The two-nation theory
By Kuldip Nayar
INDIA’S partition is 56 years old. Still the controversy over the two-nation theory has not ended. Certain groups in Pakistan continue to harp on it. Maulana Fazlur Rahman, head of Muttahida Majlis-i-Amal (MMA), which embraces six religious parties, has said after his successful tour of India that he believed in the two-nation theory. Which two nations is he talking about?
It is true that the founder of Pakistan, Mohammad Ali Jinnah, propagated at one time that Muslims and Hindus in the subcontinent were two separate nations. He was then advocating a state where the Muslims would be in a majority unmindful of the fact that in any scheme of things more Muslims would be left in India. That was why Maulana Abul Kalam Azad differed with Jinnah and opposed the division. However, once the Congress and the British accepted the division of India, Jinnah himself redefined nationhood. He did not base it on religion.
In his speech as the Governor-General-designate, Jinnah said: “...you will find that in the 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.” What he envisaged was that the people living in Pakistan, both Muslims and Hindus, would become one nation in the same way as the Hindus and Muslims living in India would be. Religion would be a private affair, not part of the state.
There was no transfer of population in the partition formula. Hindus and Muslims were supposed to live in India and Pakistan as they did at the time of partition. It is, however, another matter that communal elements on both sides drove out the minorities, in Pakistan nearly all of them.
Some ten lakh people were killed and two crore uprooted from their country in the name of religion, Hinduism in India and Islam in Pakistan. Women and children were the worst sufferers. It was one nation when it came to barbarism.
Some quarters in Pakistan continue to sustain the old notion of two-nation theory. In this they find the justification to sustain fundamentalism. They want to keep the bogey of religion alive. This gives them a point to play with the emotions of the masses. This can delude people who want their leaders to improve their economic conditions.
It is the same convoluted thinking on religion which has made the Pakistan establishment to begin the country’s history from the day the Muslims arrived in India in the eighth century. There is no explanation of what the Moenjodaro, the Harappan and the Taxila civilizations represent. This reflected a bias against the Hindus. Students are confused. This was contrary to what Jinnah said: “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.”
With that kind of history and the propaganda of fundamentalists the obsession in certain circles that India represents Hindus and Pakistan Muslims has not gone. Take the conclave of MPs from the two countries at Islamabad. The entire exercise depended on the BJP’s participation. Had it said no, there would have been no conclave. The reason was obvious. Only the presence of the BJP underlined the two-nation theory.
The Pakistan establishment is thoroughly exposed when it demands the division of Jammu and Kashmir on the basis of religion. It does not bother that such a proposal might reopen the wounds of partition and the massacre in its wake.
The three Muslim MPs in the parliamentary delegation I led to Pakistan in the middle of June gave a warning both at Lahore and Karachi that Pakistan was more “interested” in the eight-lakh Muslims living in Kashmir than in 14-15 crore Muslims in the rest of India. I found that the argument had shaken the people in Pakistan. The point was not lost even on religious outfits.
Though fundamentalism is still a strong force in Pakistan, yet in the same Pakistan, I heard during the tour the term “secular Muslim.” Even if a preponderant majority did not affix secular to their name, they believed in a liberal, open society based on Jinnah’s ideology: “You may belong to any religion, caste or creed that has nothing to do with the business of the state.”
Unfortunately, the concept of the two-nation theory, the division between Hindus and Muslims, is creeping into India’s polity. There is a deliberate plan to saffronize the society. Deputy Prime Minister L K Advani feels no hesitation in saying that the BJP has been making Hindutva a poll issue and would do the same in the next election.
The party’s obsession with communal politics is evident from the manner in which it has reacted to the decision by the National Human Rights Commission (NHRC) to approach the Supreme Court for the retrial of the Best Bakery case in which 14 Muslims were burnt alive. In this case, the trial court in Gujarat has exonerated the accused, the Hindus, for lack of evidence.
The BJP has dubbed the NHRC’s action “anti-Hindu.” The fact is that the commission has taken note of witnesses being too afraid to tell the truth. They have gone on record on this point. Gujarat chief minister Narendra Modi, who is involved in what happened in the state last year, has gone a step further. He wants the President of India to find out how many people were killed in the country during communal riots since independence and how many punished. Such a study would be welcome. But how does it lessen the crime committed in Gujarat? And how does it square with the remark that the NHRC is “anti-Hindu?” It reflects only the BJP’s communal bias.
The worst part is the scant respect which the BJP tends to pay to the institutions. The party’s statements on the Babri masjid are not only contradictory but ominous. It says that the temple would be built on the site where the Babri masjid stood before demolition. At the same time, it says that the dispute would be solved either through negotiations between the Hindus and Muslims or by the court verdict.
How can one trust the BJP? Today the BJP has accused the NHRC of being anti-Hindu because of its decision to approach the Supreme Court on Gujarat. Tomorrow the BJP will dub the court anti-Hindu if it decides that the masjid was not built by demolishing a Hindu temple. Already there are newspaper reports that the excavations carried out by the Archaeological Survey of India at the site under court orders have not yielded any evidence that the masjid was built after destroying a temple.
India’s ethos is pluralism. Hindus and Muslims constitute one nation. The BJP is dividing the society. It is definitely playing into the hands of those in Pakistan who have an agenda other than that of Jinnah’s. They want to pit Hindus and Muslims against each other all the time. This is their ethos. The BJP is no different from them.
The writer is a freelance columnist based in New Delhi.

