Renaissance and its Impact on Bengal: A Philosophical Study with Special Reference to the Emancipation of Intellect Movement

Abstract

Thought is the slave of none. It is we who are the slaves of thought. The path of learning is hard and flinty, and it is only by incessant toil and strenuous effort that the goal can be reached. It is in the full stream of mental activity and intellectual competition produced by contact with greater minds that the cultivation of the intellect could be perfected. So, European Renaissance is the history of intellectual explosion. It explored every domain of thought. Its maturity has boosted up the Europe and rest of the world in every aspect of intellectual field. Subsequently, thoughts and ideas of European Renaissance appeared in Bengal with the presence of European scholars and administrators during their frequent visits and rule of this region. Therefore, European Renaissance had influenced Bengal intellectuals and subsequently Muslim thinkers and social reformers. The impact of Renaissance took place in the different facets of Bengali social life, which gradually radiated and disseminated to the Muslim society of Bengal. The origin and development of Renaissance in Europe and its transmission in Bengal, the contribution of some prominent thinkers of the movement, the influence of the movement on the subsequent social thoughts in Bengal and the impact of Bengal Renaissance on Dhaka-based movement for Emancipation of the Intellect have also been discussed in this study. A brief discussion has also been done to reveal the influence of western renaissance awakening the Bengal scholars in 19th century. Different schools of philosophy like Humanism, Pragmatism, Rationalism, and Utilitarianism appeared here with the presence of alien scholars and educationalists in Bengal. This type of atmosphere created a new era of development. The resultant Bengal Renaissance was a conglomeration of these impacts and it flourished as multidimensional phenomenon. Bengal intellectuals like Raja Rammohan Roy (1774-1833), Henry L. V. Derozio (1809-1831), Akshay Kumar Dutta (1820-1886), lshwar Chandra Vidyasager (1820- 1891 ), Michael Madhusudan Datta (1824-1873) were the pioneers. Different movements took place to abolish the various superstitions, prejudices, false notions, and bigotry from both the Hindu and the Muslim communities in Bengal during the nineteenth and twentieth centuries. The exertion of various movements came first from Hindu intellectuals and later in Muslim intellectual society. Muslim intellectuals also left no stone unturned to make a progressive movement against religious bigotry and social superstitions in Muslim society. So, a few Muslims who served for the regeneration and revival of Muslim community in Bengal devoted themselves to the promotion of English education among their co-religionists. Among them, Abdur Rahim Dahri (1785-1853), Abdul Latif (1828-1897), Faizunnesa Choudhurani (1834-1904), Delwar Hossain Ahmed (1840-1916), Mir Mosharraf Hossain (1847-1912), Syed Ameer Ali (1849- 1928), and Rokeya Sakhawat Hossain (1880-1932) were the key scholars and exponents. After these advocates, a group of Muslim scholars emerged in Bengal Muslim society who founded an organization namely Muslim Sahitya Sama}. Prominent members of this group were Kazi Abdul Wadud (1894-1970), Abul Hussin (1896-1938), Quazi Motahar Hussain (1897-1981), Motaher Hossain Chowdhury (1903-1956) and Abul Fazal (1903-1983). Abul Hossain was a role model of this organization, and movement for Emancipation of the Intellect. Rest of the members of this association was also absorbed in rational thoughts and progressive ideas. Advocates of the Renaissance had disseminated modern education belonging to their society. Succeeding the way of emancipation from all social maladies, it was an imperative to develop the intellectual capability, and for this reason a cultural-organization called "Buddhir Mukti Ando/an"(1920s-1930s) which was a progressive movement against religious and social superstitions in Muslim society was established in twentieth century's early third and fourth decades. So, the movement for intellectual sovereignty shaped a great stir among the Bengali Muslims who understood the need for progressive thinking. Thoughts and ideas of the advocates of Muslim Sahitya Samaj were endeavored to be analyzed from the philosophical perspective in the chapters four and five. Their intellectual mental canvass and influence of native and foreign scholars within their thoughts and ideas were discovered through arduous effort in these chapters very minutely. The advocates of the Movement for emancipation of the intellect had tried to build up a healthy and progressive society through their writings and social activities. Their unique effort flourished in different schools of philosophy in Bengal. Their philosophical key points, concepts and notions were brought under discussion. So, movement for Emancipation of the Intellect initiated a logical and reasonable platform to come out from all kinds of social superstitions and religious orthodoxy, then prevailing in the social values and customs in Muslim society. Therefore, disseminating the motto of movement frustrated the traditional customs and norms to continue its application in everyday life. The exponents of the Movement for emancipation of the intellect imported a new era in the socio-cultural life of Muslim society in Bengal. Its approach was time befitting and impact was immense to initiate a good vision on the way of producing an independent prosperous Bangladesh. The influence of their rational thoughts and humanitarian ideas is still praiseworthy and provides a complete guideline for us to make an affluent Bangladesh.