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PEACE, NON-VIOLENCE & CONFLICT RESOLUTION > MY NON-VIOLENCE > The breaking of the fast
155. The breaking of the fast
The feverish anxiety into which the whole city of Delhi and the country at large had been plunged was terminated when Gandhiji broke his fast at Birla House, New Delhi, today at 12-45 p.m. with due solemnity. Earlier in the day, representatives of all the important groups and organizations in the city, including representatives of the refugees and from the three worst affected parts of the city, namely, Karol Bagh, Sabzi Mandi and Paharganj, had assembled under the chairmanship of Dr. Rajendra Prasad at the latter's residence and put their signatures to a seven-point declaration covering the conditions laid down by Gandhiji for breaking his fast. The document was recorded in both the Persian and Devanagari scripts at Gandhiji's special insistence. At the meeting were also present Maulana Azad Saheb and Major General Shah Nawazkhan. Delhi Muslims were represented by Maulanas Hifzur Rahman and Ahmed Saeed of the Jamiat-ul-Ulema and Maulana Habibur-Rahman. Goswami Shri Ganesh Datta, Shri Basantlal and Shri Narain Das represented the Rashtriya Sevak Sangh and the Hindu Mahasabha. There were too the representatives of the various Sikh organizations. They then all repaired (numbering over 100) to Birla House, where they assembled in Gandhiji's room, to request him to break the fast. Maulana Saheb and Pandit Jawaharlalji had arrived there already and Janab Zahid Hussain Saheb, the Pakistan's High Commissioner, came in a little later.
Dr. Rajendra Prasad opened the proceedings by narrating to Gandhiji how they had all assembled on the previous night at the former's residence and after full discussion decided to sign the declaration then and there. But as representatives of some organizations were not present in that meeting, they felt that they should not go to Gandhiji immediately with the signed document hut wait till the remaining signatures were obtained. They had accordingly met again in the morning when all those who were absent during the previous night's meeting came and gave their signatures. It was found in the course of the morning meeting, Dr. Rajendra Prasad reported, that even those who had some lingering doubts on the previous night were now confident that they could ask Gandhiji with a full sense of their responsibility to break the fast. As the President of the Congress, Dr. Rajendra Prasad said that he had signed the document in view of the guarantee which they had all jointly and severally given. Janab Khurshid, the Chief Commissioner, and Shri Randhawa, Deputy Commissioner of Delhi, who were present, had signed the document on behalf of the administration. It had been decided to set up a number of committees to implement the pledge. Dr. Rajendra Prasad hoped that Gandhiji would now terminate his fast.
Shri Deshabandhu Gupta, speaking next, described some touching scenes of fraternization between the Hindus and Muslims which he had witnessed when a procession of about 150 Muslims was taken out that morning in Sabzi Mandi and was received with ovation and offered fruit and refreshments by the Hindu inhabitants of that locality.
Gandhiji replying said that what they had told him had touched him deeply. They had given him all that he had asked for. But if their words meant that they held themselves responsible for communal peace in Delhi only and what happened in other places was no concern of theirs, then their guarantee was nothing worth and he would feel and they too would one day realize that it was a great blunder on his part to have given up his fast. As an illustration he referred to the report of the happenings in Allahabad that had appeared in the Press. Representatives of both the R.S.S. and the Hindu Mahasabha were among the signatories to the seven-point declaration. If they were sincere in their professions, surely, they could not be indifferent to outbreaks of madness in places other than Delhi. It would be a fraud upon God if they did so. Delhi was the heart of the Indian Dominion and they (the representatives gathered there) were the cream of Delhi. If they could not make the whole of India realize that the Hindus, Sikhs and Muslims were all brothers, it would bode ill for the future of both the Dominions. What would happen to Hindustan if they quarrelled with one another?
Here Gandhiji broke down owing to overwhelming feeling as he explained on resumption. What he had said was repeated aloud by one or two friends sitting near him.
Resuming his remarks after the interval, Gandhiji again appealed to them to search well their hearts so that they might not take any step which they would have to regret afterwards. The occasion demanded of them bravery of the highest order. They should clearly realize the implications of their pledge. It was nothing less than that what they had achieved in Delhi had to be realized in the whole of India. That did not mean that the ideal could be realized in a day. But it did mean that whilst in the past they had turned their face towards Satan, they had now resolved to turn it Godward. If, in their hearts, they did not accept what he had placed before them or if they had made up their minds that it was beyond them, they should plainly tell him so.
There could be nothing more wrong on their part, continued Gandhiji, than to hold that Hindustan belonged only to the Hindus and the Muslims could have no place in it, or on the reverse that Pakistan belonged to the Muslims only and the Hindus and Sikhs could have no place in it. He wanted the refugees to understand that if they set things right in Delhi, as he had suggested, that was the only way to set things right in Pakistan too. He reminded them that he was not a man to shirk another fast, should he afterwards discover that he had been deceived or had deceived himself into breaking it prematurely. They should, therefore, act with circumspection and cent percent sincerity. He invited the representatives of Mussalmans who had been meeting him frequently to tell him whether they were satisfied that the conditions in Delhi were now such as to warrant breaking the fast on his part.
Addressing next a few words to the Muslims especially, he asked if there was any ground for the suspicion that the Muslims did not regard India as their country. They lived in it in the midst of the Hindus because they could not help it, but one day they had to part company. He hoped that that suspicion was baseless. Similarly, if there was a Hindu who regarded the Muslims as yavanas or asuras incapable of realizing God, he was guilty of the worst blasphemy, which could possibly have no room in the covenant v/hich they had signed.
He then referred to a book which a Muslim friend had lovingly presented him at Patna. In that book the writer had propounded that according to the Koran, kaffirs (i.e. Hindus) were worse than poisonous reptiles and fit only to be exterminated. Not only was there no sin in using every conceivable variety of force or fraud to compass that end, it was meritorious in the eyes of God. He was sure that no God-fearing Muslims could subscribe to or even secretly sympathize with that creed. Some dubbed Hindus as image worshippers, proceeded Gandhiji. But it was not the stone image which they worshipped but the God within, without whom not a particle of matter existed. If a devotee saw God in an image, it was not a thing for anyone to cavil at. Granting that his belief was a delusion, it deluded nobody but himself. It required magnanimity and breadth of outlook to understand and appreciate the religious convictions and practices of others. It was the same thing if they considered the Koran or the Granth Saheb as God.
Concluding, Gandhiji remarked that if they fully accepted the implications of their pledge, they should release him from Delhi so that he might be free to go to Pakistan. In his absence they should welcome such refugees from Pakistan as might want to return to their homes. The latter were none too happy over there just as the Hindus in the Indian Dominion were none too happy to lose large numbers of Muslim artisans and craftsmen. It was not easy to reproduce in a day traditional skill that had been acquired through generations. It was a loss on both sides which no sane people would like willingly to perpetuate.
Gandhiji ended by once more asking them to turn the searchlight inward and not to deceive themselves or others by asking him to give up his fast, if what he had said did not find a responsive echo in their hearts.
Maulana Saheb Abul Kalam Azad, being next asked to say something, remarked that so far as the guarantee of communal peace was concerned it could be given only by the representatives of the citizens of Delhi. He, however, did not want to leave unchallenged the Muslim friends' observation to which Gandhiji had referred, as it referred to the teachings of Islam. He had no hesitation in characterizing it as a libel on Islam. He quoted a verse from the' Koran which was to the effect that all mankind are brethren, irrespective of their race or religion. The remarks to which Gandhiji had referred were abhorrent to the teachings of Islam. They were only indicative of the insanity that had of late, seized some sections of the people.
He was followed by Maulana Hifzur Rahman Saheb, who categorically repudiated the allegation that his coreligionists did not regard India as their country which claimed their full and undivided allegiance, but only as a place where they were forced to live by expediency and by the compulsion of circumstances. Their thirty years' unbroken record of service of the nationalist cause gave the lie to that charge. They regarded it as an insult to their nationalism to be asked to reiterate their loyalty to India. He recalled how during the recent disturbances at one stage their Congress friends and colleagues had offered to provide a safe asylum to them outside Delhi as they were not sure that they would be able to give them adequate protection in Delhi. But they had declined that offer and had preferred to stay in and go about the city without any police escort, trusting to God alone. Speaking of the Jamiat, he could say that its members were staunch followers of Maulana Azad Saheb and the Congress. Those who had left for Pakistan had done so out of fear for their lives and worse. They all wanted to remain in India as citizens of India with self-respect and honour, in their own right, not on the mercy or sufferance of anybody. He asserted that if India were to be attacked they would all defend it to the last man as their country. They had plainly said on more than one occasion that those who were not prepared to do so should leave India and go to Pakistan.
Describing next the change that had come over the city as a result of Gandhiji's fast, he said that they regarded it as a happy augury and a presage of things to come. They were satisfied that the tide had definitely turned and was now fast flowing in the direction of communal harmony and peace when previously bitterness and hatred ran riot. Now that the administration had underwritten the assurance given by the representatives of the people, they were satisfied that they would be implemented, though it might take some time. He, therefore, joined Dr. Rajendra Prasad in his appeal that Gandhiji should break the fast.
After Shri Ganesh Datt had on behalf of the Hindu Mahasabha and the R.S.S. reiterated that appeal, Janab Zahid Hussain Saheb addressed a few words to Gandhiji. He was there, he said, to convey to Gandhiji how deeply concerned the people in Pakistan were about him and how they were daily inundating him with anxious inquiries about his (Gandhiji's) health. It was their heart's desire that circumstances might soon prevail which would enable him to break the fast. If there was anything that he would fittingly do towards that end he was ready and so were the people of Pakistan.
Janab Zahid Hussain Saheb was followed by Janab Khurshid and Shri Randhawa who on behalf of the administration reiterated the assurance that all the conditions mentioned in the citizens' pledge would be duly implemented, and no effort would be spared to restore to the Indian capital its glorious old tradition of communal harmony and peace.
Sardar Harbans Singh endorsed on behalf of the Sikhs what his predecessors had said. Gandhiji then expressed his readiness to break the fast, which was done with the usual ceremony of prayer at which texts from the
Japanese, Muslim and Parsi scriptures were recited followed by the mantra:
"Lead me from untruth to truth,
From darkness to light,
From death to immortality."
A Hindustani hymn and the Christian hymn: "When I survey the wondrous cross", were then sung by the girl inmates of the Ashram followed by Ramadhun. A glass of fruit juice was handed by Maulana Saheb and Gandhiji broke the fast after fruit was distributed to and partaken by all present.
New Delhi, 18-1-'48