On the 8^th death anniversary of Professor Ahmad Hasan Dani (January 26), it is aimed here to explore one of the interesting facets of his multi-dimensional scholarship -- his idealism of civilisations and his contributions to civilisational studies.

Civilisational studies made great advancement throughout the twentieth century in terms of data accumulation and theory and methods. The dynamism has been such that now we not only know about the phenomenon of rise and fall but complex cultural system, both from humanist and ecological point of view. A Study of History (12 vols.) by British historian Arnold Toynbee and The Decline of the West (2 vols.) by German scholar Oswald Spengler stimulated much interest in the study of history and civilisations. Similarly, a pure archaeological approach can be found in the magnum opus of well-known archaeologist, Professor Bruce Trigger, Understanding Early Civilizations: A Comparative Study (2003). And the phenomenon of collapse of civilisations has, among others, absorbed particularly Professor Norman Yoffee.

Professor Dani’s works in the field of civilisations in this overall context make great significance. This has been, so far, an obscure aspect of his scholarship which has its own socio-political context. Before moving ahead, it is pertinent to quote from Dani’s works as to how he perceives and defines civilisation/s.

Civilisation/s throughout the nineteenth century and for the most part of the twentieth century was/were viewed as upward march of human beings with respect to material and spiritual considerations. And Dani had always been clear-eyed about the truth of this belief. In 1961, he spoke before an audience: "Man is a progressing creature evolving to a better and better world." In 1968, he said: "Civilisation is a continuous growth. It does not die. Through various vicissitudes it advances along with the march of humanity. There are ups and downs in life. There are periods of concentration of power, wealth and prestige in one or the other hand. But whatever power, wealth and prestige have been built up, are the heritage of humanity. Civilisation is rooted in this common inheritance and to the understanding of that history is mainly devoted. . . . The past is dead but the forces of the past are not dead. Their depth has to be fathomed in the sea of ancient history."

The same idea is also to be found in Dani’s last work, History of Pakistan: Pakistan through Ages (2008). "The march of humanity towards the goal of civilisation is a long process of man’s efforts to free himself from dependence upon nature and win a position of dominance over the animal world. . . . Man rose from being a slave of nature to becoming a master of material forces."

All this shows Professor Dani’s approach to the study of history and his understanding of civilisations. The utility and loftiness of civilisation/s through studying the history made his ideal. He passionately laboured to materialise it in the best interest of peoples. And all this clearly reflects in his scholarly and missionary pursuits.

In the field of historical scholarship, Dani made singular contributions to civilisational studies. Some of his achievements are well-known publications on political developments and art and architecture. One can prepare a long list but suffice it to mention here these: Muslim Architecture in Bengal (1961), Dacca: A Record of its Changing Fortunes (1962), Thatta: Islamic Architecture (1982), Recent Archaeological Discoveries in Pakistan (1988), Islamic Architecture: The Wooden Style Of Northern Pakistan (1989), The Historic City of Taxila (1991), History of Northern Areas of Pakistan: Up to 2000 AD (2001) and History of Pakistan: Pakistan through Ages (2008).

Similarly, Professor Dani proved his intellect in the field of paleography and inscriptions. He knew a number of ancient and modern languages and scripts and has to his credit some seminal researches in this respect. The case in point is Dani’s work on the inscriptions and epigraphy of Gilgit-Baltistan. His book Indian Paleography (1986) has gained wider currency in academia.

Another vivid evidence of Dani as a scholar of civilisations is his vital interest in ancient and medieval science. Nearly all his detailed publications contain references to science of the previous societies. But his seminal achievement in this regard is bringing scholars together about research in the history of science.

Two successful examples of this endeavour may particularly be mentioned here. First, a National Seminar on the History of Science in Central Asian Civilizations was organised in 1970s. The papers presented on different scientific themes were edited by Dr Asghar Qadir with the help of Professor Dani and published by Centre for the Study of the Civilizations of Central Asia (headed by Dani as Director), Quaid-i-Azam University, under the title History of Science in Central Asia: Proceedings of the National Seminar on the History of Science in Central Asian Civilizations (1978). Second, two special numbers (Vol. III, No. 2, 1980 and Vol. IV, No. 1, 1981) of the Journal of Central Asia, later renamed as Journal of Asian Civilizations, on the history of various branches of science were published. The papers were result of the International Congress on the History and Philosophy of Science in 1979 by Dani with the active support of Hamdard National Foundation and UNESCO. Research papers by famous Pakistani mathematician Professor Qaisar Mushtaq also regularly appeared in the journal. This story is, no doubt, not exhaustive.

The other dimension of this civilisational pursuit is the romance of the Silk Road. For Dani, the saga of the Silk Road was idealistically characterised by fruitful human interaction for achieving the loftiness of human ingenuity. Two developments with regard to the Silk Road in the context of civilisational studies and utility are important. One was Dani’s archaeological explorations in collaboration with German scholars in Gilgit-Baltistan in early 1980s. The other was his leading role in the UNESCO socio-cultural mission -- Integral Study of Silk Roads: Roads of Dialogues -- along the Silk Road. The results of both the expeditions were published by Dani which can greatly help us in understanding the civilisational ideals he had entertained.

All these ventures were aimed at reviving what Dani appreciated as cultural contacts along the Silk Road. Through this, he made representations of the ideal Asian Man, the embodiment of tolerance, brotherhood, pluralism and compassion, in the present age of extreme socio-political crisis. He relentlessly struggled to persuade socio-political elites about the strength of this civilisational ideal. Unfortunately, his vision still remains in a state of limbo and is unheeded by those who claim leadership of peoples.