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Indian Nationalism in the view of Jinnah, Allama Iqbal and

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TABLE OF CONTENTS:-
 INDIAN NATIONALISM
IN THE VIEW OF ALLAMA IQBAL, MUHAMMAD ALI JINNAH, SIR SYED AHMED KHAN

Indian Nationalism:
History:
Indian nationalism refers to the many underlying forces that defined the principles of the Indian
Independence Movement, and strongly continue to influence the politics of India, as well as
being the heart of many contrasting ideologies that have caused ethnic and religious conflict in
Indian society. Indian nationalism often imbibes the consciousness of Indians that prior to 1947,
India embodied the broader Indian subcontinent and influenced a part of Asia, known as Greater
India.

National consciousness In India:

India has been unified under many emperors and government in history. Ancient texts mention
India under emperor Bharata and Akhand Bharat, these regions roughly form the entities of
modern day greater India. The Mauryan Empire was the first to unite all of India, and South Asia
(including much of Afghanistan). In addition, much of India has also been unified under a central
government by empires, such as the Gupta Empire, Rashtrakuta Empire, Pala Empire, Mughal
Empire, Indian Empire etc.

Indian Muslim Nationalism:

In 1906–1907, the All India Muslim League was founded, created due to the suspicion of
Muslim intellectuals and religious leaders with the Indian National Congress, which was
perceived as dominated by Hindu membership and opinions. However, Mahatma Gandhi's
leadership attracted a wide array of Muslims to the independence struggle and the Congress
Party. The Aligarh Muslim University and the Jamia Millia Islamia stand apart – the former
helped form the Muslim league, while the JMI was founded to promote Muslim education and
consciousness upon nationalistic and Gandhian values and thought.
While prominent Muslims like Allama Iqbal, Muhammad Ali Jinnah and Liaquat Ali
Khan embraced the notion that Hindus and Muslims were distinct nations, other major leaders
like Mukhtar Ahmed , Maulana Azad and most of Deobandi clerics strongly backed the
leadership of Mahatama Gandhi  and the Indian independence struggle, opposing any notion
of Muslim nationalism and separatism. The Muslim school of Indian nationalism failed to attract
Muslim masses and the Islamic nationalist Muslim League enjoyed extensive popular political
support. State of Pakistan was ultimately formed following Partition of India.
Indian Nationalism in the View of Jinnah:
Indian Nationalism in the View of Allama Iqbal:
View:
"In the first of his poetic and philosophical statements, Iqbal still took
position not of Muslim but of all-Indian nationalism and did not call for the
isolation of the Muslims. However, the contradiction of his world view was
manifested in the fact that while fighting to overcome religious barriers, he
remained overall a Muslim". He therefore, completely negated this initial
passion in him for this country, when he turned into a political Islamist and
communally divided the people of the region. The turning point in his
intellectual perspective therefore, prevented his poetry to become universal,
as its appeal took a turn from Indian nationalism to Muslim nationalism.

Iqbal's concept of parochial nationalism was initially floated by Shah

Waliullah (1703-1762) and subsequently pronounced by Sir Syed Ahmad Khan as two-nation
theory in 1880s for communal division of Indian subcontinent. Amidst much controversy, Khan
said in 1883 that Hindus and Muslims constituted two separate nations. But this delusive theory
was formally enunciated by Iqbal in Allahabad session of All India Muslim League presided
over by him in 1930 but adopted and implemented by Jinnah (1876 -1948) for creation of
Pakistan. Iqbal persuaded Jinnah to bargain for a separate homeland exclusively for the Muslims.
"In a letter to Jinnah on June 21, 1937 Iqbal stated unequivocally: a separate federation of
Muslim provinces…. is the only course by which we can secure a peaceful India and save
Muslims from the domination of non-Muslims".

Iqbal stayed in Europe (1905-1908) for higher studies and did his Ph.D. from the University of
Munich in 1907. He joined the British Committee of All India Muslim League in 1908, before
his return to India the same year. By the time he returned from Europe the colonial authorities
were preparing for splitting the national force of Hindu-Muslim unity with a grant of separate
electorates for the Muslims. But Iqbal never looked back to his initial nationalist outlook to meet
the challenge of this divisive game of the British. He was found guided more by his communally
biased political thought, which was contrary to his natural poetic intellect. He closely monitored
the Muslim psyche and became to a Muslim activist due to his mystic Islamic background and
gradually became an ardent advocate of Muslim nationalism at the cost of Indian nationalism. 

By first decade of twentieth century, when Indian National Congress emerged as a political
force, Iqbal also joined with political Islamists for political domination of Muslims as they were
against a democratic system of governance in the Hindu-majority country. He was however,
never rated as a skilful politician despite the fact that he was a political ideologue for Pakistan
movement. "Iqbal was not a skilful politician but provided ideological leadership articulating the
Muslims' demand for a separate Muslim state …. He must be seen as a political mentor of Jinnah
in regard to the creation of Pakistan".
Indian Nationalism in the View of Sir Syed Ahmed
Khan:
Sir Syed’s View:
In fact Sir Syed’s political views have been subjected to
misrepresentations. His loyalty towards British’s was tactical. He
was a product of the failure of First War of Independence. He
had seen his family members dying and property looted. It was
natural that he did not liked British’s. But as he was a futuristic,
he did not reacted in negative manner. He had seen Syed Ahmad
Shaheed’s Shahadat. He was convinced that armed conflict with
nthe3m will be of no use. Hence, he decided to bridge the gap
and use those very techniques to defeat them. His approach to the
question of nationalism was practical.
In those days, nationalism was not used in the manner we use it today. Though political
awareness was rising but that was limited to a small section of the society. His total outlook was
secular and the base of his nationalism was Muslim interest. He had seen fall of the mighty
Mughal Empire. So, it was natural that he desired to see Muslims again as ruling class. It is very
much desirable to understand that Sir Syed never approach Indian nationalism but his Indian
nationalism was much different from the concept a saffron Brotherhood.
It seems that Sir Syed was much impressed by Tipu Sultan. But again he was convinced that
daredevil acts against Britishers will not pay any positive result. Primarily due to all these
factors, he selected philosophy of cooperation and brotherhood to get time, so that Muslims may
prepare themselves for coming at par with Britishers.
Sir Syed’s political views have been subjected to misrepresentations. His loyalty towards
Britishers was tactical. He was a product of the failure of First War of Independence. He had
seen his family members dying and property looted. It was natural that he did not liked
Britishers. But as he was a futuristic, he did not reacted in negative manner. He had seen Syed
Ahmad Shaheed’s Shahadat. He was convinced that armed conflict with nthe3m will be of no
use. Hence, he decided to bridge the gap and use those very techniques to defeat them. His
approach to the question of nationalism was practical. In fact in those days, nationalism was not
used in the manner we use it today. Though political awareness was rising but that was limited to
a small section of the society. His total outlook was secular and the base of his nationalism was
Muslim interest. He had seen fall of the mighty Mughal Empire. So, it was natural that he desired
to see Muslims again as ruling class. It is very much desirable to understand that Sir Syed never
approach Indian nationalism but his Indian nationalism was much different from the concept a
saffron Brotherhood.
A Section believes that he was against Indian National Congress. No doubt he was. But the
reason was that he had embarked upon building Muslim Society through education. He did not
won that his efforts go in a vain. He was of the opinion that first equip the society with education
then chanter energies in other fields. He made it clear in his speech at Gurdaspur. He said that, is
religion is no basis of denominating nationalism. All the religious denominations that reside on
one land form a nation.” He further said, “it is through unity, reciprocal love and fellow feeling
that both of us and our country can make progress. Any sort of bitterness, hostility or ill will is
bound to disrupt our unity and spell our doom. “In 1888, he called upon people,” to develop true
love, true friendship and true tolerance because this is the only road to progress and prosperity of
both the Hindus and the Muslims ((Ludhiana, January 23) what the Punjab Observer wrote about
Sir Syed just a year before of his deist should he quoted. Observer wrote, Sir Syed is like a great
solitary palm in boundless desert and serves as a landmark for both the Hindus and Muslims.”
(February 6, 1897) The comment is the greatest acknowledgement of Sir Syed’s secularism.

Strategic Analysis:
Bibliographic Search:
*BOOK REFERENCE:-
1. Book: Comprehensive Pakistan Studies.
Author: M. Ikram Rabbani.
Email: caravanlhr@hotmail.com

*WEB REFERENCE:-
http://jasimmohammad.blogspot.com/2007/07/sir-syed-ahmad-khan-and-indian.html
http://www.allamaiqbal.com/publications/journals/review/oct76/2.htm