Muslim nationalism in South Asia

From a historical perspective, Professor Ishtiaq Ahmed of the University of Stockholm and Professor Shamsul Islam of the University of Delhi classified the Muslims of Colonial India into two categories during the era of the Indian independence movement: nationalist Muslims (individuals who opposed the partition of India) and Muslim nationalists (individuals who desired to create a separate country for Indian Muslims).^[1] The All India Azad Muslim Conference represented nationalist Muslims, while the All-India Muslim League represented the Muslim nationalists.^[1] One such popular debate was the Madani–Iqbal debate.

Historical foundations

During the medieval era, an Islamic society in India that originated from Persianate culture that spread the religion amongst Indians, resulting in the rise of powerful Muslim kingdoms such as the Delhi Sultanate and the Mughal Empire. The Islamization of India resulted in the birth of Indo-Muslim culture, which assimilated many aspects of Indian culture in customs, social manners, architecture, painting and music, and established its separate identity from other Muslim peoples, being essentially Indo-Persian in character.^[2]^[3] The assumption of some Muslims in colonial India of belonging to a separate identity, and therefore, having a right to their own country, also rested on their pre-eminent claim to political power, which flowed from the experience of Muslim administrative rule in India.^[4] According to the historian Qureshi, these Muslim nationalists thought that the distinctiveness of Muslim India could only be maintained by the political domination of the Muslims over the Hindus. Any sharing of political power with the Hindus was considered dangerous and the first step towards the political abdication of the Indian Muslims.^[2]^[5]

Ideological foundations

The first organized expressions began with Muslim scholars and reformers like Syed Ahmed Khan, Syed Ameer Ali and the Aga Khan who had an influential major hand in the Indian independence movement.

Expression of Muslim separatism and nationhood emerged from modern Islam's pre-eminent poet and philosopher, Sir Allama Muhammad Iqbal and political activists like Choudhary Rahmat Ali.

In politics

Some prominent Muslims politically sought a base for themselves, separate from Hindus and other Indian nationalists, who espoused the Indian National Congress. Muslim scholars, religious leaders and politicians founded the All India Muslim League in 1906.

Muslims comprised 25% of pre-independence India's collective population (British India including princely states). Some Muslim leaders felt that their cultural and economic contributions to India's heritage and life merited a significant role for Muslims in a future independent India's governance and politics.

A movement led by Allama Iqbal and ultimately Muhammad Ali Jinnah, who originally fought for Muslim rights within India, later felt a separate homeland must be obtained for India's Muslims in order to achieve prosperity. They espoused the Two-Nation Theory, that India was in fact home to the Muslim and Hindu nations, who were distinct in every way.

In contrast, another section of Muslim society, led by Khan Abdul Ghaffar Khan, Mukhtar Ahmed Ansari and Maulana Azad felt that participation in the Indian Independence Movement and the Indian National Congress was a patriotic duty of all Muslims.^[6]^[7]^[8] The Deobandi strain of Islamic theology also advocated a notion of composite nationalism in which Hindus and Muslims were seen as one nation united in the struggle against British colonial rule in undivided India.^[9] In 1919, a large group of Deobandi scholars formed the political party Jamiat Ulema-e-Hind and it maintained a position of opposing the partition of India.^[9] Deobandi Islamic scholar Maulana Syed Husain Ahmad Madani helped to spread these ideas through his text Muttahida Qaumiyat Aur Islam.^[9]

Khilafat Movement

Muslim separatism and partition of India

Muhammad Ali Jinnah led the Muslim League's call for Pakistan. As time went on, communal tensions rose and so partition won increasing support among many Muslims in Muslim-majority areas of the British India.^[10]

On 14 August 1947, Pakistan was created out of the Muslim majority provinces of British India, Sindh, the western parts of Punjab, Balochistan and the North West Frontier Province, and in the eastern parts of Bengal. Communal violence broke out and millions of people were forced to flee their homes and many died. Hindus and Sikhs fled from Pakistan to India and Muslims fled from India to Pakistan.

However, because Muslim communities existed throughout the South Asia, independence actually left tens of millions of Muslims within the boundaries of the secular Indian state. As per 2011 Census, approximately 14.2% of the population of India is Muslim.

The Muslim League idea of a Muslim Nationalism encompassing all the Muslims of the Indian subcontinent seemed to lose out to ethnic nationalism in 1971, when East Pakistan, a Bengali dominated province, fought for their independence from Pakistan, and became the independent country of Bangladesh.

Pakistani nationalism

Pakistan was created on the basis of the religious nationalism of some Muslims in Colonial India, who propagated the idea that Indian Muslims and Indian Hindus are two separate nations, and therefore Muslims should have a separate homeland within the Indian subcontinent.^[11]^[12] Pakistani nationalism refers to the political, cultural, linguistic, historical, religious and geographical expression of patriotism by the people of Pakistan, of pride in the history, culture, identity, heritage and religious identity of Pakistan, and visions for its future. Pakistan nationalism is the direct outcome of Muslim nationalism, which emerged in India in the 19th century. Its intellectual pioneer was Sir Syed Ahmad Khan. Unlike the secular nationalism of other countries, Pakistani nationalism and the religion of Islam are not mutually exclusive and religion is a part of the Pakistani nationalist narrative. During the late years of British rule and leading up to independence, it had three distinct supporters:

Idealists, such as majority of Muslim students and intellectuals, inspired by the Aligarh Movement and Allama Iqbal, driven by a fear of being engulfed in "false secularism" that would assimilate their beliefs, culture and heritage and Islamic ideology into a common system that defied Islamic civic tenets and ideals while hoping to create a state where their higher education, reformist Islamist ideology and wealth would keep them in power over the other Muslims of India.
Realists, driven by political inflexibility demonstrated by the Indian National Congress, feared a systematic disenfranchisement of Muslims. This also included many members of the Parsi, and Nizari Ismaili communities.
Traditionalists, primarily lower Orthodoxy (Barelvi), that feared the dominative power of the upper Orthodoxy (Deoband) and saw Pakistan as a safe haven to prevent their domination by State-controlled propaganda. Although many upper Orthodoxy (such as Shabbir Ahmad Usmani and Ashraf Ali Thanwi) also supported the state in the interests of an Islamic Republic.

Muslim nationalism in India

According to official government statistics, the Hindu-majority India has almost 14% Muslim population spread across all states with significant concentrations in Uttar Pradesh, Bihar, Telangana, Assam, West Bengal, Gujarat, Kerala and Jammu and Kashmir. It is the third-largest home to Muslims after Indonesia and Pakistan and the second-largest home to Shia Muslims.

Since independence, there has been a great deal of conflict within the various Muslim communities as to how to best function within the complex political and cultural mosaic that defines Indian politics in India today.

All in all, Muslim perseverance in sustaining their continued advancement along with Government efforts to focus on Pakistan as the primary problem for Indian Muslims in achieving true minority rights has created a sometimes extreme support for Indian nationalism, giving the Indian State much-needed credibility in projecting a strong secular image throughout the rest of the world.

The Jamiat Ulema-e-Hind, a leading Indian Islamic organization has propounded a theological basis for Indian Muslims' nationalistic philosophy. Their thesis is that Muslims and non-Muslims have entered upon a mutual contract in India since independence, to establish a secular state. The Constitution of India represents this contract. This is known in Urdu as a mu'ahadah. Accordingly, as the Muslim community's elected representatives supported and swore allegiance to this mu'ahadah so the specific duty of Muslims is to keep loyalty to the Constitution. This mu'ahadah is similar to a previous similar contract signed between the Muslims and the Jews in Medina.^[13]

South Asian Muslim leaders

Reformers

Syed Ahmad Khan, Maulana Mohammad Ali, Maulana Shaukat Ali, Nawabs of Bhopal

Indian independence activists and Indian nationalists

Badruddin Tyabji, Mukhtar Ahmed Ansari, Maulana Azad, Saifuddin Kitchlew, Maghfoor Ahmad Ajazi, Hakim Ajmal Khan, Abbas Tyabji, Rafi Ahmed Kidwai, Maulana Mehmud Hasan, Khan Abdul Gaffar Khan, Hussain Ahmad Madani .

Pakistan Movement

Muhammad Ali Jinnah, Allama Iqbal, Liaquat Ali Khan, Abdur Rab Nishtar, Huseyn Shaheed Suhrawardy, A.K. Fazlul Huq, Begum Jahanara Shahnawaz, Syed Ahmed Khan, Shamsul Haque Faridpuri .

Religious

Qazi Syed Rafi Mohammad, Maulana Syed Maudoodi, Ahmad Raza Khan, Mohammad Abdul Ghafoor Hazarvi, Ashraf Ali Thanvi .

References

^ ^a ^b Ahmed, Ishtiaq (27 May 2016). "The dissenters". The Friday Times.
^ ^a ^b Satish Chandra (1996), Historiography, Religion, and State in Medieval India, Har-Anand Publications, ISBN 9788124100356
^ Sandria B. Freitag (1989). Collective Action and Community Public Arenas and the Emergence of Communalism in North India. University of California Press. p. 104. ISBN 9780520064393.
^ Farzana Shaikh (2018). Making Sense of Pakistan. Oxford University Press. p. 15. ISBN 978-0-19-092911-4.
^ Asghar Ali Engineer (2002), Competing Nationalisms in South Asia, Orient BlackSwan, ISBN 978-81-250-2221-3
^ Samuel Totten (2018). Dirty Hands and Vicious Deeds: The US Government's Complicity in Crimes against Humanity and Genocide. University of Toronto Press. ISBN 9781442635272. Khan Abdul Ghaffar Khan (a Pathan or Pashtun leader from India's northwest frontier), opposed Jinnah's demand to partition India as un-Islamic and contrary to the history of Muslims in the subcontinent, who had for over a millennium considered India their homeland.
^ Md, Muzaffar Imam (1987). Role of Muslims in the National Movement, 1912-1930: A Study of Bihar. Mittal Publications. p. 27. ISBN 978-81-7099-033-8. Both the Hindus and the Muslims enthusiastically participated in its all deliberations. All classes of the Muslims, including the Ulema of Bihar associated themselves with the Indian National Congress. The Muslim political activities increasingly moved round the Congress.
^ Ali, Asghar Ali (15 August 2010). "Maulana Azad and partition". Dawn. Retrieved 10 June 2020.
^ ^a ^b ^c Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami'at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur'an and hadith and opposing Muslim League's separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama's priority was an independent India where they could practice Islam without fear or hindrance.
^ Raja, Masood Ashraf. Constructing Pakistan: Foundational Texts and the Rise of Muslim National Identity, 1857–1947, Oxford 2010, ISBN 978-0-19-547811-2
^ Comim, Flavio; Fennell, Shailaja; Anand, P. B. (25 October 2018). New Frontiers of the Capability Approach. Cambridge University Press. ISBN 978-1-108-56797-8. Separated by 1500 km of Indian land. Pakistan was seen as 'a unique experiment in state making' as it was built on religious nationalism, with two geographically separate wings (Van Schendel, 2009: 107).
^ Bhatti, Safeer Tariq (3 December 2015). International Conflict Analysis in South Asia: A Study of Sectarian Violence in Pakistan. UPA. p. xxxi. ISBN 978-0-7618-6647-3. The religious nationalism sentiment is based upon the two nation theory that Hindus and Muslims are of two separate religious communities and separate nations.
^ Islam in Modern History. By Wilfred Cantwell Smith, Pg 285.

[Ahmed2016-1] Ahmed, Ishtiaq (27 May 2016). "The dissenters". The Friday Times.

[chandra1996-2] Satish Chandra (1996), Historiography, Religion, and State in Medieval India, Har-Anand Publications, ISBN 9788124100356

[3] Sandria B. Freitag (1989). Collective Action and Community Public Arenas and the Emergence of Communalism in North India. University of California Press. p. 104. ISBN 9780520064393.

[4] Farzana Shaikh (2018). Making Sense of Pakistan. Oxford University Press. p. 15. ISBN 978-0-19-092911-4.

[asgharali2002-5] Asghar Ali Engineer (2002), Competing Nationalisms in South Asia, Orient BlackSwan, ISBN 978-81-250-2221-3

[Totten2018-6] Samuel Totten (2018). Dirty Hands and Vicious Deeds: The US Government's Complicity in Crimes against Humanity and Genocide. University of Toronto Press. ISBN 9781442635272. Khan Abdul Ghaffar Khan (a Pathan or Pashtun leader from India's northwest frontier), opposed Jinnah's demand to partition India as un-Islamic and contrary to the history of Muslims in the subcontinent, who had for over a millennium considered India their homeland.

[7] Md, Muzaffar Imam (1987). Role of Muslims in the National Movement, 1912-1930: A Study of Bihar. Mittal Publications. p. 27. ISBN 978-81-7099-033-8. Both the Hindus and the Muslims enthusiastically participated in its all deliberations. All classes of the Muslims, including the Ulema of Bihar associated themselves with the Indian National Congress. The Muslim political activities increasingly moved round the Congress.

[Ali2010-8] Ali, Asghar Ali (15 August 2010). "Maulana Azad and partition". Dawn. Retrieved 10 June 2020.

[Ali2011-9] Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami'at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur'an and hadith and opposing Muslim League's separate nationalism. While the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama's priority was an independent India where they could practice Islam without fear or hindrance.

[10] Raja, Masood Ashraf. Constructing Pakistan: Foundational Texts and the Rise of Muslim National Identity, 1857–1947, Oxford 2010, ISBN 978-0-19-547811-2

[11] Comim, Flavio; Fennell, Shailaja; Anand, P. B. (25 October 2018). New Frontiers of the Capability Approach. Cambridge University Press. ISBN 978-1-108-56797-8. Separated by 1500 km of Indian land. Pakistan was seen as 'a unique experiment in state making' as it was built on religious nationalism, with two geographically separate wings (Van Schendel, 2009: 107).

[12] Bhatti, Safeer Tariq (3 December 2015). International Conflict Analysis in South Asia: A Study of Sectarian Violence in Pakistan. UPA. p. xxxi. ISBN 978-0-7618-6647-3. The religious nationalism sentiment is based upon the two nation theory that Hindus and Muslims are of two separate religious communities and separate nations.

[13] Islam in Modern History. By Wilfred Cantwell Smith, Pg 285.

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