DEBATING NATIONALISM IN BANGLADESH: A

CRITICAL ANALYSIS OF POLITICAL IDEOLOGY OF

SHEIKH MUJIBUR RAHMAN

BY

ATIQUR RAHMAN MUJAHID

A dissertation submitted in fulfilment of the requirement for

the degree of Master of Human Sciences in History and

Civilization

Kulliyyah of Islamic Revealed Knowledge and Human

Science

International Islamic University Malaysia

NOVEMBER 2018

ii

ABSTRACT

Sheikh Mujibur Rahman has been the central role player in the movement of

Bangladeshi independence. His dominant role and presence has earned him the title

“Father of the nation.” However, his political ideology has been debated intensely.

Sheikh Mujib being the most towering figure in Bangladeshi politics, has been

explained, claimed and counter claimed by political parties and intellectuals as a

secular, a Bengali and a socialist or a mix of all. This thesis argues that such

understanding about Sheikh Mujib is only partial, and is conditioned by two factors:

firstly, looking at only half of Sheikh Mujib’s entire political career, that is post-1947

Sheikh Mujib in Pakistan politics; and secondly, looking at Sheikh Mujib in the context

of independence movement alone as an anti-Pakistan politician. The thesis argues that

the true political ideology of Sheikh Mujib should be constructed based on the context

of nationalism-debate, political psychology and political trend that he inherited,

oriented with and practiced in his entire political career spanning during the last two

decades of British India and the first two decades of united Pakistan. In analyzing his

entire political career the research found that Sheikh Mujib and his political ideology

are embodiment of the spirit of independence and Muslim identity consciousness

inherited from Wahhabi-Farayezi-Deobandi anti-British Islamic movements, modernist

Aligarh movement, Muslim League and Pakistan movement. Sheikh Mujib was a blend

of universal Muslim identity and ethnic Bengali nationalism.

iii

ملخص البحث

يركز هذا البحث على بيان حقيقة اترخيية تتعلق ابلشيخ جميب الرمحن من خالل دوره الرايدي يف حركة بنغالديش املستقلة انطالقًا من محله لقب: )أبو الشعب البنغالديشي(. وتتمحور مشكلة البحث حول فكره السياسي العميق. لقد كان الشيخ جميب شخصية اكثر بروزًا يف

ياحة السياسة البنجالديشية ومثارًا للجدل، حيث مت شرحها وادعائها من قبل األحزاب الس على أنه علماين وبنغايل واشرتاكي أو أنه مزيج منها كلها. حيث إن تلك السياسية واملثقفني

الفكرة السابقة بينهم لشخصية الشيخ جميب تتعلق جزئيًّا بعاملني: أوًًل ما ينظر فقط إىل نصف م، يف السياسة 1947السياسية الكاملة للشيخ جميب، وهو الشيخ جميب بعد سنوات حياة

لنظر إىل الشيخ جميب يف سياق حركة اًلستقالل وحدها بوصفه سياسيًا الباكستانية. واثنًيا، امعاداًي لباكستان. كما يركز هذا البحث على أن الفكر السياسي احلقيقي للشيخ جميب جيب

سياق فهم الفكرة الوطنية، وعلم النفس السياسي، واًلجتاه السياسي الذي أن يتم بناؤه على هة إىل العمل السياسي الذي امتدت خالل العقدين األخريين من ورثه، وحياته أبكملها املوج

اهلند الربيطانية، والعقدين األولني من ابكستان املوحدة. وقد أثبت البحث من خالل إبراز أهم جميب وأيديولوجيته السياسية جتسدان لروح اًلستقالل، ووعي اهلوية اإلسالمية النتائج أن الشيخ

الديوبندية ضد الربيطانيا، وحركة عليغراه -الفرائزية-سالمية الوهابيةاملوروثة من احلركات اإلاحلديثة، وحركة احلزب اإلسالمي، واحلركة الباكستانية. فكان الشيخ جميب حمًبا ابهلوية اإلسالمية

.عاملية كما كان عاشًقا ابلوطنية البنغالديشية احملليةال

iv

APPROVAL PAGE

I certify that I have supervised and read this study and that in my opinion, it conforms

to acceptable standards of scholarly presentation and is fully adequate, in scope and

quality, as a thesis for the degree of Master of History and Civilization.

…………………………………..

M. Moniruzzaman

Supervisor

…………………………………..

Arshad Islam

Co-Supervisor

I certify that I have read this study and that in my opinion it conforms to acceptable

standards of scholarly presentation and is fully adequate, in scope and quality, as a thesis

for the degree of Master of History and Civilization.

…………………………………..

Fauziah Fathil

Internal Examiner

This thesis was submitted to the Department of Islamic Revealed Knowledge and

Human Science and is accepted as a fulfilment of the requirement for the degree of

Master of History and Civilization.

…………………………………..

Arshad Islam

Head, Department of History and

Civilization

This thesis was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human

Science and is accepted as a fulfilment of the requirement for the degree of Master of

History and Civilization.

…………………………………..

Mohammad A. Quayum

Dean, Kulliyyah of Islamic

Revealed Knowledge and Human

Science

v

DECLARATION

I hereby declare that this dissertation is the result of my own investigation, except

otherwise I stated. I also declare that it has not been previously or concurrently

submitted as a whole for any other degrees at IIUM or other institutions

Atiqur Rahman Mujahid

Signature ........................................................... Date .........................................

vi

COPY

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF

FAIR USE OF UNPUBLISHED RESEARCH

DEBATING NATIONALISM IN BANLADESH: A CRITICAL

ANALAYSIS OF POLITICAL IDEOLOGY OF SHEIKH

MUJIBUR RAHMAN

I declare that the copyright holders of this thesis jointly owned by Atiqur Rahman

Mujahid and IIUM.

Copyright © 2018 Atiqur Rahman Mujahid and International Islamic University Malaysia. All rights

reserved.

No part of this unpublished research may be reproduced, stored in a retrieval system,

or transmitted, in any form or by any means, electronic, mechanical, photocopying,

recording or otherwise without prior written permission of the copyright holder

except as provided below

1. Any material contained in or derived from this unpublished research

may be used by others in their writing with due acknowledgement.

2. IIUM or its library will have the right to make and transmit copies (print

or electronic) for institutional and academic purposes.

3. The IIUM library will have the right to make, store in a retrieved system

and supply copies of this unpublished research if requested by other

universities and research libraries.

By signing this form, I acknowledged that I have read and understand the IIUM

Intellectual Property Right and Commercialization policy.

Affirmed by Atiqur Rahman Mujahid

……..…………………….. ………………………..

Signature Date

DEDICATION

vii

This thesis is dedicated to

My loving parents Amjad Hossain and Arjuna Begum

Whose compassion for me flow like a waterfall

That continually nourishes my soul

viii

ACKNOWLEDGEMENTS

All praises are due to Allah, who is most merciful and the most compassionate, without

his grace and blessings we are helpless. I must confess that without His mercy I could

not have completed this task.

My very sincere gratitude and prayer goes to Associate Professor Dr. M

Moniruzzaman, my supervisor, for his patience, encouragement, invaluable

suggestions, acute observations and useful criticisms, all of which contributed to

making this dissertation possible. His words always give me a hope, especially the

sentence inspired me a lot “you are on the right track and doing well.” I would like to

express my heartiest gratitude to Associate Professor Dr. Arshad Islam, my co-

supervisor, for his awesome support during this journey. It would be incomplete without

giving thanks to Professors, Doctors and Lecturers of the Department of History and

Civilization in IIUM, who have taught me invaluable knowledge like Professor

Abdullah Al Ahsan, a man of integrity, Assoc. Prof. Hafiz Zakaria, Dr. Fauziah Fathil,

Dr. Elmira Akhmetova, and Dr. Helmi.

I also wish to extend my gratitude to those brothers and friends whose generous

help and encouragement allowed me to complete my research, especially my young

brother Ashikur Rahman, Br. Muhibbullah, Young poet Abdul Kader Zilani, S. A

Masud, Mahmudul Hasan, Md. Saifullah. My special thanks to AB Noman for his help

in translation.

In particular, I want to acknowledge International Institute of Islamic Thought

(IIIT) for sponsoring my studies. Without their help this task would have been

impossible. I also must thank to my parents and relatives who have always assisted me

and wished my success. Finally, I would like to thank my unnamed friends who helped

me much during the process of document collections, proof reading, translating and

editing.

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TABLE OF CONTENTS

Abstract .................................................................................................................... ii Approval page .......................................................................................................... iv

Declaration ............................................................................................................... v Copyright ................................................................................................................. vi Dedication ................................................................................................................ vi Acknowledgements .................................................................................................. viii Table of contents ...................................................................................................... ix

CHAPTER ONE: INTRODUCTION .................................................................. 1

1.1 Background of the Study ........................................................................ 1

1.2 Statement of the Problem........................................................................ 5 1.3 Research Questions ................................................................................. 7 1.4 Objectives of the Study ........................................................................... 7 1.5 Significance of the Study ........................................................................ 8

1.6 Literature Review ................................................................................... 8 1.7 Theoretical Framework ........................................................................... 17

1.7.1 Concept of Nationalism ................................................................ 17 1.7.2 Historical Development of Nationalism ....................................... 20

1.8 Methodology of the Study ...................................................................... 22 1.9 Outline of the Study ................................................................................ 24

CHAPTER TWO: NATIONALISM IN THE INDIAN SUB-CONTINENT:

A HISTORICAL CONTEXT ............................................................................... 25

2.1 Introduction............................................................................................. 25 2.2 The Contending Theories of Indian Sub-Continental Nationalism ........ 25

2.3 Muslim Resistance to Colonialism: The Origin of Indian

Nationalism ............................................................................................. 31

2.4 Development of Indian Sub-Continental Nationalism ........................... 32 2.5 Emergence of Religious Nationalism ..................................................... 38

2.5.1 Hindu Nationalism ........................................................................ 40 2.5.2 Muslim Nationalism ...................................................................... 45

2.6 Bengali Muslim Nationalism .................................................................. 50 2.6.1 Emergence of Bengali Community Consciousness ...................... 53 2.6.2 Development of Bengali Muslim Nationalism ............................. 56

2.7 Chapter Summary ................................................................................... 64

CHAPTER THREE: SHEIKH MUJIB IN CONTEMPORARY

BANGLADESHI POLITICAL DISCOURSE .................................................... 65

3.1 Introduction............................................................................................. 65 3.2 Secular and Non-Communal Sheikh Mujib ............................................ 66

3.2.1 History, Heritage and Sheikh Mujib’s Secular Portrayal .............. 67 3.2.2 Sheikh Mujib and Tagore’s Aspiration ......................................... 69 3.2.3 Sub-continental Non-Communal Trends and Sheikh Mujib ......... 70

3.2.4 Sheikh Mujib and Implementation of Secular Ideals .................... 71 3.2.5 Secularism, Constitution and Sheikh Mujib ................................. 72

x

3.2.6 Secular Bengali Nationalist ........................................................... 75

3.3 Pro-Indian and anti-Islamic secular Sheikh Mujib ................................. 77

3.3.1 Constitution ................................................................................... 78 3.3.2 Education sector ............................................................................ 79 3.3.3 Political Arena and Secularism ..................................................... 80 3.3.4 Socio-cultural Arena ..................................................................... 81

3.4 Socialist Sheikh Mujibur Rahman .......................................................... 81

3.5 Communalist Sheikh Mujib .................................................................... 84 3.6 Bengali Sheikh Mujib ............................................................................. 86 3.7 Sheikh Mujib’s Ideology in the Eyes of Diplomats................................ 87

3.7.1 Secular Sheikh Mujib .................................................................... 88 3.7.2 Anti-Communist and Pro-Pakistani Sheikh Mujib ....................... 88

3.7.3 Bengali Nationalist Sheikh Mujib ................................................. 89 3.7.4 Social Democrat Sheikh Mujib ..................................................... 90

3.8 Sheikh Mujib in the Eyes of Political Parties ......................................... 90 3.8.1 Awami League and Sheikh Mujib ................................................ 90 3.8.2 BNP’s Perceptions on Sheikh Mujib ............................................ 93 3.8.3 JI and Sheikh Mujib ...................................................................... 94

3.9 Summary of the Chapter ......................................................................... 96

CHAPTER FOUR: PAST MUSLIM AND ISLAMIC POLITICAL

LEGACIES IN SHAPING SHEIKH MUJIB’S POLITICAL IDEOLOGY .... 97 4.1 Introduction............................................................................................. 97

4.2 Family Legacy and Sheikh Mujib .......................................................... 98 4.3 Historical Legacy in Political Career ...................................................... 100

4.3.1 Wahabi-Farayezi Legacy .............................................................. 100 4.3.2 Deobandi Legacy or Azadi Hind Legacy ...................................... 102

4.3.3 Aligarh Legacy .............................................................................. 103 4.4 The Muslim League Legacy ................................................................... 106

4.4.1 Aims and Objectives of Muslim League ....................................... 107 4.4.2 Mujib and Muslim League ............................................................ 108

4.5 Pakistan Movement and Sheikh Mujib ................................................... 113

4.6 Awami League or Awami Muslim League and Mujib ........................... 116 4.6.1 Party Manifesto ............................................................................. 117 4.6.2 Awami League’s First Manifesto on Islamic State ....................... 118

4.7 Islamic Personalities’ Legacy and Sheikh Mujib ................................... 120 4.8 Sheikh Mujib in Pakistan Politics ........................................................... 124

4.8.1 Islamic Constitution, Bengali Right and Sheikh Mujib ................ 126 4.8.2 Six Points, Freedom Movement and Mujib .................................. 126

4.9 Post-independence Mujib’s ideological postmortem.............................. 128

CHAPTER FIVE: CONCLUSION ...................................................................... 131

BIBLIOGHRAPHY ............................................................................................... 138

APPENDIX: TRANSCTIPTION OF INTERVIEWS ........................................ 149

1

CHAPTER ONE

INTRODUCTION

1.1 BACKGROUND OF THE STUDY

Nationalism is a modern political ideology. Scholars consider nationalism as one of the

determining or undeniable forces in the modern history.1 It emerged and flourished in

the western-Europe in 18th century following the French Revolution. In 19th century, the

idea of Nationalism spread all over the European countries; and by the first half of the

20th century, nationalism became a vibrant movement all over the world. Even though

it has been a tremendous political force and ideology scholars have failed to agree upon

a precise definition of the concept. Among many Hans Kohn’s definition is one of the

most referred to. According to him nationalism “a state of mind, in which the supreme

loyalty of the individual is felt to be due to the nation-state. A deep attachment to one’s

native soil, to local traditions and to established territorial authority.”2

Towards the end of the colonial period, the Muslim world like any other

colonized parts of the world started to experience the emergence of nationalism.

According to Ahsan, an expert on comparative civilization, the European idea of

nationalism made the most profound impact on the Muslim world during the latter half

of the 19th century.3 It is pertinent to note that the evolution and development of

nationalism in Europe and the Afro-Asian continent, specially across the Muslim world,

are not the same. There is a huge difference between the developments of nationalist

1 Hans Kohn, Nationalism: its meaning and history, (Florida: Robert E. Krieger Publishing Company,

1965), 4. 2 Ibid, 9. 3 Abdullah Al-Ahsan, The Muslim World: Colonialism to the clash of Civilization, (unpublished book),

23.

2

movements in these continents. As Ahsan states that “While in Europe nationalism

emerged combating traditional Christian worldview and Christian structure of law,

society and government; in the Muslim world Islam came in support of new national

identities.”4 In other words, in Europe nationalism emerged to counter religious

hegemony while the Afro-Asian nationalistic movements were inspired and triggered

by religion.

In the Indian sub-continent, which was a British colony, the emergence of

nationalism can be seen as a response to colonialism and colonial exploitation; and in

the shaping of the nationalist movement in the sub-continent religion played a central

role. The development of nationalism in Indian sub-continent was not monolithic, rather

“Nationalism in the Indian context demonstrated its complexity by taking two divergent

political course and orientations.”5 One was de-colonial movement by the Muslim

initially, and by the Hindu later; the second was secessionist nationalism developed by

Indian Muslims and other ethnic groups. Both the nationalist groups used religious

consciousness, identity, values and symbols in order to mobilize the masses.

Notably, in the germination of Muslim nationalistic movement in India, Bengali

Muslims played a significant role as Khan observed- “From the unification of Bengal

under the leadership of Sultan Shams al Din Iliays Shah in the mid-fourteenth century

to the establishment of Pakistan in 1947, the Muslims of Bengal had played an

influential role in the political history.”6 Indeed, anti-colonial sub-continental

nationalist conscience eventually got divided into two streams of religious nationalism-

4 Ibid, 6. 5 Ross Mollick, Hindu Muslim Nationalism in colonial Bengal 1905-1947, (Master’s Thesis, Toronto:

York University, 1978), 9. 6 Muhammad Mojlum Khan, The Muslim Heritage of Bengal, (Mark field: United Kingdom, 2013), 7.

3

Hindu oriented Indian nationalism and Muslim oriented Pakistan nationalism, popularly

known as the two-nation theory.

However, historical evidence proves that the Bengal part of the sub-continent

enjoyed autonomy and independence before the advancement of colonial rule. This

legacy created a strong sense of resistance to foreign political intruders which made the

political and religious leaders contributed enormously to the development of anti-

colonial nationalism. Arguably, the seeds of Bengali Muslim nationalism was planted

by a prominent religious leader Haji Shariatullah (1781-1840)7 through his Farayezi

Movement8 in Bengal during the first quarter of 19th century. Under the leadership of

his son, famously known as Dudu Mian,9 Faraizi movement began to expand and

proliferate rapidly in the Muslim Bengal. By the passage of time, it became a mass

movement because of its agenda and the charismatic leadership. The tradition was

carried forward by other religio-political leaders such as Mir Nesaruddin Titu known as

Titu Mir (1782-1832). So, it is evident that Muslim nationalism in Bengal was not

something a new experience to be felt only in the 20th century.

As the Sub-continent got divided into two nations, India and Pakistan, following

the departure of the colonial occupiers, both the nations started to witness the emergence

of sub-nationalism within their own territories. A number of regional insurgency

movements throughout India and Pakistan emerged in demand of separate national

7Haji Shariatullah (1781-1840) was a prominent Islamic intellectual, reformer of Muslim Bengal. The

district of Shariatpur is named after him. He was born in 1781 in a renowned Muslim family famously

known Talukder family at Faridpur district. See more

http://en.banglapedia.org/index.php?title=Shariatullah,_Haji 8 “Faraizi Movement 19th -century religious reform movement launched by haji shariatullah. The term

Faraizi is derived from 'farz' meaning obligatory duties enjoined by Allah. The Faraizis are, therefore,

those who aim at enforcing the obligatory religious duties”. See more

http://en.banglapedia.org/index.php?title=Faraizi_Movement 9 Dudu Miyan (1819-1862) succeeded to the leadership of the faraizi movement at the death of his father,

Haji Shariatullah, in 1840. Dudu Mia's real name was Muhsinuddin Ahmad, 'Dudu Miyan' being his

'fond name'. http://en.banglapedia.org/index.php?title=Dudu_Miyan

4

identity, autonomy and independence. Interestingly enough it is the same ideology of

nationalism that guided their independence movements. A separate independent

movement for Bangladesh is one of them. Today’s Bangladesh was East Pakistan during

1947-1971. During its East Pakistan decades, the local politics gradually shifted from

the earlier religiously inspired Muslim nationalism to more ethnicity inspired Bengali

nationalism which eventually brought its independence.

However, in independent Bangladesh there developed a confrontational

dimension between two streams- religious nationalism and secular nationalism. It

frequently triggered conflict between secularist and Islamist Bengalis, between Bengali

Hindus and Bengali Muslims, even sometimes, between Indians and Bangladeshis.10

So, what we see in the history of the emergence of nationalism and its evolution

in the sub-continent is that national identity has been shaped and reshaped constantly;

it took its shape according to the context and convenience. It descended from larger

dimensions to fragmented narrower dimensions, and every time it is the same ideology

of nationalism that has provided with legitimacy to a new identity. The independent

Bangladeshi national identity is one such example. How can this phenomenon be

explained?

In the context of Bangladesh, nationalism is inseparably associated with Sheikh

Mujibur Rahman (1920-1975). In fact, in the South Asian political discourse Sheikh

Mujibur Rahman was a ‘larger than life figure.11’ He is a ‘great phenomenon’ in the

history of Bangladesh.12 Scholars project him as a man of courage, determination,

steady fast towards his mission and goal. Sheikh Mujib was born on March 17 in 1920

10 Zillur Rahman Khan, Islam and Bengali Nationalism, Asian Survey, vol. xxv, No.8 (1985), 834. 11 S. A. Karim, Sheikh Mujib Triumph and Tragedy, (Dhaka: The University Press Limited, 2005), xv. 12 Moudud Ahmed, Bangladesh: Era of Sheikh Mujibur Rahman, (Dhaka: University press limited,

1983), 265.

5

at Tungipara, Gopalgonj district of Bangladesh. He is popularly known as Bangabandhu

(friends of Bengal) and became a founding father of Bangladesh. Sheikh Mujib was

raised up in a Bengali Muslim family and got formal education from Kolkata and Dhaka

University. He started his political career by enjoining Muslim League politics before

partition of India. After creation of Pakistan, Mujib officially started his politics in 1949

as a joint secretary of Awami League. He was killed in military coup on 15 August in

1975. He was the most dominant and popular leader in East Pakistan during 1960s, and

led the nationalist movement. He ruled the independent Bangladesh during (1972-

1975).

1.2 STATEMENT OF THE PROBLEM

It is a historical fact that Sheikh Mujibur Rahman has been the central role player in the

movement of independent Bangladesh. His dominant role and presence has earned him

the title- father of the nation, and sometimes the ‘greatest Bengali’ ever.13 However,

despite being an undisputed leader his political ideology is not beyond controversy.

In the independent Bangladesh, identity formation has been controversial. It

revolves around three competing claims. The first claim is Bengali nationalism which

is based on ethnicity, local indigenous culture and heritage, and language. This is

subscribed by the political party of Sheikh Mujib. This claim is further associated with

secularism. Political parties on the centre-left spectrum maintain this claim of identity

arguing that Mujib maintained this ideology in his independence movement. The second

claim is Bangladeshi nationalism which is based on ‘Bangladeshi’ territorial identity,

separate from the Bengalis in the West Bengal part of India. This claim maintains

13 Reece Jones, Searching for the greatest Bengali: The BBC and shifting identity categories in South

Asia, National Identities, Vol. 10, No. 2, (2008), 149-165.

6

political civic consciousness of universal membership rather than particularistic Bengali

ethnic consciousness, it rejects the claim that Mujib’s independence movement was

based on ‘Bengali’ consciousness and it leans towards Muslim identity and heritage due

to their majority presence.

And the third claim is Islamic identity which argues that being a Muslim

majority nation its identity should be aligned with the universal Islamic identity rather

than narrow geographic and ethnic identities. So this third dimension of identity goes

beyond the first two dimensions. Over the past one decade, the political and intellectual

communities of the first claim in Bangladesh have systematically institutionalized their

position making Mujib as an idol of Bengali secular nationalism.

However, there are numerous evidence that support that Sheikh Mujib never

subscribed the so-called ‘Bengali’ nationalism. An analysis of his political career during

the 1940s, 1950s, and 1960s may suggest that he advocated not Bengali nationalism but

Bengali Muslim nationalism. A cursory reference to some of his beliefs reads ‘‘we

Bengali Muslims have two sides. One is our belief that we are ‘Muslim’ and the other

that we are ‘Bengalis;’’14 “I am a Bengali, I am a human, and I am a Muslim;’’15 “I was

aware of how the ‘British’ had snatched away power from the Muslims and how almost

Muslims overnight were deprived of their wealth and how ‘Hindus’ flourished at their

expense. I knew too how Muslims were driven out of their estates, businesses, the army

and jobs and how Hindus took their places;”16 and ‘‘I would narrate these events and

highlight ‘Titu Mir’s rebellion and Haji Shariatullah’s Faraizi movement and then move

on to the history of the movement for creating Pakistan.’’17

14Sheikh Mujibur Rahman, The Unfinished Memoirs, (Dhaka: the University Press limited, 2012), 51. 15Muktijoddha, “Return of Bangabandhu: Speech on January 10, 1972” YouTube, December 20, 2011,

https://www.youtube.com/watch?v=__CHdKMmQfo, Retrieved on 20-5-2018 16 Rahman, 23. 17 Ibid.

7

These beliefs of Mujib indicate that the dominant Bengali-secular-identity

narrative is challengeable, and his political ideology can be re-assessed. The aim of this

research is to challenge the dominant narratives and to present a new Sheikh Mujib as

a proponent and ideologue of Bengali Muslim nationalism. The research argues that this

identity of Mujib can be discovered in his political career during the decades before

Bangladesh got independence in 1971.

1.3 RESEARCH QUESTIONS

The study attempts to answer the following questions:

1. How was nationalism understood and debated in the context of British sub-

continental politics?

2. In what ways the nationalist political ideology of Sheikh Mujibur Rahman

is articulated by the intellectual and political communities in Bangladeshi

political discourse?

3. How did the Muslim league politics and the Pakistan movement in British India

shape Sheikh Mujib’s political ideology?

1.4 OBJECTIVES OF THE STUDY

The objectives of the research are as follows:

1. To analyze the emergence of nationalism in sub-continental context especially

focusing on Bengali/ Bangladeshi Nationalism.

2. To analyze the present political discourse of Bangladesh on Sheikh Mujib’s

political ideology by intellectual and political communities.

3. To investigate the influence of Muslim League and Pakistan movement on

Sheikh Mujib’s political ideology.

8

1.5 SIGNIFICANCE OF THE STUDY

This study is significant due to a number of reasons. Firstly, Bangladesh politics is

heavily divided over the issue of national identity. The position of Sheikh Mujib in this

identity debate is very important to determine the nature and direction of the debate.

Therefore, to know his political ideology from a different perspective can influence the

debate enormously. Secondly, the contemporary political discourse on national identity

is heavily dominated by one particular claim associating with Mujib which displaces

Mujib from being a national leader to a party leader. An understanding of Mujib from

a different perspective can potentially bring political and social harmony in the country.

And finally, the contemporary Bangladeshi history tends to start from 1971 in order to

disassociate its identity from Pakistani legacy; however, exploring the political career

of Mujib as a father of the nation is important to know his personality and political

views. And this cannot be done without analyzing his past career days that lies in the

days of Pakistan. In that sense, this study can present a balanced view of Mujib’s

political ideology.

1.6 LITERATURE REVIEW

It is pertinent to keep in mind that the main approach of this study is to depict a

comprehensive sketch on Bengali Muslim nationalism and Sheikh Mujibur Rahman

based on available documents, literature, and speeches of Sheikh Mujibur Rahman as

well as the works of selected scholars. A few research articles, books and thesis are

approached on the proposed topic. However, a substantial number of studies have been

conducted on his biography, views, philosophy, and his contribution. In addition, many

scholars have studied Bengali nationalism, Bengalism, Bengal Muslim identity and the

9

nationalism in Bangladesh. In order to have an intelligible discussion, hence some of

the valuable works will be reviewed here.

A very scholarly analysis of Bangladesh independence movement has been done

by G.W Choudhury entitled The Last Days of the United Pakistan.18 This work narrates

an overall description of Pakistan’s political development of nineteen sixties. The main

focuses of the research is to describe and analyze the internal and external factors from

the fall of Ayub Khan Regime to the separation of Pakistan. The author distinctly and

objectively scrutinizes and figures out the rise of Bengali regionalism or sub-

nationalism within Pakistan nationalism. This book depicts that the misconceptions of

army general of Pakistan and the dubious roles played by two de facto leaders Sheikh

Mujibur Rahman and Z.A. Bhutto caused the disintegration of Pakistan and the

emergence of independent Bangladesh. The author shows that Sheikh Mujibur Rahman

adopted a deceptive strategy to achieve his goal. It also demonstrates that Sheikh

Mujibur Rahman was successful in using Bengalis nationalistic emotions against west-

Pakistani counterpart. This study made a significant contribution to understanding

Bengali sub-nationalistic movement and the role of Sheikh Mujib but this work does

not highlight his political orientation during Pakistan.

Another valuable resource Bangladesh Today: an indictment and lament19

written by Matiur Rahman provides a critical assessment of Bengalis secessionist

movement and external involvement. The central theme of the book is to show that the

emergence of Bangladesh is a product of a foreign conspiracy. The author also indicates

Sheikh Mujib’s role in the separation movement and its bad impact on the new state.

The book portraits Sheikh Mujib as an instrument of India. It is imperative to note that

18 G.W. Choudhury, The Last Days of the United Pakistan, (London: C, Hurst & Co. Ltd., 1974) 19 Matiur Rahman, Bangladesh Today: an indictment and lament, (London: News and Media Ltd, 1978).

10

this book continuously claims that there is no common Bengali Muslim and Hindus

nationalism. The author shows Bengali Muslims are distinct from their counter

religionist. According to Rahman, the so-called Bengali nationalism is a Myth, no

reality in Bangladesh. It is a grand design of India and communist groups to dismember

Pakistan. Although this works contains some valuable analysis related to Bengali

nationalistic movement and Sheikh Mujib but it does not highlight Sheikh Mujib’s

Muslim identical character.

Era of Sheikh Mujibur Rahman20 written by Moudud Ahmed, a veteran

politician, scholar and former Deputy prime minister of Bangladesh, presents a

comprehensive and balanced account of the political developments in Bangladesh

during its initial years. The major focuses of this study is to depict an authentic picture

and objective analysis of Sheikh Mujibur Rahman’s regime. Undoubtedly, this work

made a significant contribution to the understanding of political dimensions of the

newly independent states of Sub-continent and Africa. According to Ahmed, the present

crisis of Bangladesh as the result of the socio-economic and political initiatives taken

by Sheikh Mujibur Rahman and his government. The author spends a significant part

of the book to highlight the law and order situations, constitution-making process, and

amendments and so on. The book also reveals how privatization of government

destroyed the concept of law and justice. The author devotes one chapter to show the

undeniable/unforgettable contribution of Sheikh Mujib for the Bengali sovereign

identity. Ahmed also considers Sheikh Mujibur Rahman as the ‘greatest phenomenon’

and symbol of Bengali Nationalism. Albeit, this study gives a critical analysis of Sheikh

20Moudud Ahmed, Bangladesh: Era of Sheikh Mujibur Rahman, (Dhaka: University Press Limited,

1983).

11

Mujib’s era but it does not focus enough on Sheikh Mujib’s sympathy towards Islam

and Muslim community.

Zillur R. Khan has written an important article entitled Islam and Bengali

Nationalism21 providing an important account of Bengali Muslim nationalism and its

ambivalence. The main highlights of the paper are to analyze and show the development

of the Bengali Muslim identity and how the leaders of Bangladesh try to exercise

secularized politics within the Islamic traditions of the mass people. The paper shows

the Bengali Muslim nationalism is not a product of single force rather many complex

forces. The author argues that Bengali Muslims are culturally different from other parts

of Indian Muslims. In the Bengali Muslim politics, religious and non-religious elements

are mixed, according to Khan, Bengali Muslims have demonstrated significant

pragmatism in their political culture. The paper devotes sizeable portions to illustrate

Sheikh Mujib’s religious and secular exercise in politics. Although this paper noticeably

highlights the impact of religion on Bengali Muslim nationalism it does not focus

enough on Sheikh Mujib’s Muslim nationalistic affiliations.

An informative article has been written by M.G Kabir entitled Religion,

Language and Nationalism in Bangladesh22 presenting an analytical observation on

Bengali Muslim identity and developments of nationalism in Bangladesh. The author

very objectively shows how religion shaped pre-Pakistan Bengali Muslim nationalism

and how “Religion was replaced by language after the creation of Pakistan as the

primary focus with the rise of militant Bengali nationalism.” The central focus of the

article is to “analyze these shifts in the salience of religion and language in the different

21Zillur Rahman Khan, Islam and Bengali Nationalism, Asian Survey, Vol. XXV, No.8 (1985), 834-

851. 22 M.G. Kabir, Religion, language and Nationalism in Bangladesh, Journal of contemporary Asia, Vol.

17, No.4 (1987), 473-487.

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stages of nationalist developments in Bangladesh.” This article demonstrates religion

and language are the two most integral part of the Bengali Muslim identity. It is

impossible to separate one from another. The author highlights Sheikh Mujib’s role in

the Bengali nationalistic movement. This article also slightly shows Sheikh Mujib’s

Islamic identity distinctively as Kabir states ‘he (Sheikh Mujib) categorically declared

that he was a proud Muslim and his nation was the second largest Muslim nation.’ The

author depicts Mujib’s pragmatism in dealing with religion. Overall, it is a valuable

source to understand Bengali Muslim nationalism and Sheikh Mujibur Rahman.

The most reliable and academic resource on Bengali Muslim nationalism and

Sheikh Mujibur Rahman is a compilation of various articles and essays entitled

Religion, nationalism and politics in Bangladesh23 edited by Rafiuddin Ahmed, a

renowned scholar and historian. This book contains ten chapters with ten different

essays. The main focuses of this work are different aspects of the society and politics in

Bangladesh, more specifically focus on religion as a political symbol. According to

Rafiuddin Ahmed, Sheikh Mujibur Rahman and most of his fellow comrades were the

products of communal politics of late 1930s and 1940s. In the preamble, the author also

objectively shows that there is no difference between Jinnah’s secularism and Sheikh

Mujib’s secularism. More importantly, it illustrates that Sheikh Mujibur Rahman never

ignored the role of Islam as a pertinent factor in the political development of newly

independent Bangladesh. The most significant part of the book is chapter three entitled

“Bangladesh politics secular and Islamic trends” by Talukder Maniruzzaman, a

celebrated scholar and political scientist, which provides a comprehensive qualitative

and quantitative analysis on the issue of Islam and politics of Bangladesh. In his essay,

23 Rafiuddin Ahmed, (eds.). Religion nationalism and politics in Bangladesh, (New Delhi: South Asian

Publisher, 1990).

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the author consistently shows that Sheikh Mujib‘s secularism does not exile Islam and

Muslim identity. Maniruzzaman also shows that Sheikh Mujib adopted secularism

because of internal leftist and external pressure as well as political pragmatism. This

book is very useful for scholars and researchers to understand Islam’s role in the politics

of Bangladesh.

An explanatory study on Sheikh Mujibur Rahman entitled Bangladesh: From

Mujib to Ershad: an interpretive study24 written by Lawrence Ziring a renowned

western scholar and political scientist, provides a comprehensive chronicle of Sheikh

Mujib’s political biography that will enormously help the future researchers and

scholars to discern about Sheikh Mujibur Rahman and his political identity. The author

uses interpretive25 method and comparative analysis to get a clear picture of Sheikh

Mujib’s contribution. Lawrence analytically scrutinizes numerous events of his life and

depicts two opposite character of Sheikh Mujibur Rahman. In the beginning of the

study, the author presents Sheikh Mujibur Rahman as an inheritor/product of Faraizi

Movement, a Bengali Muslim nationalistic movement. Then the researcher also argues

that Sheikh Mujibur Rahman is the key figure to represent Bengali interest.

This book provides Sheikh Mujib’s anti-Indian stand, pre-independence and

pro-Indian stand in post-independent time. This book covers the role of Sheikh Mujibur

Rahman to govern a newborn nation. The author demonstrates that Sheikh Mujib was

not fully prepared to take up responsibility and lead the newly independent country. The

book also provides a critical assessment of Mujibism and the regime of Awami League

24 Lawrence Ziring, Bangladesh: From Mujib to Ershad an interpretive study, (Dhaka: University Press

Limited, 1992) 25 “Interpretive studies assume that people create and associate their own subjective and intersubjective

meanings as they interact with the world around them. Interpretive researchers thus attempt to

understand phenomena through accessing the meanings participants assign to them.” Orlikowski and

Baroudi, 1991.

14

government. Lawrence considers Mujibism had no real impact on the masses, it is

nothing more than ‘a cult of the personality.’ The author characterizes, on one hand,

Sheikh Mujibur Rahman as a very poor prime minister and uncomfortable with the

democratic values. He was not a charismatic leader. On the other hand, this book very

smartly presses the distinctive personality of Sheikh Mujibur Rahman that he was

extremely popular among his fellow countryman. The book also argues that albeit

Sheikh Mujib was not a good administrator but he was quite fit as a Bangabandhu or

friend of Bengal. Lawrence also thinks that the greatest mistake of Sheikh Mujibur

Rahman was the fashioning of Bangladesh Krishak Sramik Awami League or

BAKSHAL. The author also slightly highlights Sheikh Mujib’s Islamic identity by

quoting his speech for the legislators….’Islam’s injunction that we must do well/good

to humanity’.

A more informative and well-structured works covering a comprehensive

discussion on Bengali Muslim Nationalism entitled The Separation of East Pakistan:

the rise and realization of Bengali Muslim nationalism26 written by Hasan Zaheer, an

authority on Indo-Pakistan history, provides a scholarly narrative on the proposed

notion. The author divided his works into two parts. In first part entitled ‘Muslim Bengal

and Pakistan’ Hasan mainly analyzes the rise of Bengali Muslim Nationalism in three

periods: 1. before partition, 2. Partition to 1969 and 3. 1969 to 1971. As he states ‘the

emergence of Bangladesh was the culmination of the struggle of Bengali Muslim

nationalism, launched in the mid-thirties, to establish a separate identity of its own; not

only distinct from the Hindu Majority of the province but also from their coreligionists

of the other regions in India’. And the second part of the study consists of eight chapters

26Hasan Zaheer, The Separation of East Pakistan: the rise and realization of Bengali Muslim nationalism,

(Karachi: Oxford University Press, 1994)