On Pakistan and the Theory & Practice of the Islamic State: An Excerpt from the Munir Report of 1954

On Pakistan and the Theory & Practice of the Islamic State: An Excerpt from the Munir Report of 1954


From REPORT of THE COURT OF INQUIRY constituted under PUNJAB ACT II OF 1954 to enquire into the PUNJAB DISTURBANCES OF 1953 “Munir Report”


It has been repeatedly said before us that implicit in the demand for Pakistan was the demand for an Islamic State. Some speeches of important leaders who were striving for Pakistan undoubtedly lend themselves to this construction. These leaders while referring to an Islamic State or to a State governed by Islamic laws perhaps had in their minds the pattern of a legal structure based on or mixed up with Islamic dogma, personal law, ethics and institutions. No one who has given serious thought to the introduction of a religious State in Pakistan has failed to notice the tremendous difficulties with which any such scheme must be confronted. Even Dr. Muhammad Iqbal, who must be considered to be the first thinker who conceived of the possibility of a consolidated North Western Indian Muslim State, in the course of his presidential address to the Muslim League in 1930 said:

“Nor should the Hindus fear that the creation of autonomous Muslim States will mean the introduction of a kind of religious rule in such States. The principle that each group is entitled to free development on its own lines is not inspired by any feeling of narrow communalism”.

When we come to deal with the question of responsibility we shall have the occasion to point out that the most important of the parties who are now clamouring for the enforcement of the three demands on religious grounds were all against the idea of an Islamic State. Even Maulana Abul Ala Maudoodi of Jama’at-i-Islami was of the view that the form of Government in the new Muslim State, if it ever came into existence, could only be secular.

Before the Partition, the first public picture of Pakistan that the Quaid-i-Azam gave to the world was in the course of an interview in New Delhi with Mr. Doon Campbell, Reuter’s Correspondent. The Quaid-i-Azam said that the new State would be a modern democratic State, with sovereignty resting in the people and the members of the new nation having equal rights of citizenship regardless of their religion, caste or creed. When Pakistan formally appeared on the map, the Quaid-i-Azam in his memorable speech of 11th August 1947 to the Constituent Assembly of Pakistan, while stating the principle on which the new State was to be founded, said:—


“All the same, in this division it was impossible to avoid the question of minorities being in one Dominion or the other. Now that was unavoidable. There is no other solution. Now what shall we do? Now, if we want to make this great State of Pakistan happy and prosperous we should wholly and solely concentrate on the well-being of the people, and specially of the masses and the poor. If you will work in co-operation, forgetting the past, burying the hatchet, you are bound to succeed. If you change your past and work together in a spirit that every one of you, no matter to what community he belongs, no matter what relations he had with you in the past, no matter what is his colour, caste or creed, is first, second and last a citizen of this State with equal rights, privileges and obligations., there will be no end to the progress you will make. “I cannot emphasise it too much. We should begin to work in that spirit and in course of time all these angularities of the majority and minority communities—the Hindu community and the Muslim community— because even as regards Muslims you have Pathana, Punjabis, Shias, Sunnis and so on and among the Hindus you have Brahmins, Vashnavas, Khatris, also Bengalis, Madrasis and so on—will vanish. Indeed if you ask me this has been the biggest hindrance in the way of India to attain its freedom and independence and but for this we would have been free peoples long long ago. No power can hold another nation, and specially a nation of 400 million souls in subjection; nobody could have conquered you, and even if it had happened, nobody could have continued its hold on you for any length of time but for this (Applause). Therefore, we must learn a lesson from this. You are free; you are free to go to your temples, you are free to go to your mosques or to any other places of worship in this State of Pakistan. You may belong to any religion or caste or creed— that has nothing to do with the business of the State (Hear, hear). As you know, history shows that in England conditions sometime ago were much worse than those prevailing in India today. The Roman Catholics and the Protestants persecuted each other. Even now there are some States in existence where there are discriminations made and bars imposed against a particular class. Thank God we are not starting in those days. We are starting in the days when there is no discrimination, no distinction between one community and another, no discrimination between one caste or creed and another. We are starting with this fundamental principle that we are all citizens and equal citizens of one State (Loud applause). The people of England in course of time had to face the realities of the situation and had to discharge the responsibilities and burdens placed upon them by the Government of their country and they went through that fire step by step. Today you might say with justice that Roman Catholics and Protestants do not exist: what exists now is that every man is a citizen, an equal citizen, of Great Britain and they are all members of the nation. “Now, I think we should keep that in front of us as our ideal and you will find that in course of time Hindus would cease to be Hindus and Muslims would cease to be Muslims, not in the religious sense, because that is the personal faith of each individual, but in the political sense as citizens of the State”.

The Quaid-i-Azam was the founder of Pakistan and the occasion on which he thus spoke was the first landmark in the history of Pakistan. The speech was intended both for his own people including non-Muslims and the world, and its object was to define as clearly as possible the ideal to the attainment of which the new State was to devote all its energies. There are repeated references in this speech to the bitterness of the past and an appeal to forget and change the past and to bury the hatchet. The future subject of the State is to be a citizen with equal rights, privileges and obligations, irrespective of colour, caste, creed or community. The word ‘nation’ is used more than once and religion is stated to have nothing to do with the business of the State and to be merely a matter of personal faith for the individual.


We asked the ulama whether this conception of a State was acceptable to them and everyone of them replied in an unhesitating negative, including the Ahrar and erstwhile Congressites with whom before the Partition this conception was almost a part of their faith.


If Maulana Amin Ahsan Islahi’s evidence correctly represents the view of Jama’at-i-Islami, a State based on this idea is the creature of the devil, and he is confirmed in this by several writings of his chief, Maulana Abul Ala Maudoodi, the founder of the jama’at. None of the ulama can tolerate a State which is based on nationalism and all that it implies; with them millat and all that it connotes can alone be the determining factor in State activity.


The Quaid-i-Azam’s conception of a modern national State, it is alleged, became obsolete with the passing of the Objectives Resolution on 12th March 1949; but it has been freely admitted that this Resolution, though grandiloquent in words, phrases and clauses, is nothing but a hoax and that not only does it not contain even a semblance of the embryo of an Islamic State but its provisions, particularly those relating to fundamental rights, are directly opposed to the principles of an Islamic State.




What is then the Islamic State of which everybody talks but nobody thinks? Before we seek to discover an answer to this question, we must have a clear conception of the scope and function of the State.

The ulama were divided in their opinions when they were asked to cite some precedent of an Islamic State in Muslim history. Thus, though Hafiz Kifayat Husain, the Shia divine, held out as his ideal the form of Government during the Holy Prophet’s time, Maulana Daud Ghaznavi also included in his precedent the days of the Islamic Republic, of Umar bin Abdul Aziz, Salah-ud-Din Ayyubi of Damascus, Sultan Mahmud of Ghazni, Muhammad Tughlaq and Aurangzeb and the present regime in Saudi Arabia. Most of them, however, relied on the form of Government during the Islamic Republic from 632 to 661 A. D., a period of less than thirty years, though some of them also added the very short period of Umar bin Abdul Aziz.

Maulana Abdul Haamid Badayuni stated that the details of the ideal State would be worked out by the ulama while Master Taj-ud-Din Ansari’s confused notion of an Islamic State may be gathered from the following portion of his interrogation :—

“Q.—Were you also in the Khilafat movement ?
Q.—When did the Khilafat movement stop in India ?
A.—In 1923. This was after the Turks had declared their country to be a secular State.
Q.—If you are told that the Khilafat movement continued long after the Turks had abolished Khilafat, will that be correct?
A.—As far as I remember, the Khilafat movement finished with the abolition of the Khilafat by the Turks.
Q.—You are reported to have been a member of the Khilafat movement and having made speeches. Is it correct ?
A.—It could not be correct.
Q.—Was the Congress interested in Khilafat ?
A.— Yes.
Q.—Was Khilafat with you a matter of religious conviction or just a political movement ?
A.— It was purely a religious movement.
Q.— Did the Khilafat movement have the support of Mr Gandhi ?
Q.— What was the object of the Khilafat movement ?
A.— The Britisher was injuring the Khilafat institution in Turkey and the Musalman was aggrieved by this attitude of the Britisher.
Q.— Was not the object of the movement to resuscitate the Khilafat among the    Musalmans ?
Q.— Is Khilafat with you a necessary part of Muslim form of Government ?
Q.— Are you, therefore, in favour of having a Khilafat in Pakistan ?
Q.— Can there be more than one Khalifa of the Muslims ?
A.— No.
Q.— Will the Khalifa of Pakistan be the Khalifa of all the Muslims of the world ?
A.— He should be but cannot be.”

Throughout the three thousand years over which political thought extends, and such thought in its early stages cannot be separated from religion, two questions have invariably presented themselves for consideration : —

(1) what are the precise functions of the State ? and
(2) who shall control the State ?

If the true scope of the activities of the State is the welfare, temporal or spiritual or both of the individual, then the first question directly gives rise to the bigger question:

What is the object of human life and the ultimate destiny of man? On this, widely divergent views have prevailed, not at different times but at one and the same time. The pygmies of equatorial West Africa still believe that their God Komba has sent them into the forest to hunt and dance and sing. The Epicureans meant very much the same when they said that the object of human life is to drink and eat and be merry, for death denies such pleasures. The utilitarians base their institutions on the assumption that the object of human life is to experience pleasant sensations of mind and body, irrespective of what is to come hereafter. The Stoics believed in curbing and reducing all physical desires, and Diogenes found a tub good enough to live in. German philosophers think that the individual lives for the State and that therefore the object of life is service of the State in all that it might decide to undertake and achieve. Ancient Hindu philosophers believed in the logic of the fist with its natural consequence, the law of natural selection and the struggle for survival. The Semitic theory of State, whether Jewish, Christian or Islamic, has always held that the object of human life is to prepare ourselves for the next life and that, therefore, prayer and good works are the only object of life. Greek philosophers beginning with Socrates thought that the object of human life was to engage in philosophical meditation with a view to discovering the great truths that lie in nature and that the business of the others is to feed the philosophers engaged in that undertaking.

Islam emphasises the doctrine that life in this world is not the only life given to man but that eternal life begins after the present existence comes to an end, and that the status of a human being in the next world will depend upon his beliefs and actions in this world. As the present life is not an end in itself but merely a means to an end, not only the individual but also the State, as opposed to the secular theory which bases all political and economic institutions on a disregard of their consequences on the next life, should strive for human conduct which ensures for a person better status in the next world.

According to this theory Islam is the religion which seeks to attain that object. Therefore the question immediately arises : What is Islam and who is a momin or a Muslim ? We put this question to the ulama and we shall presently refer to their answers to this question. But we cannot refrain from saying here that it was a matter of infinite regret to us that the ulama whose first duty should be to have settled views on this subject, were hopelessly disagreed among themselves.

Apart from how these learned divines have expressed themselves, we conceive of Islam as a system that covers, as every systematic religion must, the following five topics :—
(1) the dogma, namely, the essentials of belief ;
(2) the cult, namely, religious rites and observances which a person must
perform ;
(3) ethics, i. e. rules of moral conduct ;
(4) institutions, social, economic and political ; and
(5) law proper.

The essential basis of the rules on all these subjects is revelation and not reason, though both may coincide. This coincidence, however, is accidental because human reasoning may be faulty and ultimate reason is known only to God, Who sends His message to humanity through His chosen messengers for the direction and guidance of the people. One must, therefore, accept the dogma, observe the cult, follow the ethics, obey the law and establish institutions which God has revealed, though their reason may not be apparent—nay even if they be opposed to human reason. Since an error by God is an impossibility, anything that God has revealed, whether its subject be something occult or preternatural, history, finance, law, worship or something which according to human thought admits of scientific treatment as for instance, birth of man, evolution, cosmology, or astronomy, has got to be accepted as absolute truth. The test of reason is not the acid test and a denial of this amounts to a denial of the supreme wisdom and designs of Allah—it is kufr. Now God has revealed Himself from time to time to His favoured people of whom our Holy Prophet was the last. That revelation is contained in the Qur’an and covers the five topics mentioned above. The true business of a person who believes in Islam is therefore to understand, believe in and act upon that revelation. The people whom God chooses as medium for the transmission of His messages are rasuls (messengers) or nabis (prophets). Since every action or saying of a prophet is, in the case of our own Holy Prophet it certainly was, prompted by Allah, it has the same degree of inerrancy as the formal revelation itself, because prophets are ma’sum, incapable of doing or saying something which is opposed to Divine wishes. These sayings and actions are sunna having the same infallibility as the Qur’an. The record of this sunna is hadith which is to be found in several books which were compiled by Muslim scholars after long, laborious and careful research extending over several generations.

The word hadith means a record of actions or sayings of the Prophet and his companions. At first the sahaba. i. e. people who had lived in the society of the Prophet, were the best authority for a knowledge of the sunna. Later people had to be content with the communications of the tabi’un, i. e. successors, people of the first generation after the Holy Prophet who had received their information from the sahaba, and then in the following generations with the accounts of the so-called successors of the successors (tabi’ul-tabi’un), i.e. people of the second generation after the Holy Prophet, who had concerted with the successors. Marfu’ is a tradition which contains a statement about the Prophet ; mawquf, a tradition that refers only to the sayings or doings of the sahaba ; and maqtu’ a tradition which does not at most go further back than the first generation after the Holy Prophet and deals only with sayings or doings of tabi’un. In some of the ahadith the actual word of God is to be found. Any such tradition is designated Hadith-i-Qudsi or Ilahi as distinguished from an ordinary Hadith-i-Nabvi.

A very large portion of sayings ascribed to the Prophet deals with the ahkam (legal professions), religious obligations, halal and haram (what is allowed and forbidden), with ritual purity, laws regarding food and criminal and civil law. Further they deal with dogma, retribution at the Last Judgment, hell and paradise, angels, creation, revelations, the earlier prophets. Many traditions also contain edifying sayings and moral teachings by the Holy Prophet. The importance of ahadith was realised from the very beginning and they were not only committed to memory but in some cases were reduced to writing. The work of compilation of hadith began in the third century after the Hijra and the Sihah Sitta were all compiled in that century. These are the musannifs of —
(1) Al-Bukhari, died 256/870,
(2) Muslim, died 261/875,
(3) Abu Dawud, died 275/888,
(4) Al-Tirmizi, died 279/892,
(5) All Nasa’i, died 303/915, and
(6) Ibn-i-Maja, died 273/886.

According to modern laws of evidence, including our own, the ahadith are inadmissible evidence of sunna because each of them contains several links of hearsay, but as authority on law they are admissible pro prio vigore. The merit of these collections lies not so much in the fact that (as is often wrongly stated) their authors decided for the first time which of the numerous traditions in circulation were genuine and which false but rather in the fact that they brought together everything that was recognised as genuine in orthodox circles in those days.

The Shias judge hadith from their own stand-point and only consider such traditions reliable as are based on the authority of Ali and his adherents. They have, therefore, their own works on the subject and hold the following five works in particularly high esteem—
(1) Al-Kafi of Muhammad b. Yaqub Al-Kulini, died 328/939,
(2) Man La Yastahdiruhu’ul-Fakih of Muhammad b. Ali b. Babuya Al-Kummi,
died 381/991,
(3) Tahdib Al-Ahkam,
(4) Al-Istibsar Fi-Ma’khtalafa Fihi’l-Akhbar (extract from the preceding) of
Muhammad Altusi, died 459/1067, and
(5) Nahj Al-Balagha (alleged sayings of Ali) of Ali b. Tahir Al-Sharif Al-Murtaza, died 436/1044 (or of his brother Radi Al-Din Al-Baghdadi.)

After the ritual, the dogma and the most important political and social institutions had taken definite shape in the second and third centuries, there arose a certain communis opinio regarding the reliability of most transmitters of tradition and the value of their statement. The main principles of doctrine had already been established in the writings of Malik b. Anas, Al-Shafi’i and other scholars regarded as authoritative in different circles and mainly on the authority of traditional sayings of the Holy Prophet. In the long run no one dared to doubt the truth of these traditions and this almost conclusive presumption of truth has since continued to be attached to the ahadith compiled in the Sihah Sitta.

We have so far arrived at this result that any rule on any subject that may be derived from the Qur’an or the sunna of the Holy Prophet is binding on every Musalman. But since the only evidence of sunna is the hadith, the words sunna and hadith have become mixed up with, and indistinguishable from, each other with the result that the expression Qur’an and hadith is not infrequently employed where the intention is to refer to Qur’an and sunna.

At this stage another principle, equally basic, comes into operation, and that is that Islam is the final religion revealed by God, complete and exhaustive in all respects, and that God will not abrogate, detract from or add to this religion (din) any more than He will send a fresh messenger. The din having been perfected (Akmalto lakum dinokum, Sura V, verse 3), there remains no need for any new code repealing, modifying or amplifying the original code; nor for any fresh messenger or message. In this sense, therefore, prophethood ceased with the Holy Prophet and revelation stopped for ever. This is the doctrine of the cessation of wahi-i-nubuwwat.

If the proposition that Muslim dogma, ethics and institutions, etc., are all based on the doctrine of inerrancy, whether such inerrancy lies in the Qur’an, the sunna, ijma’ or ijtihad-i-mutlaq, is fully comprehended, the various deductions that follow from it will be easily understandable. As the ultimate test of truth, whether the matter be one of a ritual or political or social or economic nature, is revelation and revelation has to be gathered from the Qur’an, and the sunna carries almost the same degree of inerrancy as revelation and the only evidence of sunna is hadith, the first duty of those who desire to establish an Islamic State will be to discover the precise rule applicable to the existing circumstances whether that rule is to be found in the Qur’an or hadith. Obviously the persons most suited for the purpose would be those who have made the Qur’an and hadith their lifelong study, namely, among the Sunnies, the ulama, and among the Shias, the mujtahids who are the spokesmen of the hidden Imam, the ruler de jure divino. The function of these divines would be to engage themselves in discovering rules applicable to particular situations and they will be engaged in a task similar to that in which Greek philosophers were engaged, with only this difference that whereas the latter thought that all truth lay in nature which had merely to be discovered by individual effort, the ulama and the mujtahids will have to get at the truth that lies in the holy Book and the books of hadith.

The ulama Board which was recommended by the Basic Principles Committee was a logical recognition of this principle, and the true objection against that Board should indeed have been that the Board was too inadequate a mechanism to implement the principle which had brought that body into existence.

Ijma’ means concurrence of the mujtahids of the people, i.e., of those who have a right, in virtue of knowledge, to form a judgment of their own, after the death of the Holy Prophet. The authority of ijma’ rests on the principle of a divine protection against error and is founded on a basal tradition of the Holy Prophet, “My people will never agree in error”, reported in Ibn Maja, By this procedure points which had been in dispute were fixed, and when fixed, they became an essential part of the faith and disbelief in them an act of unbelief (kufr). The essential point to remember about ijma’ is that it represents the agreement of the mujtahids and that the agreement of the masses is especially excluded.

Thus ijma’ has not only fixed unsettled points but has changed settled doctrines of the greatest importance.

The distinction between ijma’ and ijtihad is that whereas the former is collective, the latter is individual. Ijtihad means the exerting of one’s self to the utmost degree to form an opinion in a case or as to a rule of law. This is done by applying analogy to the Qur’an and the sunna. Ijtihad did not originally involve inerrancy, its result being always zann or fallible opinion. Only combined ijtihad led to ijma, and was inerrant. But this broad ijtihad soon passed into special ijtihad of those who had a peculiar right to form judgments. When later doctors looked back to the founding of the four legal schools, they assigned to their founders an ijtihad of the first rank (ijtihad-i-mutlaq). But from time to time individuals appeared who returned to the earliest meaning of ijtihad and claimed for themselves the right to form their own opinion from first principles. One of these was the Hanbalite Ibn Taimiya (died 728). Another was Suyuti (died 911) in whom the claim to ijtihad unites with one to be the mujaddid or renewer of religion in his century. At every time there must exist at least one mujtahid, was his contention, just as in every century there must come a mujaddid.

In Shia Islam there are still absolute mujtahids because they are regarded as the spokesmen of the hidden Imam. Thus collective ijtihad leads to ijma’, and the basis of ijma’ is divine protection against error—inerrancy.



Since the basis of Islamic law is the principle of inerrancy of revelation and of the Holy Prophet, the law to be found in the Qur’an and the sunna is above all man-made laws, and in case of conflict between the two, the latter, irrespective of its nature, must yield to the former. Thus, provided there be a rule in the Qur’an or the sunna on a matter which according to our conceptions falls within the region of Constitutional Law or International Law, the rule must be given effect to unless that rule itself permits a departure from it. Thus no distinction exists in Islamic law between Constitutional Law and other law, the whole law to be found in the Qur’an and the sunna being a part of the law of the land for Muslim subjects of the State. Similarly if there be a rule in the Qur’an or the sunna relating to the State’s relations with other States or to the relations of Muslim subjects of the State with other States or the subjects of those States, the rule will have the same superiority of sanction as any other law to be found in the Qur’an or the sunna.

Therefore if Pakistan is or is intended to be converted into an Islamic State in the true sense of the word, its Constitution must contain the following five provisions:—

(1) that all laws to be found in the Qur’an or the sunna shall be deemed to be a part of the law of the land for Muslims and shall be enforced accordingly;
(2) that unless the Constitution itself is framed by ijma’-i-ummat, namely, by the agreement of the ulama and mujtahids of acknowledged status, any provision in the Constitution which is repugnant to the Qur’an or sunna shall to the extent of the repugnancy be void;
(3) that unless the existing laws of Pakistan are adapted by ijma’-i-ummat of the kind mentioned above, any provision in the existing law which is contrary to the Qur’an or sunna shall to the extent of the repugnancy be void;
(4) that any provision in any future law which is repugnant to Qur’an or sunna shall be void;
(5) that no rule of International Law and no provision in any convention or treaty to which Pakistan is a party, which is contrary to the Qur’an or the sunna shall be binding on any Muslim in Pakistan.



That the form of Government in Pakistan, if that form is to comply with the principles of Islam, will not be democratic is conceded by the ulama. We have already explained the doctrine of sovereignty of the Qur’an and the sunna. The Objectives Resolution rightly recognised this position when it recited that all sovereignty rests with God Almighty alone. But the authors of that Resolution misused the words ‘sovereign’ and ‘democracy’ when they recited that the Constitution to be framed was for a sovereign State in which principles of democracy as enunciated by Islam shall be fully observed.

It may be that in the context in which they were used, these words could not be misunderstood by those who are well versed in Islamic principles, but both these words were borrowed from western political philosophy and in that sense they were both wrongly used in the Resolution. When it is said that a country is sovereign, the implication is that its people or any other group of persons in it are entitled to conduct the affairs of that country in any way they like and untrammelled by any considerations except those of expediency and policy. An Islamic State, however, cannot in this sense be sovereign, because it will not be competent to abrogate, repeal or do away with any law in the Qur’an or the sunna. Absolute restriction on the legislative power of a State is a restriction on the sovereignty of the people of that State and if the origin of this restriction lies elsewhere than in the will of the people, then to the extent of that restriction the sovereignty of the State and its people is necessarily taken away. In an Islamic State, sovereignty, in its essentially juristic sense, can only rest with Allah. In the same way, democracy means the rule of the demos, namely, the people, directly by them as in ancient Greece and Rome, or indirectly through chosen representatives as in modern democracies. If the power of the people in the framing of the Constitution or in the framing of the laws or in the sphere of executive action is subject to certain immutable rules, it cannot be said that they can pass any law that they like, or, in the exercise of executive functions, do whatever they like. Indeed if the legislature in an Islamic State is a sort of ijma’, the masses are expressly disqualified from taking part in it because ijma’-i-ummat in Islamic jurisprudence is restricted to ulama and mujtahids of acknowledged status and does not at all extend, as in democracy, to the populace.




In the preceding pages we have attempted to state as clearly as we could the principles on which a religious State must be built if it is to be called an Islamic State. We now proceed to state some incidents of such State, with particular reference to the ulamas’ conception of it.




Legislature in its present sense is unknown to the Islamic system. The religiopolitical system which is called din-i-Islam is a complete system which contains in itself the mechanism for discovering and applying law to any situation that may arise. During the Islamic Republic there was no legislature in its modern sense and for every situation or emergency that arose law could be discovered and applied by the ulama. The law had been made and was not to be made, the only function of those entrusted with the administration of law being to discover the law for the purposes of the particular case, though when enunciated and applied it formed a precedent for others to follow. It is wholly incorrect, as has been suggested from certain quarters, that in a country like Pakistan, which consists of different communities, Muslim and non-Muslim, and where representation is allowed to non-Muslims with a right to vote on every subject that comes up, the legislature is a form of ijma’ or ijtihad, the reason being that ijtihad is not collective but only individual, and though ijma’ is collective, there is no place in it for those who are not experts in the knowledge of the law. This principle at once rules out the infidels (kuffar) whether they be people of Scriptures (ahl-i-kitab) or idolators (mushrikeen).

Since Islam is a perfect religion containing laws, express or derivable by ijma’ or ijtihad, governing the whole field of human activity, there is in it no sanction for what may, in the modern sense, be called legislation.

Questioned on this point Maulana Abul Hasanat, President, Jami’at-ul-Ulama-i-Pakistan says :—

“Q.—Is the institution of legislature as distinguished from the institution of a person or body of persons entrusted with the interpretation of law, an integral part of an Islamic State?
A.—No. Our law is complete and merely requires interpretation by those who are experts in it. According to my belief no question can arise the law relating to which cannot be discovered from the Qur’an or the hadith.
Q.—Who were Sahib-ul-hall-i-wal-aqd
A.—They were the distinguished ulama of the time. These persons attained their status by reason of the knowledge of the law. They were not in any way analogous or similar to the legislature in modern democracy.”

The same view was expressed by Amir-i-Shari’at Sayyad Ata Ullah Shah Bukhari in one of his speeches reported in the ‘Azad’ of 22nd April, 1947, in the course of which he said that our din is complete and perfect and that it amounts to kufr to make more laws.

Maulana Abul Ala Maudoodi, however, is of the opinion that legislation in the true sense is possible in an Islamic State on matters which are not covered by the Qur’an, the sunna, or previous ijma’ and he has attempted to explain his point by reference to the institution of a body of persons whom the Holy Prophet, and after him the khulafa consulted on all matters relating to affairs of State. The question is one of some difficulty and great importance because any institution of legislature will have to be reconciled with the claim put forward by Maulana Abul Hasanat and some other religious divines that Islam is a perfect and exhaustive code wide enough to furnish an answer to any question that may arise relating to any human activity, and that it does not know of any “unoccupied field” to be filled by fresh legislation. There is no doubt that Islam enjoins consultation and that not only the Holy Prophet but also the first four caliphs and even their successors resorted to consultation with the leading men of the time, who for their knowledge of the law and piety could well be relied upon.

In the inquiry not much has been disclosed about the Majlis-i-Shura except what is contained in Maulana Abul Ala Maudoodi’s written statement which he supplied to the Court at its request. That there was a body of men who were consulted is true, but whether this was a standing body and whether its advice had any legal or binding force, seems somewhat doubtful. These men were certainly not elected in the modern way, though their representative character cannot be disputed. Their advice was certainly asked ad hoc, but that they were competent to make law as the modern legislatures make laws is certainly not correct. The decisions taken by them undoubtedly served as precedents and were in the nature of ijma’, which is not legislation but the application of an existing law to a particular case. When consulted in affairs of State, their functions were truly in the nature of an advice given by a modern cabinet but such advice is not law but only a decision.

Nor can the legislature in a modern State correspond to ijma’ because as we have already pointed out, the legislature legislates while the ulama of Majlis-i-Shura who were called upon to determine what should be the decision on a particular point which was not covered by the Qur’an and the sunna, merely sought to discover and apply the law and not to promulgate the law, though the decision when taken had to be taken not only for the purposes of the particular case but for subsequent occasions as a binding precedent.

An intriguing situation might arise if the Constitution Act provided that any provision of it, if it was inconsistent with the Qur’an or the sunna, would be void, and the intra vires of a law made by the legislature were questioned before the Supreme Court on the ground that the institution of legislature itself was contrary to the Qur’an and the sunna.


The ground on which the removal of Chaudhri Zafrullah Khan and other Ahmadis occupying key positions in the State is demanded is that the Ahmadis are non-Muslims and that therefore like zimmies in an Islamic State they are not eligible for appointment to higher offices in the State. This aspect of the demands has directly raised a question about the position of non-Muslims in Pakistan if we are to have an Islamic Constitution.

According to the leading ulama the position of non-Muslims in the Islamic State of Pakistan will be that of zimmies and they will not be full citizens of Pakistan because they will not have the same rights as Muslims They will have no voice in the making of the law, no right to administer the law and no right to hold public offices.

A full statement of this position will be found in the evidence of Maulana Abul Hasanat Sayyad Muhammad Ahmad Qadri, Maulana Ahmad Ali, Mian Tufail Muhammad and Maulana Abdul Haamid Badayuni. Maulana Abul Hasanat on being questioned on the subject stated as follows :—

“Q.—If we were to have an Islamic State in Pakistan, what will be the position of the kuffar (non-Muslims)? Will they have a voice in the making of laws, the right of administering the law and the right to hold public offices?
A.—Their position will be that of zimmies. They will have no voice in the making of laws, no right to administer the law and no right to hold public offices.
Q.—In an Islamic State can the head of the State delegate any part of his powers to kuffar?

Maulana Ahmad Ali, when questioned, said:—
“Q.—if we were to have an Islamic State in Pakistan, what will be the position of the kuffar? Will they have a hand in the making of the law, the right to administer the law and the right to hold public offices ?
A.—Their position will be that of zimmies. They will have no say in the making of law and no right to administer the law. Government may, however, permit them to hold any public office”.

Mian Tufail Muhammad stated as follows :—
“Q.—Read the article on minorities’ rights in the ‘Civil and Military Gazette’ of 13th October, 1953, and say whether it correctly represents your view of an Islamic State? (It was stated in the articles that minorities would have the same rights as Muslims).
A.—I have read this article and do not acknowledge these rights for the Christians or other non-Muslims in Pakistan if the State is founded on the ideology of the Jama’at”.

The confusion on this point in the mind of Maulana Abdul Haamid Badayuni, President, Jami’at-ul-Ulama-i-Pakistan, is apparent from the following: —

“Q.—Have you ever read the aforesaid speech (the speech of the Quaid-i-Azam to the Constituent Assembly of Pakistan on 11th August, 1947)?
A.—Yes, I have read that speech.
Q.—Do you still agree with the conception of Pakistan that the Quaid-i-Azam presented to the Constituent Assembly in this speech in which he said that thereafter there would be only one Pakistan nation, consisting of Muslims and non-Muslims, having equal civic rights, without any distinction of race, religion or creed and that religion would be merely a private affair of the individual ?
A.—I accept the principle that all communities, whether Muslims or non-Muslims, should have, according to their population, proper representation in the administration of the State and legislation, except that non-Muslims cannot be taken in the army or the judiciary or be appointed as Ministers or to other posts involving the reposing of confidence.
Q.—Are you suggesting that the position of non-Muslims would be that of zimmies or any better ?
A.—No. By zimmies are meant non-Muslim people of lands which have been conquered by an Islamic State, and the word is not applicable to non-Muslim minorities already living in an Islamic State. Such minorities are called mu’ahids, i.e. those people with whom some agreement has been made.
Q.—What will be their status if there is no agreement with them ?
A.—In that case such communities cannot have any rights of citizenship.
Q.—Will the non-Muslim communities inhabiting Pakistan be called by you as mu’ahids?
A.—No, not in the absence of an agreement with them. To my knowledge there is no such agreement with such communities in Pakistan.”

So, according to the evidence of this learned divine, the non-Muslims of Pakistan will neither be citizens nor will they have the status of zimmies or of mu’ahids. During the Islamic Republic, the head of the State, the khalifa, was chosen by a system of election, which was wholly different from the present system of election based on adult or any other form of popular suffrage. The oath of allegiance (ba’it) rendered to him possessed a sacramental virtue, and on his being chosen by the consensus of the people (ijma’-ul-ummat) he became the source of all channels of legitimate Government. He and he alone then was competent to rule, though he could delegate his powers to deputies and collect around him a body of men of outstanding piety and learning, called Majlis-i-Shura or Ahl-ul-Hall-i-wal-Aqd. The principal feature of this system was that the kuffar, for reasons which are too obvious and need not be stated, could not be admitted to this majlis and the power which had vested in the khalifa could not be delegated to the kuffar. The khalifa was the real head of the State, all power vesting in him and not a powerless individual like the President of a modern democratic State who is merely to sign the record of decisions taken by the Prime Minister and his Cabinet. He could not appoint non-Muslims to important posts, and could give them no place either in the interpretation or the administration of the law, the making of the law by them, as already pointed out, being a legal impossibility.

This being the position, the State will have to devise some machinery by which the distinction between a Muslim and a non-Muslim may be determined and its consequences enforced. The question, therefore, whether a person is or is not a Muslim will be of fundamental importance, and it was for this reason that we asked most of the leading ulama, to give their definition of a Muslim, the point being that if the ulama of the various sects believed the Ahmadis to be kafirs, they must have been quite clear in their minds not only about the grounds of such belief but also about the definition of a Muslim because the claim that a certain person or community is not within the pale of Islam implies on the part of the claimant an exact conception of what a Muslim is. The result of this part of the inquiry, however, has been anything but satisfactory, and if considerable confusion exists in the minds of our ulama on such a simple matter, one can easily imagine what the differences on more complicated matters will be. Below we reproduce the definition of a Muslim given by each alim in his own words. This definition was asked after it had been clearly explained to each witness that he was required to give the irreducible minimum conditions which, a person must satisfy to be entitled to be called a Muslim and that the definition was to be on the principle on which a term in grammar is defined.

Here is the result : —

Maulana Abul Hasanat Muhammad Ahmad Qadri, President, Jami’at-ul-Ulamai-
Pakistan —
“Q.— What is the definition of a Muslim ?
A — (1) He must believe in the Unity of God.
(2) He must believe in the prophet of Islam to be a true prophet as well as in all other prophets who have preceded him,
(3) He must believe in the Holy Prophet of Islam as the last of the prophets (khatam-un-nabiyin).
(4) He must believe in the Qur’an as it was revealed by God to the Holy
Prophet of Islam.
(5) He must believe as binding on him the injunctions of the Prophet of
(6) He must believe in the qiyamat.
Q.—Is a tarik-us-salat a Muslim ?
A.—Yes, but not a munkir-us-salat”

Maulana Ahmad Ali, President, Jami’at-ul-Ulama-i-Islam, Maghribi Pakistan —
“Q.— Please define a Muslim ?
A.—A person is a Muslim if he believes (1) in the Qur’an and (2) what has been said by the prophet. Any person who possesses these two qualifications is entitled to be called a Muslim without his being required to believe in anything more or to do anything more.”

Maulana Abul Ala Maudoodi, Amir Jama’at-i-Islami —
“Q.—Please define a Muslim ?
A.—A person is a Muslim if he believes (1) in tauheed, (2) in all the prophets (ambiya), (3) all the books revealed by God, (4) in mala’ika (angels), and (5) yaum-ul-akhira (the Day of Judgment).
Q.—Is a mere profession of belief in these articles sufficient to entitle a man
to call himself a Musalman and to be treated as a Musalman in an Islamic State ?
Q.—If a person says that he believes in all these things, does any one have a right to question the existence of his belief ?
A.—The five requisites that I have mentioned above are fundamental and any alteration in anyone of these articles will take him out of the pale of Islam.”

Ghazi Siraj-ud-Din Munir—
“Q.—Please define a Muslim ?
A.—I consider a man to be a Muslim if he professes his belief in the kalima, namely, La Ilaha Illalah-o-Muhammad-ur-Rasulullah, and leads a life in the footsteps of the Holy Prophet.”

Mufti Muhammad Idris, Jamia Ashrafia, Nila Gumbad, Lahore—
“Q.—Please give the definition of a Musalman ?
A.—The word ‘Musalman’ is a Persian one. There is a distinction between the word ‘Musalman’ which is a Persian word for Muslim and the word ‘momin’. It is impossible for me to give a complete definition of the word ‘momin’. I would require pages and pages to describe what a momin is. A person is a Muslim who professes to be obedient to Allah. He should believe in the Unity of God, prophethood of the ambiya and in the Day of Judgment. A person who does not believe in the azan or in the qurbani goes outside the pale of Islam. Similarly, there are a large number of other things which have been received by tavatir from our prophet. In order to be a Muslim, he must believe in all these things. It is almost impossible for me to give a complete list of such things.”

Hafiz Kifayat Hussain, Idara-i-Haquq-i-Tahaffuz-i-Shia—
“Q.—Who is a Musalman?
A.—A person is entitled to be called a Musalman if he believes in (1) tauheed, (2) nubuwwat and (3) qiyamat. These are the three fundamental beliefs which a person must profess to be called a Musalman. In regard to these three basic doctrines there is no difference between the Shias and the Sunnies. Besides the belief in these three doctrines, there are other things called ‘zarooriyat-i-din’ which a person must comply with in order to be entitled to be called a Musalman. These will take me two days to define and enumerate. But as an illustration I might state that the respect for the Holy Book, wajoob-i-nimaz, wajoob-i-roza, wajoob-i-hajj-ma’a-sharait, and other things too numerous to mention, are among the ‘zarooriyat-i-din’ ”

Maulana Abdul Hamid Badayuni, President, Jami’at-ul-Ulama-i-Pakistan :
“Q.—Who is a Musalman according to you ?
A.—A person who believes in the zarooriyat-i-din is called a momin and every momin is entitled to be called a Musalman.
Q.—What are these zarooriyat-i-din ?
A.—A person who believes in the five pillars of Islam and who believes in the rasalat of our Holy Prophet fulfils the zarooriyat-i-din.
Q.—Have other actions, apart from the five arakan, anything to do with a man being a Muslim or being outside the pale of Islam?
(Note—Witness has been explained that by actions are meant those rules of moral conduct which in modern society are accepted as correct.)
Q.—Then you will not call a person a Muslim who believes in arakan-ikhamsa and the rasalat of the prophet but who steals other peoples’ things, embezzles property entrusted to him, has an evil eye on his neighbour’s wife and is guilty of the grossest ingratitude to his benefector?
A.—Such a person, if he has the belief already indicated, will be a Muslim despite all this”.

Maulana Muhammad Ali Kandhalvi, Darush-Shahabia, Sialkot —
“Q.—Please define a Musalman?
A.—A person who in obedience to the commands of the prophet performs all the zarooriyat-i-din is a Musalman.
Q.—Can you define zarooriyat-i-din ?
A.—Zarooriyat-i-din are those requirements which are known to every Muslim irrespective of his religious knowledge.
Q.—Can you enumerate zarooriyat-i-din ?
A.—These are too numerous to be mentioned. I myself cannot enumerate these zarooriyat. Some of the zarooriyat-i-din may be mentioned as salat, saum, etc.”

Maulana Amin Ahsan Islahi —
“Q.—Who is a Musalman?
A.—There are two kinds of Musalmans, a political (siyasi) Musalman and a real (haqiqi) Musalman. In order to be called a political Musalman, a person must:
(1) believe in the Unity of God,
(2) believe in our Holy Prophet being khatam-un-nabiyin, i.e., ‘final
authority’ in all matters relating to the life of that person,
(3) believe that all good and evil comes from Allah,
(4) believe in the Day of Judgment,
(5) believe in the Qur’an to be the last book revealed by Allah,
(6) perform the annual pilgrimage to Mecca,
(7) pay the zaka’at,
(8) say his prayers like the Musalmans,
(9) observe all apparent rules of Islami mu’ashira, and
(10) observe the fast (saum).

If a person satisfies all these conditions he is entitled to the rights of a full citizen of an Islamic State. If any one of these conditions is not satisfied, the person concerned will not be a political Musalman. (Again said) It would be enough for a person to be a Musalman if he merely professes his belief in these ten matters irrespective of whether he puts them into practice or not. In order to be a real Musalman, a person must believe in and act on all the injunctions by Allah and his prophet in the manner in which they have been enjoined upon him.
Q.—Will you say that only the real Musalman is ‘mard-i-saleh’ ?
Q.—do we understand you aright that in the case of what you have called a political (siyasi) Musalman, belief alone is necessary, while in the case of a haqiqi Musalman there must not only be belief but also action?
A.—No, you have not understood me aright. Even in the case of a political (siyasi) Musalman action is necessary but what I mean to say is that if a person does not act upon the belief that is necessary in the case of such a Musalman, he will not be outside the pale of a political (siyasi) Musalman.
Q.—If a political (siyasi) Musalman does not believe in things which you
have stated to be necessary, will you call such a person be-din ?
A.—No, I will call him merely be-amal”.

The definition by the Sadr Anjuman Ahmadiya, Rabwah, in its written statement
is that a Muslim is a person who belongs to the ummat of the Holy Prophet and professes belief in kalima-i-tayyaba.

Keeping in view the several definitions given by the ulama, need we make any comment except that no two learned divines are agreed on this fundamental. If we attempt our own definition as each learned divine has done and that definition differs from that given by all others, we unanimously go out of the fold of Islam. And if we adopt the definition given by any one of the ulama, we remain Muslims according to the view of that alim but kafirs according to the definition of every one else.




Apostasy in an Islamic State is punishable with death. On this the ulama are practically unanimous (vide the evidence of Maulana Abul Hasanat Sayyad Muhammad Ahmad Qadri, President, Jami’at-ul-Ulama-i-Pakistan, Punjab; Maulana Ahmad Ali, Sadr Jami’at-ul-Ulama-i-Islam, West Pakistan; Maulana Abul Ala Maudoodi, founder and ex-Amir-i-Jama’at-i-Islami, Pakistan; Mufti Muhammad Idris, Jami’Ashrafia, Lahore, and Member, Jami’at-ul-Ulama-i-Pakistan; Maulana Daud Ghaznavi, President, Jami’at-i-Ahl-i-Hadith, Maghribi Pakistan; Maulana Abdul Haleem Qasimi, Jami’at-ul-Ulama-i-Islam, Punjab; and Mr. Ibrahim Ali Chishti). According to this doctrine, Chaudhri Zafrullah Khan, if he has not inherited his present religious beliefs but has voluntarily elected to be an Ahmadi, must be put to death. And the same fate should befall Deobandis and Wahabis, including Maulana Muhammad Shafi Deobandi, Member, Board of Talimat-i-Islami attached to the Constituent Assembly of Pakistan, and Maulana Daud Ghaznavi, if Maulana Abul Hasanat Sayyad Muhammad Ahmad Qadri or Mirza Raza Ahmad Khan Barelvi, or any one of the numerous ulama who are shown perched on every leaf of a beautiful tree in the fatwa, Ex. D. E. 14, were the head of such Islamic State. And if Maulana Muhammad Shafi Deobandi were the head of the State, he would exclude those who have pronounced Deobandis as kafirs from the pale of Islam and inflict on them the death penalty if they come within the definition of murtadd, namely, if they have changed and not inherited their religious views.

The genuineness of the fatwa, Ex. D. E. 13, by the Deobandis which says that Asna Ashari Shias are kafirs and murtadds, was questioned in the course of enquiry, but Maulana Muhammad Shafi made an inquiry on the subject from Deoband, and received from the records of that institution the copy of a fatwa signed by all the teachers of the Darul Uloom including Maulana Muhammad Shafi himself which is to the effect that those who do not believe in the sahabiyyat of Hazrat Siddiq Akbar and who are qazif of Hazrat Aisha Siddiqa and have been guilty of tehrif of Qur’an are kafirs. This opinion is also supported by Mr. Ibrahim Ali Chishti who has studied and knows his subject. He thinks the Shias are kafirs because they believe that Hazrat Ali shared the prophethood with our Holy Prophet. He refused to answer the question whether a person who being a Sunni changes his view and agrees with the Shia view would be guilty of irtidad so as to deserve the death penalty. According to the Shias all Sunnis are kafirs, and Ahl-i-Qur’an; namely, persons who consider hadith to be unreliable and therefore not binding, are unanimously kafirs and so are all independent thinkers. The net result of all this is that neither Shias nor Sunnis nor Deobandis nor Ahl-i-Hadith nor Barelvis are Muslims and any change from one view to the other must be accompanied in an Islamic State with the penalty of death if the Government of the State is in the hands of the party which considers the other party to be kafirs. And it does not require much imagination to judge of the consequences of this doctrine when it is remembered that no two ulama have agreed before us as to the definition of a Muslim. If the constituents of each of the definitions given by the ulama are given effect to, and subjected to the rule of ‘combination and permutation’ and the form of charge in the Inquisition’s sentence on Galileo is adopted mutatis mutandis as a model, the grounds on which a person may be indicted for apostasy will be too numerous to count.

In an earlier part of the report we have referred to the proscription of the ‘Ashshahab’, a pamphlet written by Maulana Shabbir Ahmad Usmani who later became Sheikh-ul-Islam-i-Pakistan. In that pamphlet the Maulana had attempted to show from the Qur’an, the sunna, the ijma’ and qayas that in Islam the punishment for apostasy (irtidad) simpliciter is death. After propounding the theological doctrine the Maulana had made in that document a statement of fact that in the time of the Caliph Siddiq-i-Akbar and the subsequent Caliphs vast areas of Arabia became repeatedly red with the blood of apostates. We are not called upon to express any opinion as to the correctness or otherwise of this doctrine but knowing that the suggestion to the Punjab Government to proscribe this pamphlet had come from the Minister for the Interior we have attempted to inquire of ourselves the reasons for Government’s taking a step which ex hypothesi amounted to condemning a doctrine which the Maulana had professed to derive from the Qur’an and the sunna. The death penalty for irtidad has implications of a far-reaching character and stamps Islam as a religion of fanatics, which punishes all independent thinking. The Qur’an again and again lays emphasis on reason and thought, advises toleration and preaches against compulsion in religious matters but the doctrine of irtidad as enunciated in this pamphlet strikes at the very root of independent thinking when it propounds the view that anyone who, being born a Muslim or having embraced Islam, attempts to think on the subject of religion with a view, if he comes to that conclusion, to choose for himself any religion he likes, has the capital penalty in store for him. With this implication Islam becomes an embodiment of complete intellectual paralysis. And the statement in the pamphlet that vast areas of Arabia were repeatedly bespattered with human blood, if true, could only lend itself to this inference that even when Islam was at the height of its splendour and held absolute sway in Arabia there were in that country a large number of people who turned away from that religion and preferred to die than to remain in that system. It must have been some such reaction of this pamphlet on the mind of the Minister for the Interior which prompted him to advise the Punjab Government to proscribe the pamphlet. Further the Minister who was himself well-versed in religious matters must have thought that the conclusion drawn by the author of the pamphlet which was principally based on the precedent mentioned in paras. 26, 27 and 28 of the Old Testament and which is only partially referred to in the Qur’an in the 54th verse of the Second Sura, could not be applicable to apostasy from Islam and that therefore the author’s opinion was in fact incorrect, there being no express text in the Qur’an for the death penalty for apostasy. On the contrary each of the two ideas, one underlying the six brief verses of Surat-ul-Kafiroon and the other the La Ikrah verse of the second Sura, has merely to be understood to reject as erroneous the view propounded in the ‘Ash-Shahab’. Each of the verses in Surat-ul-Kafiroon which contains thirty words and no verse of which exceeds six words, brings out a fundamental trait in man engrained in him since his creation while the La Ikrah verse, the relevant portion of which contains only nine words, states the rule of responsibility of the mind with a precision that cannot be surpassed. Both of these texts which are an early part of the Revelation are, individually and collectively, the foundation of that principle which human society, after centuries of conflict, hatred and bloodshed, has adopted in defining one of the most important fundamental rights of man. But our doctors would never dissociate chauvinism from Islam.




Closely allied to the punishment for apostasy is the right of non-Muslims publicly to preach their religion. The principle which punishes an apostate with death must be applicable to public preaching of kufr and it is admitted by Maulana Abul Hasanat, Ghazi Siraj-ud-Din Munir and Master Taj-ud-Din Ansari, though the last subordinates his opinion to the opinion of the ulama, that any faith other than Islam will not be permitted publicly to be preached in the State. And Maulana Abul Ala Maudoodi, as will appear from his pamphlet ‘Punishment in Islam for an apostate’, has the same views on the subject.

Ghazi Siraj-ud-Din Munir, when questioned on this point, replied :—
“Q.—What will you do with them (Ahmadis) if you were the head of the
Pakistan State ?
A.—I would tolerate them as human beings but will not allow them the right
to preach their religion”.

The prohibition against public preaching of any non-Muslim religion must logically follow from the proposition that apostasy will be punished with death and that any attack on, or danger to Islam will be treated as treason and punished in the same way as apostasy.

Earlier we have pointed out that one of the doctrines on which the Musalmans and Ahmadis are at variance is that of jihad. This doctrine at once raises a host of other allied matters such as the meanings of ghazi, shahid, jihad-bis-saif, jihad fi sabili’llah, dar-ul-Islam, dar-ul-harb, hijrat, ghanima, khums and slavery, and the conflict or reconciliation of these conceptions with modern international problems such as aggression, genocide, international criminal jurisdiction, international conventions and rules of public international law.

An Islamic State is dar-ul-Islam, namely, a country where ordinances of Islam are established and which is under the rule of a Muslim sovereign. Its inhabitants are Muslims and also non-Muslims who have submitted to Muslim control and who under certain restrictions and without the possibility of full citizenship are guaranteed their lives and property by the Muslim State. They must, however, be people of Scriptures and may not be idolaters. An Islamic State is in theory perpetually at war with the neighbouring non-Muslim country, which at any time may become dar-ul-harb, in which case it is the duty of the Muslims of that country to leave it and to come over to the country of their brethren in faith. We put this aspect to Maulana Abul Ala Maudoodi and reproduce his views :—

“Q.—is a country on the border of dar-ul-Islam always qua an Islamic State in the position of dar-ul-harb ?
A.—No. In the absence of an agreement to the contrary, the Islamic State will be potentially at war with the non-Muslim neighbouring country. The non-Muslim country acquires the status of dar-ul-harb only after the Islamic State declares a formal war against it”.

According to Ghias-ul-Lughat, dar-ul-harb is a country belonging to infidels which has not been subdued by Islam, and the consequences of a country becoming darul-harb are thus stated in the Shorter Encyclopaedia of Islam :—

“When a country does become a dar-ul-harb, it is the duty of all Muslims to withdraw from it, and a wife who refuses to accompany her husband in this, is ipso facto divorced”.

Thus in case of a war between India and Pakistan, if the latter is an Islamic State, we must be prepared to receive forty million Muslims from across the border into Pakistan.

In fact, Maulana Abdul Haamid Badayuni, President, Jami’at-ul-Ulama-i- Pakistan, thinks that a case for hijrat already exists for the Musalmans of India. The following is his view on this subject :—
“Q.—Do yon call your migration to Pakistan as hijrat in the religious sense ?

We shall presently point out why Mirza Ghulam Ahmad’s version of the doctrine of jihad is relied on as a ground for his and his community’s kufr, but before we do that it is necessary first to state how jihad has been or is understood by the Musalmans. There are various theories about jihad which vary from the crude notion of a megalomaniac moved by religious frenzy going out armed with sword and indiscriminately slaughtering non-Muslims in the belief that if he dies in the combat he becomes a shahid and if he succeeds in killing attains the status of a ghazi, to the conception that a Musalman throughout his life is pitted against kufr, kufr here being used in the sense of evil and wrong, and that his principal activity in life is to strive by argument a where necessary by force to spread Islam until it becomes a world religion. In the latter case he fights not for any personal end but because he considers such strife as a duty and an obligation which he owes to Allah and the only recompense for which is the pleasure of Allah. The Shorter Encyclopedia of Islam contains the following brief article on djihad :—
“DJIHAD (A), holy war. The spread of Islam by arms is a religious duty upon Muslims in general. It narrowly escaped being a sixth rukn, or fundamental duty, and is indeed still so regarded by the descendants of the Kharidjis. This position was reached gradually but quickly. In the Meccan Suras of the Qur’an patience under attack is taught ; no other attitude was possible. But at Medina the right to repel attack appears, and gradually it became a prescribed duty to fight against and subdue the hostile Meccans.

Whether Muhammad himself recognised that his position implied steady and unprovoked war against the unbelieving world until it was subdued to Islam may be in doubt. Traditions are explicit on the point ; but the Qur’anic passages speak always of the unbelievers who are to be subdued as dangerous or faithless. Still, the story of his writing to the powers around him shows that such a universal position was implicit in his mind, and it certainly developed immediately after his death, when the Muslim armies advanced out of Arabia. It is now a fard ala’l-kifaya, a duty in general on all male, free, adult Muslims, sane in mind and body and having means enough to reach the Muslim army, yet not a duty necessarily incumbent on every individual but sufficiently performed when done by a certain number. So it must continue to be done until the whole world is under the rule of Islam. It must be controlled or headed by a Muslim sovereign or imam. As the imam of the Shias is now invisible, they cannot have a djihad until he reappears. Further, the requirement will be met if such a sovereign makes an expedition once a year, or, even, in the later view, if he makes annual preparation for one. The people against whom the djihad is directed must first be invited to embrace Islam. On refusal they have another choice. They may submit to Muslim rule, become dhimmis (q. v.) and pay djizya and kharadj (q. v.) or fight. In the first case, their lives, families and property are assured to them, but they have a definitely inferior status, with no technical citizenship, and a standing only as protected wards. If they fight, they and their families may be enslaved and all their property seized as booty, four-fifths of which goes to the conquering army. If they embrace Islam, and it is open to them to do so even when the armies are face to face, they become part of the Muslim community with all its rights and duties. Apostates must be put to death. But if a Muslim country is invaded by unbelievers, the imam may issue a general summons calling all Muslims there to arms, and as the danger grows so may be the width of the summons until the whole Muslim world is involved. A Muslim who dies fighting in the path of Allah (fi sabil Allah) is martyr (shahid) and is assured of Paradise and of peculiar privileges there. Such a death was, in the early generations, regarded as the peculiar crown of a pious life. It is still, on occasions, a strong incitement, but when Islam ceased to conquer it lost its supreme value. Even yet, however, any war between Muslims and non-Muslims must be a djihad with its incitements and rewards. Of course, such modern movements as the so-called Mu’tazili in India and the Young Turk in Turkey reject this and endeavour to explain away its basis; but the Muslim masses still follow the unanimous voice of the canon lawyers. Islam must be completely made over before the doctrine of djihad can be eliminated”.

The generally accepted view is that the fifth verse to Sura-i-Tauba (Sura IX) abrogated the earlier verses revealed in Mecca which permitted the killing of kuffar only in self-defence. As against this the Ahmadis believe that no verso in the Qur’an was abrogated by another verse and that both sets of verses, namely, the Meccan verses and the relative verses in Sura-i-Tauba have different scopes and can stand together. This introduces the difficult controversy of nasikh and mansukh, with all its implications. It is argued on behalf of the Ahmadis that the doctrine of nasikh and mansukh is opposed to the belief in the existence of an original Scripture in Heaven, and that implicit in this doctrine is the admission that unless the verse alleged to be repealed was meant for a specific occasion and by the coming of that occasion fulfilled its purpose and thus spent itself, God did not know of the subsequent circumstances which would make the earlier verse inapplicable or lead to an undesired result.

The third result of this doctrine, it is pointed out, cuts at the very root of the claim that laws of Islam are immutable and inflexible because if changed circumstances made a new revelation necessary, any change in the circumstances subsequent to the completion of the revelation would make most of the revelation otiose or obsolete.

We are wholly incompetent to pronounce on the merits of this controversy but what has to be pointed out is the result to which the doctrine of jihad will lead if, as appears from the article in the Shorter Encyclopaedia of Islam and other writings produced before us including one by Maulana Abul Ala Maudoodi and another by Maulana Shabbir Ahmad Usmani, it involves the spread of Islam by arms and conquest. ‘Aggression’ and ‘genocide’ are now offences against humanity for which under sentences pronounced by different International tribunals at Nuremburg and Tokio the war lords of Germany and Japan had to forfeit their lives, and there is hardly any difference between the offences of aggression and genocide on the one hand and the doctrine of spread of Islam by arms and conquest on the other. An International Convention on genocide is about to be concluded but if the view of jihad presented to us is correct, Pakistan cannot be a party to it. And while the following verses in the Mecca Suras :—

Sura II, verses 190 and 193 :190. “Fight in the Cause of God Those who fight you,
But do not transgress limits ;
For God loveth not transgressors”.
193. “And fight them on
Until there is no more
Tumult or oppression,
And there prevail
Justice and faith in God ;
But if they cease,
Let there be no hostility
Except to those
Who practise oppression”.
Sura XXII, verses 39 and 40:
39. “To those against whom
War is made, permission
Is given (to fight) because
They are wronged;— and verily,
God is most Powerful
For their aid;—”
40. “(They are) those who have
Been expelled from their homes
In defiance of right,—
(For no cause) except
That they say, ‘Our Lord
Is God.’ Did not God
Check one set of people
By means of another,
There would surely have been
Pulled down monasteries, churches,
Synagogues, and mosques, in which
The name of God is commemorated
In abundant measure. God will
Certainly aid those who
Aid His (cause);—for verily
God is Full of Strength,
Exalted in Might,
(Able to enforce His Will),”

contain in them the sublime principle which international jurists have only faintly begun to discover, we must go on preaching that aggression is the chief characteristic of Islam. The law relating to prisoners of war is another branch of Islamic law which is bound to come in conflict with International Law.

As for instance, in matters relating to the treatment of prisoners of war, we shall have to be governed by Maulana Abul Ala Maudoodi’s view, assuming that view is based on the Qur’an and the sunna, which is as follows :—

“Q.—Is there a law of war in Islam?
Q.—Does it differ fundamentally from the modern International Law of war?
A.—These two systems are based on a fundamental difference.
Q.—What rights have non-Muslims who are taken prisoners of war in a jihad?
A.—The Islamic law on the point is that if the country of which these prisoners are nationals pays ransom, they will be released. An exchange of prisoners is also permitted. If neither of these alternatives is possible, the prisoners will be converted into slaves for ever. If any such person makes an offer to pay his ransom out of his own earnings, he will be permitted to collect the money necessary for the fidya (ransom).
Q.—Are you of the view that unless a Government assumes the form of an Islamic Government, any war declared by it is not a jihad?
A.—No. A war may be declared to be a jihad if it is declared by a national Government of Muslims in the legitimate interests of the State. I never expressed the opinion attributed to me in Ex. D. E. 12:—
“Raha yeh masala keh agar hukumat-i-Pakisten apni maujuda shukl-o-surat ke sath Indian Union ke sath apne mu’ahadat khatm kar-ke i’lan-i-jang bar bhi de to kya us-ki yeh jang jihad ke hukam men a-ja’egi ? Ap ne is bare men jo rae zahir ki hai woh bilkul darust hai – Jab-tak hukumat Islami nizam ko ikhtiyar kar-ke Islami nah ho jae us waqt tak us-ki kisi jang ko jihad kehna aisa hi hai jaisa kisi ghair Muslim ke Azad Kashmir ki fauj men bharti ho-kar larne ko jihad aur us-ki maut ko shahadat ka nam dediya jae – Maulana ka jo mudd’a hai woh yeh hai keh mu’ahadat ki maujudgi men to hukumat ya us-ke shehriyon ka is jang men sharik hona shar’-an ja’iz hi nahin – Agar hukumat mu’ahadat khatm kar-ke jang ka
i’lan kar-de to hukumat ki jang to jihad phir bhi nahin hogi ta-an keh hukumat Islami nah ho jae.’


‘The question remains whether, even if the Government of Pakistan, in its present form and structure, terminates her treaties with the Indian Union and declares war against her, this war would fall under the definition of jihad? The opinion expressed by him in this behalf is quite correct. Until such time as the Government becomes Islamic by adopting the Islamic form of Government, to call any of its wars a jihad would be tantamount to describing the enlistment and fighting of a non-Muslim on the side of the Azad Kashmir forces jihad and his death martyrdom. What the Maulana means is that, in the presence of treaties, it is against Shari’at, if the Government or its people participate in such a war. If the Government terminates the treaties and declares war, even then the war started by Government would not be termed jihad unless the Government becomes Islamic’.

About the view expressed in this letter being that of Maulana Abul Ala Maudoodi, there is the evidence of Mian Tufail Muhammad, the writer of the letter, who states: “Ex. D. E. 12 is a photostat copy of a letter which I wrote to someone whose name I do not now remember.”

Maulana Abul Hasanat Muhammad Ahmad Qadri’s view on this point is as
“Q.—Is there a law of war in Islam?
Q.—Does it differ in fundamentals from the present International Law?
Q.—What are the rights of a person taken prisoner in war?
A.—He can embrace Islam or ask for aman, in which case he will be treated as a musta’min. If he does not ask for aman, he would be made a slave”.
Similar is the opinion expressed by Mian Tufail Muhammad of Jam’at-i-Islami who says:—
“Q.—Is there any law of war in Islamic laws?
Q.—If that comes into conflict with International Law, which will you follow?
A.—Islamic law.
Q.—Then please state what will be the status of prisoners of war captured by your
A.—I cannot reply to this off hand. I will have to study the point.”
Of course ghanima (plunder) and khums (one-fifth) if treated as a necessary incident of
jihad will be treated by international society as a mere act of brigandage.

The ideology on which an Islamic State is desired to be founded in Pakistan must have certain consequences for the Musalmans who are living in countries under non-Muslim sovereigns.

We asked Amir-i-Shari’at Sayyad Ataullah Shah Bukhari whether a Muslim could be a faithful subject of a non-Muslim State and reproduce his answer:—
“Q.—In your opinion is a Musalman bound to obey orders of a kafir Government?
A.—It is not possible that a Musalman should be faithful citizen of a non-Muslim Government.
Q.—Will it be possible for the four crore of Indian Muslims to be faithful citizens of their State?

The answer is quite consistent with the ideology which has been pressed before us, but then if Pakistan is entitled to base its Constitution on religion, the same right must be conceded to other countries where Musalmans are in substantial minorities or if they constitute a preponderating majority in a country where sovereignty rests with a non-Muslim community. We, therefore, asked the various ulama whether, if non-Muslims in Pakistan were to be subjected to this discrimination in matters of citizenship, the ulama would have any objection to Muslims in other countries being subjected to a similar discrimination. Their reactions to this suggestion are reproduced below:—

Maulana Abul Hasanat Sayyed Muhammad Ahmad Qadri, President, Jami’at-ul-Ulama-i-Pakistan:—
“Q.—You will admit for the Hindus, who are in a majority in India, the right to have a Hindu religious State?
Q.—Will you have any objection if the Muslims are treated under that form of Government as malishes or shudras under the law of Manu?
A.— No.”

Maulana Abul Ala Maudoodi :—
“Q.—If we have this form of Islamic Government in Pakistan, will you permit Hindus to base their Constitution on the basis of their own religion?
A—Certainly. I should have no objection even if the Muslims of India are treated in that form of Government as shudras and malishes and Manu’s laws are applied to them, depriving them of all share in the Government and the rights of a citizen. In fact such a state of affairs already exists in India.”

Amir-i-Shari’at Sayyad Ata Ullah Skak Bukhari :—
“Q.—How many crores of Muslims are there in India?
A.—Four crores.
Q.—Have you any objection to the law of Manu being applied to them according to which they will have no civil right and will be treated as malishes and shudras?
A.—I am in Pakistan and I cannot advise them.”

Mian Tufail Muhammad of Jama’at-i-Islami :—
“Q.—What is the population of Muslims in the world?
A.—Fifty crores.
Q.—If the total population of Muslims of the world is 50 crores, as you say, and the number of Muslims living in Pakistan, Saudi Arabia, Yemen, Indonesia, Egypt, Persia, Syria, Lebanon, Trans-Jordan, Turkey and Iraq does not exceed 20 crores, will not the result of your ideology beto convert 30 crores of Muslims in the world into hewers of wood anddrawers of water?
A.—My ideology should not affect their position.
Q.—Even if they are subjected to discrimination on religious grounds and denied ordinary rights of citizenship ?
This witness goes to the extent of asserting that even if a non-Muslim Government were to offer posts to Muslims in the public services of the country, it will be their duty to refuse such posts.

Ghazi Siraj-ud-Din Munir :—
“Q.—Do you want an Islamic State in Pakistan?
Q.—What will be your reaction if the neighbouring country was to found
their political system on their own religion?
A.—They can do it if they like.
Q.—Do you admit for them the right to declare that all Muslims in India, are shudras and malishes with no civil rights whatsoever?
A.—We will do our best to see that before they do it their political
sovereignty is gone. We are too strong for India. We will be strong enough to prevent India from doing this.
Q.—Is it a part of the religious obligations of Muslims to preach their religion?
Q.—Is it a part of the duty of Muslims in India publicly to preach their religion?
A.—They should have that right.
Q.—What if the Indian State is founded on a religious basis and the right to preach religion is disallowed to its Muslim nationals?
A —If India makes any such law, believer in the Expansionist movement as I am, I will march on India and conquer her.”

So this is the reply to the reciprocity of discrimination on religious grounds.

Master Taj-ud-Din Ansari :—
“Q.—Would you like to have the same ideology for the four crores of Muslims in India as you are impressing upon the Muslims of
A.—That ideology will not let them remain in India for one minute.
Q.—Does the ideology of a Muslim change from place to place and from time to time?
Q.—Then why should not the Muslims of India have the same ideology as you have?
A.—They should answer that question.”

The ideology advocated before us, if adopted by Indian Muslims, will completely
disqualify them for public offices in the State, not only in India but in other countries also which are under a non-Muslim Government. Muslims will become perpetual suspects everywhere and will not be enrolled in the army because according to this ideology, in case of war between a Muslim country and a non-Muslim country, Muslim soldiers of the non-Muslim country must either side with the Muslim country or surrender their posts.

The following is the view expressed by two divines whom we questioned on this point:—

Maulana Abul Hasanat Sayyed Muhammad Ahmad Qadri, President, Jami’at-ul-
Ulama-i-Pakistan :—
“Q.—What will be the duty of Muslims in India in case of war between India
and Pakistan?
A.—Their duty is obvious, namely, to side with us and not to fight against us
on behalf of India.”

Maulana Abul Ala Maudoodi : —
“Q.—What will be the duty of the Muslims in India in case of war between
India and Pakistan?
A.—Their duty is obvious, and that is not to fight against Pakistan or to do
anything injurious to the safety of Pakistan.”


Other incidents of an Islamic State are that all sculpture, playing of cards, portrait
painting, photographing human beings, music, dancing, mixed acting, cinemas and
theatres will have to be closed.

Thus says Maulana Abdul Haleem Qasimi, representative of Jami’at-ul-Ulama-i-Pakistan: —

“Q.—What are your views on tashbih and tamseel ?
A.—You should ask me a concrete question.
Q.—What are your views on lahw-o-la’b?
A.—The same is my reply to this question.
Q.—What are your views about portrait painting?
A.—There is nothing against it if any such painting becomes necessary.
Q.—What about photography?
A.—My reply to it is the same as the reply regarding portrait painting.
Q.—What about sculpture as an art?
A.—It is prohibited by our religion.
Q.—Will you bring playing of cards in lohw-o-la’b?
A.—Yes, it will amount to lahw-o-la’b.
Q.—What about music and dancing?
A.—It is all forbidden by our religion.
Q.—What about drama and acting?
A —It all depends on what kind of acting you mean. If it involves immodesty
and intermixture of sexes, the Islamic law is against it.
Q.—If the State is founded on your ideals, will you make a law stopping
portrait painting, photographing of human beings, sculpture, playing
of cards, music, dancing, acting and all cinemas and theatres?
A.—Keeping in view the present form of these activities, my answer is in the affirmative.”

Maulana Abdul Haamid Badayuni considers it to be a sin (ma’siyat) on the part of
professors of anatomy to dissect dead bodies of Muslims to explain points of anatomy to the students.

The soldier or the policeman will have the right, on grounds of religion, to disobey a command by a superior authority. Maulana Abul Hasanat’s view on this is as follows :—

“I believe that if a policeman is required to do something which we consider to be contrary to our religion, it should be the duty of the policeman to disobey the authority. The same would be my answer if ‘army’ were substituted for ‘police’.

Q.—You stated yesterday that if a policeman or a soldier was required by a
superior authority to do what you considered to be contrary to religion, it would be the duty of that policeman or the soldier to disobey such authority. Will you give the policeman or the soldier the right of himself determining whether the command he is given by his superior authority is contrary to religion ?
A.—Most certainly.
Q.—Suppose there is war between Pakistan and another Muslim country and the soldier feels that Pakistan is in the wrong; and that to shoot a soldier of other country is contrary to religion. Do you think he would be justified in disobeying his commanding officer ?
A.—In such a contingency the soldier should take a fatwa of the ‘ulama’.”

We have dwelt at some length on the subject of Islamic State not because we intended to write a thesis against or in favour of such State but merely with a view to presenting a clear picture of the numerous possibilities that may in future arise if true causes of the ideological confusion which contributed to the spread and intensity of the disturbances are not precisely located. That such confusion did exist is obvious because otherwise Muslim Leaguers, whose own Government was in office, would not have risen against it; sense of loyalty and public duty would not have departed from public officials who went about like maniacs howling against their own Government and officers; respect for property and human life would not have disappeared in the common man who with no scruple or compunction began freely to indulge in loot, arson and murder; politicians would not have shirked facing the men who had installed them in their offices; and administrators would not have felt hesitant or diffident in performing what was their obvious duty. If there is one thing which has been conclusively demonstrated in this inquiry, it is that provided you can persuade the masses to believe that something they are asked to do is religiously right or enjoined by religion, you can set them to any course of action, regardless of all considerations of discipline, loyalty, decency, morality or civic sense.

Pakistan is being taken by the common man, though it is not, as an Islamic State. This belief has been encouraged by the ceaseless clamour for Islam and Islamic State that is being heard from all quarters since the establishment of Pakistan. The phantom of an Islamic State has haunted the Musalman throughout the ages and is a result of the memory of the glorious past when Islam rising like a storm from the least expected quarter of the world—wilds of Arabia—instantly enveloped the world, pulling down from their high pedestal gods who had ruled over man since the creation, uprooting centuries old institutions and superstitions and supplanting all civilisations that had been built on an enslaved humanity. What is 125 years in human history, nay in the history of a people, and yet during this brief period Islam spread from the Indus to the Atlantic and Spain, and from the borders of China to Egypt, and the sons of the desert installed themselves in all old centres of civilisation—in Ctesiphon, Damascus, Alexandria, India and all places associated with the names of the Sumerian and the Assyrian civilisations. Historians have often posed the question : what would have been the state of the world today if Muawiya’s siege of Constantinople had succeeded or if the proverbial Arab instinct for plunder had not suddenly seized the mujahids of Abdur Rahman in their fight against Charles Martel on the plains of Tours in Southern France. May be Muslims would have discovered America long before Columbus did and the entire world would have been Moslemised; may be Islam itself would have been Europeanised. It is this brilliant achievement of the Arabian nomads, the like of which the world had never seen before, that makes the Musalman of today live in the past and yearn for the return of the glory that was Islam. He finds himself standing on the crossroads, wrapped in the mantle of the past and with the dead weight of centuries on his back, frustrated and bewildered and hesitant to turn one corner or the other. The freshness and the simplicity of the faith, which gave determination to his mind and spring to his muscle, is now denied to him. He has neither the means nor the ability to conquer and there are no countries to conquer. Little does he understand that the forces, which are pitted against him, are entirely different from those against which early Islam, had to fight, and that on the clues given by his own ancestors human mind has achieved results which he cannot understand. He therefore finds himself in a state of helplessness, waiting for some one to come and help him out of this morass of uncertainty and confusion. And he will go on waiting like this without anything happening. Nothing but a bold re-orientation of Islam to separate the vital from the lifeless can preserve it as a World Idea and convert the Musalman into a citizen of the present and the future world from the archaic in congruity that he is today. It is this lack of bold and clear thinking, the inability to understand and take decisions which has brought about in Pakistan a confusion which will persist and repeatedly create situations of the kind we have been inquiring into until our leaders have a clear conception of the goal and of the means to reach it. It requires no imagination to realise that irreconcilables remain irreconcilable even if you believe or wish to the contrary. Opposing principles, if left to themselves, can only produce confusion and disorder, and the application of a neutralising agency to them can only produce a dead result. Unless, in case of conflict between two ideologies, our leaders have the desire and the ability to elect, uncertainty must continue. And as long as we rely on the hammer when a file is needed and press Islam into service to solve situations it was never intended to solve, frustration and disappointment must dog our steps. The sublime faith called Islam will live even if our leaders are not there to enforce it. It lives in the individual, in his soul and outlook, in all his relations with God and men, from the cradle to the grave, and our politicians should understand that if Divine commands cannot make or keep a man a Musalman, their statutes will not….

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Thoughts, words, deeds: My work 1973-2010

Thoughts, words, deeds

My work 1973-2010

Subroto Roy

This is an incomplete bibliography of my writings, public lectures etc 1973-2010 including citations, reviews, comments.  I have been mostly an academic economist who by choice or circumstance over 36 years has had to venture also into science, philosophy, public policy, law, jurisprudence, practical politics, history, international relations, military strategy, financial theory, accounting, management, journalism, literary criticism, psychology, psychoanalysis, theology, aesthetics, biography, children’s fables, etc.   If anything unites the seemingly diverse work recorded below it is that I have tried to acquire a grasp of the nature of human reason and then apply this comprehension in practical contexts as simply and clearly as possible. Hence I have ended up following the path of Aristotle, as described in modern times (via Wittgenstein and John Wisdom) by Renford Bambrough.  The 2004 public lecture in England, “Science, Religion, Art & the Necessity of Freedom”, may explain and illustrate all this best.  A friend has been kind enough to call me an Academician, which I probably am, though one who really needs his own Academy because the incompetence, greed and mendacity encountered too often in the modern professoriat is dispiriting.

1-289 refer mostly to writings and publications printed on paper; 290-382 refer to  writings or items not printed on paper — as new media break space, cost and other  constraints of traditional publishing, a little repetition and overlap has occurred too. Also in a few cases, e.g., Aldous Huxley’s essay on DH Lawrence, nothing has been done except discover and republish.  Several databases have been created and released in the public interest, as have been some rare maps.  There is also some biographical and autobiographical material.  Several inconsequential errors remain in the text, which shall take time to be rectified as documents come to be rediscovered and collated.


1. “Behavioural study of mus musculus”, Haileybury College, Supervised by J de C Ford-Robertson MA (Oxon). (Due to be published here 2010).

2. “Chemistry at Advanced & Special Level: Student Notes 1972-73” (Due to be published here 2010).

3. “Biology at Advanced & Special Level: Student Notes 1972-73”, (Due to be published here 2010).

4.  “Physics at Advanced Level: Student Notes 1972-73”, (Due to be published here 2010).

5. “Revolution: theoria and praxis”, London, mimeo (Due to be published here 2010).

6. “Gandhi vs Marx”, London, mimeo (Due to be published here 2010).


7. “Relevance of downward money-wage rigidity to the problem of maintaining full-employment in the classical and Keynesian models of income determination”, London School of Economics, mimeo (Due to be published here 2010).

8. “Testing aircraft fuels at Shell Finland”.


9. “Oxford Street experiences: down and out in London town”.

10. “SE Region Bulk Distribution Survey”, Unilever, Basingstoke.

11. “Four London poems”, in JCM Paton (ed)  New Writing (London, Great Portland Street: International Students House).  (Due to be republished here 2010)

12. “On economic growth models and modellers”, London School of Economics, mimeo. (Due to be published here 2010).


13. “World money: system or anarchy?”, lecture to Professor ACL Day’s seminar, London School of Economics, Economics Department, April. (Due to be published here 2010).

14. “A beginner’s guide to some recent developments in monetary theory”, lecture to Professor FH Hahn’s seminar, Cambridge University Economics Department, November 17 (Due to be published here 2010). See also “Announcement of My “Hahn Seminar”,  published here June 14 2008.


15. “Inflation and unemployment: a survey”, mimeo, Fitzwilliam College, Cambridge. (Due to be published here 2010).

16. “On short run theories of dual economies”, Cambridge University Economics Department “substantial piece of work” required of first year Research Students.  Examiner: DMG Newbery, FBA. (Due to be published here 2010).


17. “Pure theory of developing economies 1 and 2”, Delhi School of Economics mimeo (Due to be published here 2010).

18. “Introduction to some market outcomes under uncertainty”, Delhi School of Economics mimeo (Due to be published here 2010).

19. “On money and development”, Corpus Christi College, Cambridge, mimeo, September.  (Due to be published here 2010)

20. “Notes on the Newbery-Stiglitz model of sharecropping”, Corpus Christi College, Cambridge, mimeo November.  (Due to be published here 2010).


21. “A theory of rights and economic justice”, Corpus Christi College Cambridge mimeo. (Due to be published here 2010).

22. “Monetary theory and economic development”, Corpus Christi College Cambridge, mimeo  (Due to be published here 2010).

23. “Foundations of the case against ‘development planning’”, Corpus Christi College Cambridge, mimeo, November.   (Due to be published here 2010).


24. Correspondence with Renford Bambrough (1926-1999), philosopher of St John’s College, Cambridge (Due to be published here 2010).


25. “Models before the monetarist storm”, New Statesman letters

26. “Disciplining rulers and experts”, Corpus Christi College, Cambridge, mimeo.  (Due to be published here 2010).


27. “On liberty & economic growth: preface to a philosophy for India”, Cambridge University doctoral thesis, supervisor FH Hahn, FBA; examiners CJ Bliss, FBA; TW Hutchison, FBA  (Due to be published here 2010). 27a Response of FA Hayek on a partial draft February 18 1981.  27b Response of Peter Bauer, 1982.  27c Response of Theodore W Schultz, 1983.  27d. Response of Frank Hahn 1985.


28. “Knowledge and freedom in economic theory Parts 1 and 2”, Centre for Study of Public Choice, Virginia Polytechnic Institute & State University, Working Papers.

29. “Economic Theory and Development Economics”. Lecture to American Economic Association, New York, Dec 1982.  Panel: RM Solow, HB Chenery, T Weisskopf, P Streeten, G Rosen, S Roy. Published in 29a.


29a “Economic Theory and Development Economics: A Comment”. World Development, 1983. [Citation: Stavros Thefanides “Metamorphosis of Development Economics”, World Development 1988.]

30. “The Political Economy of Trade Policy (Comment on J. Michael Finger)”, Washington DC: Cato Journal, Winter 1983/84. See also 000 “Risk-aversion explains resistance to freer trade”, 2008.


31. “Considerations on Utility, Benevolence and Taxation”, History of Political Economy, 1984.   31a Response of Professor Sir John Hicks May 1 1984.

[Citations: P. Hennipman, “A Tale of Two Schools”, De Economist 1987, “A New Look at the Ordinalist Revolution”, J. Econ. Lit. Mar 1988; P. Rappoport, “Reply to Professor Hennipman”, J. Econ. Lit. Mar 1988; Eugene Smolensky et al “An Application of A Dynamic Cost-of-Living Index to the Evaluation of Changes in Social Welfare”, J. Post-Keynesian Econ.IX.3. 1987.]

32. Pricing, Planning and Politics: A Study of Economic Distortions in India, London: Institute of Economic Affairs, London 1984.

[Citations: Lead editorial of The Times of London May 29 1984, “India’s economy”, Times letters June 16 1984. John Toye “Political Economy & Analysis of Indian Development”, Modern Asian Studies, 22, 1, 1988; John Toye, Dilemmas of Development; D. Wilson, “Privatization of Asia”, The Banker Sep. 1984 etc].  See also 370 “Silver Jubilee of ‘Pricing, Planning and Politics: A Study of Economic Distortions in India’” 2009.

33. Review of Utilitarianism and Beyond, Amartya Sen & Bernard Williams (eds) Public Choice.

34. Review of Limits of Utilitarianism, HB Miller & WH Williams (eds.), Public Choice.

35. Deendayal lecture (one of four invited lecturers), Washington DC, May.


36. (with one other) “Does the Theory of Logical Types Inform the Theory of Communication?”, Journal of Genetic Psychology., 148 (4), Dec. 1987 [Citation:

37. “Irrelevance of Foreign Aid”, India International Centre Quarterly, Winter 1987.

38. Review of Development Planning by Sukhamoy Chakravarty for Economic Affairs, London 1987.


39. (with two others) “Introduction” to Lessons in Development: A Comparative Study of Asia and Latin America. San Francisco: Inst. of Economic Growth.

40. “A note on the welfare economics of regional cooperation”, lecture to Asia-Latin America conference, East West Center Honolulu, published 2009.


41. Philosophy of Economics: On the Scope of Reason in Economic Inquiry, London & New York: Routledge (International Library of Philosophy) 1989, paperback 1991. Internet edition 2007.   [Reviews & Citations: Research in Economics, 1992; De Economist 1991 & 1992; Manch.Sch. Econ.Studs. 59, 1991; Ethics 101.88 Jul. 1991; Kyklos 43.4 1990; Soc. Science Q. 71.880. Dec.1990; Can. Phil. Rev. 1990; J. Econ. Hist. Sep. 1990; Econ. & Phil. Fall 1990; Econ. Affairs June-July 1990; TLS May 1990; Choice March 1990; J. App.Phil. 1994, M. Blaug: Methodology of Economics, 2nd ed., Cambridge, 1992;  Hist. Methods. 27.3, 1994; J. of Inst. & Theoretical Econ.,1994;  Jahrbucker fur Nationaleconomie 1994, 573:574. Mark A Lutz in Economics for the Common Good, London: Routledge, 1999, et al].  See also 339 “Apropos Philosophy of Economics”, Comments of Sidney Hook, KJ Arrow, Milton Friedman, TW Schultz, SS Alexander, Max Black, Renford Bambrough, John Gray et al.

42. Foreword to Essays on the Political Economy by James M. Buchanan, Honolulu: University of Hawaii Press 1989.

43. “Modern Political Economy of India”, edited by Subroto Roy & William E James,  Hawaii mimeo May 21 1989.  This published for the first time a November 1955 memorandum to the Government of India by Milton Friedman.  See also 43a, 53.

43a. Preface to “Milton Friedman’s extempore comments at the 1989 Hawaii conference: on India, Israel, Palestine, the USA, Debt and its uses, Erhardt abolishing exchange controls, Etc”,  May 22 1989, published here for the first time October 31 2008.

44. Milton Friedman’s defence of my work  in 1989.

45. Theodore W. Schultz’s defence of Philosophy of Economics


46. “Letter to Judge Evelyn Lance: On A Case Study in Private International Law” (Due to be published here in 2010).

47-49. Selections from advisory work on economic policy etc for Rajiv Gandhi, Leader of the Opposition in the Parliament of India,  published in 47a-49a.


41b Philosophy of Economics: On the Scope of Reason in Economic Inquiry, Paperback edition.

50. “Conversations and correspondence with Rajiv Gandhi during the Gulf war, January 1991”   (Due to be published here 2010).

47a. A Memo to Rajiv I:  Stronger Secular Middle”, The Statesman, Jul 31 1991.

48a “A Memo to Rajiv II: Saving India’s Prestige”, The Statesman, Aug 1 1991.

49a “A Memo to Rajiv III: Salvation in Penny Capitalism”, The Statesman, Aug 2 1991  47b-49b “Three Memoranda to Rajiv Gandhi 1990-91”, 2007 republication here.

51. “Constitution for a Second Indian Republic”, The Saturday Statesman, April 20 1991.  Republished here 2009.

52. “On the Art of Government: Experts, Party, Cabinet and Bureaucracy”, New Delhi mimeo March 25 1991, published here July 00 2009.


53. Foundations of India’s Political Economy: Towards an Agenda for the 1990s Edited and with an Introduction by Subroto Roy & William E. James New Delhi, London, Newbury Park: Sage: 1992.   Citation: Milton and Rose Friedman Two Lucky People (Chicago 1998), pp. 268-269.

54. Foundations of Pakistan’s Political Economy: Towards an Agenda for the 1990s Edited and with an Introduction by William E. James & Subroto Roy, Hawaii MS 1989, Sage: 1992, Karachi: Oxford 1993.

Reviews of 53 & 54 include: Bus. Today, Mar-Apr 1992; Political Studies March 1995; Econ Times 21 March 1993; Pakistan Development Review 1992. Hindustan Times 11 July 1992. Pacific Affairs 1993; Hindu 21 March 1993, 15 June 1993; Pakistan News International 12 June 1993. Book Reviews March 1993; Deccan Herald 2 May 1993; Pol.Econ.J. Ind. 1992. Fin Express 13 September 1992;  Statesman 16 Jan. 1993.  J. Royal Soc Asian Aff. 1994, J. Contemporary Asia, 1994 etc.

55. “Fundamental Problems of the Economies of India and Pakistan”, World Bank, Washington, mimeo  (Due to be published here 2010).

56.“The Road to Stagflation: The Coming Dirigisme in America, or, America, beware thy economists!, or Zen and Clintonomics,” Washington DC, Broad Branch Terrace, mimeo, November 17.


57. “Exchange-rates and manufactured exports of South Asia”, IMF Washington DC mimeo.  Published in part in 2007-2008 as 58-62:

58. “Path of the Indian Rupee 1947-1993”, 2008.

59.  “Path of the Pakistan Rupee 1947-1993”, 2008.

60. “Path of the Sri Lankan Rupee 1948-1993”, 2008.

61. “Path of the Bangladesh Taka 1972-1993”, 2008.

62. “India, Pakistan, Sri Lanka, Bangladesh Manufactured Exports, IMF Washington DC mimeo”, published 2007.

63. “Economic Assessment of US-India Merchandise Trade”, Arlington, Virginia, mimeo, published in slight part in Indo-US Trade & Economic Cooperation, ICRIER New Delhi, 1995, and in whole 2007.

64. “Towards an Economic Solution for Kashmir”, mimeo, Arlington, Virginia, circulated in Washington DC 1993-1995, cf 82, 111 infra. Comment of Selig Harrison.


65. “Comment on Indonesia”, in The Political Economy of Policy Reform edited by John Williamson, Washington, DC: Institute for International Economics.

66a “Gold reserves & the gold price in anticipation of Central Bank behaviour”, Greenwich, Connecticut, mimeo. 67b. “Portfolio optimization and foreign currency exposure hedging” Greenwich, Connecticut mimeo.


68. “On the logic and commonsense of debt and payments crises: How to avoid another Mexico in India and Pakistan”, Scarsdale, NY, mimeo, May 1.

69. “Policies for Young India”, Scarsdale, NY, pp. 350, manuscript.


70. US Supreme Court documents, published in part in 2008 as  “Become a US Supreme Court Justice!” 70a, 70b (Due to be published in full here in 2010 as Roy vs University of Hawaii, 1989- including the expert testimonies of Milton Friedman and Theodore W Schultz.).

71. “Key problems of macroeconomic management facing the new Indian Government”, May 17.  Scarsdale, New York, mimeo.  (Due to be published here 2010).

72. “Preventing a collapse of the rupee”, IIT Kharagpur lecture July 16 1996.

73. “The Economist’s Representation of Technological Knowledge”, Vishleshlaya lecture to the Institution of Engineers, September 15 1996, IIT Kharagpur.


74. “Union and State Budgets in India”, lecture at the World Bank, Washington DC, May 00.

75. “State Budgets in India”, IIT Kharagpur mimeo, June 6.


76. “Transparency and Economic Policy-Making:  An address to the Asia-Pacific Public Relations Conference” (panel on Transparency chaired by CR Irani) Jan 30 1998, published here 2008.

77. Theodore W. Schultz 1902-1998,  Feb 25.

78. “The Economic View of Human Resources”, address to a regional conference on human resources, IIT Kharagpur.

79.  “Management accounting”, lecture at Lal Bahadur Shastri Academy, Mussourie,

80a “The Original Reformer”, Outlook letters, Jan 23 1998

81. “Recent Developments in Modern Finance”, IIM Bangalore Review, 10, 1 & 2, Jan.-Jun 1998. Reprinted as “From the Management Guru’s Classroom”: 81a “An introduction to derivatives”, Business Standard/Financial Times, Bombay 18 Apr 1999; 81b “Options in the future, Apr 25 1999; 81c “What is hedging?”, May 2 1999; 81d “Teaching computers to think”, May 9 1999.

82. “Towards an Economic Solution for Kashmir”, Jun 22 1998, lecture at Heritage Foundation, Washington DC.  Cf 111 Dec 2005.

83. “Sixteen Currencies for India: A Reverse Euro Model for Monetary & Fiscal Efficacy”, Lecture at the Institute of  Economic Affairs, London, June 29 1998.  Due to be published here 2010.

84. “Fable of the Fox, the Farmer, and the Would-Be Tailors”, October  (Published here July 27 2009).

85. “A Common Man’s Guide to Pricing Financial Derivatives”, Lecture to “National Seminar on Derivatives”, Xavier Labour Research Institute, Jamshedpur, Dec. 16 1998.   See 98.


86. “An Analysis of Pakistan’s War-Winning Strategy: Are We Ready for This?”, IIT Kharagpur mimeo, published in part as 86a.“Was a Pakistani Grand Strategy Discerned in Time by India?” New Delhi:  Security & Political Risk Analysis Bulletin, July 1999, Kargil issue.  See also 000

80b. “The Original Reformer”, Outlook letters, Sep 13 1999.


87. “On Freedom & the Scientific Point of View”, SN Bose National Centre for Basic Sciences, Feb 17 2000.  Cf 100 below.

88. “Liberalism and Indian economic policy”, lecture at IIM Calcutta,  Indian Liberal Group Meetings Devlali, Hyderabad; also Keynote address to UGC Seminar Guntur, March 30 2002.  (Due to be published here 2010).

89. “Towards a Highly Transparent Fiscal & Monetary Framework for India’s Union & State Governments”, Invited address to Conference of State Finance Secretaries, Reserve Bank of India, Bombay, April 29, 2000.  Published 2008.

90. “On the Economics of Information Technology”, two lectures at the Indian Institute of Information Technology, Bangalore, Nov 10-11, 2000.

91. Review of A New World by Amit Chaudhuri in Literary Criterion, Mysore.


92. Review of AD Shroff: Titan of Finance and Free Enterprise by Sucheta Dalal, Freedom First., January.

93. “Encounter with Rajiv Gandhi: On the Origins of the 1991 Economic Reform”, Freedom First, October. See also 93a in 2005 and  93b in 2007.

94. “A General Theory of Globalization & Modern Terrorism with Special Reference to September 11”, a keynote address to the Council for Asian Liberals & Democrats, Manila, Philippines, 16 Nov. 2001.  Published as 91a.

95. “The Case for and against The Satanic Verses: Diatribe and Dialectic as Art”, Dec 22 republished in print 95a The Statesman Festival Volume, 2006.


94a “A General Theory of Globalization & Modern Terrorism with Special Reference to September 11”, in September 11 & Political Freedom in Asia, eds. Johannen, Smith & Gomez, Singapore 2002.


96. “Recording vivid dreams: Freud’s advice in exploring the Unconscious Mind” (Due to be published here in 2010).


97. “Key principles of government accounting and audit”, IIT Kharagpur mimeo.

98. “Derivative pricing & other topics in financial theory: a student’s complete lecture notes” (Due to be published here in 2010).


99. “Collapse of the Global Conversation”, International Institute for Asian Studies, Leiden, Netherlands, Jul 2004.

100. “Science, Religion, Art & the Necessity of Freedom”, a public lecture, University of Buckingham, UK, August 24 2004.  Published here 2007.


93a Rajiv Gandhi and the Origins of India’s 1991 Economic Reform (this was the full story; it appeared in print for the first time in The Statesman Festival Volume 2007).

101. “Can India become an economic superpower (or will there be a monetary meltdown)?” Cardiff University Institute of Applied Macroeconomics Monetary Economics Seminar, April 13, Institute of Economic Affairs, London, April 27, Reserve Bank of India, Bombay, Chief Economist’s Seminar on Monetary Economics, May 5.

102. Margaret Thatcher’s Revolution: How it Happened and What it Meant, Edited and with an Introduction by Subroto Roy & John Clarke, London & New York: Continuum, 2005; paperback 2006; French translation by Florian Bay, 2007.

103. “Iqbal & Jinnah vs Rahmat Ali in Pakistan’s Creation”, Dawn, Karachi, Sep 3.

104. “The Mitrokhin Archives II from an Indian Perspective: A Review Article”, The Statesman, Perspective Page, Oct 11 .

105. “After the Verdict”, The Statesman, Editorial Page, Oct 20.

106.   “US Espionage Failures”, The Statesman, Perspective Page, Oct 26

107.  “Waffle But No Models of Monetary Policy”, The Statesman, Perspective Page, Oct 30.

108. “On Hindus and Muslims”, The Statesman, Perspective Page, Nov 6.

109. “Assessing Vajpayee: Hindutva True and False”, The Statesman, Editorial Page, Nov  13-14″.

110. “Fiction from the India Economic Summit”, The Statesman, Front Page, Nov 29.

111. “Solving Kashmir: On an Application of Reason”, The Statesman Editorial Page

I.  “Give the Hurriyat et al Indian Green Cards”, Dec 1

II.  “Choice of Nationality under Full Information”, Dec 2

III.  “Of Flags and Consulates in Gilgit etc”, Dec 3.


112. “The Dream Team: A Critique”, The Statesman Editorial Page

I : New Delhi’s Consensus (Manmohantekidambaromics), Jan 6

II: Money, Convertibility, Inflationary Deficit Financing, Jan 7

III:  Rule of Law, Transparency, Government Accounting, Jan 8.

113. “Unaccountable Delhi: India’s Separation of Powers’ Doctrine”, The Statesman, Jan 13.

114. “Communists and Constitutions”, The Statesman, Editorial Page, Jan 22.

115. “Diplomatic Wisdom”, The Statesman, Editorial Page, Jan 31.

116.  “Mendacity & the Government Budget Constraint”, The Statesman, Front Page  Feb 3.

117. “Of Graven Images”, The Statesman, Editorial Page, Feb5.

118. “Separation of Powers, Parts 1-2”, The Statesman, Editorial Pages Feb 12-13.

119. “Public Debt, Government Fantasy”, The Statesman, Front Page Editorial Comment, Feb 22.

120. “War or Peace Parts 1-2”, The Statesman, Editorial Page, Feb 23-24.

121. “Can You Handle This Brief, Mr Chidambaram?” The Statesman, Front Page  Feb 26.

122. “A Downpayment On the Taj Mahal Anyone?”, The Statesman, Front Page  Comment on the Budget 2006-2007, Mar 1.

123. “Atoms for Peace (or War)”, The Sunday Statesman, Editorial Page Mar 5.

124. “Imperialism Redux: Business, Energy, Weapons & Foreign Policy”, The Statesman, Editorial Page, Mar 14.

125.  “Logic of Democracy”,  The Statesman, Editorial Page, Mar 30.

126. “Towards an Energy Policy”, The Sunday Statesman, Editorial Page, Apr 2.

127. “Iran’s Nationalism”, The Statesman, Editorial Page, Apr 6.

128. “A Modern Military”, The Sunday Statesman, Editorial Page, Apr 16.

129.  “On Money & Banking”, The Sunday Statesman, Editorial Page, Apr 23.

130.  “Lessons for India from Nepal’s Revolution”, The Statesman, Front Page Apr 26.

131. “Revisionist Flattery (Inder Malhotra’s Indira Gandhi: A Review Article)”, The Sunday Statesman, May 7.

132. “Modern World History”, The Sunday Statesman Editorial Page, May 7.

133. “Argumentative Indians: A Conversation with Professor Amartya Sen on Philosophy, Identity and Islam,” The Sunday Statesman,  May 14 2006.  “A Philosophical Conversation between Professor Sen and Dr Roy”,  2008.  Translated into Bengali by AA and published in 00.

134. “The Politics of Dr Singh”, The Sunday Statesman, Editorial Page, May 21.

135. “Corporate Governance & the Principal-Agent Problem”, lecture at a conference on corporate governance, Kolkata May 31.  Published here 2008.

136. “Pakistan’s Allies Parts 1-2”, The Sunday Statesman, Editorial Page, Jun 4-5.

137. “Law, Justice and J&K Parts 1-2”, The Sunday Statesman, Editorial Page, Jul 2, The Statesman Editorial Page Jul 3.

138. “The Greatest Pashtun (Khan Abdul Ghaffar Khan)”, The Sunday Statesman, Editorial Page, Jul 16.

139. “Understanding Pakistan Parts 1-2”, The Sunday Statesman, Editorial Page, Jul 30, The Statesman Editorial Page Jul 31.

140.  “Indian Money and Credit”, The Sunday Statesman, Editorial Page, Aug 6.

141.  “India’s Moon Mission”, The Sunday Statesman, Editorial Page,  Aug 13.

142. “Jaswant’s Journeyings: A Review Article”, The Sunday Statesman Magazine, Aug 27.

143. “Our Energy Interests, Parts 1-2”, The Sunday Statesman, Editorial Page, Aug 27, The Statesman Editorial Page Aug 28.

144. “Is Balochistan Doomed?”, The Sunday Statesman, Editorial Page, Sep 3 2006.

145. “Racism New and Old”, The Statesman, Editorial Page, Sep 8 2006

146. “Political Economy of India’s Energy Policy”, address to KAF-TERI conference, Goa Oct 7, published in 146a.

147. “New Foreign Policy? Seven phases of Indian foreign policy may be identifiable since Nehru”, Parts 1-2, The Sunday Statesman, Oct 8, The Statesman Oct 9.

148. “Justice & Afzal:  There is a difference between law and equity (or natural justice). The power of pardon is an equitable power. Commuting a death-sentence is a partial pardon”, The Sunday Statesman Editorial Page Oct 14

149. “Non-existent liberals (On a Liberal Party for India)”, The Sunday Statesman Editorial Page Oct 22.

150. “History of Jammu & Kashmir Parts 1-2”,  The Sunday Statesman, Oct 29, The Statesman Oct 30, Editorial Page.

151. “American Democracy: Does America need a Prime Minister and a longer-lived Legislature?”, The Sunday Statesman Nov 5.

152. “Milton Friedman A Man of Reason 1912-2006”, The Statesman Perspective Page,  Nov 22.

153. “Postscript to Milton Friedman Mahalanobis’s Plan  (The Mahalanobis-Nehru “Second Plan”) The Statesman Front Page Nov 22.

154.  “Mob Violence and Psychology”, Dec 10,  The Statesman, Editorial Page.

155. “What To Tell Musharraf: Peace Is Impossible Without Non-Aggressive Pakistani Intentions”, The Statesman Editorial Page Dec 15.

156. “Land, Liberty and Value: Government must act in good faith treating all citizens equally – not favouring organised business lobbies and organised labour over an unorganised peasantry”,  The Sunday Statesman Editorial Page Dec 31.


157. “Hypocrisy of the CPI-M: Political Collapse In Bengal: A Mid-Term Election/Referendum Is Necessary”, The Statesman, Editorial Page, Jan 9.

158. “On Land-Grabbing: Dr Singh’s India, Buddhadeb’s Bengal, Modi’s Gujarat have notorious US, Soviet and Chinese examples to follow ~ distracting from the country’s real economic problems,” The Sunday Statesman, Editorial Page Jan 14.

159. “India’s Macroeconomics:  Real growth has steadily occurred because India has shared the world’s technological progress. But bad fiscal, monetary policies over decades have led to monetary weakness and capital flight” The Statesman Editorial Page Jan 20.

160. “Fiscal Instability: Interest payments quickly suck dry every year’s Budget. And rolling over old public debt means that Government Borrowing in fact much exceeds the Fiscal Deficit”, The Sunday Statesman, Editorial Page, Feb 4.

161. “Our trade and payments Parts 1-2”  (“India in World Trade and Payments”),The Sunday Statesman, Feb 11 2007, The Statesman, Feb 12 2007.

162. “Our Policy Process: Self-Styled “Planners” Have Controlled India’s Paper Money For Decades,” The Statesman, Editorial Page, Feb 20.

163. “Bengal’s Finances”, The Sunday Statesman Editorial Page, Feb 25.

164. “Fallacious Finance: Congress, BJP, CPI-M may be leading India to Hyperinflation” The Statesman Editorial Page Mar 5.

165. “Uttar Pradesh Polity and Finance: A Responsible New Govt May Want To Declare A Financial Emergency” The Statesman Editorial Page, Mar 24

166. “A scam in the making” in The Sunday Statesman Front Page Apr 1 2007, published here in full as “Swindling India”.

167. “Maharashtra’s Money: Those Who Are Part Of The Problem Are Unlikely To Be A Part Of Its Solution”, The Statesman Editorial Page Apr 24.

146a. “Political Economy of Energy Policy” in India and Energy Security edited by Anant Sudarshan and Ligia Noronha, Konrad Adenauer Stiftung, New Delhi 2007.

168.  “Presidential Qualities: Simplicity, Genuine Achievement Are Desirable; Political Ambition Is Not”, The Statesman, Editorial Page, May 8.

169. “We & Our Neighbours: Pakistanis And Bangladeshis Would Do Well To Learn From Sheikh Abdullah”, The Statesman, Editorial Page May 15.

170. “On Indian Nationhood: From Tamils To Kashmiris And Assamese And Mizos To Sikhs And Goans”, The Statesman, Editorial Page, May 25.

171. A Current Example of the Working of the Unconscious Mind, May 26.

172. Where I would have gone if I was Osama Bin Laden, May 31.

173. “US election ’08:America’s Presidential Campaign Seems Destined To Be Focussed On Iraq”,  The Statesman, Editorial Page, June 1.

174. “Home Team Advantage: On US-Iran talks and Sunni-Shia subtleties: Tehran must transcend its revolution and endorse the principle that the House of Islam has many mansions”,  The Sunday Statesman Editorial Page, June 3

175. “Unhealthy Delhi: When will normal political philosophy replace personality cults?”,  The Statesman, Editorial Page, June 11.

176. “American Turmoil: A Vice-Presidential Coup – And Now a Grassroots Counterrevolution?”,  The Statesman, Editorial Page, June 18

177.  “Political Paralysis: India has yet to develop normal conservative, liberal and socialist parties. The Nice-Housing-Effect and a little game-theory may explain the current stagnation”,  The Sunday Statesman, Editorial Page, June 24.

177. “Has America Lost? War Doctrines Of Kutusov vs Clausewitz May Help Explain Iraq War”,  The Statesman, Editorial Page, July 3.

178. “Lal Masjid ≠ Golden Temple: Wide differences are revealed between contemporary Pakistan and India by these two superficially similar military assaults on armed religious civilians”, The Sunday Statesman, Editorial Page July 15

179 “Political Stonewalling: Only Transparency Can Improve Institutions”, The Statesman, Editorial Page July 20.

180. “Gold standard etc: Fixed versus flexible exchange rates”, July 21.

181. “US Pakistan-India Policy: Delhi & Islamabad Still Look West In Defining Their Relationship”, The Statesman, Editorial Page, July 27.

182. “Works of DH Lawrence” July 30

183. “An Open Letter to Professor Amartya Sen about Singur etc”, The Statesman, Editorial Page,  July 31.

184.  “Martin Buber on Palestine and Israel (with Postscript)”, Aug 4.

185. “Auguste Rodin on Nature, Art, Beauty, Women and Love”,  Aug 7.

186. “Saving Pakistan: A Physicist/Political Philosopher May Represent Iqbal’s “Spirit of Modern Times”, The Statesman, Editorial Page, Aug 13.

187. Letter to Forbes.com  16 Aug.

188. “Need for Clarity: A poorly drafted treaty driven by business motives is a recipe for international misunderstanding”, The Sunday Statesman, Editorial Page, Aug 19.

189. “No Marxist MBAs? An amicus curiae brief for the Hon’ble High Court”,  The Statesman, FrontPage, Aug 29.

190. On Lawrence, Sep 4.

191. Dalai Lama’s Return: In the tradition of Gandhi, King, Mandela, Sep 11.

192. Of JC Bose, Patrick Geddes & the Leaf-World, Sep 12.

193. “Against Quackery: Manmohan and Sonia have violated Rajiv Gandhi’s intended reforms; the Communists have been appeased or bought; the BJP is incompetent  Parts 1-2”, in The Sunday Statesman and The Statesman, Editorial Pages of Sep 23-24.

194. Karl Georg Zinn’s 1994 Review of Philosophy of Economics, Sep 26.

195. DH Lawrence’s Phoenix, Oct 3.

93b. “Rajiv Gandhi and the Origins of India’s 1991 Economic Reform”, Statesman Festival Volume.

196. “Iran, America, Iraq: Bush’s post-Saddam Saddamism — one flip-flop too many?”, The Statesman, Editorial Page, Oct 16.

197. “Understanding China: The World Needs to Ask China to Find Her True Higher Self”,  The Statesman, Editorial Page, Oct 22.

198. “India-USA interests: Elements of a serious Indian foreign policy”,  The Statesman, Editorial Page, Oct 30.

199. “China’s India Aggression : German Historians Discover Logic Behind Communist Military Strategy”,  The Statesman, Editorial Page Special Article, Nov 5.

200. Sonia’s Lying Courtier (with Postscript), Nov 25.

201. “Surrender or Fight? War is not a cricket match or Bollywood movie. Can India fight China if it must?” The Statesman, Dec 4, Editorial Page.

202. Hutton and Desai: United in Error Dec 14

203. “China’s Commonwealth: Freedom is the Road to Resolving Taiwan, Tibet, Sinkiang”,  The Statesman, Dec 17.


204. “Nixon & Mao vs India: How American foreign policy did a U-turn about Communist China’s India aggression. The Government of India should publish its official history of the 1962 war.”  The Sunday Statesman, Jan 6, The Statesman Jan 7  Editorial Page.

205. “Lessons from the 1962 War:  Beginnings of a solution to the long-standing border problem: there are distinct Tibetan, Chinese and Indian points of view that need to be mutually comprehended”, The Sunday Statesman, January 13 2008.

206. “Our Dismal Politics: Will Independent India Survive Until 2047?”, The Statesman Editorial Page, Feb 1.

207. Median Voter Model of India’s Electorate Feb 7.

208. “Anarchy in Bengal: Intra-Left bandh marks the final unravelling of “Brand Buddha””, The Sunday Statesman, Editorial Page, Feb 10.

209. Fifty years since my third birthday: on life and death.

210. “Pakistan’s Kashmir obsession: Sheikh Abdullah Relied In Politics On The French Constitution, Not Islam”, The Statesman, Editorial Page, Feb 16.

211.  A Note on the Indian Policy Process  Feb 21.

212. “Growth & Government Delusion: Progress Comes From Learning, Enterprise, Exchange, Not The Parasitic State”, The Statesman, Editorial Page, Feb 22.

213.  “How to Budget: Thrift, Not Theft, Needs to Guide Our Public Finances”, The Statesman, Editorial Page, Feb 26.

214. “India’s Budget Process (in Theory)”, The Statesman, Front Page Feb 29.

215.  “Irresponsible Governance: Congress, BJP, Communists, BSP, Sena Etc Reveal Equally Bad Traits”, The Statesman, Editorial Page, March 4.

216. “American Politics: Contest Between Obama And Clinton Affects The World”, The Statesman, Editorial Page, March 11.

217. “China’s India Example: Tibet, Xinjiang May Not Be Assimilated Like Inner Mongolia And Manchuria”, The Statesman, Editorial Page, March 25.

218. “Taxation of India’s Professional Cricket: A Proposal”, The Statesman, Editorial Page, April 1.

219. “Two cheers for Pakistan!”,  The Statesman, Editorial Page, April 7.

220. “Indian Inflation: Upside Down Economics From The New Delhi Establishment Parts 1-2”, The Statesman, Editorial Page, April 15-16.

221. “Assessing Manmohan: The Doctor of Deficit Finance should realise the currency is at stake”, The Statesman, Editorial Page Apr 25.

222. John Wisdom, Renford Bambrough: Main Philosophical Works, May 8.

223.  “All India wept”: On the death of Rajiv Gandhi,  May 21.

224. “China’s force and diplomacy: The need for realism in India” The Statesman, Editorial Page May 31.

226. Serendipity and the China-Tibet-India border problem  June 6

227. “Leadership vacuum: Time & Tide Wait For No One In Politics: India Trails Pakistan & Nepal!”, The Statesman Editorial Page June 7.

228. My meeting Jawaharlal Nehru Oct13 1962

229.  Manindranath Roy 1891-1958

230. Surendranath Roy 1860-1929

231.  The Roys of Behala 1928.

232. Sarat Chandra visits Surendranath Roy 1927

233. Nuksaan-Faida Analysis = Cost-Benefit Analysis in Hindi/Urdu Jun 30

234.  One of many reasons John R Hicks was a great economist July 3

236.  My father, Indian diplomat, in the Shah’s Tehran 1954-57  July 8

237 Distribution of Govt of India Expenditure (Net of Operational Income) 1995 July 27

238. Growth of Real Income, Money & Prices in India 1869-2008, July 28.

239. Communism from Social Democracy? But not in India or China!  July 29

240. Death of Solzhenitsyn, Aug. 3

240a. Tolstoy on Science and Art, Aug 4.

241. “Reddy`s reckoning: Where should India’s real interest rate be relative to the world?” Business Standard Aug 10

242. “Rangarajan Effect”, Business Standard Aug 24

243. My grandfather’s death in Ottawa 50 years ago today  Sep 3

244. My books in the Library of Congress and British Library Sep 12

245. On Jimmy Carter & the “India-US Nuclear Deal”, Sep 12

246. My father after presenting his credentials to President Kekkonen of Finland Sep 14 1973.

247. “October 1929?  Not!”, Business Standard, Sep 18.

248. “MK Gandhi, SN Roy, MA Jinnah in March 1919: Primary education legislation in a time of protest”

249. 122 sensible American economists Sept 26

250. Govt of India: Please call in the BBC and ask them a question Sep 27

251. “Monetary Integrity and the Rupee:  Three British Raj relics have dominated our macroeconomic policy-making” Business Standard Sep 28.

252a.  Rabindranath’s daughter writes to her friend my grandmother Oct 5

252b.  A Literary Find: Modern Poetry in Bengal, Oct 6.

253. Sarat writes to Manindranath 1931,  Oct 12

254. Origins of India’s Constitutional Politics 1913

255. Indira Gandhi in Paris, 1971

256. How the Liabilities/Assets Ratio of Indian Banks Changed from 84% in 1970 to 108% in 1998, October 20

257a. My Subjective Probabilities on India’s Moon Mission Oct 21

258. Complete History of Mankind’s Moon Missions: An Indian Citizen’s Letter to ISRO’s Chairman, Oct 22.

259. Would not a few million new immigrants solve America’s mortgage crisis? Oct 26

260. “America’s divided economists”, Business Standard Oct 26

261. One tiny prediction about the Obama Administration, Nov 5

262. Rai Bahadur Umbika Churn Rai, 1827-1902,  Nov 7 2008

263. Jawaharlal Nehru invites my father to the Mountbatten Farewell  Nov 7 2008

70a. “Become a US Supreme Court Justice! (Explorations in the Rule of Law in America) Preface” Nov 9

70b. “Become a US Supreme Court Justice! (Explorations in the Rule of Law in America) Password protected.” Nov 9.

257b. Neglecting technological progress was the basis of my pessimism about Chandrayaan,  Nov 9.

264. Of a new New Delhi myth and the success of the University of Hawaii 1986-1992 Pakistan project Nov 15

265. Pre-Partition Indian Secularism Case-Study: Fuzlul Huq and Manindranath Roy Nov 16

266. Do President-elect Obama’s Pakistan specialists suppose Maulana Azad, Dr Zakir Hussain, Sheikh Abdullah were Pakistanis (or that Sheikh Mujib wanted to remain one)?  Nov 18

267. Jews have never been killed in India for being Jews until this sad day, Nov 28.

268. In international law, Pakistan has been the perpetrator, India the victim of aggression in Mumbai,  Nov 30.

269. The Indian Revolution, Dec 1.

270. Habeas Corpus: a captured terrorist mass-murderer tells a magistrate he has not been mistreated by Mumbai’s police Dec 3

271. India’s Muslim Voices (Or, Let us be clear the Pakistan-India or Kashmir conflicts have not been Muslim-Hindu conflicts so much as intra-Muslim conflicts about Muslim identity and self-knowledge on the Indian subcontinent), Dec 4

272. “Anger Management” needed? An Oxford DPhil recommends Pakistan launch a nuclear first strike against India within minutes of war, Dec 5.

273. A Quick Comparison Between the September 11 2001 NYC-Washington attacks and the November 26-28 2008 Mumbai Massacres (An Application of the Case-by-Case Philosophical Technique of Wittgenstein, Wisdom and Bambrough), Dec 6

274. Dr Rice finally gets it right (and maybe Mrs Clinton will too) Dec 7

275. Will the Government of India’s new macroeconomic policy dampen or worsen the business-cycle (if such a cycle exists at all)? No one knows! “Where ignorance is bliss, ‘Tis folly to be wise.”  Dec 7

276. Pump-priming for car-dealers: Keynes groans in his grave (If evidence was needed of the intellectual dishonesty of New Delhi’s new macroeconomic policy, here it is) Dec 9.

277. Congratulations to Mumbai’s Police: capturing a terrorist, affording him his Habeas Corpus rights, getting him to confess within the Rule of Law, sets a new world standard  Dec 10

278. Two cheers — wait, let’s make that one cheer — for America’s Justice Department, Dec 10

279. Will Pakistan accept the bodies of nine dead terrorists who came from Pakistan to Mumbai? If so, let there be a hand-over at the Wagah border, Dec 11.

280. Kasab was a stupid, ignorant, misguided youth, manufactured by Pakistan’s terrorist masterminds into becoming a mass-murdering robot: Mahatma Gandhi’s India should punish him, get him to repent if he wishes, then perhaps rehabilitate him as a potent weapon against Pakistani terrorism Dec 12.

281. Pakistan’s New Delhi Embassy should ask for “Consular Access” to nine dead terrorists in a Mumbai morgue before asking to meet Kasab, Dec 13

282. An Indian Reply to President Zardari: Rewarding Pakistan for bad behaviour leads to schizophrenic relationships Dec 19

283. Is my prediction about Caroline Kennedy becoming US Ambassador to Britain going to be correct?  Dec 27

284. Chandrayaan adds a little good cheer! Well done, ISRO!, Dec 28

285. How sad that “Slumdog millionaire” is SO disappointing! Dec 31

289. (with Claude Arpi) “Transparency & history: India’s archives must be opened to world standards” Business Standard New Delhi Dec 31, 2008, published here Jan 1 .


290. A basis of India-Pakistan cooperation on the Mumbai massacres: the ten Pakistani terrorists started off as pirates and the Al-Huseini is a pirate ship Jan 1.

291. India’s “pork-barrel politics” needs a nice (vegetarian) Hindi name! “Teli/oily politics” perhaps? (And are we next going to see a Bill of Rights for Lobbyists?) Jan 3

292. My (armchair) experience of the 1999 Kargil war (Or, “Actionable Intelligence” in the Internet age: How the Kargil effort got a little help from a desktop)  Jan 5

293. How Jammu & Kashmir’s Chief Minister Omar Abdullah can become a worthy winner of the Nobel Peace Prize: An Open Letter,  Jan 7

294. Could the Satyam/PwC fraud be the visible part of an iceberg? Where are India’s “Generally Accepted Accounting Principles”? Isn’t governance rather poor all over corporate India? Bad public finance may be a root cause Jan 8

295. Satyam does not exist: it is bankrupt, broke, kaput. Which part of this does the new “management team” not get? The assets belong to Satyam’s creditors. Jan 8

296. Jews are massacred in Mumbai and now Jews commit a massacre in Gaza!  Jan 9

297. And now for the Great Satyam Whitewash/Cover-Up/Public Subsidy! The wrong Minister appoints the wrong new Board who, probably, will choose the wrong policy Jan 12

298. Letter to Wei Jingsheng  Jan 14

299. Memo to the Hon’ble Attorneys General of Pakistan & India: How to jointly prosecute the Mumbai massacre perpetrators most expeditiously Jan 16

300. Satyam and IT-firms in general may be good candidates to become “Labour-Managed” firms Jan 18

301. “Yes we might be able to do that. Perhaps we ought to. But again, perhaps we ought not to, let me think about it…. Most important is Cromwell’s advice: Think it possible we may be mistaken!” Jan 20.

302. RAND’s study of the Mumbai attacks Jan 25

303. Didn’t Dr Obama (the new American President’s late father) once publish an article in Harvard’s Quarterly Journal of Economics? (Or did he?) Jan 25.

304. “A Dialogue in Macroeconomics” 1989 etc: sundry thoughts on US economic policy discourse Jan 30

305. American Voices: A Brief Popular History of the United States in 20 You-Tube Music Videos Feb 5

306. Jaladhar Sen writes to Manindranath at Surendranath’s death, Feb 23

307. Pakistani expansionism: India and the world need to beware of “Non-Resident Pakistanis” ruled by Rahmat Ali’s ghost, Feb 9

308. My American years Part One 1980-90: battles for academic integrity & freedom Feb 11.

309. Thanks and well done Minister Rehman Malik and the Govt of Pakistan Feb 12

310. Can President Obama resist the financial zombies (let alone slay them)? His economists need to consult Dr Anna J Schwartz Feb 14

311. A Brief History of Gilgit, Feb 18

312. Memo to UCLA Geographers: Commonsense suggests Mr Bin Laden is far away from the subcontinent Feb 20

313. The BBC gets its history and geography deliberately wrong again Feb 21

314. Bengal Legislative Council 1921, Feb 28

315. Carmichael visits Surendranath, 1916, Mar 1

316. Memo to GoI CLB: India discovered the Zero, and 51% of Zero is still Zero Mar 10

317. An Academic Database of Doctoral & Other Postgraduate Research Done at UK Universities on India, Pakistan, Sri Lanka, Bangladesh and Other Asian Countries Over 100 Years, Mar 13

318. Pakistan’s progress, Mar 18

319. Risk-aversion explains resistance to free trade, Mar 19

320. India’s incredibly volatile inflation rate!  Mar 20

321. Is “Vicky, Cristina, Barcelona” referring to an emasculation of (elite) American society?,  Mar 21

322. Just how much intellectual fraud can Delhi produce? Mar 26

323. India is not a monarchy! We urgently need to universalize the French concept of “citoyen”!  Mar 28

324. Could this be the real state of some of our higher education institutions? Mar 29

325. Progress! The BBC retracts its prevarication! Mar 30

326. Aldous Huxley’s Essay “DH Lawrence” Mar 31

327. Waffle not institutional reform is what (I predict) the “G-20 summit” will produce, April 1

328. Did a full cricket team of Indian bureaucrats follow our PM into 10 Downing Street? Count for yourself! April 3

329. Will someone please teach the BJP’s gerontocracy some Economics 101 on an emergency basis?  April 5

330. The BBC needs to determine exactly where it thinks Pakistan is!, April 5

331. Alfred Lyall on Christians, Muslims, India, China, Etc, 1908, April 6

332. An eminent economist of India passes away April 9

333. Democracy Database for the Largest Electorate Ever Seen in World History, April 12

334. Memo to the Election Commission of India April 14 2009, 9 AM, April 14

335. Caveat emptor! Satyam is taken over, April 14

336. India’s 2009 General Elections: Candidates, Parties, Symbols for Polls on 16-30 April Phases 1,2,3, April 15

337. On the general theory of expertise in democracy: reflections on what emerges from the American “torture memos” today, April 18

338. India’s 2009 General Elections: 467 constituencies (out of 543) for which candidates have been announced as of 1700hrs April 21, April 21

339. Apropos Philosophy of Economics, Comments of Sidney Hook, KJ Arrow, Milton Friedman, TW Schultz, SS Alexander, Max Black, Renford Bambrough, John Gray et al., April 22.

340. India’s 2009 General Elections: Names of all 543 Constituencies of the 15th Lok Sabha, April 22.

341. India’s 2009 General Elections: How 4125 State Assembly Constituencies comprise the 543 new Lok Sabha Constituencies, April 23.

342. Why has America’s “torture debate” yet to mention the obvious? Viz., sadism and racism, April 24

343. India’s 2009 General Elections: the advice of the late “George Eliot” (Mary Ann Evans, 1819-1880) to India’s voting public, April 24.

344. India’s 2009 General Elections: Delimitation and the Different Lists of 543 Lok Sabha Constituencies in 2009 and 2004, April 25

345. Is “Slumdog Millionaire” the single worst Best Picture ever?

346. India’s 2009 General Elections: Result of Delimitation — Old (2004) and New (2009) Lok Sabha and Assembly Constituencies, April 26

347. India’s 2009 General Elections: 7019 Candidates in 485 (out of 543) Constituencies announced as of April 26 noon April 26

348. What is Christine Fair referring to? Would the MEA kindly seek to address what she has claimed asap? April 27

349. Politics can be so entertaining 🙂 Manmohan versus Sonia on the poor old CPI(M)!, April 28

350. A Dozen Grown-Up Questions for Sonia Gandhi, Manmohan Singh, LK Advani, Sharad Pawar, Km Mayawati and Anyone Else Dreaming of Becoming/Deciding India’s PM After the 2009 General Elections, April 28

351. India’s 2009 General Elections: How drastically will the vote-share of political parties change from 2004? May 2

352. India’s 2009 General Elections: And now finally, all 8,070 Candidates across all 543 Lok Sabha Constituencies, May 5

353. India’s 2009 General Elections: The Mapping of Votes into Assembly Segments Won into Parliamentary Seats Won in the 2004 Election, May 7

354. Will Messrs Advani, Rajnath Singh & Modi ride into the sunset if the BJP comes to be trounced? (Corrected), May 10

355. India’s 2009 General Elections: 543 Matrices to Help Ordinary Citizens Audit the Election Commission’s Vote-Tallies  May 12

356. Well done Sonia-Rahul! Two hours before polls close today, I am willing to predict a big victory for you (but, please, try to get your economics right, and also, you must get Dr Singh a Lok Sabha seat if he is to be PM) May 13

357. Buddhadeb Bhattacharjee must dissolve the West Bengal Assembly if he is an honest democrat: Please try to follow Gerard Schröder’s example even slightly! May 16

358. India’s 2009 General Elections: Provisional Results from the EC as of 1400 hours Indian Standard Time May 16

359. Memo to the Hon’ble President of India: It is Sonia Gandhi, not Manmohan Singh, who should be invited to our equivalent of the “Kissing Hands” Ceremony May 16

360. Time for heads to roll in the BJP/RSS and CPI(M)!, May 17.

361. Inviting a new Prime Minister of India to form a Government: Procedure Right and Wrong  May 18

362. Starting with Procedural Error: Why has the “Cabinet” of the 14th Lok Sabha been meeting today AFTER the results of the Elections to the 15th Lok Sabha have been declared?!  May 18

363. Why has the Sonia Congress done something that the Congress under Nehru-Indira-Rajiv would not have done, namely, exaggerate the power of the Rajya Sabha and diminish the power of the Lok Sabha? May 21

364. Shouldn’t Dr Singh’s Cabinet begin with a small apology to the President of India for discourtesy? May we have reviews and reforms of protocols and practices to be followed at Rashtrapati Bhavan and elsewhere?  May 23

365. Parliament’s sovereignty has been diminished by the Executive: A record for future generations to know May 25

366. How tightly will organised Big Business be able to control economic policies this time? May 26

367. Why does India not have a Parliament ten days after the 15th Lok Sabha was elected? Nehru and Rajiv would both have been appalled May 27

368. Eleven days and counting after the 15th Lok Sabha was elected and still no Parliament of India! (But we do have 79 Ministers — might that be a world record?) May 28

369. Note to Posterity: 79 Ministers in office but no 15th Lok Sabha until June 1 2009! May 29

370. Silver Jubilee of Pricing, Planning & Politics: A Study of Economic Distortions in India May 29

371. How to Design a Better Cabinet for the Government of India May 29

372. Parliament is supposed to control the Government, not be bullied or intimidated by it: Will Rahul Gandhi be able to lead the Backbenches in the 15th Lok Sabha? June 1

373. Mistaken Macroeconomics: An Open Letter to Prime Minister Dr Manmohan Singh, June 12

374. Why did Manmohan Singh and LK Advani apologise to one another? Is Indian politics essentially collusive, not competitive, aiming only to preserve and promote the post-1947 Dilli Raj at the expense of the whole of India? We seem to have no Churchillian repartee (except perhaps from Bihar occasionally) June 18

375. Are Iran’s Revolutionaries now Reactionaries? George Orwell would have understood. A fresh poll may be the only answer Are Iran’s Revolutionaries now Reactionaries? George Orwell would have understood. A fresh poll may be the only answer  June 22

376. My March 25 1991 memo to Rajiv (which never reached him) is something the present Government seems to have followed: all for the best of course! July 12

377. Disquietude about France’s behaviour towards India on July 14 2009 July 14

378. Does the Govt. of India assume “foreign investors and analysts” are a key constituency for Indian economic policy-making? If so, why so? Have Govt. economists “learnt nothing, forgotten everything”? Some Bastille Day thoughts July 14

379. Letter to the GoI’s seniormost technical economist, May 21.July 19

380. Excuse me but young Kasab in fact confessed many months ago, immediately after he was captured – he deserves 20 or 30 years in an Indian prison, and a chance to become a model prisoner who will stand against the very terrorists who sent him on his vile mission  July 20

381. Finally, three months late, the GoI responds to American and Pakistani allegations about Balochistan July 24

382.  Thoughts, words, deeds: My work 1973-2010

M1. Map of Asia c. 1900

M2. Map of Chinese Empire c. 1900

M3. Map of Sinkiang, Tibet and Neighbours 1944

M4. China’s Secretly Built 1957 Road Through India’s Aksai Chin

M5. Map of Kashmir to Sinkiang 1944

M6. Map of India-Tibet-China-Mongolia 1959

M7. Map of India, Afghanistan, Russia, China, 1897

M8. Map of Xinjiang/Sinkiang/E Turkestan

M9. Map of Bombay/Mumbai 1909

M10-M13. Himalayan Expedition, West Sikkim 1970 – 1,2,3,4

Just how much intellectual fraud can Delhi produce?

Today’s English-language newspapers report a front-page story that suggests the extent of intellectual fraud emanating from our capital-city’s English-speaking elite may be unending and limitless and uncontrollable (and this  Delhi-based elite has spread itself to other places in the country too).

Such  may be a source of our ridiculous politics, paralleled by the corruption in organized business in both public and private sectors.  Delhi was perhaps the wrong place to which to move India’s capital  one hundred years ago; the geography was such that it made ordinary survival hard or at least highly stressful, and when you have a capital-city in which the elite have to work so hard all the time merely to remain within the city-limits, it was inevitable perhaps that truthfulness and honesty would become  major casualties.

Subroto Roy, Kolkata

Is “Vicky, Cristina, Barcelona” referring to an emasculation of (elite) American society?

In Vicky, Cristina, Barcelona the three American men, and especially the seemingly insufferable Doug, are drawn in stark contrast to the two or three Spaniards. Woody Allen often writes his movies too and has apparently written this one, so the lengthy monologues that might be emerging from a character and seem to be spoken by a Johannson or Hall here might just as easily have been spoken by Allen himself in an appearance in one of his previous movies.

But not in case of the WASP-men.  What  is Doug  made to talk about throughout?  Domestic nesting behaviour, shopping, how to please parents and society: all conventionally, stereotypically, feminine,  not masculine, subjects of conversation.  His fellow male WASPs are no better.  The most that comes out by way of masculinity is talk of a little sports or a little gadgetry.  That’s it.  On balance, the WASP-men in Vicky, Cristina, Barcelona are made to come across as effete hedonistic characters – though ones holding elite expensive jobs.

Contrast that with Juan Antonio and his father who can talk about or enact nothing but creative deeds whether painting in case of the son or poetry in case of the father or making love to women in case of both.

Of course this is fantasy and there is dramatic license being taken here because creative artists possessing the kind of masculine integrity these two men portray tend in reality to be hungry and impecunious and angry and unkempt, not living in marvelous clean mansions that attract the Marie-Elenas of the world to their beds.  If they had inherited wealth they might have tended to squander it rather than find artistic genius and good taste, not merely in one generation but over two.

Furthermore, the integrity is all a bit far-fetched – Antonio is uncouth enough to propose to Vicky she jeopardize her engagement by making love in a threesome as a last fling in a bachelor-party before getting married, yet the same character later proclaims he is not someone to come between husband and wife (having already been with the wife).  The threesome he instantly proposes to Vicky and Cristina, who are strangers to him, is entirely vacuous in comparison to the threesome he ends up being in with Cristina and Marie-Elena; in the former, he is almost a cheap tour-guide who wants to get paid in kind for an interesting day of tourism, something Vicky naturally resists.  Besides, his paintings do look unexceptional, which allows an alternative interpretation that perhaps father and son are merely two rich lonely wasteful men imagining themselves to be leading the artistic life.

The four American women also come off as pallid in comparison to the central dominating character of Marie-Elena – a point made most bluntly when Cristina fetches the aspirin for Antonio only to find Marie-Elena administering him a neck-massage instead.  Cristina has at most a talent at photography, Marie-Elena is a genius at whatever she touches.

Even the silent Spaniard kissing Judy is portrayed doing more by way of masculinity than any of the WASP-men.  Doug with his laptop and his well-gymed body in shorts epitomizes Ivy League undergraduate success while remaining clueless about  human nature or the outside  world.  He is a modern American Karenin, and the theme we are left with of Vicky being besotted with her dashing Spaniard even while starting the dullest and most tedious married life with Doug, would, as it were, become Anna Karenina except she has yet to dutifully bear Doug and his family a child.

In fact it is the absence of such a child that makes the movie possible – if Vicky had instead visited Barcelona after she and Doug were married and had a child or two with them, would she have spared a second glance at the dashing Spaniard, no matter how boring and tedious Doug turned out to be? The great lacuna in Woody Allen’s great oeuvre thus far may be his inability to depict anything but adult conversations – has he ever managed to describe families with children seriously?

FR Leavis once suggested that DH Lawrence may have failed to grasp Anna Karenina, perhaps the greatest novel ever written,  for supposing Anna and Vronsky could survive on love alone.  Woody Allen may have failed similarly in his much smaller-scale characterization of the Antonio-Vicky-Doug triangle.  Does he have the patience to read Leavis’s masterly essay,  I wonder, besides the novel itself?  A Woody Allen production of Anna Karenina – now wouldn’t that be something else?

Subroto Roy,

Kolkata, India

My books in the Library of Congress and British Library

Six volumes are listed in the United States Library of Congress in Washington DC under my name <http://www.loc.gov&gt;.   For convenience, these are given with their call numbers below.   

 [ 1 ]  Roy, Subroto  

Foundations of India’s political economy : towards an agenda for the 1990s / editors, Subroto Roy, William E. James.  1992

ACCESS: Jefferson or Adams Bldg General or Area Studies Reading Rms

 CALL NUMBER: HC435.2 .F68 1992


[ 2 ] Roy, Subroto

Foundations of Pakistan’s political economy : towards an agenda for the 1990s / editors, William E. James, Subroto Roy.  1992

ACCESS: Jefferson or Adams Bldg General or Area Studies Reading Rms

CALL NUMBER: HC440.5 .F59 1992


[ 3 ]  Roy, Subroto

Margaret Thatcher’s revolution : how it happened and what it meant /edited by Subroto Roy and John Clarke.  2005

[ 4 ] Roy, Subroto

Roy, Subroto. Philosophy of economics : on the scope of reason in economic inquiry / Subroto Roy. 1991

[ 5 ]  Roy, Subroto

Roy, Subroto. Philosophy of economics : on the scope of reason in economic inquiry / Subroto Roy.  1989

ACCESS: Jefferson or Adams Bldg General or Area Studies Reading Rms


CALL NUMBER: HB72 .R69 1989


[ 6 ] Roy, Subroto

Roy, Subroto. Pricing, planning, and politics : a study of economic distortions in India / Subroto Roy.  1984 

ACCESS: Jefferson or Adams Bldg General or Area Studies Reading Rms


CALL NUMBER: HC435.2 .R66 1984


The British Library in London http://catalogue.bl.uk, has the same titles under 9 listings as below:

1  Foundations of India’s political economy : 1992.  96/06669 DSC  ORW.1993.a.1142


2  Foundations of Pakistan’s political economy : 1992.  YC.1993.a.2144  ORW.1994.a.1019


3 Foundations of Pakistan’s political economy : 1992. 93/06010 DSC


4 Margaret Thatcher’s revolution : 2005. SPIS.320.941


5. Roy, Subroto. Philosophy of economics : 1989. 8458.S.1/92


6 Roy, Subroto. The philosophy of economics : 1989. 89/23299 DSC


7  Roy, Subroto. Philosophy of economics : 1989 YK.1991.a.5102


8 Roy, Subroto. Pricing, planning and politics : 1984. X.0519/26


9 Roy, Subroto. Pricing, planning and politics : 1984. 6217.450000 No.69 DSC

(The difference may have been caused by different editions or reprints being listed, for example the volume on Pakistan was published in Karachi too.)


Works of DH Lawrence

It seems incredible that DH Lawrence from about 1910 until his death in 1930 produced this immense body of creative work and perhaps more I am unaware of:


St Mawr

Aaron’s Rod


The White Peacock

Sons and Lovers

The Trespasser

The Lost Girl

Women in Love

The Rainbow

The Plumed Serpent

The Virgin and the Gypsy

(with ML Skinner) The Boy in the Bush

Lady Chatterley’s Lover

Short Stories:

The Prussian Officer

England, my England

The Captain’s Doll

Twilight in Italy

The Woman Who Rode Away



Look! We have come through!


Birds, Beasts and Flowers


Love Poems and Others

New Poems


Collected Poems


Touch and Go

The Widowing of Mrs Holroyd


Belles Lettres etc

Studies in Classic American Literature

Movements in European History

Psychoanalysis and the Unconscious

Fantasia of the Unconscious

Sea and Sardinia

Mornings in Mexico

Translations of Giovanni Verga: Lttle Novels of Sicily

Phoenix: Posthumous Papers edited and with an introduction by Edward D. McDonald

The Letters of DH Lawrence, edited and with an introduction by Aldous Huxley

(Secondary Literature: DH Lawrence: Novelist by FR Leavis)

Of related interest here: “DH Lawrence’s ‘Phoenix'”; “On Lawrence”.

The Case For and Against *The Satanic Verses*: Evaluating Diatribe and Dialectic as Art

The Case For and Against *The Satanic Verses*: Evaluating Diatribe and Dialectic as Art

by Subroto Roy

June 2001, Kolkata, India. First published at www..com on December 23 2002. First appearance in print in The Statesman Festival Volume, October 2006. (Note, April 2007: this article is an example of how the Internet age has transformed meanings: before the Internet, to be published and to be printed referred to practically simultaneous events; but this article was published on the Internet almost four years before it came to be republished in print.)



Salman Rushdie’s The Satanic Verses is a manifold document; in reading it more than a dozen years after publication, what is brought to mind is the relation between art and criticism described by Lawrence and advertised by Leavis: ”We judge a work of art by its effect on our sincere and vital emotion, and nothing else. All the critical twiddle-twaddle about style and form, all this pseudo-scientific classifying and analysing of books in an imitation-botanical fashion, is mere impertinence and mostly dull jargon. A critic must be able to feel the impact of a work of art in all its complexity and its force. To do so, he must be a man of force and complexity himself, which few critics are. A man with a paltry, impudent nature will never write anything but paltry, impudent criticism. And a man who is emotionally educated is rare as a phoenix…”

The sincere and vital emotions most obviously provoked by Rushdie’s book are nausea, anger and irritation.It appears at first sight an abusive, incoherent masquerade of a novel with little artistic value, a mere moneymaking vehicle for a preening, self-seeking author and his publisher.The decisions of the Republics of India and Pakistan to ban it for being gratuitously offensive to the religious sentiments of millions of people, or the finding against it of blasphemy by the Islamic authorities of Iran seem understandable.

Yet such an initial response may be followed by another very different set of sincere and vital emotions. Upon reflection and a second reading, it is possible to feel exhilaration, delight, even the calm of a Shia Muslim spiritual experience from the book. These may be accompanied by a conviction that Rushdie has produced a significant work of art even if he himself remains unaware of its nature. This kind of unusual and dichotomous critical experience needs to be explained. College professors around the world have been writing theoretical essays portraying Rushdie as a “magic realist” or some such oxymoron. The truth may be more prosaic: The Satanic Verses is nothing if it is not a second, perhaps definitive, autobiographical experiment in which Rushdie has attempted to reconcile himself with his own experiences, a task in which he has achieved at best partial success. It is as if he has tried to comprehend his own life as an English-speaking Indo-Pakistani Muslim in the Western world, and in that process the words of The Satanic Verses just came tumbling out.And there is little even a bitter enemy can say about one’s search for self-knowledge, especially on matters of religious belief.

The cover says The Satanic Verses is a novel; what may be called its superficial plot amounts to something a giggling adolescent might have written for an undergraduate essay. Here is its outline:

Once there were two young Muslim boys of Bombay, Najmuddin and Chamchawalla. N. is born poor and raised in the slums; from delivering tiffins he becomes a small-time and then a major screen idol of Hindi cinema, a kind of Muslim NTR/Bachan mixture. In his profligacy he has an affair with R. who later murders her young children and commits suicide because of her unrequited love for him; N. travels in an aeroplane to England which is blown up midair by Sikh hijackers at 30,000 ft; he falls unharmed to the ground, is found on the English coast by an old woman whose lover he becomes until her death; then he returns to a lovely Jewish girlfriend who seems to have no reason to want to be with him, he returns to India, murders the Jewish girlfriend and kills himself, all along being tormented by a notion he may have invited divine wrath for having wilfully eaten pork. In parallel, the other young Muslim boy, C. grows up in a privileged Bombay neighbourhood, is sexually molested by a dhoti-clad street-vendor, has peculiar and perverse parents and servants, is sent to a public school and University in England, ends up in London advertising, is on the same aeroplane which explodes in the sky, also falls unharmed to the ground and is found by the same old woman, but is taken in by British police and immigration authorities, and, most oddly, finds himself transmogrified gradually into a goat like being and then Satan himself, is forced by British police to eat his own goat-pellets, escapes to find refuge among a generous Bangladeshi family in London’s immigrant ghettos, is re-transformed into a human being again after his hatred becomes focussed on a single individual, his fellow Mumbaikari, Najmuddin. C attempts to avenge himself on N. for no particular reason except jealousy, yet N. saves his life and there is supposed to be a moral of good and evil there. C. also at some point acquires a splendid English wife who divorces him — again a woman whom we see no reason to want to be with a jerk like him (though we are not told he might have wanted her for the British passport). C. finally returns to Bombay, is reconciled with his dying father, meets up with an old girlfriend, and the book ends with these two being together.

This is not “magic realism”, it is palpably poor writing. If the superficial plot suffices to make The Satanic Verses a novel, then your or my singing in the shower suffices for us to be in grand opera.

Seen as an autobiographical experiment, however, the superficial plot begins, ever so slightly, to make sense as Rushdie appears himself as both Muslim boys whose lives are traced from Bombay to London and back. He is Najmuddin to the extent he torments himself throughout for having willfully violated Muslim practice

“his mouth full of unclean meat ”(p. 31);

in his relationship with at least one of Najmuddin’s three women, the Jewish girlfriend Allie; and perhaps more generally in his having

”managed to bury his greatest talent so deep that it might easily have been lost forever, his talent, that is, for loving genuinely, deeply and without holding back, the rare and delicate gift which he had never been able to employ” (p.26)

Rushdie is Chamchawalla more obviously in having grown up in a privileged Bombay neighbourhood, been sent to school and university in England, gotten married to and divorced from an English woman named Pamela. Both Najmuddin and Chamchawalla are left with their fathers after their mothers’ early deaths, and Rushdie is original and most authentic in describing these father-son relationships where he appears to draw deeply on his own emotional life. There is a short delightful scene of him teaching his own son to ride a bicycle. Then he makes rare records of the terrible conflicts possible between fathers and adult sons:

(N.) “would understand how much the older man had resented him, and how important it was for the father to defeat the son and regain, thereby, his usurped primacy in the affections of his dead wife”. (p. 19)

(C.) “wrote his father a letter full of cruelty and anger, whose violence was of the type that exists only between fathers and sons, and which differs from that between daughters and mothers in that there lurks behind it the possibility of actual, jaw-breaking fisticuffs. “(p.47)

The son returns to India to be tenderly reconciled with the emaciated dying old man from whom he has been estranged:

”Abba, I came back because I didn’t want there to be trouble between us anymore.

That doesn’t matter any more. It’s forgotten, whatever it was.”

Whatever it was. Death makes family feuds seem petty and inconsequential in retrospect. The old man is just happy to see the boy, his own life, once again. The son unexpectedly finds in himself love, devotion and respect for the old man whom he had long feared and despised:

”First one falls in love with one’s father all over again, and then one learns to look up to him, too…. He is teaching me how to die… He does not avert his eyes, but looks death right in the face…” (pp. 543 et. seq, italics original)

A child sees his parents initially as God-like beings said Sigmund Freud; an aspect of maturity arrives when the child begins to see them no longer as deities but as humans, warts and all. When Rushdie has applied himself to his own inner life and relationships with his father and his son, he delves into a vast pool of expressiveness, and, ever so briefly, discovers and establishes his artistry. His poignant reconciliation with a dying father is a small treasure.

Another episode worth notice in the superficial plot of The Satanic Verses has to do with the growth to maturity of the character of the young Bangladeshi-British adolescent, Mishal Sufyan, and her marriage to the white-fathered, Pakistani(?)-mothered Hanif Johnson. Their love signals fresh hope and new life in Britain’s grim immigrant neighbourhoods filled with fear and hatred. The race riots in England in 2001 could have been taken from a chapter of The Satanic Verses.Rushdie has been a self-conscious observer here as nice boys from RugbySchool don’t normally go slumming even if they are wogs themselves, yet even so the Indian preppie from Rugby or Harvard must still reconcile the continuous threads which bind him to the people cleaning the lavatories at Heathrow or pumping gas or running motels in America.

In parallel with this superficial plot, The Satanic Verses contains a theological dialectic mostly on the origins, beliefs and practices of Islam, the faith in which Rushdie was born and raised. This is practically independent of the superficial plot, or at best the two have been clumsily pasted together. The link is once more Rushdie himself. While he appears as the main protagonists Najmuddin and Chamchawalla in the superficial plot, he makes a triple appearance in the theological treatise, at three different levels of Muslim doubt or faith.

At the greatest level of scepticism, Rushdie appears as the infidel poet and satirist Baal who gives his life to the cause of an absolute artistic and intellectual freedom, mocking Prophet Muhammad and The Quran, saying he recognizes no authority except his artistic Muse:

”A poet’s work (is to) name the unnameable, to point at frauds, to take sides, start arguments, shape the world and stop it from going to sleep. “(p. 100)

Under the sword of his Muslim captors, Baal ends with “I’ve finished. Do what you want”; he is beheaded but dies a spiritually free unbroken man. Rushdie may have relied on Islamic legend here though his fellow Anglo-Pakistani, the social anthropologist Akbar Ahmed, has apologetically said that as a matter of historical fact: “The conquest of Makkah cost less than 30 lives…. The charge of those critics who accuse the Prophet of the (death) of a poet who wrote satirical verse… will not hold. An over-zealous Muslim infuriated by his verses set out to silence the poet.”

At a lesser level of scepticism or a greater level of Muslim belief, Rushdie appears in the theological dialectic as a fictional Salman Farsi, supposed to be the “calmest” (p. 107), and “most highly educated” (p. 377) of the Prophet’s intimate disciples. This character becomes in course of time a drunken apostate after starting to doubt the authenticity of The Quran as Divine Revelation, as well as the transcription of the Hadith. As a safety measure perhaps, Rushdie put in

”Where there is no belief, there is no blasphemy” (p. 393).

But in real life the authorities of contemporary Iran were not amused or impressed by legal niceties as to whether young Salman sitting in England had renounced Islam or his Pakistani passport for a British one. In 1989 they roundly pronounced The Satanic Verses to be blasphemous to Islam and sentenced Rushdie to death in absentia, causing as we know a significant recent incident of international law.

Ironically, Rushdie`s experience since might have been scripted by himself:

”Your blasphemy, Salman, can’t be forgiven.”

In response, Salman Farsi is

”unable to muster the smallest scrap of dignity, he blubbers whimpers pleads beats his breast abases himself” (p. 387)

and escapes death only by promising to denounce Baal, the idolatrous satirist. In real life Rushdie blubbered, whimpered, pleaded and abased himself to win a reprieve without avail. If the Iranian authorities have since reduced their hatred of him, it seems because they became bored and found him less consequential as time went by, not because of anything he said or did in repentance. In June 2001, Ayatollah Khatami, then President of Iran, said the blasphemy case was “closed”, and that Iran had always seen Rushdie`s book as part of a modern Western assault on Islam.

Yet one must be grateful the Iranian death sentence did not get carried out because there is evidence to reasonably conclude that, all things considered, Rushdie may well be innocent of blasphemous intent. Though he may be guilty of several literary crimes and misdemeanours, he may have been wrongly placed on Iran’s death row for a dozen years. The evidence suggests that what The Satanic Verses has attempted to be is a genuine Muslim dialectic between faith and doubt — albeit one not expressed in Arabic, Farsi or Urdu to attract serious Islamic scholars, but one done in English in the manner of a Hollywood screenplay designed to attract as much hard currency as possible for Rushdie and his publisher. Commercial English comedy as hermeneutics you might say: Monty Python meets Prophet Muhammad.

That Rushdie has lacked blasphemous intent is evident from his third appearance in the theological treatise, this time as the secular Indian Muslim, Mirza Saeed Akhtar, who loves and lusts after both his sick wife, Mishal, and her new friend, the epileptic orphan woman Ayesha.The two women are dogmatic Shia Muslims, who insist on leading a vast, pious pilgrimage from central India into the Arabian Sea in the belief their faith will miraculously make the waters part and allow them to walk to Mecca.

Rushdie does not identify them as Shia Muslims but the story is based on actual events in 1981-1983 in the Naseem Fatima “HawkesBay” case in Pakistan.

According to the sociologist Akbar Ahmed,Naseem Fatima, “a shy, pleasant looking girl with an innocent expression on her face, who had a history of fits,” after a series of miraculous religious experiences which were scorned by Sunni Muslims but were not inconsistent with Shia doctrine, led 38 people into the Arabian Sea at Karachi believing the waters would part and they would be transported miraculously to Shia holy sites in Karbala in Iraq.

“(The women and children locked) in five of the six trunks died. One of the trunks was shattered by the waves and its passengers survived. Those on foot also survived; they were thrown back onto the beach by the waves… The survivors were in high spirits — there was neither regret nor remorse among them. Only a divine calm, a deep ecstasy. The Karachi police in a display of bureaucratic zeal arrested the survivors. They were charged with attempting to leave the country without visas…. Rich Shias, impressed by the devotion of the survivors, paid for their journey by air for a week to and from Karbala. In Iraq, influential Shias, equally impressed, presented them with gifts, including rare copies of the Holy Quran.”

In The Satanic Verses, Rushdie has altered and transformed these facts into a rich allegorical dialectic between rationalism and scepticism on the one hand, and dogmatic faith and ecstatic religious experience on the other. The husband Mirza Saeed, representing Rushdie himself, condemns what he says is the foolishness of the faith-filled women, begs them, pleads with them to change their minds, and finally when they cannot be stopped, follows behind them in his Mercedes, collecting stragglers, hypocrites and apostates on the way. The intellectual and spiritual tension between the rationalist and believer is built up excellently. The reader is finally certain that Ayesha and the other pilgrims walk to their earthly deaths in the Arabian Sea, but is left uncertain whether the miracle may have in fact occurred even so, whether they have in fact walked into Paradise itself on the strength of their faith. It is a splendid, exhilarating and unexpected spiritual experience emerging from the book. Moreover, the Rushdie-character, though he survives the pilgrimage, tempers his scepticism by the end of his life, and eventually dies in fusion with the ghost of his love, the believer Ayesha, and, we are led to think, is finally absorbed with her into the Paradise described in The Quran.

Thus in the attempted theological treatise that is contained within The Satanic Verses,

Rushdie appears

(i) as Baal the disbelieving, mocking, satirist who gives his life for artistic freedom;

(ii) as Salman Farsi the Muslim believer who turns to apostasy; and

(iii) as Mirza Saeed Akhtar, the rationalist and sceptic who turns eventually towards Muslim faith and belief.

In making this triple appearance, Rushdie has tried to construct a genuine Muslim dialectic between scepticism and dogmatism; if the sceptical parts have outraged Muslim believers, some of his descriptions of Muslim belief and practice might do no less than add new sympathisers or converts to Islam among the heathen and infidels. It is a creative achievement for a modern English-speaking Muslim, perhaps unintentionally, to try to turn the tide of hostile opinion that exists against Islam in the English-speaking world, through a sympathetic rendering of aspects of Islam. E.g., a practice like halal, which seems cruel or at least pointless to the non-Muslim, is given new meaning by Rushdie, and made into a point of existential philosophy:

”(The Prophet)… required animals to be killed slowly, by bleeding, so that by experiencing their deaths to the full they might arrive at an understanding of the meaning of their lives, for it is only at the moment of death that living creatures understand that life has been real, and not a sort of dream. “(p. 376).

It is only at the moment of death that life may make its fullest sense. Such would be to look back at life from the point of death; T. S. Eliot in Burnt Norton seemed to speak of looking forward at life all the way to the point of death:

“At the still point of the turning world. Neither flesh nor fleshless;

Neither from nor towards; at the still point, there the dance is,

…Except for the point, the still point,

There would be no dance, and there is only the dance.”

Leavis drew attention to the religious meaning assigned to these lines by the criticD. W. Harding:

“For the man convinced of spiritual values, life is a coherent pattern in which the ending has its due place, and, because it is part of a pattern, itself leads into the beginning.”

The Satanic Verses is preoccupied with the possibility of such patterns of birth, death and rebirth, conflict and its resolution, tension and its relaxation. “To be born again … first you have to die” (p. 1) Rushdie was raised a Muslim exposed to the university of critical thought and dialogue; as such he owed himself a responsibility to examine Islam to determine whether he would render it his individual allegiance, not by fiat or blind faith but by the canons of reasonableness. In The Satanic Verses he has traversed a range of logical possibilities between disbelief, doubt and faith in Islam. On the strength of the Mirza Saeed Akhtar character in the book, he may have been truthful in declaring himself a genuine believing Muslim who was innocent of the charges of blasphemy against him. He needs to be absolved of the charges, and his conviction by the Iranians set aside, as in effect has been done by Iran’s President Ayatollah Khatami in June 2001. Here ends the case for The Satanic Verses.

The case against Rushdie however must continue.

He has produced a few ounces of artistic and philosophical gold but these are contained in mountains of muck, which remain to be disposed of.Rushdie shows himself emotionally alive and expressive as a son to his father and a father to his son, as well as a keen social observer of Britain and a thoughtful and philosophical Muslim believer;but at the same time he also reveals himself immature, dishonest and cowardly as a writer.These aspects are summarily revealed in Rushdie’s desire to be gratuitously abusive or offensive towards a wide range of chosen targets, from the memory of Prophet Muhammad to the innocuous Chinese.For example, for no discernible reason except to show that little Salman can say bad words and get away with it,a Mallory-like ghost on Mt.Everest is made to converse about“Goddamn Chinese” and “Little yellow buggers”.Then an implausible Sikh woman terrorist (named after the Delhi journalist Tavleen Singh though reminiscent more of Leila Khaled, the pioneer Palestinian hijacker) leads Khalistanis to hijack an Air India jumbo (numbered 420) and explode it mid-air.

In June 1985 an Air India jumbo did explode mid-air killing all 329 lives on board, and it took painstaking work by the Canadian police to arrest and prosecute (unsuccessfully) the major suspects who were Canadian Sikhs. The victims’ families whose tragedies are trivialised in The Satanic Verses join the list of people Rushdie has wished to pointlessly upset by his personal fantasy of two survivors falling unharmed from that aircraft. Then, Rushdie’s Khalistanis go about yelling

”those mother-f…..g Americans and sister-f…..g British”,

when in fact Khalistan seemed plausible mostly to North American and British Sikhs in Vancouver or California who (unlike perhaps Rushdie himself at the time he authored the book), tend not to be abusive of America or Britain in that kind of way. The cursing merely shows how our purportedly great British writer keeps despoiling the possibility of his own artistry.

Hindus and India come in for special abuse in Rushdie’s worldview. India is that rather amusing and grotesque country

”of hundreds of millions of believers…. in which, to this day, the human population outnumbers the divine by less than three to one,”

where a Muslim NTR/Bachan cinema star can become “the most acceptable, instantly recognisable, face of the Supreme” (p. 17). A Hindu character

”coming as she did from a polytheistic tradition”

is considered

”plainly… incapable” (p. 334)

of comprehending the scriptures of the Semitic faiths. Rushdie reveals himself incompetent here in his purported role of theologian, as he has failed to see that the secular outlook of Hinduism and its heterodox descendants like Buddhism does not imply belief in more than one god. Rushdie is not alone in this prejudice for the most venerable Oxford English Dictionary itself announces “Hinduism is the polytheistic religion of the Hindus”.

In fact, Indian traditions always have freely allowed questioning whether there is any God at all, let alone whether there is one God or many gods. I.e., there always has been space freely available within orthodox Hinduism and its heterodox offshoots for all manner of religious scepticism, including nihilism and pyrrhonism. This is highly problematic for a believing member of any of the Semitic faiths like Rushdie, or the author of the entry on Hinduism in the Oxford English Dictionary.Thus even Pope John Paul VI said Buddhism is not a religion in his sense of what a religion must be, namely, a doctrine entailing belief in God.

The Hindu, or at least the philosophical Hindu, is very troublesome to all others because he is somehow able to accommodate all of them within his own folds. “You want to worship the sun, the seas, the mountains, rivers, trees, snakes or stones as God Immanent?; that’s fine with me,” he says to the animist. “You think there is no God as such?; that’s cool”, he says to the Buddhist. “You’re telling me Jesus of Nazareth was God’s incarnated Son?; okay that’s great, I like that,” he says to the Christian. “You’re telling me the Holy Quran was revealed by Al-Lah to Prophet Muhammad near Makkah?; I’ll accept that,” he says to the Muslim. And so on. The Hindu’s all-inclusive catholicity can drive other believers up the wall, especially those closest to him like Buddhists, Jains and Sikhs who may most urgently want to differentiate themselves from Hindu practice.

Rushdie momentarily accepts the Hindu view when Najmuddin

”is often filled with resentment by the non-appearance, in his persecuting visions, of the One who is supposed to have the answers, He never turns up, the one who kept away when I was dying, when I needed needed (sic) him. The one it’s all about, Allah Ishvar God. Absent as ever while we writhe and suffer in his name” (p. 113)

Here Rushdie momentarily acknowledges his secular Indian childhood as well as his Christian schooling about Christ on the Cross.But mostly he has taken the easy path of branding the Hindu a rather silly polytheistic idolater or animist.There is a reminder of the destruction of religious idols by the new Muslims in pre-Islamic Mecca (Jahilia).Then there is a long development of the wickedness of the character of the chief idolater, the female Hind.The real Hind was a foe turned convert of Prophet Muhammad; Rushdie’s Hind converts, is forgiven by Prophet Muhammad, then secretly continues as an idolatrous witch who plots and causes the Prophet’s demise.Her name “Hind” is the Urdu/Persian name for India and the root of “Hindu”, so it is possible Rushdie’s years as a Pakistani have led him to absorb some of the views prevalent in that country about Hindus and Hindustan being implacable foes of Islam.

Then, Rushdie makes pornographic allusions to Ganesh and Hanuman, and a pointed reference to ”these Shiv Sena bastards in control” of contemporary Bombay. A Brahmin and an “Untouchable” (there can be no Harijans or Dalits in Rushdie’s British world) seem to convert to Islam only to retract, while pious Muslim pilgrims are attacked by the wicked VHP and RSS in scenes Rushdie might have lifted from Attenborough`s Gandhi. No mention here of East Pakistan, Yahya Khan, Tikka Khan or Zulfiqar Ali Bhutto — just “Bungleditch” for Bangladesh. In Rushdie`s view, the ominous forces of Hindu nationalism (the folks who gave him a visa to finally visit India in 2000) are to be kept at bay only by arm-in-arm socialism. It all amounts to a rather stale politically correct ideology fashionable in the 1970s, which crashed with the Berlin Wall one year after The Satanic Verses was published. Rushdie, a one-time child citizen of India, knows in his middle age next to nothing about modern Indian society or its political economy, yet apparently longs to prove his correct Limousine Socialism credentials to his Western publishers and clientele. He keeps putting his thumb in the pan.

He also has been cowardly. Living in Britain, he did not set out to write a modern diatribe against all religious traditions he had encountered which might have amounted to a nihilism or pyrrhonism worth examining. Jews and Christians are conspicuous by their absence from his target-list, allowing him to duck away from the savage criticism he would have received from within the Judeao-Christian countries where he has led his adult life. The Satanic Verses has been received with considerable applause there, and earned him a lot of money.The few characters identified as Jews in the book (Mimi, Cohen, his wife, and daughter) are all normal and sympathetically drawn (Cohen is even made a Holocaust survivor who survived Nazi “monsters” but now commits suicide).There is one identified Christian, who, consistent with Rushdie’s ideology of Limousine Socialism, is made a comical American creationist who bites off his own tongue in fear during the hijacking.

The Satanic Verses was banned in India and Pakistan after its publication; but had Rushdie attacked Jewish or mainstream Christian beliefs and characters with the same kind of parody he hurls at Muslim and Hindu beliefs and practices, he likely would not have been published at all in the West, drying up his dollar-income.

It was simply too risky for Salman Rushdie to be as offensive towards Jews and Christians in Britain or America as he has been to Muslims and Hindus in India or Pakistan. Much easier and more lucrative to write “Monty Python meets Prophet Muhammad” or some Peter-Sellers pidgin Indian English dialogue or dig up some dowry-deaths from reading the Indian newspapers. Goes down well with the people who matter. Fits in with their own post-Imperial pretensions about the state of the wogs today. Even better that the Chief Wog himself is saying so. That has been the principal point made by the Iranian authorities against Rushdie, as for example when Ayatollah Khattami said in June 2001 in “closing” the blasphemy case, that Iran always took The Satanic Verses to be a part of the Western assault on Islam.

Indeed Rushdie’s single worst and most pointless example of offensiveness has to do with his distortion of the memory of Prophet Muhammad himself.

Muhammad (572-632 AD) was without doubt one of the greatest men of history, as may be measured by his vast impact on human civilization. His greatness was marked by a magnificent humility; at his death, it was famously said: “If you are worshippers of Muhammad, know that he is dead. If you are worshippers of God, know that God is living and does not die”; indicating the total self-effacement of the man to his mission. Arabic is the language of Islam, but even in Rushdie’s chosen language of English there has been a vast literature over the centuries on Prophet Muhammad’s life and example. One of the best known is Carlyle’s fully sympathetic 1842 account , which made the message of the Prophet’s religious experience one of universal import well beyond Muslim ontological beliefs:

“The great Mystery of Existence… glared in upon (Muhammad), with its terrors, with its splendours; no hearsays could hide that unspeakable fact , “Here am I!”. Such sincerity… has in very truth something of divine. The word of such a man is a Voice direct from Nature’s own Heart. Men do and must listen to that as nothing else; all else is wind in comparison.”

Carlyle quoted Goethe: “If this be Islam, do we not all live in Islam?” And Carlyle told the stories of how Muhammad could not abide by his own severe faith when he wept over the dead body of an early disciple: “You see a friend weeping over his friend”; and of how the young beautiful Ayesha once tried to get Muhammad to compare her favourably to his deceased wife and first disciple the widow Khadija, and how Muhammad had denied her:

”She believed in me when none else would believe. In the whole world I had but one friend and she was that!”

In face of such an enormous wealth of rich legendary material to select from to write about Prophet Muhammad, what does Salman Rushdie, purportedly a major British-educated 20th Century Muslim novelist, choose to do? He invents a pointless sequence of pornographic allusions and events to do with how a Mecca whorehouse increases its business! It makes highly offensive reading, not just to Muslim believers but to decency and the truth of Muhammad’s life; rather like the person who associated Christ on the Cross with a urinal and claimed artistic freedom for himself, outraging Christian opinion in the United States of America a few years ago. Why do it, one may ask? Where is the art in it? Where could the art in it possibly be? Why should it not be seen as merely base and revolting?

In putting together then, the case for and against The Satanic Verses, it may be seen how Rushdie’s artistry might have made him a great writer and also how his vast incorrigible faults have kept him permanently from becoming one. To draw a contrast, in The Brothers Karamasov one hundred years ago, Dostoevsky wrote perhaps the definitive internal critique of Christianity, of how Jesus Christ had made true Christian practice impossibly difficult, of how Christianity demanded too much of mankind, more than man’s nature could possibly achieve. Lawrence said of it:

“As always in Dostoevsky, the amazing perspicacity is mixed with ugly perversity. Nothing is pure. His wild love for Jesus is mixed with perverse and poisonous hate of Jesus: his moral hostility to the devil is mixed with secret worship of the devil. Dostoevsky is always perverse, always impure, always an evil thinker and a marvellous seer.”

Rushdie would have liked a similar comparison in respect of Prophet Muhammad and Islam; but he does not deserve it because he lacks the honesty possessed by the great writers while he possesses a greed and cupidity they disowned. As a novel, The Satanic Verses is about as far from The Brothers Karamasov as the music of David Bowie or Boy George or Madonna is from the music of Tchaikovsky or Beethoven.Superficially, it paints nauseous grotesque absurd accounts of incoherent events, mostly with cartoons and caricatures where real people should have been, forcing the reader to take a most unpleasant journey largely because Rushdie`s deliberately cultivated notoriety pleads for his book to be read. The nausea comes to be suspended for a page here, a handful of pages there, when Rushdie demonstrates that a splendid artistry does exist within him even if he finds it impossibly difficult to muster enough discipline to maintain it.That other Indian writers have been imitating his style in the last few decades often without his substance may merely go to show how far critical editorial standards have collapsed in the book-publishing industry.

It is only when The Satanic Verses is seen as a tortured self-exploration by Rushdie to reconcile his Western life with his Islamic upbringing that it begins to become sensible and comprehensible.Madonna or Boy George’s music is not that of Beethoven and everyone has forgotten it already while no one forgets Beethoven, but it is still a kind of music. Similarly, no one forgets Anna Karenina or Dostoevsky’s Grand Inquisitor and everyone will forget Salman Rushdie, but even so his work still needs to be tested for the presence of significant art.That there is some art in it,perhaps hitherto undiscovered, has been the purpose of this essay to reveal.


Akbar Ahmed, Discovering Islam; Pakistan Society

Thomas Carlysle, Heroes and Hero Worship

D. H. Lawrence, Phoenix

F. R. Leavis, The Living Principle; Valuation in Criticism (G. Singh ed.)

Salman Rushdie, The Satanic Verses

SUBROTO ROY’s works include Philosophy of Economics: On the Scope of Reason in Economic Inquiry (Routledge, London & New York, International Library of Philosophy, 1989, 1991).