Composite Nationalism and Islam

Composite Nationalism and Islam, titled Muttahida Qaumiyat Aur Islam (Urdu: متحدہ قومیت اور اسلام‎) is a book written in 1938 by Husain Ahmad Madani espousing composite nationalism, a united India for both Muslims and non-Muslims.[1] The book opposed the partition of India and in it Madani advocated for "the ideal of a 'composite nationalism' within an united India, which he thought would be more conducive to the spread and prosperity of his community over the entire subcontinent than any religious partition."[1]

Muttahida Qaumiyat Aur Islam
AuthorHusain Ahmad Madani
CountryIndia
LanguageUrdu
SubjectsIslam in India, Indian independence movement, Opposition to the partition of India
Publication date
1938
Media typePrint

The book was translated into English in 2005 by the Jamiat Ulema-e-Hind.[2]

The idea of composite nationalism was and remains influential among the Muslims living in British India, with the majority of them staying in India despite the partition, rather than migrating to the areas that separated to become Pakistan.[3][4]

Arguments

Asgar Ali summarized a key point of Muttahida Qaumiyat Aur Islam:[5]

Maulana Madani, who wrote a book Muttahida Qaumiyat Aur Islam persuasively argued in favour of composite nationalism by profusely quoting from the Quran the prophets shared the same territory with the unbelievers and hence their Qaumiyal was not different from those who did not believe in their message. According to Maulana Madani, the very spirit of the Koran is to encourage harmonious co-existence in a multi-cultural, multi-racial and multi-religious world.[5]

Composite Nationalism and Islam put forth the idea that different religions do not constitute different nationalities.[6] Rather, "Nationality is co-terminus with territory and both believers and non-believers in Islam can share the same territory and hence the same nationality.[6] Nations, the book argued, are formed on the basis of "a common motherland, language, ethnicity or colour, which brings together Muslims and non-Muslims sharing one or more of these attributes in common."[7]

The proposition for a partition of India, therefore, did not have any religious justification, but was "purely political."[8] The text emphasized that those who wished to partition India were among the secular elite, rather than religious leaders.[9] Composite Nationalism and Islam opines that the reason the separatists wished to create a new state is because they "were aspiring for power and hence wanted their exclusive domain".[10]

Composite Nationalism and Islam therefore urged its readers to join the Indian National Congress, as its aims were in accordance with Islamic teaching.[11] It implored Muslims not to join the pro-separatist All India Muslim League, which it called hypocritical.[11][12]

The book emphasized that keeping India united would allow Muslims to illumine non-Muslims with what they saw as the true faith.[13]

Influence

The ideas presented in Composite Nationalism and Islam were upheld by the Deobandi Ulema, whose "priority was an independent India where they could practice Islam without fear or hindrance."[10]

Madani traveled across British India spreading the idea of composite nationalism, which opposed the concept of a partition of India.[14][15] While he was doing this, members of the pro-separatist Muslim League tried to intimidate Madani and disturb his rallies.[14][16] The idea of composite nationalism was nevertheless influential among the Muslims living in British India, with the majority of them staying in India after the partition, rather than migrating to the areas that separated to become Pakistan.[3]

See also

References
  1. Peers, Douglas M.; Gooptu, Nandini (2017). India and the British Empire. Oxford University Press. ISBN 9780192513526. Madani, head for several decades of the Deoband training centre for theologians, strongly supported Congress nationalism and the ideal of a 'composite nationalism' within an united India, which he thought would be more conducive to the spread and prosperity of his community over the entire subcontinent than any religious partition.
  2. Sikka, Sonia; Puri, Bindu; Beaman, Lori G. (2015). Living with Religious Diversity. Routledge. ISBN 9781317370994.
  3. Oommen, T. K. (2008). Reconciliation in Post-Godhra Gujarat: The Role of Civil Society. Pearson Education India. p. 14. ISBN 9788131715468.
  4. Kidwai, Rasheed (21 September 2018). "Why we miss scholars like Maulana Madani today". Observer Research Foundation.
  5. Chitkara, M. G. (1998). Converts Do Not Make a Nation. APH Publishing. p. 240. ISBN 9788170249825.
  6. Gort, Jerald D.; Jansen, Henry; Vroom, H. M. (2006). Religions View Religions: Explorations in Pursuit of Understanding. Rodopi. p. 206. ISBN 9789042018587.
  7. Qasmi, M. Burhanuddin (24 January 2008). "Maulana Madani Most Deserving of Bharat Ratna". Asian Tribune.
  8. Ali, Asghar (2007). Islam in Contemporary World. Sterling Publishers. p. 61. ISBN 9781932705690.
  9. "An anatomy of exceptionalism". Dawn. 19 December 2010. In his book Composite Nationalism and Islam Madani argued that ‘Partition was the handiwork of the secular elite of the two communities and not of the religious leaders’.
  10. Ali, Asghar (9 April 2011). "Islamic identity in secular India". The Milli Gazette. The Ulama of Deoband opposed partition and stood by united nationalism. Maulana Husain Ahmad Madani, then chief of Jami’at-ul-Ulama-i-Hind, wrote a tract Muttahida Qaumiyyat aur Islam i.e., the Composite Nationalism and Islam justifying composite nationalism in the light of Qur’an and hadith and opposing Muslim League’s separate nationalism. while the educated elite were aspiring for power and hence wanted their exclusive domain; the Ulama’s priority was an independent India where they could practice Islam without fear or hindrance.
  11. ملک, فتح محمد (8 November 2016). "علّامہ اقبال اور مولانا حسین احمد مدنی" (in Urdu). ہم سب. اب آئیے اقبال کی اس مختصر نظم کے جواب میں مولانا کے بیانات کی جانب۔ اسلام اور قومیت کے موضوع پر مولانا کے سیاسی بیانات کا دقتِ نظر کے ساتھ مطالعہ کرنے کے بعد اقبال نے روزنامہ ”احسان“ کے 9 مارچ 1938ء کے شمارہ میں مولانا کے کانگرسی اندازِنظر میں پنہاں تباہ کن مضمرات پر تفصیل کے ساتھ روشنی ڈالی تھی۔ اس بیان کی اشاعت کے بعد دونوں طرف خاموشی طاری ہو گئی تھی اور یہ تاثر پیدا ہو گیا تھا کہ مولانا نے اپنے سیاسی مؤقف کی وکالت ترک کر دی ہے۔ مگر ہوا یوں کہ سن 1940ءکی قراردادِ پاکستان کے بعد مولانا حسین احمد مدنی نے ”متحدہ قومیت اور اسلام“ کے عنوان سے ایک مختصر سی کتاب تصنیف کر ڈالی۔اس کتاب میں انھوں نے متحدہ ہندوستانی قومیت کی بنیاد پر اکھنڈبھارت کے کانگرسی مؤقف کے اسلامی جواز پیش کر رکھے ہیں۔ مولانا نے یہ ثابت کرنے کی کوشش کی ہے کہ پاکستان کا تصوّر اور پاکستان کی تحریک ہر دو اسلام کے منافی ہیں اس لیے اسلامیانِ ہند کو مسلم لیگ کی بجائے انڈین نیشنل کانگرس میں شامل ہو کر اپنے وطن ہندوستان کو متحد رکھنا چاہیے۔
  12. ملک, فتح محمد (9 November 2016). "علّامہ اقبال اور مولانا مدنی" (in Urdu). آئی بی سی اردو.
  13. Aslam, Arshad (28 July 2011). "The Politics Of Deoband". Outlook. A closer reading of his book Composite Nationalism and Islam would tell us that he was not particularly convinced of the idea himself. In his own words, this composite nationalism would be ‘temporary and special’ and would only be required till the ‘light of true religion (read Islam) dispels its (India’s) darkness.’
  14. Kumar, Pramod (1992). Towards Understanding Communalism. Centre for Research in Rural and Industrial Development. p. 22. ISBN 9788185835174. His consciousness was not transformed into communal consciousness, so much so that the Muslim League 'goondas' attacked him several times. For instance, in 1945, Maulana Hussain Ahmad Madani was touring India to plead for composite nationalism and for opposing the idea of partition. Near Moradabad railway station Muslim League 'goondas' threw Keechar (marshy water) on him.
  15. Engineer, Asgharali (1987). Ethnic conflict in south Asia. Ajanta Publications. p. 28. At one time, in 1945, Maulana Hussain Ahmad Madani was touring throughout India to plead for composite nationalism and for opposing the idea of partition: once he was coming out of the railway station near Moradabad, and Muslim League goondas threw keechar (marshy water) on him.
  16. Engineer, Asgharali (2006). Muslims and India. Gyan Publishing House. p. 35. ISBN 9788121208826. The Maulana was a great champion of composite nationalism and he toured the whole of India after two nation theory resolution was adopted on 23rd March 1940 at Lahore and appealed to the Muslims not to be misled by the Muslim League propaganda. He was repeatedly attacked by the Muslim League volunteers and his meetings were sought to be disturbed.
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