Jahane Rumi In search of the unsearchable: O, my soul! where would you find your house?

12Feb/101

The Speech of Mr. Sris Chandra Chattopadhya (Opposition to Objectives Resolution, Constitutent Assembly of Pak, 12 March 1949)

This is a historic speech and a document that posterity will re-examine. Seldom has one piece of legislation caused so much trepidation. Thanks to my firebrand friend Usman Qazi, I got to read this speech that I had heard about from many people. Here is the  text of the address of  Sris Chandra Chattopadhya (Opposition to Objectives Resolution, Constitutent Assembly of Pak, 12 March 1949).

Mr. Sris Chandra Chattopadhya (East Bengal : General) : Mr. President, I thought, after my colleague, Mr. Bhupendra Kumar Datta, had spoken on the two amendments on behalf of the Congress Party, I would not take any part in this discussion. He appealed, he reasoned and made the Congress position fully clear, but after I heard some of the speakers from the majority party, viz, Muslim League Party, the manner in which they had interpreted the Resolution, it became incumbent on me to take part in this discussion.
I have heard Dr. Malik and appreciate his standpoint. He says that "we got Pakistan for establishing a Muslim State, and the Muslims suffered for it and therefore it was not desireable that anybody should speak against it". I quite agree with him. He said; "If we establish a Muslim State and even if we become reactionaries, who are you to say anything against it?" That is a standpoint which I understand, but here there is some difficulty. We also, on this side, fought for the independence of the country. We worked for the independence of the entire country. When our erstwhile masters, Britishers, were practically in the mood of going away, the country was divided – one part became Pakistan and the other remained India. If in the Pakistan State there would have been only Muslims, the question would have been different. But there are some non-muslims also in Pakistan. When they wanted a division there was no talk of an exchange of population. If there was an exchange of population, there would have been an end of the matter, and Dr. Malik could establish his Pakistan in his own way and frame constitution accordingly. It is also true that the part of Pakistan in which Dr. Malik lives is denuded of non-Muslims. That is clear.
Dr. Omar Hayat Malik: On a point of order, Sir, I never said that. He has understood me quite wrongly.
Mr. Omar Hayat Malik: I never said that Pakistan was denuded of non-Muslims. My friend on the opposite has misunderstood me.

22May/093

Review of Wahhabi Islam (Natana DeLong-Bas)

Natana DeLong Bas’ Wahhabi Islam: From Revival and Reform to Global Jihad is not a bad book, but it is not a particularly helpful book either. One of its strong points is how adroitly DeLong-Bas eases the reader into topics. This is no small feat since the protagonist is Muhammad ibn Abdul Wahhab (d. 1792) , a controversial Shaykh who lived during the eighteenth century. The reformer made an alliance with Muhammad ibn Saud, ruler of a small market town Diriyya, and this led to the formation of a state which claimed to live under the guidance of the Shariah and tried to bring the pastoral tribes all around it under its guidance too. More than I care to admit, the book was a page-turner for me, in spite of its moderate heft. 

However, the simplicity comes at a price. The narrative, especially when it discusses Shaykh Ibn Abdul Wahhab, is afflicted by a linearity that becomes unconvincing after a while. The book proves incredibly readable throughout, but the one-dimensional character that DeLong-Bas chooses to maintain for the Shaykh quickly becomes a cartoon superhero- too good for his own good, so to speak, and quite unbelievable.

23Sep/083

Revisiting the concept of Jihad in Islam

By Maulana Wahiduddin Khan

(Translated from Urdu by Yoginder Sikand)*

The word 'jihad' is derived from the root juhd, which means 'to strive' or 'to struggle'. It denotes the exertion of oneself to the utmost, to the limits of one's capacity, in some activity or for some purpose.  This is how the word is understood in Arabic grammar.

Because fighting against one's enemies is also one form of this exertion or striving, it is also sometimes referred as jihad. However, the actual Arabic word for this is qital, not jihad. Fighting with one's enemies is something that might happen only occasionally or exceptionally. However, jihad, properly understood, is a continuous action or process that animates every day and night of the life of the true believer. Such a person does not let any hurdle affect his life, including desire for gain, the pressure of customs, the demands of pragmatism, lust for wealth, etc.. All these things serve as hurdles in the path of doing good deeds. Overcoming these hurdles and yet abiding by the commandments of God is the true jihad, and this is the essential meaning of the concept of jihad. There are many references to jihad, as understood in this way, in the collections of sayings attributed to the Prophet Muhammad.