– Dr. Zafar Darik Qasmi
The world of knowledge and research is vast. Whoever dives deep into it finds countless pearls of wisdom and insight. True research demands openness, tolerance, balance, and intellectual moderation. These are the very qualities that make a researcher’s work and thoughts a guiding light for others. On the contrary, if research is based on bias, prejudice, and narrow-mindedness, it can lead to unrest and division in society. Therefore, for research to be beneficial and meaningful for society, it is necessary to uphold values and traditions that support both social and academic harmony.
It is true that the very foundation of research lies in intellectual openness. This approach not only strengthens the thoughts and viewpoints of the researcher but also promotes harmony in society. A balanced researcher seeks wisdom as a lost treasure and embraces knowledge from wherever it is found, without discrimination – be it related to language, literature, ideology, or belief.
Looking at the achievements of our predecessors, we find that they learned the sacred languages of other religions and studied them in-depth. If they found something valuable in other faiths or cultures, they adopted it without hesitation. This shows that knowledge and research are civilizing forces that elevate individuals socially and intellectually. A sincere and unbiased scholar becomes even more respected in society.
Scholars of all times who studied religions and belief systems for academic purposes – objectively and sincerely – have always been honoured. Whether it’s the study of religion or any other area like history, politics, or civilization, only balanced and fair-minded research is considered meaningful and impactful.
Muslim scholars, Sufi saints, and thinkers have contributed significantly to the fields of knowledge and wisdom. Many of them studied the languages of other religions to better understand them. For instance, they learned Sanskrit to study Hinduism and Hebrew and Syriac to explore Judaism and Christianity respectively in their original languages.
This served two main purposes:
- Gaining first-hand knowledge of religious texts in their original language; and
- Removing misunderstandings and building harmony in society.
A large number of Muslim scholars learned Hebrew and contributed significantly to interfaith studies and dialogue. Below are some notable names and their contributions:
Maulana Inayat Rasool Chiryakoti
One of the most prominent Muslim scholars of Hebrew was Maulana Inayat Rasool Chiryakoti. His passion for learning Hebrew was remarkable. When he went to Calcutta (now Kolkata) to learn the language, a local Jew refused to teach him. He then approached a Christian who agreed, but on the condition that Maulana first learn English, as the teacher was not fluent in Urdu. Driven by his passion, Maulana quickly learned English enough to communicate. Meanwhile, he also learned Greek. Unfortunately, the Christian teacher later backed out.
Maulana then approached various Jews and finally found one willing to teach him Hebrew. Over three years, he mastered the language and also learned Chaldean. His scholarship in Hebrew was written and acknowledged by Maulana Manazir Ahsan Gilani.
His famous book Bushra and his Risala on Hajarah (the mother of Ismail) based on Hebrew references stand as solid evidence of his expertise. Through Hebrew, Maulana aimed to understand Judaism and Christianity deeply and reveal the truth to the masses. Indeed, he was a pioneer in interfaith scholarship through language learning.
Sir Syed Ahmad Khan
Sir Syed Ahmad Khan, the famous reformer and founder of Aligarh Muslim University, also learned Hebrew. During his stay in Ghaziabad, he benefited from Maulana Inayat Rasool Chiryakoti and learned Hebrew. According to Hayat-e-Javed, he even hired a Jew named Salim to teach him Hebrew.
Sir Syed wrote a remarkable commentary on the Torah and the Bible titled Tabyin al-Kalam fi Tafsir al-Taurat wal-Injil ala Millat al-Islam ( تبیین الکلام فی تفسیر التورا و الانجیل علی ملة الاسلام). In addition, his works such as Risala Ahkam Ta’am Ma Ahl-e-Kitab (رسالہ احکام طعام مع اہل کتاب) and Tahqiq Lafz-e-Nasara (تحقیق لفظ نصاریٰ) further reflect his deep engagement in interfaith studies.
His collected essays, compiled by Maulana Ismail Panipati, show that he made significant intellectual contributions to interfaith dialogue and comparative religion. His Tafsir al-Qur’an also contains valuable discussions related to the study of religions.
Maulana Hamiduddin Farahi
Maulana Hamiduddin Farahi was a brilliant scholar known for his deep understanding of the Qur’an, Arabic, Persian, English, philosophy, and theology. He is especially known for his Quranic theory of Nazm-e-Qur’an.
While serving as Assistant Professor in the Arabic Department of M.A.O. College, Aligarh in 1907, he came into contact with Professor Joseph Horowitz, a renowned German scholar appointed by the British government. Maulana Farahi learned Hebrew from Horowitz, and in return, Horowitz benefited from Maulana’s deep knowledge of Arabic.
His understanding of Hebrew helped him contribute to comparative religion and interfaith studies. His book Al-Ra’y al-Sahih fi Man Huwa al-Dhabih (الرأی الصحیح فی من ھو الذبیح) is a notable work in this field. His Qur’anic commentary also frequently refers to earlier scriptures, showing his deep study of other religious texts.
Final Thoughts
Besides the above scholars, there were many other great Muslim thinkers who learned the languages of other religions and studied their texts deeply. Their research and conclusions played a vital role in promoting peace, tolerance, and interfaith harmony.
One of the main purposes behind learning Hebrew and other religious languages was to create social harmony and remove religious misunderstandings.
In the past, our educational institutions offered a wide range of subjects. This helped scholars work in various fields and meet the spiritual, intellectual, and academic needs of society. Sadly, today’s religious institutions often lack this diversity and instead focus narrowly on promoting specific sects.
Our curriculum is often designed in a way that limits students to a particular mindset. True research and interfaith understanding require a broad vision, much like the early scholars who mastered diverse languages and disciplines.
To rebuild the spirit of tolerance, peace, and pluralism, we must revive the legacy of our ancestors and reintroduce objective religious studies into our institutions. Only then can we truly respect all human beings equally and live together with understanding.
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