Maulana Abul Kalam Azad
The Founder of Higher Education in India
In the conventional sense of the term, Maulana Azad was not an educationist. He
was a politician and litterateur and above all was widely accepted as a man of
religion. In the Independent India, his relation to education was not more than
being the first education minister. His pedagogical pursuit was confined to
teaching for some time in his father’s madarsa and some revision in the
syllabuses of Arabi. His contemplation on religious education does not seem to
take shape before 1947, but the architects of the national movement might not
have decided arbitrarily to make him the promoter of modern education in the
independent India. This is also to be kept in mind that Maulana Azad had
received his education completely in traditional Arabi, Persian, and Urdu. He
could not speak or write English or any other modern language. On the contrary,
there were several scholars of western education in the fast cabinet. At times
it is astonishing to think why a person belonging to ancient language or culture
is made the leader to accomplish the task of erecting the edifice of modern
education.
There must have been several reasons behind the decision of Jawaharlal Nehru and
his colleagues to hand over the task of educating Indian society to Maulana Azad.
It might have been expected from him that he would look at education in depth
and in wider perspective and decide what kind of education should be given to
the Indian society. With his sensitive contemplation and intellectualism, it was
but natural that he would devise such as education for the uneducated Indian
society that it would get rid of its weaknesses and develop as a society based
on equality.
Maulana Azad himself did not hail from any reputed educational institution. He
received his formal education in his father’s Madarsa . At the age of 15, he got
the opportunity to teach logic, mathematics and philosophy to 15 students in the
same Madarsa. His father Maulana Khairuddin was not very conventional regarding
the education of girls and so imparted education to his daughters alongwith his
sons. He could live with limited modernity and had an eye on the changing world.
When Maulana Khairuddin died in 1908, Maulana Abul Kalam Azad was gaining in
limelight as a national figure. His social and religious views were being
circulated in the entire country. Azad had recognized the power of media and his
articles were being published in different leading journals of the country. The
fortnightly journal ‘Lisanusidq’ that he published at the age of 15-17, turned
out to be the live base of his intellectual journey.
The adolescent Abul Kalam gained in maturity more in terms of mind than in terms
of physical growth. He was able to understand the religious- political society
not only of India but of the world. His writings did not put forth simple
solutions to any problem. He could understand the complexities of the problems
and knew that in our society the problems are interrelated. Take for example his
article entitled ‘social reform’ that he published in Lisanussidq’ and try to
asses the writer at the age of 15. It is amazing to find how he was able to
trace out the root of the problems. He realized the importance of communal
harmony and the cordial relation between the Hindu and the Muslim, but he also
knew the conventional rigidity which was flourishing in the name of rituals and
superstitions. Maulna Azad was of firm opinion that if education did not
flourish among the Muslims it was largely because of the restrictions imposed
through rituals. It is obvious, therefore, that Maulana Azad was probing into
the Indian society with complete maturity.
To understand life in its totality and relate parts to view life in a wider
perspective are the views that distinguished Maulana Azad on the national scene.
Mahatma Gandhi’s contact during the National Movement further matured Maulana
Azad’s views. His commitment and efficiency increased with the responsibilities
he got entrusted with. The importance of his work as the President of Congress
is well recognized. However, an unbiased assessment of his contribution to the
Indian cabinet reveals that he was the greatest education minister of India.
The National movement had entrusted out leaders the important task of devising
the future plan of the country – the dream of future India. Mahatma Gandhi,
Jawaharlal Nehru , Maulana Azad, Jay Prakash Narayan, Ram Manohar Lohiya, Bhagat
Singh, Subhash Chandra Bose and several others leaders – all had their dreams of
India. Thousands of dreams about their country were in their eyes. The national
movement had gradually trained our leaders in such a way that they could dream
together the renaissance of the country. Maulana Azad held an important place
among them. He was the youngest leader to have become the President of the
congress. He also held that post for the longest period. Maulana Azad had
established himself as a skilled orator, renowned journalist, accepted man of
religion at the age when the children of his age used to go to schools or
madarsaa only a century ago. When such a man of rare talent was entrusted with
the task of renovating Indian education system, he rendered several invaluable
services.
At times people tend to ask how Maulana Azad could accomplish such an important
task. It is equally important to know how he could work for the western
education. People who ask such questions usually have little idea of the spirit
of the National movement. The generation that took charge of the country after
independence, were all, barring a few exceptions, were keen on realizing the
dream that they had seen during the movement. It is not always that history
gives you opportunity to realize your dreams. Who among Ashfakullah, Bhagat
Singh, Mahatma Gandhi and Subhash babu got the chance to realize their dreams of
the renovation of the nation? Jawaharlal Nehru himself was keen on realizing his
dream and vision as quickly as possible. It was because of the inspiration of
Mahatma Gandhi and the enthusiastic leadership of Jawaharlal Nehru that the each
minister worked with his full might and energy to realize his dream in whatever
ministry he was entrusted with.
Maulana Azad could successfully accomplish his task even though he was not a
scholar of English, nor did he know much about the western education. He was not
even an educationist in the strict sense of the term. He could do it because to
him education was a tool of social change. The paper will further reveal how he
was taking initiative to tackle poverty, unemployment, untouchability, and
social equality through education. The key to his success was that he viewed
education not as the destination but as a tool of social reform. If a person
knows his destination, he will not experience any trouble in moving ahead on any
path – howsoever troublesome it might be. Only those who have no clear idea of
their destination wander on the path and feel a lot of trouble. But those who
know their destination find God irrespective of the way they undertake to reach
Him. Maulana Azad could succeed as the education minister only because he knew
the needs of the Indian society. He knew exactly well how quickly the edifice of
our country’s education has to be built and he did exactly the same.
Maulana Azad’s concepts of education and his contribution to education need
exhaustive analysis. However, keeping in mind the limitation of time, I will
like to confine myself to higher education only and reserve the analysis of his
contribution to school education and the other components of education for
another opportune moment.
After the departure of the English the great challenge before Maulana Azad as
education minister was to ensure the increase in the number of students at
universities and at the same time see to it that there is no qualitative
degradation in education. He very well understood the education imparted by the
English. Addressing the central advisory committee on education on 9 November
1953, he made it very clear that the English promoted only a handful of persons
in higher education whom they thought useful for disposing their works. This
served the need and purpose of the English but the needs and interest of the
Indian society had no say in it. Maulana observed that that unemployment was an
offshoot of this wrong footing of education because the link between the needs
of the society and the opportunities of the educated class was never
established.
In his address he viewed universities as an industry whose products are at
variance with the social needs. He firmly opined that the direction of the
higher education must be changed completely. Otherwise we would neither use our
talents nor would we be able to create proper environment for development in
accordance with their ability and efficiency. Maulana Azad honoured the quick
spread and enthusiastic activity in the field of higher education and wanted to
make it more dynamic. But at the same time he cautioned that the model of
education developed by the English cannot be our model.
He realized it 55 years ago that the job opportunities would not keep pace with
the expansion of education. This would ultimately lead to acute unemployment in
the years to come. Hence he advised the educationists to get rid of the
conventional views and approach and make higher education job oriented. Maulana
Azad gave much importance to skill and training in higher education. He advised
that the universities must know in which sectors or fields their students want
to prove their ability. And what special training is needed to succeed in those
fields. These days hundreds of vocational courses are being run in colleges and
universities enabling thousands of students to secure job in their desired
fields. Just think, if Maulana Azad had not taken initiative to run vocational
courses alongwith the traditional education haft a century ago, our country must
have been among the most backward countries.
Maulana Azad founded permanent body like University Grants Commission (UGC) to
give solid base to higher especially university education. Several committees
constituted for education recommended to the central government to strengthen
three central universities at that point of time. Azad wanted to make a sold
foundation for higher education by giving necessary grants to all universities
and strengthening them together with central universities. It needs to be
written in golden letters what he said addressing the first meeting of the UGC.
He recognized UGC as a full autonomous body and thereby saved it from the
interference the central as well as state governments in the years to come. Azad
also made it mandatory for the government of India to accept the decisions or
recommendations of the UGC.
Addressing the foundation meeting of the UGC on 28 December 1953, Azad expressed
concern over the lack of coordination in the affairs of the universities and
underlined duplication in research and other educational works as a major
problem. He expressed hope that the foundation of the UGC would strengthen
higher education and universities would be able to prove their worth in the
country. In the last half a century these centres have definitely gained in
strength. Financially, they have become very strong and usually there is no
government interference in the routine affairs of the universities. But the
coordination among the universities is still not achieved. Even more saddening
is the duplication in research and academic discourses. Azad’s concern on this
front was very genuine.
Azad’s speech delivered on 18 April 1953 at a meeting of all education ministers
and vice-chancellors of the country contains his very systematic views on higher
education. The plan to found University Grants Commission took shape at this
very meeting. Azad wanted to make it very clear at the very outset that he did
not want expansion at the cost of degradation in quality. He declared that the
chief responsibility of the government is to provide resources and the
government will not budge an inch from this. He assured that nothing would come
into the way of the autonomy of the universities. But will this change the
environment of higher education? Will the commitment of the university will be
self evident will they remain great temple of learning? Azad wanted to know. He
first told the universities how to change their style of functioning and decide
for themselves how to make their role vital. He wanted to awaken the stalwarts
of higher education through his speech and exhorted them to adapt themselves in
the changed situation and thereby make their presence felt.
Azad did not want these universities to become autocratic institutions. He took
financial irregularities in universities very seriously. He made it very clear
that the central government would not be a mute spectator in emergency. He
believed that being the people’s representatives, the central government has
automatic right to asses the role of the universities. The central government
would definitely intervene if the need be. However, Azad sincerely wanted that
the universities should themselves understand their responsibilities and
discharge their duties with honesty.
The dissociation of universities from the society greatly pained Azad. He found
that the people studying or teaching at universities become such pillars of
urbanisation that they do not have much relation with the rest of the society,
especially the rural society. It was the time for the first five year plan. Azad
wanted to know if the university teachers or students would make any plan for
the all-round development of a particular area. Azad never relished the fact
that higher education should remain confined to the elite. He actually wanted to
see universities becoming society- oriented. It is unfortunate the universities
did not show any enthusiasm to accept Azad’s suggestions and act accordingly.
Some universities did make some efforts but it was not enough. Azad viewed the
role of universities as the big NGOs today. Azad was very right in his opinion.
It will be in the interest of the universities to associate themselves with the
society. This should be kept in mind that when the Nalanda University caught
fire the people in the neighbourhood remained mute spectator; they did not make
attempts to save it. This was because the Nalanda University had become an
educational island. It imparted education which was indifferent to the life
outside. The university never thought of linking itself with the life outside –
with the environment it existed. The dissociation of Nalanda University from the
society was the reason that the society did not come forward to save it.
Otherwise how was it possible that the invaders set the library on fire and the
neighbouring society did not come forward to save it?
Maulana Azad realised the complexities of history. So, he had sounded a warning
bell very early. It is unfortunate that the universities did not accept this
revolutionary view of Azad and did not implant it fully. It is very obvious
today that several centres of higher education are collapsing and none is coming
forward to save them. At several places attempts are being made to weaken higher
education. The universities no doubt are becoming impressive in infrastructure,
but in the same proportion their social acceptability is diminishing. Earlier
the society paid full respect to the universities but this is not the case
today. Azad once remarked that universities need autonomy because fair, free and
autonomous environment is prerequisite of free education and full mental growth.
Unfortunately, our universities are victim of directionlessness. Maulana Azad
had been cautioning us from very early days. Dr. Zakir Husain had cautioned
Universities that the financial assistance of the government would ultimately
eclipse their freedom and they would have to make compromises. He had
recommended establishing string ties with the society to ensure financial
independence. It is hard to understand why our Universities did not pay any heed
to the advice of Maulana Azad and the emotive appeal of Dr Zakir Husain. Not
surprising if we are reaping the consequences. We can restore the honour of the
universities if we realise our duty and responsibility. If we take oath on the
birth anniversary of Maulana Azad that each teacher will decide his role in the
society, the day is not far away when we will be able to bring back our
education on the right track.