Beyond Religious Boundaries: Khwaja Hasan Nizami and the Legacy of Hazrat Krishna in Indian Islam

By Syed Amjad Hussain, New Age Islam 22 November 2024 The Article Explores Khwaja Hasan Nizami’s Krishna Beeti, A Ground-breaking Work Celebrating Lord Krishna From An Islamic Perspective. It Highlights Nizami’s Syncretic Vision, Fostering Interfaith Respect, Unity, And India’s Shared Spiritual Heritage Amidst Rising Communalism Main Points- 1. Khwaja Hasan Nizami’s Krishna Beeti portrays Krishna as a divine figure akin to a prophet, fostering interfaith respect between Hindu and Muslim traditions. 2. Nizami viewed Krishna as a unifying symbol for India, emphasizing shared spiritual heritage amidst colonial oppression and rising communalism. 3. Rooted in Sufism, Nizami embraced the universal nature of divine wisdom, transcending religious boundaries and linking Hindu and Islamic spirituality. 4. Nizami rejected negative portrayals of Krishna, presenting him as a moral leader and spiritual guide. 5. The article highlights the decline of interfaith dialogue in modern India and stresses Nizami’s work as a model for unity and mutual respect. ----- One of the great Islamic scholars and Sufi mystics from Delhi, Khwaja Hasan Nizami, in the early 20th century penned a book that is as surprising in its interfaith engagement as it is profound. Titled Krishna Beeti, later Krishna Katha or Krishna Jeevan, this work by Nizami explores the life and teachings of the great beloved Hindu deity Lord Krishna. Contrary to being an individual attempt, Nizami's treatise on Krishna was part of a larger intellectual and spiritual tradition wherein Muslim thinkers, poets, and scholars used to acclaim Hindu gods, particularly Krishna, as divinely inspired figures. Set against the continued struggle of India to free herself from the British yoke and the gathering currents of communalism in the 20th century, Nizami embracing Lord Krishna as one of the gods reminds one very powerfully of the deep-rooted syncretism that once flourished as much of India's religious as well as cultural text. Today, it seems almost unthinkable that an Islamic scholar would write with such reverence about a Hindu deity, but Nizami’s work represents a time when the boundaries between religious communities in India were more porous, and mutual respect was more common than is often acknowledged today. The Book and Its Context Khwaja Hasan Nizami was among the notable figures in the Delhi of his times, being a great Chishti Sufi, a writer, and a historian. He had much to contribute towards Urdu literature as well as the Islamic scholarship and so had much to contribute. His Krishna Beeti was written with one intention only: to remove the misconceptions portraying Lord Krishna among Muslims, by encouraging a more profound, more respectful understanding of this key figure in Hinduism. In this book, Nizami pushed against that negative depiction of Krishna, quite prevalent at the time, especially among certain reformist Hindu groups, such as the Arya Samaj. These reformers, including Lala Lajpat Rai, had disputed the traditional view that Krishna was one incarnation of Vishnu, authoring the Bhagavad Gita in its divine form, with his more mundane deeds emphasised. Nizami, on the other hand, considered Krishna as a "divine human," like a prophet in Islam who guided humanity to the spiritual and moral Enlightenment. He rejected the Arya Samaj's claims and believed that Western thought that had represented India's divine heritage so poorly for ages must not be a grid in which the life of Krishna must find itself confined. For Nizami, only the Indians themselves could adequately understand the teachings of Krishna. In the introduction to his work, Nizami specifically denounced the characterisation of Krishna as a liar, thief, or womaniser-a characterization that both colonial writers and some religiously conservative Indians had disseminated. He insisted that Krishna's life was a typical example of spiritual leadership, since he guides not only the mind but also the heart to the goal. To Nizami, to misunderstand Krishna would be to miss the whole point of Indian spirituality, which he felt was deeply interwoven with the historical, cultural and religious traditions of the land. A Muslim Scholar Pays Homage to Krishna To Nizami, the respect of Krishna was not religious restraint, but rather an act of patriotism and respect for India's cultural and spiritual traditions. He has already written, "The belief that Sri Krishna was an avatar and author of the Gita brings honour to the Indians.". Don’t try to damage his position.” Nizami’s advocacy for Krishna went beyond intellectual respect; it was a call for Indians to recognise the greatness of their own civilisation in the face of colonial subjugation. It is noteworthy that Nizami’s admiration of Krishna was deeply rooted in his Islamic faith. As a devout Muslim, Nizami equated Krishna with the “chosen ones” of Allah, much like the prophets revered in Islam. For him, to acknowledge Krishna’s divine wisdom and moral leadership was an act of faith, as it involved respecting a figure whose life, teachings, and spiritual insights resonated with the Islamic idea of divine guidance. The adoration for Krishna was not unique to Nizami alone. The other notable Muslim poets and thinkers of the time like Dr. Muhammad Iqbal, Hafeez Jalandhari, Maulana Hasrat Mohani, and Rahim also went about invoking Krishna's name in their poetry and thought. For Krishna Katha, Nizami recalled his life as a series of spiritual revelations that resonated with the values of love, devotion, and moral integrity. All these qualities, reasoned Nizami, made Krishna a universal figure whose teachings would transcend the religious boundaries. One of the main points made by Nizami was that Krishna's teachings, especially as exemplified in Bhagavad Gita, were not only religious but profoundly philosophical and ethical, where he set out clear guidelines for living in this earthy world without compromising spiritual integrity. Krishna's message, Nizami insisted, was universal; it was not just a call to the Hindus alone but a call to good and enlightenment itself. Dr. Muhammad Iqbal, the poet and philosopher who had written very effectively and eloquently in Urdu, once famously pointed out: "Ye Aaya-e-Nau Jail Se Nazil Hui Mujh Par, Gita Mein Hai Qur’an To Qur’an Mein Geeta" Translation: ("This new verse was revealed to me from the jail, The Quran is in the Gita, and the Gita is in the Quran.") This essence of one spiritual contribution, beyond the limitations of religious identity, embodied Nizami and most Muslim scholars and poets of the period. The idea that Krishna could be seen as a divine teacher, akin to a prophet in Islam, was not unique to Nizami; it was a part of a broader tradition of Muslim mystics in India, including figures like the Naqshbandi Sufi Mirza Mazhar Jan-e-Janaan (1689-1781), who had revered Krishna as a divinely inspired messenger. The Spiritual and Philosophical Syncretism of Nizami’s Thought The reverence for Krishna among Indian Muslims has its roots in the Sufi tradition, which had long acknowledged the universal nature of divine truth. Sufi mystics, often practicing a form of spiritual pluralism, were receptive to the notion that divine guidance might come through many forms, including the teachings of Hindu saints and avatars. For example, comparing Krishna's early life to that of Prophet Hazrat Muhammad Sallallahu Alayhi Ta’aala Wassalam in his Krishna Beeti Nizami said how Krishna was brought up in humble circumstances as Prophet Hazrat Muhammad Sallallahu Alayhi Ta’aala Wassalam lived in poor, God-fearing ambiance. Such comparisons did not aim at belittling either of them, but emphasised their comparative qualities as divinity guides among human beings. Indeed, the very idea of Avatar or divine incarnation did not seem completely unfamiliar to Islamic thought either. The mainstream vision of Islamic mysticism or Sufism strongly indicates that Allah has sent divine messengers to all corners of the world, and many Sufis were known to believe that these messengers were not limited to the Abrahamic tradition. The belief in Krishna as an avatar, or even as a prophet, allowed for the context of the wider spiritual view that was receptive to the belief of divine revelation through various means. This book written by Nizami was not simply a religious or philosophical task but called for unification when India was divided because of colonialism, social stratification, and increasing communal tensions. His depiction of Krishna as a uniting figure was not merely one of interfaith respect but the formation of a shared cultural and spiritual identity of Indians across different religious backgrounds. Krishna was more than a Hindu god to Nizami; he embodied the spiritual and moral heritage of India. Role of Krishna in India's Freedom Struggle As India marched towards independence in the 20th century, the question of national unity became increasingly important. Muslim thinkers like Nizami, Iqbal, and Mohani saw the teachings of Krishna as a source of moral and spiritual guidance, one that could help unite a vast, diversified country. In an era of rising communalism, Nizami’s writings sought to reaffirm the importance of respecting India’s rich cultural heritage, including its Hindu traditions. For Nizami, respecting Krishna was an essential part of respecting India itself—a sentiment that was grounded in both religious duty and patriotic pride. India’s struggle for independence was not only a political movement but also a cultural and spiritual one. Leaders from across the spectrum, from Gandhi to Iqbal, saw the fight for freedom as a means to revive India’s ancient spiritual traditions while pushing back against the materialism and exploitation of colonial rule. Nizami’s advocacy for Krishna was part of this larger effort to rekindle a sense of national pride and spiritual unity that transcended the religious divisions that the British colonialists had sought to exploit. Nizami’s efforts to bring Hindu and Muslim spiritual traditions into dialogue with each other were part of a broader movement among Indian intellectuals and activists who believed that India’s diverse religious landscape could be a source of strength, rather than division. His book, Krishna Beeti, and his other writings, called for a vision of India that celebrated its syncretic heritage and looked to its ancient traditions for inspiration in the struggle for freedom. Syncretism and the Decline of Interfaith Dialogue The years that followed the end of India's independence brought with them increasingly polarized religious identities, and the sort of interfaith dialogue that men like Nizami engaged in became increasingly rare. It is nowadays unusual to find Muslim scholars speaking publicly of reverence for Hindu gods, especially for Krishna. Communal rhetoric, which has coloured much of India's political landscape since independence, has often overshadowed the rich tradition of syncretism once flourishing on the subcontinent. Distinguished representatives such as Khwaja Hasan Nizami symbolized the deep cultural and spiritual ties between Hindus and Muslims that have been overshadowed by growing sectarianism. The contemporary climate-the circumstances in the wake of religious divisions-stands light-years away from the enviable vision of Indian society that Nizami and his contemporaries had articulated. It was not merely an intellectual exercise, but a rich channel of cultural and spiritual empathy for Nizami to cross over the divides and link up with the community the other way round. The recognition of Krishna as a divinity under the understanding of Islam regarding the universal prophet reveals that religious identities were not strictly defined as they were afterwards. The syncretic ethos of that age featured coexistence of several spiritual traditions around their shared reverence for figures that transcended sectarian labels. Modern Relevance of Nizami Legacy As India struggles with the ideals of communalism and religious intolerance, Nizami's work stands as a reminder of the power of interfaith dialogue and mutual respect. His writings invite us to reconsider the ways in which we perceive and relate to religious figures across faiths. In this increasingly divided world defined by religion and culture, Nizami's vision for unity-through shared reverence for Krishna-holds on to hope for healing and reconciliation. In today's India, where political rhetoric often tries to define identities in rigid, exclusive terms, this example speaks so pertinently of Nizami. Celebrating Krishna wasn't merely an intellectual exercise but a cultural affirmation for him. And he affirmed the greatness of Indian civilization as such, not defined by any one religion but built around all those collective heritages of both Hindus and Muslims. Nizami’s reverence for Krishna also speaks to a deeper spiritual truth that transcends religious boundaries: that wisdom, love, and devotion are universal qualities that can inspire individuals regardless of their religious background. In the wake of rising religious polarization, it is crucial to remember the larger spiritual tradition that united Indians across lines of faith, especially in an era when the fight for independence was as much about cultural renewal as it was about political freedom. Decline of Interfaith Appreciation In modern India, Nizami’s approach to interfaith dialogue, which flourished during the pre-partition era, has been largely side-lined by political forces that have sought to exploit religious differences for electoral gains. The polarization that has become prevalent in recent decades has stifled efforts to revive the kind of syncretic spirituality that figures like Nizami and Iqbal espoused. Ever since religious identity gained a new meaning and importance in India's political discourse, the understandings of being an Indian have shrunk to enterprising exclusivistic single visions, where in fact, on the contrary, most scholars and fighters for Indian freedom had held. The post-independent period in India has also seen the rise of identity politics, with religion being used as a tool for dividing rather than bringing people together. Communal violence and religious intolerance periodically flare up in the country as symptoms of a deeper failure to encourage the interfaith dialogue that once flourished. The ethos of "us versus them" has replaced an idea of a shared Indian identity, rooted in mutual respect for each other's religious traditions. Yet, although against these odds, scholars like Nizami continue to be a guiding beacon for anyone seeking a revival of the spirit of unity in diversity. The assumption that Krishna, or any other figure, can be accorded reverence across religions reminds us that, after all, religion is about values connected with humanity: compassion, wisdom, and love. By revisiting the works of figures like Nizami, contemporary society can learn from a time when faiths coexisted more harmoniously, when poets and philosophers were more concerned with shared human experience than with rigidly defined religious boundaries. Conclusion: The Importance of Nizami’s Syncretic Vision Khwaja Hasan Nizami’s Krishna Beeti stands as an extraordinary testament to the potential for interfaith understanding and dialogue in India. His embrace of Krishna as a figure worthy of respect and admiration–despite being a Muslim scholar–was an act of intellectual bravery and spiritual openness. It serves as a reminder of a time when India’s religious diversity was seen as a source of strength, not division. Today, as India continues to confront the challenges posed by religious polarisation, Nizami’s work offers an antidote to the divisive politics of the present. His celebration of Krishna, and his insistence on recognising the greatness of Indian spiritual traditions regardless of their religious origin, remains a powerful call for unity. As communal tensions threaten to unravel the very fabric of Indian society, the message of Nizami holds out for us a vision of an India where religious and cultural differences are not to be feared but celebrated. To revisit and pay tribute to Nizami is to affirm the deeper truth that spiritual wisdom knows no boundaries. Whether through the life and teachings of Krishna, Hazrat Muhammad, or any other revered figure, the essence of true spirituality lies in the pursuit of truth, compassion, and the recognition of the divine in all. In this way, Nizami’s Krishna Beeti continues to speak not only to the past but also to the present, offering a path toward greater understanding and respect in an increasingly divided world. ----- Syed Amjad Hussain is an Author and Independent Research scholar on Sufism and Islam. He is currently working on his book ‘Bihar Aur Sufivad, based on History of Sufism in Bihar. 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