, Bangla Academy, Vol. 4, p. 91]
Yet, so little is he known to the world. While those who are familiar with his original works in Bangla or with the meager translation of his works know about the universalism Nazrul represents and upholds. But how transparent or obvious is this universalism to others? Another word, without being familiar with Nazrul, can someone readily detect that universalism in his work?
Well, couple of months ago I received an email with a subject header "Ecumenical Prayer cycle copyright request." These days for every non-spam emails, there are 10-15 spam emails and therefore a significant time is spent merely deleting the spams or managing those through filters. With frequent and fast hitting of the delete key, sometimes genuine emails also get ignored. At first I thought that it was a spam mail, and predictably I deleted it without reading. Then, I realized that from time to time I do receive communications from churches or others engaged in interfaith dialog, as I participate in various interfaith dialog or activities. Maybe it could be a mail from one of those sources?
Revisiting the Deleted folder, I realized that I was about to make an important mistake by ignoring and deleting that message. The message was from Reverend Terry MacArthur of World Council of Churches (WCC). He was writing to me from Switzerland as the Editor of Prayers. WCC is bringing out a book of prayers for their Ecumenical Prayer Cycle and they wanted to draw on varieties of prayers with some universal themes and ethos.
If you are not familiar with WCC, it "is the broadest and most inclusive among the many organized expressions of the modern ecumenical movement, a movement whose goal is Christian unity. ... The WCC brings together more than 340 churches, denominations and church fellowships in over 100 countries and territories throughout the world, representing some 400 million Christians and including most of the world's Orthodox churches, scores of denominations from such historic traditions of the Protestant Reformation as Anglican, Baptist, Lutheran, Methodist and Reformed, as well as many united and independent churches. While the bulk of the WCC's founding churches were European and North American, today most are in Africa, Asia, the Caribbean, Latin America, the Middle East and the Pacific." [http://www.wcc-coe.org/wcc/who/index-e.html]
Somehow they have come across Nazrul's poem "Kandari Hushiyar" (Captain, Beware) through the internet and from the Nazrul.org and are seeking copyright permission to include its translation in their book of prayer. The gesture was quite gratifying. Unfortunately, the translation is by Prof. Kabir Chowdhury and I could not grant the copyright permission on his behalf. So, it took for me a while to get in touch with Prof. Chowdhury through one of my close contacts through Nazrul forum and receive the copyright permission, and Kandari Hushiyar is now expected to appear in WCC's Prayer Book that is expected to reach 400 million of its adherents around the world. It is definitely a gratifying experience.
However, I became curious as to how did they come across this poem and select it for their anthology? After taking care of the copyright matter, I wanted to further satisfy my curiosity. So, I inquired of Rev. MacArthur as to how did they select this poem for their selection. This is what he wrote back:
First of all the poem uses the image of one of the great problems of Bangladesh, which is the constant flooding. Of course this image is indicative of a host of other difficulties, but this image brings a great urgency in the poem. This urgency is underlined, at least in the English translation, by the rhyme, which pushes the poem forward.
Of course, it is not just a poem about the difficulties. There is almost a desperate appeal for help, but also a strong hopefulness in the image of the captain. This figure is thankfully not named, although there is/maybe a historical figure in the background whom I don't know about. But for me it is better if this figure is not grounded in a politician or former leader, but rather in the hope that there will come leadership which will faithfully serve the people. The question which divides 'Are they Hindus or Muslims?' is put aside which the stark reality, 'The children of the motherland are drowning today.' In the face of the tragedy the captain is given orders that resonate with the Christian Gospel.
While those of us who are familiar with Nazrul's life, works and legacy, we know about his great universalist mind and spirit. But do or could others see the same in Nazrul? Well, it seems that others also readily can, as is in the case of WCC's discovery of Nazrul through Kandari Hushiyar.
Of course, Kandari Hushiyar is written in the same manner as many of his other universalistic poems, such as Manush (Man), Nari (Woman), Shammyobadi (Egalitarian), etc.
The world notes his loudest protest against hypocrisy in the name of religion (or any ideology:
With hatred and disdain toward people,
who are these killing themselves in devotion, while kissing the Koran, Veda or Bible!
Take away those divine books from those kissing faces!
While they wreak havoc on those who brought these books of divine graces,
Listen, O the fools! Busy in worship, this band of pretenders!
Humans brought these books, -- books are not humans' senders!
[Manush - Man; my crude translation]Come, all the people of all places and of all time!
Gathering at the same rendezvous, listen to the tune of unity-chime!
Even one soul if you hurt,
the pain reverberates through us all in our united heart!
Even one soul if you disgrace,
the entire humanity has a share in it - it falls on everyone's face!
Today it's the great rise of the great pain of the great humanity,
God smiles up above, while Satan is quivering without humility!
[Coolie-Majur - Manual Laborers; my crude translation]Even when one reads the following type of work, where his Islamic bent is clear, it is written in such a universal way!
Those who pursue divisiveness, they belong to the Devil's clan,
Not much longer! Yes, coming to an end their sinister game plan.
If I live to see or I don't, you wait to see,
then call on God with weeping heart and bending your knee.
If the word of this servant of Him then does come true,
with all my enduring pain and agony I will be through.
Let people become noble again, bathing in His love,
Let the world of Jinn receive once more the ray from the Heaven above!
[Eki Allar Kripa Noy? - Isn't it mercy of God?; my crude translation]Or, when one reads the plea of humanity through Nazrul's voice:
The ever oppressed has raised his head today, walking so proudly tall,
breaking the shackle the servant has demolished the prison wall.
Now he has the taste of pride
of sky, wind and light outside!
The prisoner now understands, greater than life are freedom and choice,
the liberated world is joining in chorus in clarion voice!
Let the oppressed soul now rejoice!
Vive La new age! Vive La new voyage!
[Foriyad - Plea or Supplication; my crude translation]To all those who are given to extremism, hatred, and prejudice, his message is:
Does hatred ever bring back those who are lost?
To win their heart, with love first our heart must defrost.
Those who knowingly practice oppression and take away others' right,
it is against them, the sword of God is always ready and upright.
Don't be hard on those who, in ignorance, go astray!
They might return to the truth, if you show love and pray!
[Bhoy Koriyo na he manabatma - Don't be afraid, O human soul;
my crude translation]As reflected in the following excerpt, Nazrul's soul embodied a special human empathy that flew through all the Prophets:
. . . To be able to feel the pain of others is the real feeling of noble pain. One can't find any selfish motive or goal behind the feeling of pain of those who suffer so. This is so, because, it's that agony the experience of which lets one identify himself with it, rendering him in tune with the true nature of soul. There is a deep sense of joy at feeling the sadness of others; it's like a beautiful, long stretch of fountain on the bed of our living heart.
It is the same agony the divine messengers have experienced in the deepest of their heart in tune with the humanity. Words can't express this sorrow. It's the same pursuit that renders divinity upon humans. It is in the utmost sincerity of this sorrow lies the tranquil peace of sacrifice. One finds the touchstone of joy and happiness in this orchard of perennial agony. . . .
When, through our own agony and suffering, we can embrace the pain and agony of the world as ours, only then our soul soar to nobility - its frontiers are extended. We, then, come to know the truth, to experience the beauty: and that's why then we truly feel the joy in sacrifice; we can then cry for others and offer even our lives for the sake of all those who are in sadness, pain, agony, and suffering. ["Jibon Biggan" in Nazrul Rochonaboli, 1996 ed., Bangla Academy, Vol. 4, pp. 7-8]In my humble opinion, it is not a great honor for Nazrul that he was enthroned as the national poet of Bangladesh. His universalism and his bond with the humanity are not reflected yet in our national psyche, ethos and culture. We have to imbibe that spirit of universalism, a spirit that does not forget its own root, but feels and builds a bond with human being at the level of humanity; a spirit that rises above parochial pettiness and upholds the human dignity in all possible ways; a spirit that never rests from its rebellion against injustice, oppression, ugliness (regardless of who the perpetrators or victims are); a spirit that is always in tune its God-endowed creativity in beautifying our world through our human conduct and actions and solving problems that afflict the humanity; a spirit that incessantly plays the tune of harmony, justice, freedom, dignity and divine love.
The Rebel one would not have embraced this national poethood of a nation that is now notoriously known as a "corrupt" nation (actually, ranked as the number one), a nation that still depends on foreign aid, a nation that still is engaged in internecine politics and violence. Such a nation actually misrepresents what Nazrul was and what he stood, fought and rebelled for.
Despite all this, the effort to introduce Nazrul to the world must continue. Vigorously. Nazrul is not merely ours. Just like people like Rev. MacArthur of WCC see and appreciate the universalism of Nazrul, I am confident that the world would one day know Nazrul the way he wanted the world to know him. The world still full of conflict, violence, prejudice, hatred, exploitation, oppression, tyranny - in all its ugliness - still is in need of the universal voices and icons like Nazrul.
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh
Nazrul Rebel Poet Universal humanity humanism Islam Bangladesh