The Profound Influence of and Dialogue with Islam on Mahatma Gandhi’s Peace and Ethical Philosophies

RELIGION, 23 Jun 2025

Prof Hoosen Vawda – TRANSCEND Media Service

Unveiling the Overlooked

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Please note that this publication is rated for general readership. Parental guidance is recommended for minors, who may want to use the publication for projects.

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Presently, in Narendra Modi’s India, the media, academics, film producers, authors, researchers and politicians are absolutely cautious in mentioning and crediting, Muslims and Islam for any contribution made to India, now officially called Bharat.[1]

Introduction

This publication is prompted in response to Amiri’s paper on Life and teaching of Mahatma Gandhi, Sayed Mahbub Hasan Amiri, a Muslim academic from India, In present day India, there is discriminations against Muslims and Islamophobia. Sayed Mahbub Hasan Amiri’s paper on Mahatma Gandhi, titled “Life and Teaching of Mahatma Gandhi,” provides a comprehensive overview of Gandhi’s philosophy, activism, and legacy. However, it does not mention the influence of Islam on Gandhi, which is a notable omission given the historical context and Gandhi’s interactions with Muslim leaders both in South Africa, as well as in India and communities.

The author, a third generation South African of Indian origins from Surat, India, has grown up under the “Golden Years of Apartheid”, introduced by British colonialist, but practiced and perfected by the White Afrikaners, having originated from Holland and first arrived in Cape of Good Hope in 1652.  The author’s, parents and grandparents had a first-hand interaction with Mahatma Gandhi, when he arrived in South Africa, having qualified as a lawyer, in London, United Kingdom. In South Africa, Gandhi was greatly influenced by the diverse religious population of People of Indian Origins (PIOs’). The author has written extensive on Gandhi and it can be unequivocally concluded that “Gandhi was made in South Africa and exported to India.[2] South Africa was the crucible that forged Gandhi’s identity as a political activist and was an important prelude to his return to India, where he played a pivotal role in securing its independence from British rule at midnight 14 / 15^th August 1947[3].

 Mohandas Karamchand Gandhi (his birth name) arrived in South Africa in 1893 at the relatively tender age of 24 as a newly qualified lawyer on a temporary assignment to act on behalf of a local Indian trader in a commercial dispute. What was meant to be a short stopgap for the struggling young lawyer turned into a 21-year stay, with spells in India and England. During his time here, he developed the strategy known as satyagraha (truth-force), in which campaigners went on peaceful marches and presented themselves for arrest in protest against unjust laws. This form of action was to become one of the great political tools of the 20^th century, influencing the civil rights movement in the United States and the African National Congress in its early years of struggle against apartheid in South Africa. For those interested in the Gandhi story, his years in South Africa were an important chapter in his path to becoming a leading political figure of the 20^th century; there are many touch points and sites of interest on the road the young Gandhi followed in South Africa.

Gandhi arrived in Durban on 24 May 1893 aboard the SS Safari.[4] Dada Abdulla [5], whose firm had hired him to act on its behalf in a commercial dispute with a family member, awaited him on the wharf, and Gandhi moved in with his family in Grey Street. Even though Gandhi had studied law London, he had been battling to land work in India, both in Bombay (now Mumbai) and his hometown of Porbandar in Gujarat. His break came when Dada Abdulla and Sons, a Muslim company, in South Africa[6] needed a lawyer who could speak Gujarati to settle a dispute with a cousin who was failing to pay money owed to the firm.

When Gandhi arrived in 1893, the issue of Indian immigration was a hot topic, and from the outset he became aware of the racial discrimination directed at Indians living in Durban.
Indentured Indian labour had started arriving in the then Natal (now KwaZulu-Natal) from 1860 onwards to work on the sugar plantations, and many of these labourers stayed on for economic reasons. This increase in Indian population gave rise to growing opposition on the part of the white colonists, particularly when Indian traders also started arriving in the province.

Gandhi, along with his wife, Kasturbai[7], born Kasturba Gokuldas Kapadia; 11 April 1869 – 22 February 1944) headed home to India on the 9th of January, 1915. He took home with him the political maturity and determination that he had acquired in South Africa and would use them to help India achieve its independence from oppressive and exploitative British rule.[8] By the time Gandhi left South Africa for the last time in 1914, he had already earned the appellation Mahatma (or Great Soul) for his work in securing significant legal concessions for the local Indian population in South Africa.[9]

An Analysis of Amiri’s Paper [10]

1. Focus on Hindu, Jain, and Christian influences, to the total exclusion of Islamic ethical principles and ideals:[11]
   • The paper emphasizes Gandhi’s ethical principles rooted in Hindu, Jain, and Christian thought, highlighting his commitment to nonviolence (ahimsa) and truth-force (satyagraha). It discusses how these philosophies shaped his approach to social and political activism
2. Interactions with Diverse Religious Communities:
   • While the paper mentions Gandhi’s interactions with South Africa’s diverse religious communities, including Muslims, Christians, and Parsis, it does not delve into the specific influence of Islamic teachings or leaders on Gandhi’s philosophy 1
3. Omission of Islamic Influence:
   • The absence of any mention of Islam’s influence on Gandhi is significant, especially considering Gandhi’s close relationships with Muslim leaders like Khan Abdul Gaffar Khan and Abul Kalam Azad, and his admiration for Islamic principles of social justice and unity

Historical Context

1. Gandhi’s Respect for Islamic Teachings:
   • Gandhi had a deep respect for the teachings of Islam, particularly the Quran and the life of Prophet Muhammad. He admired the Prophet’s character and the devotion of early followers of Islam.
   • He often highlighted that the Quran advocates for non-violence and that there is no compulsion in religion.
2. Unity and Brotherhood:
   • Gandhi’s interactions with Muslim leaders and communities reinforced his commitment to unity and brotherhood among different religious groups. He worked closely with Muslim leaders to promote communal harmony and social justice.
3. Influence of Sufism:[12]
   • Gandhi was influenced by the Sufi aspect of Islam, which emphasizes patience, self-discipline, and spiritual devotion. He believed these qualities were essential for personal and social transformation.

Present-Day Context

1. Islamophobia and Discrimination:[13]
   • In present-day India, there are allegations of discrimination against Muslims and rising Islamophobia. This context makes the omission of Islam’s influence on Gandhi in Amiri’s paper particularly relevant and concerning.
2. Importance of Inclusive Historical Narratives:
   • A comprehensive understanding of Gandhi’s philosophy should include the diverse influences that shaped his views, including Islam. Recognizing the contributions of Muslim leaders and communities to the independence movement is crucial for fostering communal harmony and addressing contemporary issues of discrimination.

Current, real-life status of Academics in Hindutva India[14]

While Amiri’s paper provides valuable insights into Gandhi’s life and teachings, the omission of Islam’s influence is a significant gap and probably an intentional omission The inclusive historical narrative that acknowledges the contributions of all religious communities, including Muslims, is essential for understanding Gandhi’s philosophy and addressing present-day issues of communal harmony and discrimination. In the author’s opinion, this is a sad omission, most possibly motivated by not displeasing the Hindutva, as a university academic, whose continued position at the University might be threatened, by acknowledging Islamic contribution to Gandhiji’s philosophies.

Points on how Islam influenced Mahatma Gandhi:

1. Respect for Islamic Teachings: Gandhi had a deep respect for the teachings of Islam, particularly the Quran and the life of Prophet Muhammad. He admired the Prophet’s character and the devotion of early followers of Islam
2. Non-Violence and Peace: Gandhi believed that Islam, at its core, was a religion of peace. He often highlighted that the Quran advocates for non-violence and that there is no compulsion in religion
3. Unity and Brotherhood: Gandhi’s interactions with Muslim leaders and communities reinforced his commitment to unity and brotherhood among different religious groups. He worked closely with Muslim leaders like Khan Abdul Gaffar Khan and Abul Kalam Azad[15]
4. Influence of Sufism[16]: Gandhi was influenced by the Sufi aspect of Islam, which emphasizes patience, self-discipline, and spiritual devotion. He believed these qualities were essential for personal and social transformation
5. Interfaith Harmony: Gandhi’s upbringing in a diverse religious environment, including Hindu and Muslim communities, shaped his views on interfaith harmony. He often carried religious texts from various faiths, including the Quran, to promote mutual respect and understanding
6. Social Justice: Gandhi was inspired by the Islamic principles of serving the underprivileged and upholding justice. He admired the early Islamic community’s dedication to social welfare and equality

These influences helped shape Gandhi’s philosophy and actions, contributing to his efforts to promote peace, unity, and social justice in India. These experiences, acted as catalysts in eventually Gandhi having the appellation of “Mahatma”, the Great Soul, to his name while still in South Africa.

Further examples of how Islam influenced Mahatma Gandhi:[17]

1. Friendships with Muslims: Gandhi formed close friendships with several Muslims, such as Sheikh Mehtab[18], his classmate, and Abbas Tayyib Ji, a trusted associate. These relationships deepened his understanding and respect for Islamic culture and values.[19]
2. Admiration for Imam Hussain[20]: Gandhi drew inspiration from the martyrdom of Imam Hussain, the grandson of Prophet Muhammad. He equated Imam Hussain’s sacrifice with the Hindu concept of tapascharya,[21] which emphasizes the power of suffering to transform consciousness
3. Study of Islamic Texts: Gandhi read the Quran multiple times and studied various books on the life of Prophet Muhammad[22] PBUH. He was particularly impressed by the Prophet’s commitment to peace and justice
4. Advocacy for Religious Tolerance: Gandhi often spoke against the destruction of places of worship and emphasized that true Islam does not sanction such acts. He believed that Islam, like other religions, advocates for peace and tolerance
5. Influence of Islamic History: Gandhi was inspired by the early Islamic community’s dedication to social justice and equality. He admired how the early Muslims served the underprivileged and upheld their religious principles

These examples further illustrate how Gandhi’s interactions with Islamic teachings and communities shaped his philosophy and actions.

Gandhiji’s Bonding with Islam [23]

Imam Hussain, the grandson of Prophet Muhammad,_(PBUH) is a significant figure in Islamic history, particularly known for his stand against tyranny and injustice during the Battle of Karbala[24]. His influence on Mahatma Gandhi was profound and multifaceted: [25], [26]

1. Principle of Sacrifice: Gandhi was deeply moved by Imam Hussain’s willingness to sacrifice his life for the principles of justice and righteousness. He saw Hussain’s martyrdom as a powerful example of standing up against oppression, even at the cost of one’s life 1
2. Moral Courage: Gandhi admired the moral courage displayed by Imam Hussain and his followers. He believed that their refusal to submit to the unjust rule of Yazid, despite knowing the fatal consequences, was a testament to their unwavering commitment to truth and justice 2
3. Inspiration for Non-Violence: Although the Battle of Karbala was a violent confrontation, Gandhi interpreted Imam Hussain’s actions as a form of non-violent resistance. He saw Hussain’s steadfastness and willingness to endure suffering as aligning with his own philosophy of non-violent protest 3
4. Symbol of Resistance: Gandhi often referred to Imam Hussain as a symbol of resistance against tyranny. He believed that Hussain’s legacy provided a moral framework for resisting injustice without resorting to violence 3
5. Spiritual Influence: The spiritual dimensions of Imam Hussain’s stand, including his faith and devotion, resonated with Gandhi. He saw Hussain’s actions as not just political but deeply spiritual, embodying the highest ideals of selflessness and devotion to a higher cause 1

These aspects of Imam Hussain’s life and legacy significantly influenced Gandhi’s approach to social and political activism, reinforcing his commitment to justice, non-violence, and moral integrity.1

What Mahatma Gandhi learned from Imam Hussain (a.s.) 2

Authentic sayings of Gandhi on Imam Hussain (as) 3

: Mahatma Gandhi: I learned from Hussain how to achieve victory while

What Mahatma Gandhi learned from Imam Hussain (a.s.)

What other historical figures influenced Gandhi?

Mahatma Gandhi was influenced by a diverse array of historical figures, each contributing to his philosophy and approach to social and political activism. Here are some notable examples:

1. Leo Tolstoy[27]: The Russian author’s writings on nonviolence and moral philosophy, particularly his book The Kingdom of God Is Within You, had a profound impact on Gandhi
2. Henry David Thoreau[28]: Thoreau’s essay Civil Disobedience inspired Gandhi’s principles of nonviolent resistance and civil disobedience
3. John Ruskin[29]: The English writer’s work Unto This Last influenced Gandhi’s views on economics and social justice
4. Ramakrishna Paramahamsa[30]: The Indian mystic’s teachings on the unity of all religions shaped Gandhi’s views on religious tolerance and spirituality
5. Swami Vivekananda[31]: His teachings on Hinduism and spirituality were instrumental in shaping Gandhi’s understanding of religion and self-realization
6. Gopal Krishna Gokhale:[32]A mentor to Gandhi, Gokhale’s political and social ideas, including his advocacy for social reforms and Indian self-rule, greatly influenced Gandhi
7. Rabindranath Tagore[33]: The Nobel laureate’s ideas on nationalism and his emphasis on cultural and spiritual development were influential to Gandhi’s thinking
8. B.R. Ambedkar:[34] Though often in disagreement with Gandhi, Ambedkar’s advocacy for social justice and the rights of the Dalits challenged and influenced Gandhi’s views on caste and social reform
9. Sri Aurobindo: His ideas on spiritual and political independence and the need for a national awakening resonated with Gandhi and influenced his political strategies [35]
10. Raychandbhai (Shrimad Rajchandra): Gandhi’s spiritual advisor, whose intelligence and devotion to truth deeply impacted Gandhi’s spiritual journey [36]

These individuals, through their ideas, actions, and support, played significant roles in shaping Gandhi’s philosophy, strategies, and approach to social and political change

Ahimsa and Passive Resistance[37]

Ahimsa is not the same as passive resistance. While both concepts involve nonviolence, they differ significantly in their approach and underlying philosophy:

Ahimsa (Nonviolence)

• Active Moral Courage: Ahimsa, as practiced by Mahatma Gandhi, is an active form of nonviolence that requires moral courage and a proactive stance against injustice. It involves confronting oppression with love and compassion, without harboring hatred or retaliation.
• Spiritual Discipline: Ahimsa is deeply rooted in spiritual and ethical principles, drawing from Jain, Hindu, and Buddhist teachings. It emphasizes the transformation of the self and the oppressor through empathy and moral integrity.
• Principled Action: Gandhi’s ahimsa involves principled action, such as peaceful protests, civil disobedience, and voluntary suffering to awaken the oppressor’s conscience. It is a dynamic force aimed at achieving social and political change.

Passive Resistance

• Nonviolent Non-Cooperation: Passive resistance generally refers to nonviolent non-cooperation with oppressive systems. It involves refusing to comply with unjust laws or practices without actively confronting the oppressor.
• Less Active Engagement: Unlike ahimsa, passive resistance may not involve the same level of active engagement or moral discipline. It can be seen as a more reactive approach, focusing on non-compliance rather than proactive moral confrontation.
• Strategic Tactic: Passive resistance is often used as a strategic tactic to undermine oppressive regimes, but it may lack the deeper spiritual and ethical dimensions that characterize ahimsa.

Gandhi himself distinguished between the two, emphasizing that ahimsa is a powerful, active force for social transformation, while passive resistance is a more limited form of nonviolent protest.

What is Gandhi’s Satyagarha?[38]

Satyagraha is a term coined by Mahatma Gandhi, which translates to “holding onto truth” or “truth-force.” It represents a philosophy and practice of nonviolent resistance and civil disobedience. The key aspects of satyagraha are:

Core Principles

1. Truth (Satya): At the heart of satyagraha is the pursuit of truth. Gandhi believed that truth is the ultimate reality and that individuals must adhere to it in all aspects of life.
2. Nonviolence (Ahimsa): Satyagraha is fundamentally nonviolent. It involves resisting oppression without inflicting harm on the oppressor. Nonviolence is seen as a powerful tool for social and political change.
3. Self-Suffering: Practitioners of satyagraha willingly endure suffering and hardship to demonstrate their commitment to truth and justice. This self-suffering is intended to appeal to the conscience of the oppressor and bring about change.

Methods and Practices

1. Civil Disobedience: Refusing to obey unjust laws and regulations in a nonviolent manner. This can include acts like boycotts, strikes, and peaceful protests.
2. Non-Cooperation: Withdrawing support from oppressive systems and institutions. This involves refusing to participate in activities that perpetuate injustice.
3. Constructive Program: Engaging in positive actions that build a just and equitable society. This includes initiatives like promoting self-reliance, community development, and social reform.

Philosophical Foundations

• Spiritual Discipline: Satyagraha is not just a political strategy but a spiritual practice. It requires self-discipline, introspection, and a commitment to ethical living.
• Empathy and Compassion: Gandhi emphasized the importance of understanding and empathizing with the oppressor. The goal is to transform the oppressor’s heart and mind through love and compassion.
• Active Resistance: Unlike passive resistance, satyagraha involves active engagement and confrontation with injustice. It is a proactive stance that seeks to bring about change through moral force.

Historical Examples

• South African Campaigns: Gandhi developed and practiced satyagraha during his time in South Africa, where he led campaigns against racial discrimination and unjust laws.
• Indian Independence Movement: Satyagraha was central to Gandhi’s leadership in India’s struggle for independence, including the Non-Cooperation Movement, Salt March, and Quit India Movement.

Satyagraha has inspired numerous social and political movements worldwide, demonstrating the power of nonviolent resistance in achieving justice and equality.

What are the differences between satyagraha and civil disobedience?

While satyagraha and civil disobedience are closely related concepts, they have distinct differences in their philosophy, scope, and methods. Here are the key differences:

Satyagraha

1. Philosophical Foundation:
   • Truth and Nonviolence: Satyagraha is based on the principles of truth (satya) and nonviolence (ahimsa). It involves a deep commitment to ethical and moral values.
   • Spiritual Discipline: It requires rigorous self-discipline and spiritual growth, emphasizing the transformation of both the self and the oppressor through empathy and compassion.
2. Scope:
   • Broad Application: Satyagraha encompasses a wide range of actions, including civil disobedience, non-cooperation, fasting, and constructive programs. It is a holistic approach to social and political change.
   • Daily Living: It extends beyond political activism to include ethical daily living and the construction of alternative political and economic institutions 1
3. Methods:
   • Active Engagement: Satyagraha involves active engagement with injustice, seeking to convert the oppressor through love and moral persuasion.
   • Self-Suffering: Practitioners willingly endure suffering to demonstrate their commitment to truth and justice, aiming to awaken the oppressor’s conscience.

Civil Disobedience

1. Philosophical Foundation:
   • Nonviolent Protest: Civil disobedience is a form of nonviolent protest against specific laws or policies deemed unjust. It does not necessarily involve the broader spiritual and ethical dimensions of satyagraha.
   • Legal Defiance: It focuses on the deliberate violation of laws to highlight their injustice and provoke change.
2. Scope:
   • Specific Actions: Civil disobedience is typically limited to specific acts of defiance, such as refusing to obey certain laws, regulations, or commands.
   • Political Strategy: It is primarily a political strategy aimed at drawing attention to injustices and pressuring authorities to change.
3. Methods:
   • Non-Cooperation: Civil disobedience involves non-cooperation with unjust laws and policies, often through acts like sit-ins, marches, and boycotts.
   • Public Demonstrations: It relies on public demonstrations and the willingness to face legal consequences to highlight the moral and ethical issues at stake.

Key Differences

• Philosophical Depth: Satyagraha is rooted in a deeper philosophical and spiritual framework, while civil disobedience is more focused on specific political actions.
• Scope of Application: Satyagraha encompasses a broader range of activities and principles, including daily ethical living, whereas civil disobedience is more narrowly focused on defying unjust laws.
• Methods and Goals: Satyagraha seeks to transform the oppressor through moral and spiritual means, while civil disobedience aims to provoke change through legal defiance and public pressure

Both concepts have played crucial roles in various social and political movements, demonstrating the power of nonviolent resistance in achieving justice and equality. Mahatma Gandhi effectively utilized both satyagraha and civil disobedience in his movements to achieve social and political change. It is interesting to note how he integrated these two concepts:

Satyagraha[39]

Satyagraha was the overarching philosophy guiding Gandhi’s approach to resistance. It involved a commitment to truth and nonviolence, aiming to transform both the oppressor and the oppressed through moral and spiritual means. Here are some key examples:

1. Champaran Satyagraha (1917):
   • Context: Gandhi intervened in the plight of indigo farmers in Champaran, Bihar, who were forced to grow indigo under oppressive conditions.
   • Method: He used satyagraha to mobilize the farmers, encouraging them to peacefully resist the unjust practices. Gandhi himself defied orders to leave Champaran, demonstrating civil disobedience.
   • Outcome: The government eventually abolished the oppressive system, showcasing the power of nonviolent resistance
2. Ahmedabad Mill Strike (1918):[40]
   • Context: Textile workers in Ahmedabad were demanding better wages and working conditions.
   • Method: Gandhi led the workers in a nonviolent strike, advocating for their rights through satyagraha. He also fasted to support their cause.
   • Outcome: The strike resulted in a compromise, improving the workers’ conditions
3. Salt March (1930):
   • Context: The British monopoly on salt production and taxation was a symbol of colonial oppression.
   • Method: Gandhi embarked on a 240-mile march to the Arabian Sea to produce salt illegally, demonstrating satyagraha by defying unjust laws through civil disobedience.
   • Outcome: The march sparked nationwide civil disobedience, leading to mass arrests and international attention, ultimately pressuring the British government to negotiate

Civil Disobedience

Civil disobedience was a tactical component of satyagraha, involving the deliberate violation of specific laws to highlight their injustice and provoke change. Gandhi used civil disobedience in various movements:

1. Non-Cooperation Movement (1920–1922):[41]
   • Context: In response to the Rowlatt Act and the Jallianwala Bagh massacre, Gandhi called for a nationwide boycott of British institutions.
   • Method: Indians were urged to withdraw from British schools, courts, and goods, engaging in civil disobedience by refusing to cooperate with colonial authorities.
   • Outcome: The movement saw widespread participation, but was suspended after the Chauri Chaura incident, where violence erupted[42]
2. Quit India Movement (1942):
   • Context: During World War II, Gandhi demanded immediate independence from British rule.
   • Method: He called for mass nonviolent resistance, including strikes, refusal to pay taxes, and sabotage of colonial infrastructure, embodying civil disobedience.
   • Outcome: The British response was brutal, with mass arrests and suppression, but the movement significantly weakened British control and hastened India’s independence

Integration of Both Concepts

Gandhi’s genius lay in his ability to integrate satyagraha and civil disobedience, creating a powerful and cohesive strategy for resistance:

• Moral and Ethical Foundation: Satyagraha provided the moral and ethical foundation, emphasizing truth, nonviolence, and self-suffering.
• Tactical Execution: Civil disobedience served as the tactical execution, involving specific acts of defiance to challenge unjust laws and policies.

By combining these approaches, Gandhi was able to mobilize millions, draw international attention to India’s plight, and ultimately achieve significant social and political reforms.

The Salt March

Also known as the Dandi March or Salt Satyagraha, was a pivotal event in the Indian independence movement led by Mahatma Gandhi. Here are the key details:

Background and Causes

• British Salt Monopoly[43]: The British colonial government had a monopoly on the production and sale of salt in India, imposing heavy taxes on it. This affected the majority of Indians, especially the poor, who could not afford the expensive, heavily taxed salt
• Symbol of Oppression: Salt was chosen as the focal point of protest because it was a basic necessity of life, and the salt tax symbolized the unjust and exploitative nature of British rule

The March

• Date and Route: The Salt March began on March 12, 1930, and lasted until April 6, 1930. Gandhi and 78 of his followers set out from Sabarmati Ashram near Ahmedabad and marched 240 miles to the coastal village of Dandi in Gujarat[44]
• Growing Support: As Gandhi and his followers marched, they stopped in various villages, where Gandhi addressed large crowds, explaining the purpose of the march and urging people to join the movement. The number of participants grew significantly as they progressed

Breaking the Salt Law

• Dandi: On April 6, 1930, upon reaching Dandi, Gandhi picked up a lump of natural salt from the seashore, symbolically breaking the British salt laws. This act of civil disobedience was a direct challenge to British authority[45]
• Nationwide Civil Disobedience: Gandhi’s act inspired millions of Indians to defy the salt laws by making their own salt, leading to widespread acts of civil disobedience across the country

Impact and Significance

• Mass Arrests: The British authorities responded with mass arrests. Over 60,000 Indians, including Gandhi, were jailed for participating in the Salt Satyagraha
• International Attention: The Salt March garnered significant international attention, highlighting the Indian independence movement and the repressive measures of the British government. It was widely covered by global media, drawing sympathy and support for the Indian cause[46]
• Gandhi-Irwin Pact[47]: The movement eventually led to negotiations between Gandhi and the British Viceroy, Lord Irwin, resulting in the Gandhi-Irwin Pact of 1931. This agreement allowed for the release of political prisoners and permitted Indians to make salt for domestic use

Legacy

• Inspiration for Future Movements: The Salt March demonstrated the effectiveness of nonviolent resistance and civil disobedience, inspiring future movements for civil rights and freedom worldwide. Leaders like Martin Luther King Jr. and Nelson Mandela drew inspiration from Gandhi’s methods [48]
• Symbol of Resistance: The Salt March remains a powerful symbol of resistance against oppression and the struggle for justice and self-determination.

The Salt March was a defining moment in the Indian independence movement, showcasing the power of nonviolent protest and the determination of the Indian people to achieve freedom from colonial rule.   It is important to note that Abbas Tyabji [49], a Muslim led the Salt March after Gandhi’s arrest.  He was the former Chief Justice of Baroda and a committed follower of Gandhi. Tyabji was appointed by Gandhi to lead the Salt March after Gandhi’s arrest. His leadership ensured the continuation of the movement and maintained its nonviolent . Abbas and others contributed to the success of the Salt March and the broader civil disobedience movement. Their dedication and commitment to nonviolent resistance were crucial in challenging British colonial rule and advancing the cause of Indian independence. In present day Bharat, such key figures are non entities, based on their religion of Islam, whereby no credit is attributed to their sacrifice and perseverance in the independence struggle.  This situation in India is analogous to the lack of contributions made by South African peoples of Indian origins to the liberation struggle leading to a transition to a democratic government in South Africa, post 1994.[50]

The author’s Personal Narrative on Gandhi and his Muslim Family’s Association

In real life, the author’s maternal grandfather arrived as a businessman to South Africa, an Indian, Muslim emigrant from India.  Gandhi, a Hindu, was appointed his lawyer, and they got on extremely well, as Hindu and Muslim.  The omission of Islam, y Amiri, from contributing to Gandhi’s liberation, philosophy appears to be politically nuanced in the current Narendra Modi’s Bharat.[51] The author’s grandfather’s[52] experience highlights the important and often overlooked interactions between Gandhi and the Muslim community during his time in South Africa. The omission of Islam’s influence on Gandhi in Sayed Mahbub Hasan Amiri’s paper is indeed significant and warrants further discussion.

Historical Context

1. Gandhi’s Legal Work for Muslims:[53]
   • Gandhi’s role as a lawyer for Indian Muslim businessmen, like your grandfather, in South Africa is a testament to his commitment to justice and equality for all, regardless of religious background. These interactions helped shape his views on communal harmony and the importance of unity among diverse communities.
2. Collaboration with Muslim Leaders:
   • Gandhi worked closely with Muslim leaders such as Khan Abdul Gaffar Khan and Abul Kalam Azad. These collaborations were crucial in promoting Hindu-Muslim unity and addressing communal tensions during the independence movement.
3. Respect for Islamic Teachings:
   • Gandhi had a deep respect for Islamic teachings, particularly the Quran and the life of Prophet Muhammad, PBUH. He admired the principles of social justice, nonviolence, and compassion advocated in Islam.

Omission of Islam’s contribution in Amiri’s Paper

1. Lack of Mention of Islam:
   • Amiri’s paper does not mention the influence of Islam on Gandhi, which is a notable omission given the historical context and Gandhi’s interactions with Muslim leaders and communities. This omission may overlook the significant contributions of Muslims to Gandhi’s philosophy and the broader independence movement.
2. Potential Political Nuance:
   • The omission could be seen as politically nuanced, especially in the current context of Narendra Modi’s Bharat, where there are allegations of rising Islamophobia and discrimination against Muslims. The political climate may influence how historical narratives are presented, potentially downplaying the contributions of Muslim communities to India’s history.

Importance of Inclusive Historical Narratives

1. Recognizing Diverse Influences:
   • A comprehensive understanding of Gandhi’s philosophy should include the diverse influences that shaped his views, including Islam. Recognizing the contributions of Muslim leaders and communities is crucial for fostering communal harmony and addressing contemporary issues of discrimination.
2. Promoting Unity and Understanding:
   • Inclusive historical narratives that acknowledge the role of all religious communities in the independence movement can help promote unity and mutual respect. This is particularly important in addressing current communal tensions [54] and fostering a more inclusive society.

The Omission Summary

The omission of Islam’s influence on Gandhi in Amiri’s paper is significant and may reflect broader political nuances in the current context. A more inclusive historical narrative that acknowledges the contributions of all communities, including Muslims, is essential for understanding Gandhi’s philosophy and addressing contemporary issues of communal harmony and discrimination.

Valuable sources for readers further researching the influence of Islam on Mahatma Gandhi:

Books and Articles

1. “Islam and Gandhi: A Historical Perspective” by Amit Dey:[55]
   • This paper explores Gandhi’s engagement with Islamic theology and how he interpreted it in the context of India’s political scenario
2. “The Influence of Gandhi’s Ideals in Some Current Islamic Experience: Tahrir Square and Palestine” by Francesca Corrao:[56]
   • This article examines the influence of Gandhi’s ideals on current Islamic experiences, highlighting shared values between his doctrine and Islamic teachings
3. “Gandhi on Theory and Practice of Islam”:[57]
   • This article discusses Gandhi’s readings of the Quran and other Islamic texts, and his views on Islam’s principles of nonviolence and social justice
4. “Islam and Gandhi on Peace and Nonviolence” by Cemil Kutlutürk:[58]
   • This article compares the concepts of peace and nonviolence in Gandhi’s teachings and Islamic thought, highlighting similarities and shared ethical principles
5. “Gandhi and Muslims: Some Urdu Accounts” by Mohammad Sajjad:[59]
   • This essay explores how Gandhi was perceived by Muslims of different ideological orientations through Urdu writings [60]

Primary Sources

1. Gandhi’s Writings:
   • “Young India”: A collection of Gandhi’s writings and speeches where he often discusses his views on various religions, including Islam.[61]
   • “The Collected Works of Mahatma Gandhi”:[62] Comprehensive volumes that include Gandhi’s letters, articles, and speeches, providing insights into his interactions with Muslim leaders and communities.
2. Historical Documents:
   • Correspondence with Muslim Leaders: Letters and communications between Gandhi and prominent Muslim leaders like Khan Abdul Gaffar Khan and Abul Kalam Azad[63].

Online Resources

1. JSTOR:
   • Access academic papers and articles on Gandhi’s engagement with Islam and his interactions with Muslim communities.[64]
2. Academia.edu:
   • Find research papers and articles on the influence of Gandhi’s ideals on Islamic experiences and the shared values between Gandhi’s teachings and Islamic thought [65]
3. Mahatma Gandhi’s Official Website: [66]
   • Explore articles and resources on Gandhi’s views on Islam and his interactions with Muslim leaders

Libraries and Archives

1. National Archives of India:
   • Access historical documents, letters, and records related to Gandhi’s interactions with Muslim leaders and communities.
2. Gandhi Smriti and Darshan Samiti:
   • Visit the library and archives for resources on Gandhi’s life, philosophy, and his engagement with various religious communities.

Meeting Records

1. Minutes of Meetings:
   • Indian National Congress: Minutes of meetings where Gandhi interacted with Muslim leaders and discussed strategies for the independence movement[67].
   • All India Muslim League [68]: Records of meetings between Gandhi and leaders of the All India Muslim League, discussing issues of communal harmony and political cooperation.

Reports and Publications

1. Reports on Communal Harmony:
   • Government Reports: Look for government reports on communal harmony and the role of various religious communities in the independence movement.
   • Publications by Muslim Organizations: Publications by Muslim organizations that discuss their collaboration with Gandhi and the Indian National Congress.[69]

Personal Diaries and Memoirs [70]

1. Gandhi’s Diaries:
   • Personal Reflections: Gandhi’s personal diaries may contain reflections on his interactions with Muslim leaders and his views on Islam.
   • Memoirs of Associates: Memoirs of Gandhi’s close associates, including Muslim leaders, that provide insights into their relationship and collaboration.

Photographs and Visual Records [71]

1. Photographs:
   • Historical Events: Photographs of Gandhi with Muslim leaders at key events and protests.
   • Meetings and Rallies: Visual records of meetings and rallies where Gandhi promoted communal harmony and unity.

Specific letters between Mahatma Gandhi and Muslim leaders that readers find in the National Archives of India:[72]

Letters to and from Khan Abdul Gaffar Khan[73]

1. Correspondence on Nonviolence:
   • Letters discussing strategies for nonviolent resistance and the role of Muslims in the independence movement.
   • Exchanges on communal harmony and unity between Hindus and Muslims.

Letters to and from Abul Kalam Azad [74]

1. Political Collaboration:
   • Letters detailing their collaboration in the Indian National Congress and efforts to promote Hindu-Muslim unity.
   • Discussions on the political strategies for achieving independence and addressing communal tensions.

Letters to and from Maulana Shaukat Ali and Maulana Mohammad Ali [75]

1. Khilafat Movement:
   • Correspondence related to the Khilafat Movement, where Gandhi supported the cause of preserving the Ottoman Caliphate.[76]
   • Letters discussing the broader implications of the movement for Hindu-Muslim unity and the independence struggle.

Letters to and from Muhammad Ali Jinnah[77]

1. Negotiations and Unity:
   • Letters exchanged during the negotiations for India’s independence, discussing the challenges and possibilities of Hindu-Muslim unity.
   • Correspondence addressing the political differences and efforts to find common ground.

Letters on Communal Harmony

1. Public Addresses and Articles:
   • Letters where Gandhi addressed issues of communal harmony and unity between Hindus and Muslims.
   • Articles and essays written by Gandhi that discuss his views on Islam and the importance of religious harmony.

Where to Find These Letters to promote Reader Self Reflection and Metacognition

1. National Archives of India:[78]
   • Physical Access: Visit the National Archives of India in New Delhi or its regional offices. Register as a researcher and request access to specific collections.
   • Online Access: Use the Abhilekh Patal Portal to search for digitized records and access specific letters.[79]
2. Gandhi Smriti and Darshan Samiti:[80]
   • Visit the library and archives for resources on Gandhi’s life, philosophy, and his engagement with various religious communities.
3. Selected Works of Mahatma Gandhi:
   • Volume IV: This volume contains selected letters written by Mahatma Gandhi, including extracts on Hindu-Muslim unity [81]
4. Excerpts from Jinnah-Gandhi Letters:
   • Global Village Space: This source provides excerpts from letters exchanged between Muhammad Ali Jinnah and Mahatma Gandhi [82]

 

The Bottom Line

Bottom Line is that the author has presented historical evidence, scholarly references, personal narratives, letters from Muslims leaders and friends and other primary sources, in highlighting the exclusion of Islamic contributions which are valuable in promoting a more inclusive understanding of Gandhi’s philosophy and the diverse religious influences that shaped it.  It is imperative that due acknowledgement be afforded to these Islamic contributions to te struggle for independence in India from the cruel, oppressive and discriminative British Raj n India, which killed millions of Indian directly, as in the Amritsar Massacre[83] and indirectly, through starvation, economic sanctions and deprivation of medical care.  It is also interesting to note that the last Mughal Emperor Bahadur Shah Zafar, also known as Bahadur Shah II, was the last Mughal emperor. He ruled from 1837 until 1857, when the British deposed him following the Indian Rebellion of 1857[84]. Zafar was exiled to Rangoon, Burma (now Yangon, Myanmar), where he spent his final years in captivity. He died on November 7, 1862, at the age of 87. His burial was in an unmarked grave near the Shwedagon Pagoda in Rangoon[85], far from the land of his birth. Zafar was not only an emperor but also a renowned poet, using the pen name “Zafar,” which means “victory”. His legacy as a poet and a symbol of resistance against British rule continues to be remembered. Zafar, died a pitiful death in a Rangoon prison, being deprived by the British of proper medical attention. Such was the British rule of India, for nearly 200 years, claiming to be the epitome of civilization, yet they stooped to such barbaric levels of treatment of the inhabitants of its conquered countries.  This is the typical hypocrisy of British, even in the 21^st century, resulting in global peace disruptions and brain washing by using the policy of “His Masters Voice” [86],[87], on subjugated peoples of the world.

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[1] Author’s personal quote June 2025

[2] TRANSCEND MEDIA SERVICE » Mohandas Karamchand Gandhi: The Making of the Mahatma in South Africa

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[26] Quote by Mahatma Gandhi: “I learned from Hussain how to be wronged and be…”

[27] TRANSCEND MEDIA SERVICE » Nikolayevich Tolstoy: The Aristocratic Renunciator of Materialism

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[86] TRANSCEND MEDIA SERVICE » His Master’s Voice, His Master’s Eyes, and His Master’s Ears

[87] TRANSCEND MEDIA SERVICE » The Targeted Death and Extinction of Muslin by British Imperialism

______________________________________________

Professor G. Hoosen M. Vawda (Bsc; MBChB; PhD.Wits) is a member of the TRANSCEND Network for Peace Development Environment.
Director: Glastonbury Medical Research Centre; Community Health and Indigent Programme Services; Body Donor Foundation SA.
Principal Investigator: Multinational Clinical Trials
Consultant: Medical and General Research Ethics; Internal Medicine and Clinical Psychiatry:UKZN, Nelson R. Mandela School of Medicine
Executive Member: Inter Religious Council KZN SA
Public Liaison: Medical Misadventures
Activism: Justice for All
Email: vawda@ukzn.ac.za

Tags: Gandhi, Hindus, India, Islam, Muslims, Narendra Modi, Prejudice, Religion

This article originally appeared on Transcend Media Service (TMS) on 23 Jun 2025.

Anticopyright: Editorials and articles originated on TMS may be freely reprinted, disseminated, translated and used as background material, provided an acknowledgement and link to the source, TMS: The Profound Influence of and Dialogue with Islam on Mahatma Gandhi’s Peace and Ethical Philosophies, is included. Thank you.

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