Human Rights Day: A Stark Reminder of Humanity’s Struggles Against Intolerance, Injustice, and Division. Humra Quraishi outlines the significance of Khwaja Moinuddin Hasan Chisti’s life and teachings… 

As Human Rights Day, December 10, nears, its significance seems overshadowed by escalating global intolerance, violence, and erosion of fundamental freedoms. The day, meant to symbolize justice, equality, and dignity, now symbolises our failure to uphold these ideals. Incidents like Sambhal’s communal clashes and protests over religious differences reflect the alarming normalization of exclusionary ideologies. In a world marred by hate, the legacy of figures like Khwaja Moinuddin Hasan Chisti—who championed harmony and kindness—serves as a powerful reminder of what we stand to lose.

The Domestic Turmoil: Hate Breeds Hate

The communal divide in India grows deeper. Hate speeches by political leaders have fuelled the flames of division, creating an environment ripe for prejudice. Recent events in Uttar Pradesh illustrate this disturbing trend. In Sambhal, clashes erupted during an Archaeological Survey of India (ASI) examination of a Mughal-era mosque. The survey, initiated by claims that the mosque was built over a Harihar temple, resulted in four deaths and numerous injuries. The charged atmosphere reflects how historical and religious grievances are weaponized to stoke communal tension.

Adding to the disquiet is the incident in a Hindu-majority colony where residents protested against the sale of a house to a member of another community. Holding banners that read, "Dr. Ashok Bajaj Apna Makan Wapas Lo" (Take your house back), the protesters justified their objection with disturbing rhetoric. “This is a Hindu society,” one resident said, “where over 400 Hindu families live. We don't want anyone from other communities residing here.” Such statements highlight how exclusionary ideologies are becoming normalized, eroding the pluralistic fabric of Indian society.

The Human Cost of Communalism

Beyond the rhetoric, the real victims of this communal frenzy are ordinary citizens. Reports, from Ratlam in Madhya Pradesh, of Muslim children being beaten and forced to chant “Jai Shri Ram” have surfaced. These incidents, shared widely on social media platforms like X (formerly Twitter), ignite outrage and alarm but rarely lead to justice. Victims are often silenced by threats or systemic biases in law enforcement. In Sambhal, the police officer tasked with maintaining order reportedly referred to the Muslim community as “jaahils” (uneducated and uncouth), telling us of the prejudice ingrained within institutions.

Political and Cultural Pollution

The Hindutva agenda, increasingly bold and unchecked, targets not only religious minorities but also the cultural and historical symbols that represent India’s composite heritage. Mosques, dargahs, and even age-old historical structures are caught in the crosshairs of this divisive agenda. The recent questioning of the legitimacy of Ajmer Sharif Dargah explains this trend. A symbol of interfaith harmony, the dargah has been a site of pilgrimage for Muslims and non-Muslims alike for centuries.

It is relevant to know the details of this Sufi mystic, Khwaja Moinuddin Hasan Chisti—also known as Gharib Nawaz. He travelled from the Middle East and settled in Ajmer. He arrived there in middle age but stayed on until his final years. It is said that he was born in East Persia around 533 Hijri (1138–39 A.D.) and lost his parents at an early age. Though he inherited an orchard and a windmill, no sooner had he come into contact with a dervish Sufi, Ebrahim Qandoosi, than he gave up all worldly belongings and travelled toward Samarkand and Bukhara, which were centres of great learning. From there, he journeyed further to Mecca and Medina, and it was during his time there that he decided to travel to India.

At that time, Ajmer was ruled by the Rajput king Prithvi Raj Chauhan. Khwaja Saheb settled on a hillock close to Ana Sagar Lake. Soon, the local people began visiting him, captivated by his simplicity and piety. As the power of his blessings became known, even mighty rulers and rajas sought the humble dwelling of this Sufi. It is remarkable how this practice continues to this day. Though Khwaja Saheb passed away in 1236 A.H. at the age of 97, thousands continue to visit his dargah daily.

Even today, a large number of visitors and devotees to the dargah are non-Muslims. This could be because Khwaja Saheb believed there should be no compulsion in religion and no demarcations or biases along religious lines.

Tradition states that this mystic Sufi often said: "The closest to Allah is one who possesses the following three qualities: magnanimity of the river, kindness of the sun, and humility of the earth." He also remarked, "The noblest of character is possessed by one who is bountiful in poverty, content in hunger, cheerful in grief, and friendly in hostility," and, "The surest way to keep off punishment in hell is to feed the hungry, redress the aggrieved, and help the distressed." Khwaja Saheb never raised issues related to religion. He is known as Gharib Nawaz because he reached out to anyone in need or distress, irrespective of caste or creed.

Legend states that the Mughal Emperor Akbar was blessed with a son after he offered prayers at this dargah. Thereafter, his son, Jehangir, became a regular visitor. The Mughal emperors left visible traces of their visits in the form of buildings, compound walls, mosques, darwazas (gates), and other structures.

Additionally, the concept of free food distribution to those gathered at the dargah continues to this day. Food is prepared daily in two huge degs (cooking vessels) and distributed freely. It is said that Mughal Emperor Akbar presented a large deg capable of cooking enough rice to feed 5,000 people. Emperor Jehangir also donated another deg. To this day, food cooked in these vessels is distributed to those assembled. Mughal Emperor Shahjahan’s daughter, Princess Jahan Ara, was not only a regular visitor but is also said to have written a book about Khwaja Saheb.

Queen Mary, Empress of England, visited the dargah during her coronation tour of India in 1911 A.D. She left a trace of her visit by commissioning the construction of a roof over a tank.

Distracting the Masses

The escalation of communal tensions also serves as a distraction from pressing socio-economic issues. Unemployment, inflation, and economic disparity continue to plague the nation, but these concerns are overshadowed by communal clashes and identity politics. As people are pitted against one another, the demand for roti (bread) and rozgar (employment) is drowned out by the cacophony of hate-filled slogans and sectarian propaganda.

As Human Rights Day approaches, it is imperative to reflect on the state of our nation and the world at large. The values enshrined in the Universal Declaration of Human Rights—equality, dignity, and justice—are being trampled upon with alarming regularity. The need for accountability, both at home and globally, has never been more urgent.

In Sambhal and elsewhere, the victims of this communal and institutional bias deserve justice. The administration’s reluctance to allow external scrutiny raises questions about its commitment to transparency and fairness. If there is nothing to hide, why restrict access to the affected areas? Such actions only fuel suspicion and undermine trust in the system.