September 8, 2006 — drsubrotoroy
Racism New and Old
Editorial page, The Statesman September 8 2006
When Iraqi Sunni terrorists killed 11 Pakistani and three Indian Shia pilgrims on the same bus to Karbala the other day, they did not check passports or wait to hear discourses from their victims about the validity of Jinnah’s Two-Nations Theory or the RSS’s views on Akhand Bharat and Bharat-Mata. All Indians and Pakistanis of whatever religion are pretty much “Hindis” to the average Arab. If Pakistanis (much to their own chagrin) are indistinguishable from Indians in many Arab eyes, Hindus and Sikhs are (much to their own chagrin) indistinguishable from Muslims in many North American and British eyes. Matthai Chakko Kuruvila, the San Francisco Chronicle’s Religion Writer (and whose own splendid ethnicity may appear obvious to us from his name), reports Paul Silverstein, an American anthropologist, saying “Muslims are the new Jews… They are the object of a series of stereotypes, caricatures and fears which are not based in a reality and are independent of a person’s experience with Muslims.” Kuruvila says: “The Muslim caricature has ensnared Hindus, Mexicans and others” across the USA “with violence, suspicion and slurs”, giving new form to America’s “age-old dance around racial identity”.
The subcontinent’s Muslims, Hindus, Sikhs, Christians and others are from pretty much similar racial populations, so when we wish to distinguish ourselves from one another as we tend to do on the subcontinent, we wear turbans, beards, long hair, veils, bindis etc ~ symbols about which the average New Jersey “dot-buster” or British “Paki-basher” cares not a hoot. London last year even saw Jean Charles de Menezes, a young Brazilian electrician on his way to work in the morning, pinned down by an elite squad of Britain’s much-vaunted policemen and receive seven bullets point-blank in the back of his skull ~ merely for having “looked Asian”.
Subcontinental immigrant families in the West experience a defining moment when the wife first bobs her long hair and takes to wearing slacks, skirts or even shorts, just so she can leave home and assimilate better in the workplace or shopping mall. The saris, salwars and real jewellery are kept for the weekends when she meets people who will understand her as herself, namely, her friends and kith and kin in the immigrant community. When salwar or sari-clad women start fake-kissing one another in Western-style greeting at those weekends, the alternation of their identities (and confusion in their self-knowledge) may have become complete. A limiting point of such attempts at assimilation is reached perhaps when an Asian woman becomes a BBC or CNN newsreader, reading what she has been told to yet still narcissistically indulging in the extent of her external transformation.
Muslim-Hindu differences of religious and cultural beliefs and practices between racially similar peoples may be contrasted with the main fault-lines that have existed in Western societies in recent centuries: fault-lines of race and colour between European and African, and of race and religion between Jew and Gentile.
An eminent American legal scholar once said African slavery had been “the living lie” in America’s official heritage of democracy and individual freedom. Black America took one hundred years from Lincoln’s Emancipation Proclamation to Martin Luther King Jr., to begin to overcome the impossible odds against it. Sports, music, show-biz and the arts were obvious arenas for public demonstration of individual genius. Athletes like Jesse Owens, Joe Louis and Arthur Ashe, musicians like Duke Ellington, Nat King Cole and Eartha Kitt, “in-your-face” satirists like Sammy Davis Jr, Richard Pryor and Eddie Murphy upto and including modern rapsters and many thousands of others demonstrated that Black America was not going away anywhere, certainly not returning to Liberia, was going to stay in and permanently alter American life and culture, and wondered if anyone thought otherwise. The degree of assimilation into non-black cultures would be a matter of personal choice, not social or economic compulsion. During the Bush invasion of Iraq, Harry Belafonte re-ignited an old controversy when he referred to his fellow West Indian and perfectly assimilated Colin Powell in context of the “plantation slave”/”house slave” dichotomy: plantation slaves were externally oppressed but felt free within while house slaves had more comforts but were docile compradors inside their souls.
Immigrant communities from the subcontinent have had their share of the same. It has been all too easy for young people to reach academic highs in New Delhi or Kolkata only to escape to obscure corners of America and lead docile subservient unfulfilling lives forever afterwards, in exchange for material and ultimately meaningless rewards. It might be called the Madhuri Dixit Phenomenon of being transformed from celebrity-status in India to becoming a complete unknown in America.
The Jewish-Gentile divide in Western civilisation has been more insidious and damaging to mankind, and potentially remains so as the anger it generates has been transferred onto modern Muslims instead. At its unspoken roots is the frank Jewish theological assessment that Jesus of Nazareth was at most a wise and honest rabbi, not Christ Immanent ~ a veracious blow that seems to remove the corner-stone of all European culture and civilisation. The length of mutual recriminations and miscomprehensions as well as self-deceptions and cruelties over the millennia that have resulted on both sides, remains endless. On the Christian side there has been the vile persecution of Jews for centuries. On the Jewish side, there has arisen the vast myth that today’s Israel has something to do with the ancient Hebrews, when contemporary Jews likely descend mostly from the conversion to Judaism of the Khazar Khanate in the second half of the 9th Century (see e.g. Paul Meerts, “Assessing Khazaria”, International Institute for Asian Studies July 2004). In between Jewish and Christian self-deceptions and mutual misunderstandings has arisen Anti-Semitism, Zionism, and also Anti-Zionism (many thoughtful Jews having opposed the creation of Israel). As George Eliot, Hannah Arendt and many others noticed, the assimilation of 19th Century Jews into elite society in Vienna or London was only permitted where some exceptional individual genius was displayed, most prominently perhaps in case of Benjamin Disraeli who became Victoria’s Prime Minister. Even that acceptance of assimilated “exceptional” Jews came to disintegrate into the horrors of the 20th Century, from which we are yet to recover. Modern American foreign policy has been partly driven by the East and West Coasts’ understanding or misunderstanding of that history.
July 31, 2006 — drsubrotoroy
First published in The Sunday Statesman & The Statesman Editorial Page Special Article
30-31 July, 2006
Pakistan’s political institutions have failed to develop properly over sixty years. Yet in the last ten years or more, its Government has acquired weapons of mass destruction and in 1998-99 its Foreign Minister half-threatened to use these against India in a first strike. As a religious and cultural phenomenon and as a putative nation-state, Pakistan needs to be sought to be understood in as unbiased and objective a manner as possible, not least by Pakistanis themselves, as well as by Afghans, Bangladeshis, Chinese, Americans,Israelis, Arabs, Iranians etc. besides ourselves in India.
The slogan “Islam in danger” has always had some substance since orthodox Muslims constantly face temptations in the world existing around them from materialism, scepticism, syncretism, pantheism etc. Some responded defensively to the Westernisation/modernisation of India’s Hindus, Parsees and Christians by becoming insular and separatist in outlook, and anti-individualist or communal in behaviour.
“We are an Arab people whose fathers have fallen in exile in the country of Hindustan, and Arabic genealogy and Arabic language are our pride,” declared Wali Allah (1703-1762), a contemporary of Nejd’s founder of Wahhabism. “We must repudiate all those Indian, Persian and Roman customs which are contrary to the Prophet’s teaching”, declared Barelvi (1786-1831), who also initiated the idea of a religious mass migration of North Indian Muslims. His movement saw “jihad as one of the basic tenets of faith… it chose as the venue of jihad the NW Frontier of the subcontinent, where it was directed against the Sikhs. Barelvi temporarily succeeded in carving out a small theocratic principality which collapsed owing to the friction between his Pathan and North Indian followers…” (A. Ahmed, in Basham (ed) Cultural History of India).
Political and psychological tensions between Pakistan’s Pashtun/Baloch tribal people and Punjabi/ Urdu elite continue to this day, even when many of the former have integrated into industries and vocations controlled by the latter. The highlanders were never part of Hindu societies, while the plainsmen, whether they admit it or not, ethnically were converts for the most part from India’s native religions (though here again the religious syncretism of Sindhis, both Muslim and Hindu, may be contrasted with orthodoxy). Barelvi’s theocracy, named Tariqa-yi Muhammadiya, had remnants near Sittana until the First World War, and his followers are still a major component of Pakistan’s most orthodox today.
Muslim separatism in North India would have been futile without British political backing. As early as 1874, the British saw their advantage: “The existence side by side of these hostile creeds (Hindu and Muslim) is one of the strong points in our political position in India. The better classes of Mohammedans are a source of strength to us and not of weakness. They constitute a comparatively small but an energetic minority of the population whose political interests are identical with ours.” When the Agha Khan’s 1906 delegation first pleaded for communal representation, Minto agreed with them, and Minto’s wife wrote in her diary the effect was “nothing less than the pulling back of sixty two millions (of Muslims) from joining the ranks of the seditious opposition.” The slogan “If you are not with us you are against us” was always widely applied by the British in India in the form “If you dare to not be with us, we definitely will be with your adversaries”.
One obscure ideological current of today’s Pakistan came via the enigmatic personage of Inayatullah Mashriqi (1888-1963), who, from being a Cambridge Wrangler, became a friend of Adolf Hitler in 1926, received a Renault as a gift from Hitler (possibly housed in a Lahore museum today) and claimed to have affected Hitler’s ideology. Mashriqi created the Khaksars, modelled on the Nazi SA, and was often jailed for violence.
But the official ideology of today’s Pakistan came from Mohammad Iqbal (1877-1938), an admirer of Friedrich Nietzsche. Indeed, “Pakistan” would have been better named “Iqbalistan” and its nationals “Iqbalians”, just as countries like Colombia, the USA, Israel, Saudi Arabia etc. have been named after an individual person. Iqbal’s 1930 Presidential Speech to the Muslim League in Allahabad conceptualised the country that exists today: “I would like to see the Punjab, NWFP, Sind and Baluchistan amalgamated into a single state…the formation of a consolidated NW Indian Muslim state appears to me to be the final destiny of the Muslims at least of NW India… India is the greatest Muslim country in the world. The life of Islam as a cultural force in this living country very largely depends on its centralisation in a specified territory… “
Though Kashmiri himself, Iqbal was silent about J&K being any part of this new entity. Nor did he see this Muslim country being theocratic or filled with anti-Hindu bigotry: “A community which is inspired by feelings of ill-will towards other communities is low and ignoble. I entertain the highest respect for the customs, laws, religious and social institutions of other communities…. Yet I love the communal group which is the source of my life and my behaviour; and which has formed me what I am by giving me its religion, its literature, its thought, its culture,and thereby recreating its whole past, as a living operating factor, in my present consciousness… 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…. I therefore demand the formation of a consolidated Muslim state in the best interests of India and Islam. For India it means security and peace resulting from an internal balance of power, for Islam an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilise its law, its education, its culture, and to bring them into closer contact with its own original spirit and the spirit of modern times.” Iqbal clearly wished to be rid of the same stamp of Arabian Imperialism that Wali Allah had extolled.
In 1937, Iqbal added an economic dimension referring to Shariat in order that “at least the right to subsistence is secured to everybody”. A “free Muslim state or states” was “the only way to solve the problem of bread for Muslims as well as to secure a peaceful India.”
Iqbal persuaded MA Jinnah (1876-1948), who had settled once again into his London law practice, to return to India in 1934. But when, following the 1935 Government of India Act, India experienced its first democratic elections in 1937, the Muslim League’s ideology promoted by Iqbal and Jinnah failed miserably in the very four provinces that Iqbal had named.
Three days after Hitler’s attack on Poland, the British chose to politically empower Jinnah. Until September 4 1939, the British “had had little time for Jinnah and his League. The Government’s declaration of war on Germany on 3 September, however, transformed the situation. A large part of the army was Muslim, much of the war effort was likely to rest on the two Muslim majority provinces of Punjab and Bengal. The following day, the Viceroy invited Jinnah for talks on an equal footing with Gandhi…. because the British found it convenient to take the League seriously, everyone had to as well” (F. Robinson, in James & Roy (eds) Foundations of Pakistan’s Political Economy). Jinnah himself was amazed: “suddenly there was a change in the attitude towards me. I was treated on the same basis as Mr Gandhi. I was wonderstruck why all of a sudden I was promoted and given a place side by side with Mr Gandhi.”
Britain at war was faced too with intransigence from the Congress — Gandhi, for example, rudely dismissing the 1942 Cripps offer as a “post-dated cheque on a failing bank”. It was unsurprising this would contribute to the British tilt towards Congress’s adversary. Suddenly, Rahmat Ali’s acronym “PAKSTAN” , supposedly invented on the top floor of a London bus, was becoming a credible possibility.
By 1946, Muslim electoral opinion had changed drastically in the League’s favour. By 1947, Iqbal’s lofty philosophical vision of a cultured Muslim state had degenerated into irrational street mobs shouting: “Larke lenge Pakistan; Marke lenge Pakistan; Khun se lenge Pakistan; Dena hoga Pakistan”.
Events remote from India’s history and geography, namely, Hitler’s rise and the Second World War, had contributed between 1937 and 1947 to the change of fortune of Jinnah’s League, and hence the fate of all the people of the subcontinent. Even so, thanks to AK Azad’s diplomacy, the May 1946 Cabinet Mission Plan denying Partition and Pakistan did come to be accepted by Jinnah’s Muslim League, and it was doubtless the obduracy and megalomania of Azad’s Congress colleagues which contributed equally to the failure to find a political solution ~ along with the vapid behaviour of a pompous, vacuous Mountbatten who caused infinite uncertainty until June 3 1947, as to what was going to happen to the lives of scores of millions of ordinary people within a few weeks.
In August 1947, the new Pakistani elite hardly felt or even wished to feel free of the British ~ they merely felt independent of what they saw as Congress domination, and had now acquired some power for themselves. Far from any nation-building taking place, Pakistan’s early years were marked by political, legal, constitutional and military chaos and trauma. Both Dominions made a grab for the Raj’s common assets, especially the armed forces.
Indeed, how did the Kashmir problem originate? As much as any other factor, it occurred because of the incompetent partitioning of military assets and hurried decommissioning of British Indian armies ~ causing thousands of Mirpuri soldiers to return to a communally inflamed Punjab/ Jammu region.
The first J&K war started within weeks of Partition and was in all but name a civil war ~ somewhat like the American Civil War. It was a civil war not merely between Kashmir’s National and Muslim Conferences but also between Army regiments who had been jointly fighting Britain’s enemies until very recently.
Pakistan’s leadership vacuum started at once. Jinnah was ill and died shortly. Liaquat Ali Khan was the only politician of any experience left. He faced on one side Pashtuns having no wish to be dominated by a new Karachi/ Rawalpindi elite, and on the other side, the Kashmir conflict. The most basic functions of governance never got started. Taking a Census has been one such function since Roman times, yet Pakistan has never had one. Writing a Constitution is another, but Maududi and others demanded “That the sovereignty in Pakistan belongs to God Almighty alone and that the Government of Pakistan shall administer the country as His agent”. As a result, Pakistan’s few constitutionalists have been battling impossibly ever since to overcome the ontological mistake made of assuming that any earthly government, no matter how pious, can be in communication with God Almighty as easily as it can be with foreign governments.
The Rule of Law is another basic function. But when Liaquat was himself assassinated in 1951, his assassin was killed on the spot yet the murder remained unsolved. Mashriqi was immediately arrested because of his hostility to the Muslim League, but later released. Because the assassin was Pashtun, Afghanistan was blamed but the Afghan Government proved otherwise. The investigating policeman was killed in an aircrash, and all documents went with him. Final suspicion pointed towards Akbar Khan, the renegade Army general who had led the attack on J&K and was in jail for the Rawalpindi conspiracy. Years later, Liaquat’s widow (the former Irene Pant of Naini Tal) rued the fact no one was ever prosecuted.
After Liaquat’s assassination, the period of Ghulam Mohammad, Nazimuddin, Mohammad Ali Bogra, Chaudhury Mohammad Ali, and most importantly, Iskander Mirza leading up to Ayub Khan’s Martial Law in 1958, was simply appalling in its display of the sheer irresponsibility of Pakistan’s new super-elite. Instead of domestic nation-building or fulfilling the basic functions of governance, close comprador relations came to be established with the US and British Governments ~ exemplified by Mirza’s elder son taking the American Ambassador’s daughter as his (first) wife and moving to a lifelong career with the World Bank in Washington. This comprador relationship between Washington, London and Pakistan’s super-elite flourishes and continues to this day. E.g., the current World Bank head and architect of the 2003 Bush invasion of Iraq, Paul Wolfowitz, remains in a mentoring relationship with Shaukat Aziz, a former American bank executive, who is General Musharraf’s Prime Minister. For better or worse, Pakistan’s Government will never veer from the side of Anglo-American policy while such comprador relationships remain intact.
Before the 1971 war, West Pakistan was in a frenzy from a propaganda campaign of “Crush India” and “Hang Mujib”. General Niazi’s surrender to General Arora in Dhaka Stadium ~ causing 90,000 PoWs whom India then protected from Bangladeshi revenge ~ shocked Pakistan and shattered the self-image of its Army. ZA Bhutto was the only populist politician of the country ever, and his few years held vanishing promise of a normal political agenda (no matter how economically misguided) finally arising. But Bhutto suppressed the new Baloch revolt with the Shah of Iran’s military help; at the same time he failed to protect his own back against Zia ul Haq’s coup, leading to his judicial murder in 1979. Zia tried to rebuild the Army’s shattered esprit de corps the only way he knew how, which was by indoctrinating the Punjabi officer corps with Sunni dogmatism. This coincided with the Afghan civil war, influx of refugees, and US-Saudi-Chinese plan to defeat the USSR. Pakistan’s super-elite in their comprador role were happy to allow themselves to be used again and be hung out to dry afterwards.
All normal branches of Pakistan’s polity, like the electorate,press, political parties, Legislature and Judiciary, have remained at best in ill-formed inchoate states of being. The economy remains, like India’s, one fed on endless deficit finance paid for by unlimited printing of inconvertible paper money, though Pakistan has had relatively more labour emigration and much less foreign investment and technological progress than India. Both are wracked by corruption, poverty, ignorance and superstition.
Over half a century, the military has acquired vast economic and political interests and agendas, on pretext of protecting Pakistan from India or gaining “Kashmeer” for it. With few and noble exceptions, academics, politicians and journalists have remained timid in face of fascistic State-power with its militarist/Islamist ideology ~ causing a transferance of the people’s anger and frustration onto an easier target, namely ourselves in India. Anti-Indianism (especially over J&K) remains the sole unifying factor of Pakistan’s super-elite, regardless of what history’s objective facts may have to say. Much political courage and understanding will be needed for that to be reversed.
All countries hunger for genuine national heroes who take upon themselves individual risks on behalf of ordinary people. Wali Khan stood up to his father’s jailors, and young Benazir of 1980s vintage to her father’s executioner. But Pakistan has had few such heroes,certainly none among its bemedalled generals. Why AQ Khan is seen as a hero is because he at least took some personal risks, and finally brought Pakistan a kind of respect and independence in the world with his Bomb.
November 6, 2005 — drsubrotoroy
On Hindus and Muslims
First published in The Statesman, Perspective Page, Nov 6 2005
The one practical contribution made to India’s polity by the Hindu Mahasabha was to thwart the Sarat Bose/Suhrawardy idea in 1946-1947 of a “United Bengal”, which inevitably would have led to Kolkata andWest Bengal becoming part of Pakistan. The one practical contribution made to India’s polity by the Rashtriya Swayamsevak Sangh was to help defend against the Pakistani attack upon Jammu & Kashmir which commenced on 22 October 1947 and included the Rape of Baramulla a few days later. The RSS contribution may have been more than what Sheikh Abdullah and the National Conference or Jawaharlal Nehru and the Government of India cared to admit because it had had an offensive aspect as well; RSS attacks on Muslim civilians in the Mirpur-Pooncharea later formed the basis of Pakistan’s justification for the October 1947 attack and the origins of the “Azad Kashmir” idea. Practical contributions were also made by individuals like Shyama Prosad Mookerjee, who, for example, as a member of Nehru’s Cabinet, responded immediately to information received from a young Government of India officer in Karachi in September 1947, sending ships and Navy frigates from Bombay to retrieve thousands of Hindu refugees in danger of being massacred. The one theoretical contribution made by the Hindutvadi organisations in India has been to establish that it is not a matter of shame and can be a matter of pride to be a Hindu, or, more generally, to be an Indian in the modern world. This is important, even though most RSS and BJP members today may have altogether failed themselves to understand its nature and significance. Indeed, the small handful of Muslims who have been part of their organisations may have understood it rather better.
To be Muslim, a person has only to believe that God is One and Muhammad is the last of the prophets, i.e. to pronounce the Kalma. Nothing else is either necessary or sufficient. Praying daily, facing Mecca (or Jerusalem before it), going on pilgrimage, fasting during Ramzan, giving to the poor, circumcising boys, polygamy, inducing the modesty of women though seclusion or the veil, have all been part of Muslim practice for ever because they were aspects of the Prophet’s life. But if a Muslim did not pronounce the Kalma, everything else he/she might do is rendered meaningless. The Kalma is necessary and sufficient for Islamic belief. All else is incidental and logically superfluous.
The first half of the Kalma is a commitment to an austere monotheistic ontology; the second half is an oath of fidelity to the Prophet because he was the original exponent of this ontology (in Arabic). Muhammad (572-632 AD) was without a doubt among the greatest of men, as may be measured by his vast impact on human history. His total self-effacement and abhorrence of adulation was signified when 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”.
Abul Kalam Azad understood well that there was no contradiction between being Muslim by faith and Indian by nationality. “My ancestors came to India from Herat in Babar’s time…” is how he began his autobiography. No one could think Azad anything but a proud Indian nationalist. No one ~ certainly not MA Jinnah ~ could think of Azad as anything but a Muslim and a scholar of Islam. Yet Azad’s respect and admiration (like that of Khan Abdul Ghaffar Khan) knew no bounds for the only reformer since Vivekananda that Hinduism has seen in the 20th century: a Congress politician by the name of MK Gandhi,who came to be murdered by Hindu fanatics. By contrast, Jinnah, the political founder of Pakistan, could see Congress only as a Hindu party and Gandhi the Hindu leader using Hindu symbols against whom he was juxtaposed in a struggle for power after the British left: “Congress leaders may shout as much as they like that the Congress is a national body. But …(the) Congress is nothing but a Hindu body,” he declared in 1938. Jinnah’s ambition, and that of the separatist Muslim elite, demanded that they rule themselves in isolation in corners of India.
Throughout the period of Hindu Westernisation in response to the opening to the world presented by the British Raj, the Muslim elite were instead chafing under the idea that an India free of British rule could possibly have Muslims living under governments composed of people who were not “People of the Book” mentioned in the Muslim scriptures. Even if British rule had been almost intolerable in Muslim eyes ~ rendering India’s territory dar-ul-harb at worst or dar-ul-aman at best ~ the British were at least “People of the Book”. After a British departure, rule over Muslims by a Hindu majority, supported by the much-feared Sikhs (“kaffirs with beards” in Muslim popular perception), was felt to be psychologically intolerable. Not only were Hindus, in Muslim eyes, polytheistic believers in idol-worship and practitioners of a caste-system, but everyone knew that the vast majority of India’s Muslims had been themselves converts from the same Hindu social and cultural origins, and there would be constant danger of relapse of Muslims into Hindu beliefs and practices if the country was governed by a Hindu majority. The slogan “Islam in danger” has always had substance in the sense that the faithful have constantly had to mind the dangers of yielding to temptations around them, including scepticism, syncretism and pantheism. Hence, insularity and communalism ~ a psychological circling of the wagons in terms of the American Wild West ~ was a natural political response of Muslims to the Hindu (and Parsee and Christian) modernisation of India in the 19th and 20th centuries.
Such were the implicit unspoken premises driving the Pakistan Movement which Iqbal and Jinnah came to lead in the 20th century. The origins lay in the thoughts and deeds of Shah Wali Allah (1703-1762) and his Arab contemporary in Nejd, Mohammad Ibn Abdal Wahhab, the founder of Wahhabism. It continued with men like Sayyid Ahmed Barelvi(1786-1831), and Titu Mir (1782-1831), until we reach the Islamic “moderniser” Sayyid Ahmed Khan who, while being the founder of Muslim higher education at Aligarh, was also the fountainhead of the separatism that led to the Muslim League’s creation in 1906. “We are an Arab people whose fathers have fallen in exile in the country of Hindustan, and Arabic genealogy and Arabic language are our pride,” Wali Allah had said. Barelvi after him declared: “We must repudiate all those Indian, Persian and Roman customs which are contrary to the Prophet’s teaching.” “In the later 1820s, (Barelvi’s) movement became militant, regarding jihad as one of the basic tenets of faith. Possibly encouraged by the British, with whom the movement did not feel powerful enough to come to grips at the outset, it chose as the venue of jihad the NW frontier of the subcontinent, where it was directed against the Sikhs. Barelvi temporarily succeeded in carving out a small theocratic principality which collapsed owing to the friction between his Pathan and North Indian followers; and he was finally defeated and slain by the Sikhs (at the battle of Balakot) in 1831,” points out Aziz Ahmed, in AL Basham’s A Cultural History of India. Barelvi’s jihadi proto-Pakistan state near Peshawar was named Tariqa-yi Muhammadiya; it may have survived at Sittana until the First World War. Leaving to one side Rahmat Ali’s lonely scheming from England and invention on the top floor of a London bus of the name “PAKSTAN”, such was the genesis of Iqbal and Jinnah’s Muslim state.
Azad, on behalf of scores of millions of Muslim Indians including Sheikh Abdullah and Zakir Hussain and Ghaffar Khan among the most prominent, candidly raised objections to this entire exercise: “I must confess that the very term Pakistan goes against my grain. It suggests that some portions of the world are pure while others are impure. Such a division of territories into pure and impure is un-Islamic and is more in keeping with orthodox Brahmanism which divides men and countries into holy and unholy – a division which is a repudiation of the very spirit of Islam. Islam recognises no such division and the Prophet says `God made the whole world a mosque for me’.”
Azad had seen that India is or can be dar-ul-Islam or at least dar-ul-aman and not dar-ul-harb, because the Muslim in this land of ours –bounded by the mountains and the seas, with the rivers in between them, all of which the Hindu finds sacred and imagines to be the home of the Hindu pantheon – is in fact able to practise his/her faith freely despite the majority culture superficially being or seeming to be one which is polytheistic and pantheistic. The majority culture in India has had no theoretical or practical difficulty with the recitation of the Kalma anywhere or anytime in the country. The handful of Muslims in the RSS and BJP today may have understood something of the same. Visiting Pakistanis today are amazed by two things in India: the presence of women in public life and the fact that Muslims are free to practise Islam. Muslims may privately believe their Hindu compatriots or cousins to be hopelessly ignorant of the truth, and vice-versa, but nothing in public life needs to hinge on such mutual beliefs people have about one another. That is what was meant when the present author said in the Introduction to Foundations of Pakistan’s Political Economy that Jinnah’s address to Pakistan’s Constituent Assembly was as secular as any that may be found.