By Victor Edwin
Hyderabad: An Islamic scholar in India says interest in other religions helps people tolerate diversities in society.
A childhood incident where he experienced motherly care from a Hindu woman convinced S S Waheedulla Hussaini Quadri Multani that humanity is bigger than religion. The Muslim scholar now teaches Islam at the Henry Martyn Institute (HMI) managed by Christians in Hyderabad, capital of the southern Indian state of Telangana.
Multani shared with Jesuit Father Joseph Victor Edwin, a scholar in Islam and interfaith activist, issues related with Islam, Muslims and interfaith relations and his own life.
Matters India: You have been working at the HMI for the past five years. What is your work there? What has been your experience so far?
S S Waheedulla Hussaini Quadri Multani: I am an associate professor in the institute, and I teach Islamic Studies there. The HMI has provided me many opportunities to interact and work together with the people of other faith backgrounds. After joining the HMI, I came to know many limitations in my understanding of Islam. There were some questions asked by Christian students regarding Islam which obliged me to do more research. It provided me an opportunity to gain a better understanding of various aspects of Islamic teachings and also to situate Islam in the context of pluralism.
How has teaching Islam to Christian students affected you?
It is rightly pointed out by Swiss Catholic priest Hans Kung that no peace is possible among the nations without peace among the religions and no peace among the religions is possible without dialogue among the religions. Interfaith dialogue is essential to identify causes of tension in interfaith or inter-community religious relations, to avoid religious fundamentalism, fanaticism, communalism and prejudice, to develop openness and broad-mindedness and to break down the barriers which lead to distrust and bigotry.
I have experienced this practically after I joined the HMI, where I had the opportunity to meet and work with people from other religious backgrounds. Cooperative and positive interaction with people of other faith backgrounds not only provides an opportunity for reciprocal relationships but also paves ways for clarifying doubts about other communities’ beliefs and practices and for removing misunderstandings and misconceptions. All of this is necessary for promoting reconciliation and inter-communal harmony.
To sum up, my whole experience at the HMI has taught me that a truly religious man or woman is one who spreads love among all people.
If you were asked to head an institute geared to promoting better relations and understanding among people from different religious backgrounds, what sort of activities would you like to organize?
I would conduct seminars where people would have opportunities to become more aware of different religions and cultures and also to deepen their spirituality. I would invite as many young people as possible for these programs, because youngsters are the backbone of any society and because their active participation in such good works can make a big difference. I would not promote the same old faces participating in every interfaith event, time after time! I would invite scholars for interfaith dialogue who do not exhibit the tendency to convert others. But I would also like to invite some people who oppose interfaith dialogue—in order to help them understand the need and value of such dialogue.
Could you please share something about your family background?
I was brought up in a disciplined spiritual atmosphere, where values and principles have always been given priority. I belong to the Multani family, which is linked to the Qadiri Sufi Order founded by the well-known Sufi, Shaykh Abdul Qadir Jilani of Baghdad (1078-1166).
I am the fifth of the ten children born to AbulArif Shah Syed Shafiulla Hussaini al-Quadri al-Multani (1940-2020), sajjadah nashin (hereditary administrator) of the shrine of Imampura Sharif. He was a direct descendant of Hazrat Shah Syed Peer Hussaini al-Quadri al-Multani Muhaqqiq (1823-1887). His father Hazrat Shah Syed Abdur Rahim Hussaini al-Quadri hailed from Multan (now in Pakistan) and settled down in Imampura Sharif, in India’s Hyderabad where his shrine is located.
Tell us something more about the Sufi Shaykh Abdul Qadir Jilani and his Qadri Order of Sufi mystics?
Shaykh ‘Abd al-Qadir al-Jilani was one of the greatest Sufis of the world and founder of the Qadiri Sufi order. He was born in Naif in the district of Gilan, in Persia in 1078. His fame as a scholar and theologian spread far and wide, and his disciples included eminent scholars, jurists, mystics and rulers as well, who all venerated him for his simplicity, humanity and steadfastness of purpose. He was a prolific writer and wrote many books. These treatises remain as important Sufi manuals emphasizing that Sufism is all about generosity, cheerfulness, submission, patience, prayers, solitude, poverty, humility, sincerity, and truthfulness.
The Qadri Order has played a vital role in the spread of Islam. The Order relies strongly upon adherence to the fundamentals of Islam.
Growing up, did you have friends from other religions? If so, have they influenced your understanding of other religions?
I was born and brought up in Imampura, in Hyderabad, which had people from different religious communities. I had friends from different religious backgrounds in the neighborhood and at school. I did my schooling at Vivek Vardhani School, in Hyderabad, where I was exposed to Hindu and Sikh culture, values, and discipline.
As a Muslim, I never had any problem in understanding their culture. Many of my best friends were Hindus; some of my dear friends were Sikhs. Often, they would call me over on the occasion of their festivals, and I would attend the same without any fear or reservation. An hour’s interaction with them was sometimes much more enriching than reading many books about other faiths because I had the opportunity to learn about other religions from them while being with them. These visits illuminated for me some important aspects of other religions and provided me direction for a deeper understanding of religion.
Please share some significant events in your childhood involving people of other faiths that have impacted you.
One of my close friends at school was Rahul, whose home was adjacent to our school. He was from a Hindu family. One day—I was probably around 12 years old then—I had a high fever. Rahul immediately took me to his home, where his mother provided me first-aid without any delay, as if I was her own child. After sometime, when I felt better and woke up, she offered me some fruit to eat.
When she asked about me, I was hesitant to tell her that I was a Muslim. Then, I said in a low voice that my name was ‘Waheed.’ She understood that I was hesitant or scared to reveal my religious identity. She touched my head and said, “Ultimately, we are all humans, and humanity is a bigger religion.” I was moved by her extraordinary behavior. I developed great esteem for her in my heart.
From that incident, I learned one thing in life—that we can make friends and earn respect by giving respect to others, irrespective of caste, creed and religion. If our character is good, people of other religious communities too will respect us. But if our character is bad, even people from our own community will not respect us. Therefore, we must promote and try to embody in our own lives basic human or humane values, which are common to different religions.
Many imbibe from childhood certain negative stereotypes about other religions and their adherents. Was this the case with you too? Were there some positive stereotypes that you imbibed at that stage?
My childhood experiences with people of other religions were good. I was born, brought up and trained in a Sufi family. Therefore, from an early age I was taught to be broadminded and generous. I had been taught that all human beings are creatures of God and that we must respect every human being. Our family bore no negative thoughts about people of other faiths.
How did your parents relate to people of other faiths?
My parents’ relationship with people of other faiths was good and strong. My parents encouraged us to interact with others, to know about their customs and beliefs. Such positive interaction and communication provides space for religious communities to mutually complement each other. It is important not to marginalize people of other faiths. One should work for greater humanism.
There are two ways to address inter-community conflict and inter-community harmony. One is to critique, oppose, denounce, and combat ‘communalism.’ Another is to promote inter-community bridge-building and understanding through inner transformation and interpersonal interaction. How do you view these two distinct approaches?
Communalism foments hatred towards others, including religious and cultural traditions different from one’s own, which, in turn, divides society. Merely denouncing communalism will not bring peace and co-existence all people. In this context, we must take upon inter-community bridge-building. This approach is more effective in promoting inter-community harmony as it changes people’s hearts, transforms their minds and promotes genuine respect for people from diverse faith backgrounds.
I would also stress the importance of cultivating a positive interest in other religions, which can enlighten and transform a person, facilitating personal growth for a lifetime of joy. One who embarks on a journey of inner transformation realizes that no one is responsible for one’s life except oneself. Interpersonal interaction is an opportunity to exchange information, ideas, and feelings, and this can greatly help in the process of inner transformation. Such interaction also allows people to discuss problems and weigh pros and cons of different issues and possible courses of action, which are important for society to thrive.
So, I would say that inner transformation of oneself plus positive interpersonal interaction are much more effective in changing people’s hearts, transforming minds, and promoting relations with people from diverse faith backgrounds than simply lamenting and critiquing communalism.
It is said that Sufis bring people together. Could you kindly explain to us the SAufi way of life and spirituality?
Sufism has always rejected the forces of extremism. It is a voice of coexistence and a call to universal brotherhood. It has the power to infuse the social world with universal meanings of love, brotherhood, and divinity. In a beautiful imagery of human values, the famous Sufi Khwaja Moinuddin Chishti (1143-1236) said that human beings must have the affection of the sun, the generosity of the river and the hospitality of the earth, because they benefit us all, without discrimination and distinction among people.
This approach of the Sufis strengthened an inclusive culture which is deeply rooted in the Quran. The Quran explicitly acknowledges that the diversity of religions is part of the Divine Plan. Masters of different Sufi orders in the world have attracted thousands of people other than Muslims too by their example of love of both God and fellow human beings and by preaching the equality of humankind. We are all creations of God, and if we love God, we must also love all creations of God too.
Have you studied religions other than Islam? If so, could you please share how you may have benefitted as a result of this?
Frankly speaking, while do I know the basics of several other religions, I have never studied these religions in detail or from a comparative point of view.
Each religion has a unique belief system and associated rituals. Each religion makes unique truth claims. This leads to competition, and even conflict. What are your thoughts of people who claim religions can live together in harmony despite their differences. What has been personal experience?
Every person should try to learn about different religions. By knowing different faiths, we can reflect on one’s own religious values and ethics. Although I was born as a Muslim, I was exposed to different religions from my childhood, which helps me to assimilate with different religious communities and to comfortably coexist with them.
Plurality, diversity of religions and multiculturalism are obvious realities or facts. The Quran endorses and encourages positive interactions and relationships between Muslims and others to ensure the peaceful co-existence of people adhering to different faiths.
Do you think religious differences can be a blessing, a resource for learning for one’s inner growth?
As far as religious diversity is concerned, we must realize that it is not a result of human efforts. Rather, it is a divine phenomenon and in accordance with the laws of nature, which cannot be changed. According to the Quran (chapter 5 verse 48), diversity is created by God for us and it is beneficial. Therefore, we all need to understand and accept the beauty of Divinely-created diversity and live with the differences of religions, instead of creating conflict, animosity and incompatibilities in the name of religion.
Inter-civilizational cooperation can be the best mechanism for creating a sustainable planet. The Quran obligates Muslims to respect other ideologies, cultures, communities and religions. This sort of approach is necessary for maintaining peaceful coexistence and religious order. It is incumbent for every Muslim to adhere to this Quranic injunction because at present we are living in an age of globalization, with people from diverse ethnic, religious, and cultural backgrounds being closely interlinked. It is wise to reduce the religious divide and to focus on religious teachings common to different religions that emphasize human dignity, peaceful coexistence and respect for one another. The civilizational integration of the various religions could be the real weapon for defeating negative forces and paving the way towards calm and tranquility.
Please share something about your academic background, especially your training in Islamic Studies.
I spent eight years of my life in an Islamic seminary, i.e., Jamia Nizamia, one of the oldest religious seminaries in Hyderabad, in order to acquire Islamic knowledge in detail. There, I was taught Arabic grammar, Quranic exegesis, explanations of books of Hadith, Islamic jurisprudence, principles of Islamic jurisprudence, logic, philosophy, the history of Muslim civilization, Suism. I received a Master’s degree from there. Later, I moved to Osmania University, also in Hyderabad, to pursue higher education in Islamic Studies, where I did an M Com, M A and a Ph.D.
Apart from this, my Sufi-Qadri background has had a major role in shaping me and the course of my life and in my interest in and understanding of religion.
What do you see as the purpose of human life? How do you think working for better relations between people from diverse faith backgrounds might fit into this purpose?
The ultimate value and higher purpose at all the stages of human life on Earth has always been one, i.e., surrender to the Creator—which means that we should live our life according to His commands, terms and conditions by accepting His will over our own desire throughout our life. The Creator alone is truly worthy of praise, thanks, worship and recognition.
Trust in the Creator not only enables us to live a successful and blessed life in all aspects but also creates better relations between people from diverse faith backgrounds. Every single act that is carried out for the sake of the Creator and in submission to Him falls in the definition of the real purpose of human life. Therefore, if done with the proper intention, giving charity, visiting the sick or helping needy people irrespective of caste, creed, and religion are also considered as worship. From this you can gauge how serving people even of other faith backgrounds can help us fulfill the purpose of our life.