In the realm of intellectual pursuits, scholars often leave an enduring imprint, even silently, on the socio-cultural landscape that transcends their mortal existence. One such exemplary soul who departed from our midst a quarter of a century ago was Mohammed Eeza (1929-1999), a writer and scholar whose gentle character and profound erudition defy adequate description.
Emerging from the rich tradition of Islamic reform in Kerala, Eeza Sahib devoted his life to the pursuit of knowledge, making meaningful contributions to the intellectual discourse that shaped the social reform landscape in the region. His scholarly endeavours were characterized by a rare blend of wisdom, humility, and a sincere passion for fostering understanding and inter-communal unity.
Eeza Sahib, hailing from the lineage of Vakkom Moulavi, a revered figure in the realms of social and religious reform in Kerala, carved his own path as a discerning writer and thinker. Inheriting the progressive-liberal tradition from his father, Eeza Sahib fearlessly challenged religious conservatism and orthodoxy, all while championing a secular-pluralist social ethos.
Eeza Sahib’s formative years were marked by the absence of his father, who passed away when he was just three. This circumstance compelled him to independently grasp the profound value and significance of the mission his father had undertaken over three decades.
Embarking on higher studies in Madras, Eeza Sahib encountered modern trends in philosophy, politics, and religion, undergoing a transformative journey that reshaped his worldview. His return to his hometown marked a noticeable shift, as he brought back not only academic knowledge but also a critical understanding of Marxism, without adopting a doctrinaire stance. Brief involvement with the Kerala Socialist Party (later evolving into the Revolutionary Socialist Party) alongside some of his siblings gave way to a conscious decision to distance himself from party politics, allowing him to reenter the intellectual sphere where he moved into writing, offering fresh perspectives on politics, literature, philosophy, and religion.
Commencing his professional journey as a teacher, Eeza Sahib continued in this role until his retirement in the mid-1980s. A brief sojourn to the UAE for work in the corporate sector preceded his return in the early 1980s, marking the beginning of his resurgence as a writer.
Eeza Sahib’s earliest writings surfaced in the 1950s within K. Balakrishnan’s Kaumudi, while his literary contributions also found a home in publications such as Mathrubhumi, Kala Kaumudi, Chitra Karthika, Kerala Kaumudi, Chintha, and others. His scholarly journey, marked by intellectual exploration and a commitment to liberal ideals, left an imprint on Kerala’s intellectual landscape.
Eeza Sahib’s rational prowess manifested in a compelling article on Albert Camus, unravelling the intellectual dishonesty prevailing among critics of Malayalam literature. He exposed their failure to comprehend Camus’ writings, shedding light on their unwarranted criticisms. Similarly, his involvement in the Shah Banu controversy in the 1980s provided much-needed guidance in the ongoing Sharia debate. Eeza Sahib cautioned against the potential repercussions of Muslim orthodoxy and fundamentalism, foreseeing not only internal decay but also unforeseen consequences for the secular fabric of society. Unfortunately, his warnings came true as Islamic and Hindu fundamentalists swelled their ranks, capitalizing on each other’s unyielding conservatism.
Driven by these concerns, Eeza Sahib undertook an exhaustive study on religious fundamentalism, unfolding in a series of articles in Chintha weekly titled “Islamic Fundamentalism: Myth and Reality.” These articles not only showcased his depth of knowledge and religious acumen but also revealed his broad world vision and unwavering social commitment. It is not an overstatement to declare that there exists scarcely any work in Malayalam to date that mirrors the insights and scholarship of Eeza Sahib on this subject. Having had the privilege of reviewing the draft multiple times before its submission, I recall accompanying him to the University of Calicut in the 1990s for a meeting with Prof MN Karassery. Prof Karassery, having read the entire series of articles, suggested their publication as a book. Regrettably, Eeza Sahib’s illness prevented him from realizing this endeavour. Nevertheless, Prof Karassery persistently urged me to proceed with the publication, and efforts are currently underway to recover the entire text.
Throughout his illustrious career, Eeza Sahib organised meticulous research, producing written works that not only reflected his profound understanding of Islamic principles but also revealed his commitment to ongoing reformative dialogues within the religious community. His writings, marked by clarity and insight, serve as a source of inspiration for those seeking a critical understanding of Islam’s teachings and their application in contemporary society.
Eeza Sahib earned admiration due to his gentle and compassionate nature. Engaging actively in intellectual and organizational initiatives, he fostered mutual respect and tolerance, embodying the values he championed. Eeza Sahib exemplified gentleness, valued for cultivating peace and unwavering character. This quality, evident in his interactions, stood in contrast to a society often marked by quick tempers and divisive behaviours. Choosing not to align with ideological camps, he absorbed himself in reading and writing within a liberal-progressive framework. Gentleness was not just a commitment for Eeza Sahib; it was an integral aspect of his very being.
Today is the 25th anniversary of his demise.
