Exploring religion Kazi Nazrul Islam

Nazrul's mother died in 1928, and his second son Bulbul died of smallpox the following year. His first son, Krishna Mohammad had died prematurely. His wife gave birth to two more sons — Savyasachi in 1928 and Aniruddha in 1931 — but Nazrul remained shaken and aggrieved for a long time. His works changed significantly from rebellious expositions of society to deeper examination of religious themes. His works in these years led Islamic devotional songs into the mainstream of Bengali folk music, exploring the Islamic practices of namaz (prayer), roza (fasting), hajj (pilgrimage) and zakat (charity). This was regarded by his contemporaries as a significant achievement as Bengali Muslims had been strongly averse to devotional music.[22] Nazrul's creativity diversified as he explored Hindu devotional music by composing Shama Sangeet, bhajans and kirtans, often merging Islamic and Hindu values. Nazrul's poetry and songs explored the philosophy of Islam and Hinduism [23].

Let people of all countries and all times come together. At one great union of humanity. Let them listen to the flute music of one great unity. Should a single person be hurt, all hearts should feel it equally. If one person is insulted; it is a shame to all mankind, an insult to all! Today is the grand uprising of the agony of universal man.[24]

Nazrul's poetry imbibed the passion and creativity of Shakti, which is identified as the Brahman, the personification of primordial energy. He wrote and composed many bhajans, shyamasangeet, agamanis and kirtans. He also composed large number of songs on invocation to Lord Shiva, Goddesses Lakshmi and Saraswati and on the theme of love of Radha and Krishna.[4]

Nazrul assailed fanaticism in religion, denouncing it as evil and inherently irreligious. He devoted many works to expound upon the principle of human equality, exploring the Qur'an and the life of Islam's prophet Muhammad. Nazrul has been compared to William Butler Yeats for being the first Muslim poet to create imagery and symbolism of Muslim historical figures such as Qasim, Ali, Umar, Kamal Pasha, Anwar Pasha and the prophet Muhammad.[9] His vigorous assault on extremism and mistreatment of women provoked condemnation from fundamentalist Muslims, many of whom denounced him as a kaffir (heretic).[25]

In 1920, Nazrul expressed his vision of religious harmony in an editorial in Yuga Bani,

“Come brother Hindu! Come Musalman! Come Buddhist! Come Christian! Let us transcend all barriers, let us foresake forever all smallness, all lies, all selfishness and let us call brothers as brothers. We shall quarrel no more”.[26]

In another article entitled Hindu Mussalman published in Ganabani on September 2, 192 he wrote -

‘’I can tolerate Hinduism and Muslims but I cannot tolerate the Tikism (Tiki is a tuft of never cut hair kept on the head by certain Hindus to maitain personal Holiness) and beardism. Tiki is not Hinduism. It may be the sign of the pundit. Similarly beards is not Islam, it may be the sign of the pundit. Similarly beard is not Islam, it may be the sign of the mollah. All the hair-pulling have originated from those two tufts of hair. Todays fighting is alos between the Pundit and the Mollah: It is not between the Hindus and the Muslims. No prophet has said, ‘’I have come for Hindus I have come for Muslims I have come for Christians.” They have said, “I have come for the humanity for everyone, like light’’. But the devotees of Krishna says, “Krishna is for Hindus”. The followers of Muhammad (Sm) says, “Muhammad (Sm) is for the Muslims”. The Disciple of Christ is for Christian”. Krishna-Muhammad-Christ have become national property. This property is the root of all trouble. Men do not quarrel for light but they quarrel over cattles.”[27]

Nazrul was an exponent of humanism.[28] Although a Muslim, he named his sons with both Hindu and Muslim names: Krishna Mohammad, Arindam Khaled(bulbul), Kazi Sazbyasachi and Kazi Aniruddha.