Hazrat Molana Taj Mahmood Amroti
(1857-1929)
By Momin
Bullo
Hazrat
Molana Taj Mahmood Amroti, a great freedom fighter, religious scholar and
social reformer was born in 1857 (the year war of independence broke out) in
a village Deewano, taluka Rohri (district Sukkur). He got elementary
schooling from his father, Syed Abdul Qadir, who was also a religious
scholar of the time. He learnt Persian and Arabic at Pir jo Goth Madarssah
(village of Pir Pagaros in Khairpur), under Molana Abdul Qadir Panhwari. He
was deeply influenced from his father who also taught him worldly wisdom and
became able to soften his wit and increase intelligence. After the demise of
his father the responsibilities of house and religious school or the large
number of followers fell on this budding scholar. He underwent series of
soul purification exercises like contemplation, meditation, segregation and
constant prayers. He also visited “Bharchoodni” near Daharki (district
Ghotki) and sought knowledge and guidance from Hafiz Muhammad Siddiq, who
directed him to move back to his village Amrote Sharif (district Shikarpur)
& head his ancestral seminary.
His anti-imperialist stance increased his popularity all over the undivided subcontinent. Thus, Amrote Sharif became the hub of political activity and great leaders like Molana Ubaidullah Sindhi (who embraced Islam in Bharchoondi and changed his old identity Boota Singh) made Amrote as their abode.
His piousness and highly motivating style of spreading religious knowledge brought hundreds of non Muslims in the fold of Islam and a roll was prepared in which the entries of more than 800 new muslims were made. The register was available in Amrote’s main seminary until late 1990’s however its present status is unknown.
Hazrat Taj Mahmood pioneered or participated many anti imperialist agitations like “Reshmi Roomal Tehreek” (Silk Handkerchief Movement) and the “Non-Cooperation Movement”. The former was supported by the congress, which provided him an opportunity to undertake tours of subcontinent. It is said that he was a shrewd politician besides a well read and an accredited religious scholar.
Hazrat Amroti dedicated his whole life for the reformation and awakening of the society. He established a press in his area and edited a monthly magazine called as “Ikhwanul-Muslimeen”.
His translation of Holy Quran in Sindhi language is a marvelous piece of prose. Its language is simple with pithy sentence structure.
He also composed rhymed poetry and the compilation is entitled as “Yousuf Zulekha”, which is again rated as a valuable document, that reflect his nationalistic tendencies and anti-imperialistic sentiment.
In his poetic verses, he has bitterly criticized the people of mean mentality and those running after lavish living and pomp and power.
His active role in the “Reshmi Roomal Tehreek” was the climax of his political career. He arranged the secret transportation of Molana Ubaidulah Sindhi from Rohri to Kabul. A police constable named Abdul Qadir Bullo from Pano Akil was deputed to accompany him during the whole journey until he finaly crossed into Afghanistan.
He also played a leading role in “Khilafat Movement”. He chaired a session of “Khilafat Conference” that held in Jacobabad in which a popular resolution of “Hijrat Tehreek” was passed. The resolution was piloted by him and it was unanimously passed. Molana Taj Mahmood Amroti founded a religious-cum-political party called “Jamiatul-Ulema-e-Hind”. Besides, this he also struggledfor the separation of Sindh from Bombay presidency. In this regard he got a resolution adopted from the platform of “Khilafat Movement.” It is said that he was served with poison by his arch enemies treacherously and due to its effect he grew weak and breathed his last on November 5, 1929.
It is a recorded fact that Sir Shah Nawaz Khan Bhutto was his ardent disciple and one fine morning brought his new born baby called Zulfqar Ali Bhutto in Amrote Sharif and begged for Molana Amroti’s blessing. The month old baby was unable to open up his eyes . Hazrat Amroti reportedly kissed the child and prayed for his good health that made him to open his eyes.
Ahmed Mian Soomro Report on Sindh’s ethnic riots of ‘80s
On August 2, 1988, a special committee of senate headed by Mr. Ahmed Mian Soomro was constituted by the Senate of Pakistan to identify the causes of ethnic crisis in Sindh and submit its recommendations. The first part of the detailed report is reproduced here under for the sake of record maintenance.
Excerpted & Edited By Momin Bullo
Part-IV
However, with the passage of time People from other regions of Pakistan also began to join the ranks. The shifting of the capital Islamabad had already resulted in diminishing the political power of the immigrants. The rapid industrialization in the 1960’s brought in its wake influx of large number of persons to meet the expanding needs of industry and other sectors of economy.
The expansion of education had begun to bring the locals into competition for jobs in the state sector as well as in the commercial sectors. This obviously had the impact of bringing down the relative share of other groups.
Un-employment, particularly of the educated youth, has become a serious problem in Karachi. The policy of the Government restricting establishment of new industry in Karachi among others have been cited as major causes of this situation. People of Karachi lack basic amenities like water, electricity, gas, sewerage, waste disposal, transport, roads and communication, including post offices and telephone, recreation facilities, education, and medical services. Police is rude and unsympathetic. Courts are over-crowded. Crimes are on the increase. There is no security of life and property. The citizen is deeply frustrated in his dealings with various government and semi-government agencies responsible for providing him with essential services. The administration is least concerned with the woes of the people. He feels he has been thrown to the wall. The society and the state are not willing to give him an opportunity to live a decent and an honorable life. This is the situation that alienates him from society and paves the way for a culture of violence and destruction. According to a recent report:
“In the last six months, over a dozen industrialists or their family members have been kidnapped and over 35 million rupees in ransom money has been paid out. Province-wide almost two hundred kidnapping cases have taken place in Sindh since the beginning of the year. Over 150 cases were documented from January to mid-June. There were 28 kidnappings in January, 15 February, 14 in March, 35 in April and 44 in the first two weeks of June. So grave was the situation that the Federation of Pakistan Chamber of Commerce and Industry and All Pakistan Textile Mills Association and other business associations placed ads in newspaper demanding that the Government take stern measures to protect the life and property of citizens.”
An indicator of the enormity of the problem is the fact that Adamjee Insurance is now offering ransom insurance. Between 500 to 600 businessmen are reported to have availed themselves of this facility.
Karachi’s development has been neglected for too long. The relationship between K.M.C. and K.D.A. remains unresolved. The dissolution of the Corporation in 1987 added to the problems of the city. The administrative set up remains incapable of coping with the enormous problems of this gigantic city. The ethnic problem cannot be examined in isolation of this problem-ridden context.
External Factors
It is generally being said that external factors are also involved in further complicating the political situation in Sindh. However, this should not be allowed to become a way of evading the real issues at home.
It is true that an unspecified number of illegal immigrants from other countries like India, Sri Lanka, Iraq, Iran, Burma, Bangladesh, and some African countries have settled in the urban areas of Sindh. Many of them have been associated with narcotics, weapons, smuggling and other illegal activities. They have created mafias, and federal governments operate freely.
In a country like ours, it can not be ruled out that some external governments and international agencies may have a finger in the pie. This is an issue that deserves more systematic probe and serious investigations before any specific conclusion would be drawn.
However, we would like to emphasize that any external interest could only succeed in benefiting from our weaknesses if we failed to put our own house in order.
Some sections of the Hindu community in Sindh have also been actively involved in promoting the regionalist causes. They apparently maintain their contacts both with the Sindhi Hindus in India and with the Indian secret agencies. There is little hard evidence of direct involvement of the Indian Government, however, circumstantial evidence seems to suggest possible support to the extremist components of various ethnic groups. A top ranking leader has himself declared that he did contact India, united states and Russia for help in seeking what he calls liberation of Sindh although, he observes they did not respond positively.
Extracts from the Interview:
Q. What were the reasons for the formation of Jiye Sindh?
A. The reason was the continuous struggle to get the rights of Sindh accepted by the authorities. When they were neglected, we went on escalating our demands. When Gandhiji and the others began their struggle, they wanted home rule and self Government. Finally the question of the freedom and independence of India became their main demand. In the same way, we demanded some of our rights. When we were neglected and our separate nationhood was not recognized, we retaliated. We said Sindhis were a separate nation. We insisted that we have a separate culture. We were not given proper rights. So we demanded the rights of self determination. So from the idea of Jeay Sindh, we have reached the conclusion that without the breaking up of Pakistan and the formation of Sindh as an independent country and a member of the United nations, no other solution is possible. Our poet, Munshi Ibrahim says: “There is no other way to go without the fight, let us fight for our freedom.”
Q. Do you envisage that any foreign power would help the establishment of this state of yours, or will it be an indigenous movement - or both?
A. We are seeking foreign help for our independence. So far we have failed. I went to Mr. Rajiv Gandhi, he did not give me any support. We tried the Russians, but we did not get any help. We even tried to get some sympathy from Afghanistan and from the Americans, but neither helped us. At present we stand alone. But anything is possible. For instance, by one sudden act of God, a powerful man like Zia disappeared in a few minutes.”
A Sindhi scholar, Musa Bhutto, has discussed the links of certain separatist groups with the Sindhi Hindus in India. Many of the books used by these groups in Sindh were published in the Sindhi printing presses of Bombay (India). Some of the Hindus living in Sindh, played an important role in supporting these activities. Indian magazine Naeen Duniya has been advocating the cause of Sindhudesh. Similarly, another Bombay magazine, Sindhu Dhara is devoted to the same cause.
An All-India Sindh Azad Council was established in India, in October, 1986. One of its objectives is to seek liberation of Sindh. It has also been reported that Mrs. Indra Gandhi took personal interest in the activities of the Sindhi nationalists working in India.
Another dangerous scenario relates to the vicious efforts on the part of certain other groups to create conditions that may result in the division of Sindh. A commentator on national affairs has surmised about a possible role of the super powers in this game:
“The possible role and interests of super powers is difficult to guess at this stage. But viewed in the context of Hong Kong passing over to the Chinese in 1997, a new Hong Kong in Karachi, controlled by friendly forces, may not be a total fantasy for the west. Its strategic location being in the centre of South Asia and in close proximity to troubled Middle East, over looking the oil producing gulf. Karachi could provide a better alternative even for military-cum-strategic reasons in addition to financial and economic ones.”
It cannot be ruled out that some external government and international agencies may have a finger in the pie. This is an issue that deserves more systematic probe and serious investigations.
Senate Committee Report On Sindh Problems
What should be done? the Strategy...
Now we address ourselves to the crucial question:
What should be done? We propose to cover this part of our report in two chapters. First we shall deal with what in our opinion constitutes the appropriate strategy to overcome this multidimensional crisis. In the next chapter, an effort would be made to identify some of the issues and to make certain recommendations to meet the situation.
Secular Nation - State Model
We would like to state in very clear terms that the secular nation-state models have failed to solve the problems generated by multiplicity of cultures, nationalities and ethnic diversities. Nationalism, symbolizing the feeling of belonging to a group distinct from others because of some common racial, linguistic, ethnic and/or historical ties, and usually, identified with a particular territory, has been a powerful force for consolidation as well as disintegration, particularly, during the last two centuries. The break-up of the Hapsburg and Ottoman empires in the nineteenth century and the liquidation of British, French, Italian and Spanish colonial empires in the twentieth century bear witness to the consolidating as well as the disintegrating roles of the principle of nationality.
A contemporary historian sums up the dilemma when he says:
“The rise of nationalism has stimulated the crystallization of ethnicity in many parts of the world. Nationalism is the claim of ethnic groups to self-determination. When an ethnic group achieves sovereignty in a certain state, it will become a nation which then excludes the other ethnic groups. The excluded ethnic groups are then forced to get organized and to seek a national minority status and an ethnic autonomy.”
The process of consolidation and disintegrating keeps on multiplying, like the ever emerging heads of the hydra. Political maps are made and re-made to suit this ever-changing scenario. Political stability remains an illusion, perhaps a period of calm between a series of storms, or a kind of a breathing space of truce between unending spells or wars. Problems faced by ethnic groups and cultural minorities between the two wars of this century were graphically portrayed in the debates, discussions and memoranda presented to the League of Nations, particularly to its Minorities Committee. Prof. C.A. McCartney, an English authority on International Law and Secretary to the Minorities committee of the League of Nations, has preserved a pathetic record of this period of the history of Europe and America in his book, “National States and National Minorities”. The intriguing, albeit eye-opening, conclusion to which Prof. McCartney was forced by this evidence deserves to be noted:
“A national state and national minorities are incompatibles. Where fate has put a nationality conscious minority in a state, there are only three possible solutions, and (although few governments between this) forcible nationalization is not one of them. Perhaps a fourth should be counted physical slaughter; but although this most effective of all remedies is still in vogue in certain countries, it shall not be discussed here. The three possibilities which can be considered are, either the theoretical basis of existing population may be left untouched but frontiers may be revised in such a way as to leave alien elements outside them; or the basis of the state may be retained, and its frontiers left intact, but the minorities may be eliminated by emigration, perhaps through exchange of population; or thirdly, restricting population and frontiers may be retained, but the basis of the state may be altered.”
This is the dilemma of a secular nation state. The hydra-headed problem is not confined to the countries of Europe; the fate of Africa and Asia is no different. Those who look towards India in search of a solution may reflect not only upon the fate of the 150 million Muslims but also of the Sikhs, the Nagas, the Mizos, the Gurkhas, the Maharashrians, the Dravidians and who not?
Socialist Model
Social revolution tried to change the basis of the state and claimed a permanent solution to the problem of ethnic minorities. There was some degree of calm as long as the state machinery was overtly authoritarian and tried to seek refuge behind the iron curtain. Once the curtain was drawn, the problem re-emerged. Russia and the socialist states of East Europe are plagued by ethnic, regional, linguistic, religious and cultural minorities. What is happening today in Kazakhstan, Estonia, Azerbaijan in the Soviet Union, in Bulgaria, Romania, Hungary and Yugoslavia in Eastern Europe in a reminder that the problem of ethno-nationalism frameworks, which may otherwise have many other achievements to their credit. The Economist (Sep. 17.1988, p.57) succinctly observes that “a specter is haunting the communist half of Europe- one that communism thought it had laid to rest, the passions of nationalism, whether it comes from Estonians (0.4% of the Soviet Union population) or Serbs (36% of Yugoslavs) the challenge is severe.” But the specter is not haunting the communist half of Europe alone - it is haunting the whole of Europe and the western world. It is also haunting all those countries which have pursued the strategy of following the secular nation-state model or the socialist model. Unfortunately, it is also haunting Pakistan today, because despite our lip-service to Islam, we too have essentially followed the secular nation-state strategy and have failed to learn from the traumatic experience of 1971- the bifurcation of Pakistan.
The question is; then what? Let us try to reflect upon the strategy that Islam provides to face this challenge.
Islamic Strategy
Islam had adopted a unique approach to the solution of this problem. It provides a new basis for the organization of human society and an equity-based framework for the flourishing of a united yet diversified and genuinely pluralistic society. It establishes its social organization on a faith and ideology that is universal and open to all, ensuring equal opportunities for attaining the most sublime, morally, spiritually and materially and is also tolerant enough to accept those who refuse to join its ideological fold. Within the Islamic community and other communities and nationalities, it refuses to impose a strategy of forced similarity. Instead, it pursues the path of unity in diversity, equality alongside acceptances of differences as genuine and authentic, loyalty to a higher ideal, yet acceptance of regional variations and regional concerns.
Tuwhid (the principle of Oneness of God) is the bedrock of the Islamic social order. It affirms that all men are creatures of One God-they are all equal and subject to the same laws of spiritual and social development. Distinctions of colour, class, race, language and territory, real as they are, are good only for knowing each other, and not as the basis for social identification and the criteria for excellence, moral or material. Humanity is one single family of God, all men and women belong to one fraternity, they, are respectable as humans. And excellence lies in achieving heights of virtue, piety, God consciousness and service to mankind in framework of freedom and competition where all have equal opportunities for seeking the most sublimes. The Quran says in categorical terms that:
“O... men’ Behold, we have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily the noblest of you in the sight of God is the one who is the most deeply conscious and heedful of Him, Behold, God is all knowing, all-Aware.”
This is the first charter of human equality. All human beings are like one family, without any inherent superiority of one over another based on race, blood, colour, ethnicity or otherwise. Islam emphasizes the essential oneness of human beings underlying their apparent differentiations with the result that while differences are not ignored, racial, tribal, national or linguistic prejudice is avoided. In fact, boastings and claims of superiority based on national or tribal prejudice (asabiyyah) have been condemned by the prophet (peace be upon him) as “pagan ignorance” (Jahiliyyah). The prophet said: “Man is but a God-conscious believer or an unfortunate sinner. All people are children of Adam, and Adam was made out of clay.” The prophet (peace be upon him) is also reported to have said: “He is not of us who proclaims the cause of tribal partisanship (assabiyyah): and he is not of us who fights in the cause of tribal partisanship.” When asked to explain tribal partisanship (assabiyyah) the Prophet answered, .”it means helping their own people in an unjust cause”. On the occasion of his last pilgrimage, the Prophet (peace be upon him) declared:
“Your blood and your property are sacrosanct until you meet your Lord and he will ask you of your deeds... know that every Muslim is another Muslims’ brother and that the Muslims are bretheren unto each other. It is only lawful to take from a brother what he gives you willingly, so wrong not yourselves.”
Islam does not deny differences based on language, ethnicity, culture, race or colour. Instead it accepts and accommodates them under the umbrella of a higher principle of identification and social organization based on faith and moral excellence; with the result that a universal basis is provided for societal organization and a moral path opened up for human evolution. Islam does not stand for an artificial uniformity, it affirms the principle of unity in diversity-a unity based on a common ideal, an agreed criterions for moral vice or virtue and equity, a law that ensures equality and justice and a social organization that admits of variety within the framework of a common fraternity. Iqbal sums up this strategy of Islam when he says:
“Islam is not earth-bound. It aims at shaping a human society by the co-mingling of race and nationalities so that an Ummah with a specific self-consciousness may emerge.”
The Islamic model ensures justice for all, those who join the fold of Islam and become part of the Islamic Ummah, and also for those who remain outside its fold, and as such are accepted as part of a wider family of nations or religions and cultural communities. Whether we look to the regional and ethnic diversity that existed within the integrated mosaic of the Muslim community, or wider matrix of the Islamic state ensuring equality before law and religio-cultural plurality to non-Muslim communities living within the Islamic realm, we are struck by the unique approach adopted by Islam in maintaining unity without eliminating diversity, oneness without ignoring regional variations, ideological solidarity with cultural and linguistic purity, supremacy of the Shariah with justice for all and in all realms. This is what Islam stands for. We have never tried to sincerely and persistently pursue this strategy. It is not Islam that has failed in Pakistan, it is politics that has failed and failed and failed because it never followed the strategy laid down by Islam.
The crisis in Sindh has exposed all and sundry to the gruesome realties. We are not left with much choice. We are not left with much time. The choice is between life and death, between salvation and suicide. The elite have failed the masses. The leadership has betrayed the people. Let us go back to the people. Let us go back to the goodness in their souls, the spark in their faith, the throb in their hearts, and the still un-extinguished hope for life with honour.
Is Secession the Answers
No, it is a recipe for death or servitude. The experience of Bangladesh during the last two decades also deserves to be examined with cool logic. It was claimed that West Pakistan was exploiting East Pakistan and with separation rivers of milk and honey would begin to flow into all corners of Bangladesh. Today its economic problems are ten times more grave and it has moved from lower middle group of developing countries in 1971 to the poorest of the poor in 1980’s. It was also alleged that too much is being spent on defence budget in Pakistan, but with a lean defence budget Bangladesh could not record any economic miracle. If Bangladesh continues to be ruled by the Army or by semi-military regimes. It was hoped that India would secure for the people of Bengal freedom and honour, but freedom and honour both remain threatened from Indian hegemony. There was clamor against Punjabi domination, but the realities of Brahaman colonialism and the ravages released from Farrakha barrage have turned hopes into dupes. The strategy of secession is doomed.
Is Socialism The Answer?
No: The failure of the socialist experience should also be an eye-opener. It fails to provide a spectrum within which many colour can flourish. Its record on the score of human rights and respect for democratic values is dismal. Its economic program has proved a mirage. It has failed to provide any safeguard against exploitations and corruption. It is today disintegrating in its citadels Russia, Poland, Czechoslovakia, Hungary, East Germany. Etc. It bears no promise for the future.
Is Violence and Blood-Bath the Answers
No, it can only lead to more blood-bath, more destruction and self-annihilation. Brutal killings, mass assassinations, dacoities, kidnappings and ransoms may satisfy vanity for a whole. They have a tendency to rebound and destroy all and sundry. Such revolutions eat up their own children and turn countries into ashes.
Is Division of the Province on Ethnic/Linguistic Lines the Answer?
No. It will only pave the way for further rivalries within each part, leading to further splits, further acrimonies, further violence, further divisions. Unity is the path to strength; division a stepping stone for diminution and destruction.
(Continued)
(Mr. Ahmed Mian Soomro was a seasoned politician of Pakistan & was father of Mr. Muhammad Mian Soomro, Chairman, Senate of Pakistan).