Secularism in Bangladesh: an Analysis of the Views of Ghulam Azam

SECULARISM IN BANGLADESH: AN ANALYSIS OF THE VIEWS OF GHULAM AZAM

MUHAMMAD ABDULLAHIL KAFI

A dissertation submitted in fulfilment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎūl al-Dīn and Comparative Religion)

Kulliyyah of Islamic Revealed Knowledge and Human Sciences International Islamic University Malaysia

OCTOBER 2011

ABSTRACT

The present research explores the contributions of Ghulam Azam (b.1922) to the development of Islamic thought in Bangladesh through his intellectual endeavours and socio-political activities. This paper evaluates critically his discourse on Secularism in Bangladesh which has gained wide acceptance among the educated Bangladeshi Muslim society since the post-independence period. This study is based on the investigation of Ghulam Azam’s life, intellectual legacy and religious contributions. Ghulam Azam’s theoretical view on Secularism is mainly found in his three books Dhomoniropekkha Motobad (Secularism), Islam and Philosophy, and Islam: The Only Divine and Complete Code of Life and in his biography as well. The research primarily applied a textual analysis method to examine both the primary (i.e. Ghulam Azam’s writing) and secondary sources. This study also analyzes the validity of his arguments on Secularism and to introduce his intellectual contributions in international academia. The research finds that he considers Secularism as the major outcome of European Renaissance. He develops a conceptual framework of studying Secularism by considering it as the source of conflict between the Church and science in the medieval period. According to him, Secularism is the outcome of the extreme and primitive thought of Christian priests. Ghulam Azam states that early Secularism proposed the idea of separation of political and religious affairs, whereas modern Secularism declares the denial of religion. According to him, this development occurred due to the clash between the priests’ excessive religious thought and modern scientific research in the evolution of contemporary Secularism. Hence, Secularism has contributed to the development of modern scientific revolution. An analysis of Ghulam Azam’s views confirms that he bears contemporary Islamic revivalist thought – striving to achieve the integrated development of the Muslim ummah worldwide and re-establish the Muslim civilization based on Islamic revealed knowledge. To sustain the essence of Islamic code of life, he rejects Secularism, considering it as invalid for Muslims and Muslim society. This research evaluates his discourse on Secularism and its significance for the Muslim society in Bangladesh. The intellectual contributions of Ghulam Azam through his writings (mostly in the Bengali language) are found relevant to contemporary Bangladeshi society and often relates to the ongoing conflict between Islam and Secularism there.

ﺧﻼﺻﺔ ﺍﻟﺒﺤﺚ

ﻳﺘﺒﻨﻰ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺇﺳﻬﺎﻣﺎﺕ ﻏﻼﻡ ﺃﻋﻈﻢ (1922ﻡ) ﰲ ﺗﻄﻮﻳﺮ ﺍﻟﻔﻜﺮ ﺍﻹﺳﻼﻣﻲ ﰲ ﺑﻨﻐﻼﺩﻳﺶ ﻣﻦ ﺧﻼﻝ ﻧﺸﺎﻃﺎﺗﻪ ﺍﻟﺜﻘﺎﻓﻴﺔ ﻭ ﺍﻻﺟﺘﻤﺎﻋﻴﺔ، ﻭﻳﻨﺎﻗﺶ ﺩﺭﺍﺳﺎﺗﻪ ﻋﻦ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﰲ ﺑﻨﻐﻼﺩﻳﺶ، ﻭﺧﻄﺎﺑﻪ ﺍﻟﻔﻜﺮﻱ ﺍﻟﺪﻋﻮﻱ ﻭﺃﳘﻴﺔ ﺫﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﳌﺴﻠﻢ ﺍﳌﻌﺎﺻﺮ ﰲ ﺑﻨﻐﻼﺩﻳﺶ، ﻭﺍﻟﱵ ﻟﻘﻴﺖ ﻗﺒﻮﻻﹰ ﻭﺍﺳﻌﺎﹰ ﰲ ﺃﻭﺳﺎﻁ ﺍﳌﺴﻠﻤﲔ ﺍﳌﺜﻘﻔﲔ ﰲ ﻓﺘﺮﺓ ﻣﺎ ﺑﻌﺪ ﺍﻻﺳﺘﻘﻼﻝ. ﻭﺗﺮﻛﺰ ﻫﺬﻩ ﺍﻟﺪﺭﺍﺳﺔ ﻋﻠﻰ ﻣﺎ ﰎ ﲨﻌﻪ ﻣﻦ ﺳﲑﺓ ﻏﻼﻡ ﺃﻋﻈﻢ ﺍﻟﺬﺍﺗﻴﺔ, ﺗﺮﺍﺛﻪ ﺍﻟﺜﻘﺎﰲ ﻭﻣﺴﺎﳘﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻛﺘﺒﻪ ﺍﻟﺜﻼﺛﺔ: "ﺍﻟﻌﻠﻤﺎﻧﻴﺔ"، "ﺍﻹﺳﻼﻡ ﻭ ﺍﻟﻔﻠﺴﻔﺔ"، ﻭ"ﺍﻹﺳﻼﻡ: ﻧﻈﺎﻡ ﺍﳊﻴﺎﺓ ﺍﳌﺘﻜﺎﻣﻠﺔ" ﻓﻀﻼﹰ ﻋﻦ ﺳﲑﺗﻪ. ﻭﻗﺪ ﺍﻋﺘﻤﺪ ﺍﻟﺒﺤﺚ ﺑﺸﻜﻞ ﺃﺳﺎﺱﹴ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﻨﺼﻲ ﻟﻠﻤﺼﺎﺩﺭ ﺍﳌﺬﻛﻮﺭﺓ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﻛﺘﺎﺑﺎﺗﻪ، ﻭﺍﻷﺩﺑﻴﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺿﻮﻉ. ﻛﻤﺎ ﺣﻠﻞ ﺍﻟﺒﺤﺚ ﻣﺪﻯ ﺻﻼﺣﻴﺔ ﻣﻨﺎﻗﺸﺎﺗﻪ ﻟﻼﲡﺎﻩ ﺍﻟﻌﻠﻤﺎﱐ، ﻭﺗﻘﺪﱘ ﻣﺴﺎﳘﺘﻪ ﺍﻟﻔﻜﺮﻳﺔ ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻷﻛﺎﺩﳝﻴﺔ ﺍﻟﻌﺎﳌﻴﺔ. ﻭﺗﻮﺻﻞ ﺍﻟﺒﺤﺚ ﺇﱃ ﺃﻥﹼ ﻏﻼﻡ ﺃﻋﻈﻢ ﻳﻌﺘﱪ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻧﺘﻴﺠﺔ ﺭﺋﻴﺴﺔ ﻟﻌﺼﺮ ﺍﻟﻨﻬﻀﺔ ﺍﻷﻭﺭﻭﺑﻴﺔ، ﻭﻳﺮﻯ ﺃﺎ ﻣﻦ ﻧﺘﺎﺝ ﺍﻟﻔﻜﺮ ﺍﳌﺘﻄﺮﻑ ﺍﳌﺴﻴﺤﻲ ﻭﻣﺼﺪﺭ ﺍﻟﺼﺮﺍﻉ ﺑﲔ ﺍﻟﻜﻨﻴﺴﺔ ﻭﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﰲ ﺍﻟﻌﺼﻮﺭ ﺍﻟﻮﺳﻄﻰ. ﻭﻋﻠﻴﻪ ﻓﺈﻥ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺳﺎﳘﺖ ﰲ ﻀﺔ ﺍﻟﺜﻮﺭﺓ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳊﺪﻳﺜﺔ. ﻭﺫﻛﺮ ﺃﻥ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﰲ ﺑﺪﺍﻳﺔ ﻀﺘﻬﺎ ﻓﺼﻠﺖ ﺍﻟﺪﻳﻦ ﻋﻦ ﺍﻟﺪﻭﻟﺔ، ﺑﻴﺪ ﺃﻥ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﺪﻑ ﺇﱃ ﳏﺎﻭﻟﺔ ﺭﻓﺾ ﺍﻟﺪﻳﻦ. ﺇﻥ ﺩﺭﺍﺳﺎﺕ ﻏﻼﻡ ﺃﻋﻈﻢ ﻭﺳﲑﺗﻪ ﺃﻇﻬﺮﺕ ﺑﺄﻧﻪ ﺩﺍﻋﻴﺔ ﻟﻔﻜﺮﺓ ﺍﻟﺼﺤﻮﺓ ﺍﻹﺳﻼﻣﻴﺔ ﺍﳌﻌﺎﺻﺮﺓ، ﺍﻟﱵ ﺪﻑ ﺇﱃ ﲢﻘﻴﻖ ﺍﻟﺘﻨﻤﻴﺔ ﺍﳌﺘﻜﺎﻣﻠﺔ ﻟﻸﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻋﻠﻰ ﺍﳌﺴﺘﻮﻳﲔ: ﺍﻹﻗﻠﻴﻤﻲ، ﻭﺍﻟﻌﺎﳌﻲ ﻭﺭﺑﻄﻬﻤﺎ ﺑﺘﻮﺟﻴﻬﺎﺕ ﻣﻌﺎﺭﻑ ﺍﻟﻮﺣﻲ ﺍﻹﺳﻼﻣﻲ. ﻭﺣﻔﺎﻇﺎﹰ ﻋﻠﻰ ﺟﻮﻫﺮ ﺭﻣﺰ ﺍﳊﻴﺎﺓ ﺍﻹﺳﻼﻣﻴﺔ، ﺭﻓﺾ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﺑﺎﻋﺘﺒﺎﺭﻫﺎ ﻏﲑ ﺻﺎﳊﺔ ﲤﺎﻣﺎﹰ ﻟﻠﻤﺴﻠﻤﲔ ﻭﳎﺘﻤﻌﻬﻢ ﻋﻤﻮﻣﺎﹰ. ﻭﺍﺳﺘﻨﺘﺞ ﺍﻟﺒﺎﺣﺚ ﻣﻦ ﺧﻼﻝ ﺩﺭﺍﺳﺘﻪ ﻟﻠﻤﻮﺿﻮﻉ ﺇﻥ ﻣﺴﺎﳘﺎﺕ ﻏﻼﻡ ﺃﻋﻈﻢ ﺍﻟﻔﻜﺮﻳﺔ ﻣﻦ ﺧﻼﻝ ﻛﺘﺎﺑﺎﺗﻪ ﻭ(ﻣﻌﻈﻤﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺒﻨﻐﺎﻟﻴﺔ) ﺗﻌﺪ ﺫﺍﺕ ﺻﻠﺔ ﻭﺛﻴﻘﺔ ﺑﺎﺘﻤﻊ ﺍﻟﺒﻨﻐﻼﺩﻳﺸﻲ ﺍﳌﻌﺎﺻﺮ، ﻭﺍﻟﺼﺮﺍﻉ ﺍﳉﺎﺭﻱ ﺑﲔ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻌﻠﻤﺎﻧﻴﺔ ﻭﳏﺎﻭﻟﺔ ﺗﺄﻛﻴﺪ ﺍﳍﻮﻳﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻠﻤﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﰲ ﺩﻭﻟﺔ ﺑﻨﻐﻼﺩﻳﺶ.

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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 dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎūl al-Dīn and Comparative Religion)

.………………………………. Md. Yousuf Ali 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 dissertation for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎūl al-Dīn and Comparative Religion)

.………………………………. Thameem Ushama Examiner

The dissertation was submitted to the Department of UÎūl al-Dīn and Comparative Religion and is accepted as fulfillment of the requirement for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎūl al-Dīn and Comparative Religion)

.………………………………. Thameem Ushama Head, Department of UÎūl al- Dīn and Comparative Religion

The dissertation was submitted to the Kulliyyah of Islamic Revealed Knowledge and Human Sciences and is accepted as fulfillment of the requirements for the degree of Master of Islamic Revealed Knowledge and Heritage (UÎūl al-Dīn and Comparative Religion)

……………………………… Badri Najib Zubir Dean, Kulliyyah of Islamic Revealed Knowledge and Human Science

DECLARATION

I hereby declare that this dissertation is the result of my own investigations, except where otherwise 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.

Muhammad Abdullahil Kafi

Signature …………………………….. Date ……………………

INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA

DECLARATION OF COPYRIGHT AND AFFIRMATION OF FAIR USE OF UNPUBLISHED RESEARCH

SECULARISM IN BANGLADESH: AN ANALYSIS OF THE VIEWS OF GHULAM AZAM

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 only 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 retrieval system and supply copies of this unpublished research if requested by other universities and research libraries.

Affirmed by Muhammad Abdullahil Kafi

………………………...... ………………………….. Signature Date

ACKNOWLEDGEMENTS

All praises due to Allah I who blessed us with His infinite mercy and kindness. The blessings and peace of Allah be upon our beloved prophet Muhammad È and his noble family and companions. I am deeply indebted and grateful to my honorable supervisor Dr. Md. Yousuf Ali, who has assisted me wholeheartedly, since the beginning of my study here at IIUM till its completion. May Allah (s.w.t) shower on him infinite mercy and blessings and save him from all kinds of evils. Heartiest thanks to my beloved parents and my wife who let me to be here for higher study. Special thanks to my cousin Mr. Ruhul Amin by whom I have been inspired to continue higher education. To Brother Reyad Mehfuz, Muhammad Obaidullah, Jahirul Haq, and Faroque Amin whose inspiration and assistance I would never forget. Sincere thanks to Brother Nazir Ahmad, whose assistance is inevitable to collect important reference books for the research work. I am grateful to Prof. Ghulam Azam, for giving me his valuable time to conduct his interview with providing me some books and valuable information. I am indebted to Islamic University of Medina where I acquired pure Islamic guidance and spiritual inspiration to gain success of worldly life and in the Hereafter as well. My thanks go to the IIUM, the garden of knowledge and virtue, where I have received various kind of conventional and Islamic integrated knowledge. My thanks also go to my respected lecturers, friends and well-wishers here at IIUM and abroad who have supported and encouraged me during the study by all means. May Allah bless them all with His best rewards! Finally, my gratitude must go to the IIUM library, from where I borrowed valuable books, and received information.

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TABLE OF CONTENTS

Abstract ……………………………………………………………………. …… ii Abstract in Arabic ………………………………………………………………. iii Approval Page …………………………………………………………………... vi Declaration Page ………………………………………………………………… v Copyright Page ………………………………………………………………….. vi Acknowledgements ...... ………………………………………………………… vii Table of Contents ……………………………………………………………….. viii Transliteration Table …………………………………………………………….. x List of Tables ...……………………………………………………………...... xii

CHAPTER 1: INTRODUCTION………………………………...…………… 1 Introduction ……………………………………………………………… 1 Statement of the Problem ………………………………………………... 3 Research Questions ……………………………………………………… 4 Objectives of the Study …………………………………………………. 5 Justification of the Study ... ……………………………………………… 5 Limitation of the Study …...... …………………………………………… 6 Methodology of the Study ………………………………………………. 6 Literature Review ………………………………………………………... 7 Outline of the Study ……………………………………………………… 18

CHAPTER 2: GHULAM AZAM: A SHORT BIOGRAPHICAL DESCRIPTION AND CONTRIBUTION …………………………………… 20 Introduction ……………………………………………………………… 20 Bangladesh in the Period of Ghulam Azam ……...……………………… 21 Political Condition ………………………………………………….. 21 The Role of Muslim League …………………………………... 22 Muslim League as a ruling Party ……………………………… 24 The Role of Jamaat-e-Islami Pakistan………………………..... 25 Socio-economic Condition …………………………………………. 26 Educational Condition ……………………………………………... 29 Conventional Stream of Education ……………………………. 30 Religious Stream of Education ………………………………… 31 Qawmi Madrasah ……………………………………………… 31 Alia Education System ………………………………………… 32 New Scheme System …………………………………………... 33 Religious Condition ………………………………………………... 33 The Role of Muslim Scholars and Intellectuals ……………….. 35 Ghulam Azam: Birth and Family Background …………………………... 37 Education and Career ……………………………………………… 38 Contributions of Ghulam Azam …………………………………… 39 Intellectual and Religious Contribution ……………………………. 39 Translation Works ……………………………………………... 44 Before Independence of Bangladesh ………………………….. 45

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His Role During the Liberation War …………………………... 45 Years in Exile and Citizenship Issue …………………………... 46 Contribution in National Level Politics …………………………… 47 Muslim Unity ……….………………………………………… 50 At International Level ………………………………………… 51 Social and DaÑwah Activities …………………………………. 52 As an AmÊr of Jamaat-e- Islami ……………………………….. 54 National Leadership of the Movement ……………………...... 55 Conclusion ……………………………………………………………….. 56

CHAPTER 3: SECULARISM AND ITS DEVELOPMENT………………... 57 Secularism and its Development in Bangladesh…………………………. 57 Meaning of Secularism...... ………………………………………… 57 Development of Secularism in Europe…………………………………… 62 Causes of rising Secularism in the Muslim World…………….. 64 Chronological Development of Secularism in Bangladesh ……………… 66 Origin of the Constitution and Foundation of Secularism…….. 69 Changes made by the Fifth Amendment ………………………. 71 Changes made by the Eighth Amendment……………………... 72 Legality of the Amendments from Constitutional Point of View ………. 73 Justification of the Amendments based on Historical Facts …...... 74 Validity and Justification of the Changes from religious point of View … 74 Islamization of Constitution by the Fifth and Eighth Amendments …….. 77 The Verdict of the Supreme Court …………………………….. 79 The Process of Secularization in Various Aspects of Life ………………. 81 Educational Sector …………………………………………….. 82 Political Sector ………………………………………………… 85 Socio-Cultural Sector ………………………………………….. 87 Critical Responses of Muslim Scholars in Bangladesh ………………….. 88 Responses of Renowned Muslim Scholars ………………………………. 98

CHAPTER 4: AN ANALYSIS OF GHULAM AZAM’S VIEWS ……….……… 102 Issues Discussed by Him ………………………………………………… 103 The Issue of Islamic State and His Concept …………………………….. 107 Ghulam Azam’s Logical Responses to Secularism ……………………… 110 Characteristics of Secularism to Ghulam Azam………………………….. 119 Types of Secularists………………………………………………………. 121 Ghulam Azam’s Views on Secularism and its Effects …………………... 122 Ideological Effects ………………….………………………………. 123 Effects on Moral Values ……………………………………………. 125 Effects on Political and Economic Aspects ………………………… 130 Effects on Religion …………………………………………………. 133 Effects on Educational System …………………………………….. 136 Secularism in the Context of Bangladesh ……………………………….. 138 Methodology of Ghulam Azam...………………………………………… 140 Interview with Ghulam Azam …………………………………………… 142

CONCLUSION………………………..……………………………………….. 147

BIBLIOGRAPHY………………………..…………………………………….. 152

TRANSLITERATION TABLE

Arabic Transliteration Scheme (According to IIUM Thesis Manual)

Consonant Arabic Arabic Arabic Transliteration Transliteration Transliteration term term term q ﻕ z ﺯ ’ ﺀ k ﻙ s ﺱ b ﺏ l ﻝ sh ﺵ t ﺕ m ﻡ Î ﺹ th ﺙ n ﻥ Ì ﺽ j ﺝ h ﻩ Ï ﻁ Í ﺡ w ﻭ Ð ﻅ kh ﺥ y ﻱ ‘ ﻉ d ﺩ gh ﻍ dh ﺫ f ﻑ r ﺭ

Vowel Arabic term Transliteration Arabic term Transliteration ā ـَ + ﺍ a َ ī ـِ + ﻱ i ِ ū ـُ + ﻭ u ُ aw ﺍﻭ ay ﺍﻱ

Bengali Transliteration Scheme (According to ALA-LC – American Library Association and the Library of Congress – Romanization Schemes for non-Roman scripts, 1997 edition)

Vowels and Diphthongs Bengali Term Transliteration Bengali Term Transliteration অ a ঋ ŗ আ ā এ e ই i ঐ ai ঈ ī ও o উ u ঔ au ঊ ū

Consonants Bengali Term Transliteration Bengali Term Transliteration ক ka প pa খ kha ফ pha গ ga ব ba ঘ gha ভ bha ঙ n ম ma চ ca য ya ছ cha র ra জ ja ল la ঝ jha হ ha ঞ ña শ śa ট Ïa ষ sha ঠ Ïha স sa ড Ìa ড় ra ঢ Ìha ঢ় rha ণ na য় ya ত ta ৎ ta থ tha ◌ং m দ da ◌ঁ ň ধ dha ন na

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LIST OF TABLES

2.1. Education System During Ghulam Azam’s Period 30 2.2. List of Books Authored by Ghulam Azam 41

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CHAPTER ONE

INTRODUCTION

The Indian subcontinent was colonised and ruled by the British for about 190 years. In

1948, India and Pakistan gained their Independence from the British on the basis of dual nationalism theory, i.e. Hinduism and Islam. Pakistan was dominated by Muslim mainstream areas and was divided into East and West Pakistan. With a Muslim majority, East Pakistan (now known as Bangladesh), and West Pakistan were both supposed to be ruled in accordance with the Qur’ān and the Sunnah as mentioned in the manifestos of the political parties. Unfortunately, after its liberation, the elected government of united Pakistan did not keep its promise and did not lead the nation according to the Islamic SharÊÑah.

In 1971, Bangladesh was born. The first constitution of Bangladesh after its liberation was made based on four state principles– nationalism, socialism, democracy and secularism.1 The first president of Bangladesh, Sheikh Mujibur Rahman (1920-

1975), as the founder of a secular constitution, intended to implement secularism in various aspects of Bangladesh. But the majority of the population, 90% of whom were

Muslims, and whose hearts were historically dominated by Islamic principles and values, rejected secularism as a state ideology. However, in 1975, Sheikh Mujibur

Rahman was assassinated by a group of the country’s army officers. In 1977, after the dramatic assassination, President Ziaur Rahman (1936-1981) took over the power and added the Fifth Amendment to the constitution and replaced the word “Secularity”

1 Bangladesh Government, The Constitution of the People’s Republic of Bangladesh (Dhaka: Ministry of Law, Justice and Parliament affairs, 2008), 3.

1 with “Absolute trust and faith in the Almighty Allah shall be the basis of all actions.”2

Later on in 1982, President Hussein Muhammad Ershad (b. 1930) made the Eighth

Amendment adding Islam as the state religion.3 Both amendments nullified the concept of secularism from the constitution and allowed fundamental Islamic ideology as the basic element of the Bangladesh Constitution.

History proves that Islamic principles and values are deep-rooted and remains strong in the hearts of the Muslim majority of Bangladesh. Given the situation, the scholarly responses of Muslim scholars and intellectuals in Bangladesh bear great significance for students of Islamic thought. Their responses naturally would include the analysis of Muslim scholars and thinkers about the impacts of secularism in

Bangladesh. As a Muslim thinker, Ghulam Azam (b. 1922) has written on various aspects of Islamic ideology after the liberation of Bangladesh, in both Bengali and

English. He has written extensively on secularism and its effects, analysing it from an

Islamic perspective. This study will be the first attempt – to my knowledge – to study

Ghulam Azam’s discourse on secularism and analyze it according to an Islamic viewpoint in the Bangladeshi context. It will also aim to introduce Ghulam Azam as a great personality of Islamic thought, to the academia and the whole world.

However, Ghulam Azam, as one of the prominent and renowned Muslim thinkers and pioneers of Islamic movement and Islamic thought in Bangladesh, has responded to secular ideology in his discourse. He has made vast contributions to guide the general public through ways proposed by Islam which will lead to socio- cultural peace in any society. As an Islamic thinker, he is influenced by the thoughts of previously renowned Muslim scholars from the Indian subcontinent such as Shah

2 Abul Fazl Huq, Bangladesher Śasan-Byabostha O Rajniti (Government and Politics of Bangladesh) (Rangpur: Town Stores, 2003), 211. 3 Ibid., 213.

2 Waliullah (1703-1762), ‘AllÉmah Iqbal (1877-1938) and Sayyid Abu al-A‘la al-

Mawdudi (1903-1979). He has attempted to establish Islam as a complete code of life.

Islamic revivalist thought was introduced by a few thinkers in 21st century

Bangladesh. Ghulam Azam as one of them wrote around seventy books including a magnificent translation of the Tafhīm al-Qur’ān of Sayyid Abū al-A‘lā al-Mawdūdī

(1903-1979) in Bengali. His work is useful for educated people as well as ordinary people to understand the noble Qur’ān. He is an influential Islamic political leader in the country who has led the largest Islamic movement for about thirty years.

Therefore, this study examines Ghulam Azam’s discourse on secularism, focusing on his perception of secularism from the Islamic perspective on whether or not secular ideology is applicable to the Bangladeshi Muslim society. It is a humble attempt to unveil the conditions of secular ideology and its continuing development and effects on various aspects of the society in Bangladesh. The causes for the failure of secularism in Bangladesh will also be discussed.

STATEMENT OF THE PROBLEM

After the liberation of Bangladesh in 1971, secularism was included as one of the basic four principles in the constitution of Bangladesh by the first President, Sheikh

Mujibur Rahman (1920-1975). A group of intellectuals and scholars of Bangladesh engaged in promoting secularism as a state ideology in order to secularize various aspects of the society. Eventually, many Muslim scholars have also criticized secular ideology and discussed its negative effects on the lifestyle of Muslims, and argued that secularism is not applicable for a Muslim majority society. However, in late 1975,

President Ziaur Rahman (1936-1981) added the Fifth Amendment to the constitution and Islamizing it by removing the word ‘Secularism’. In 1982, President Hussein

3 Muhammad Ershad (b.1930) made the Eighth Amendment, presenting Islam as the state’s religion, in accordance with the feelings and consent of the majority. Ghulam

Azam (b.1922), one of the influential Muslim thinkers, examined critically the concept of secularism and its effects in the context of Bangladesh.

Therefore, this study attempts to explore Ghulam Azam’s ideas concerning secular ideology. It will show his approach and the logical analysis of his views on secularism. The study will also focus on the reasons as to why secularism is rejected by the Muslim majority of Bangladesh. This study will also discuss Ghulam Azam’s response to secularism from an Islamic perspective, which has influenced a number of

Bengali intellectuals and scholars, and its effects on various aspects of Muslim life.

Furthermore, his contributions to the development of Islamic thought in

Bangladesh will be analyzed in order to discover the validity of his ideas on secularism from an Islamic perspective. This study will also attempt to introduce his intellectual contributions which are still unknown to many readers and scholars in international academia.

RESEARCH QUESTIONS

This study attempts to respond to the following questions:

• What are the views of Ghulam Azam on secularism?

• What are the origins and chronological development of secularism in

Bangladesh?

• What are the methodologies used and how did he analyze secularism from an

Islamic perspective in the Bangladeshi context?

• What is the process of secularization and its effects on various aspects of Muslim

life in Bangladesh?

4 OBJECTIVES OF THE STUDY

The objectives of this study are as follows:

• To introduce Ghulam Azam’s views on secularism and his responses to the

secular world view in the Bangladesh context.

• To study the origins and chronological development of secularism in

Bangladesh.

• To analyse his discourse on the subject and evaluate his methodology.

• To analyze the process of secularization and its effects on Muslim life in

Bangladesh.

JUSTIFICATION OF THE STUDY

In recent tunes, Muslim activists in Bangladesh are declining in the continuous clash between secularism and Islam. The process of secularization in the Muslim society is on the rise, especially among the young generation in particular and the educated people in general. Muslims are unaware of their own heritage in the field of knowledge and cultural values. As a result, the era of science and technology has propelled them to adopt Western cultures and values in order to succeed in life.

An analysis of Ghulam Azam’s views on secularism reveals the errors and shortcomings of secular ideology. It also explores the suitability of this ideology for the Muslim majority society and its relevance for Muslims. Hopefully, it will be a new contribution to present some realization to educated Bangladeshi people in particular and the entire Bangladeshi Muslim community in general. Furthermore, this study bears significance that Ghulam Azam and his works have yet to be exposed to the

5 international society, although he is one of the notable pioneers of Islamic revivalist thought in the contemporary world.

Moreover, the great significance of this study is the intellectual contribution of

Ghulam Azam in the field of Islamic thought that has not been explored by international academia due to lack of research. His vast body of work on Islamic thought remains unevaluated and neglected due to lack of academic research both locally and internationally. This study is completely in line with the ummatic vision and mission of the International Islamic University Malaysia (IIUM).

LIMITATION OF THE STUDY

As the topic suggests, this study aims to discuss the concepts and discourse of Ghulam

Azam’s on Secularism. This research deals particularly with his life, contributions and other relevant thoughts. This study also compares his ideas about secularism with those by other Muslim scholars in order to justify the validity of his discourse on the issue and find out the influence of other writings on him. However, this research attempts to cover his works since the independence of Bangladesh in 1971 until today.

This, therefore, does not cover the political, economic, socio-cultural aspects prior to that date which are mentioned in his other books. Furthermore, the study focuses only on the books pertaining to the research topic.

METHODOLOGY OF THE STUDY

This research uses historical textual references which are qualitative in nature. The main arguments are based on the textual understanding of Ghulam Azam’s writings. A good number of books and articles available on the theoretical aspects of the research in online databases are critically reviewed. The data from various sources are

6 examined and evaluated through the guidance and views of Muslim scholars. In brief, this study pursues a combination of textual analysis, descriptive, comparative and inter-textual method to gather findings. However, this study concentrates on a particular book authored by Ghulam Azam, namely Dhormoniropekkha matoabd

(secularism) and analyzes his views on the issue of Secularism in Bangladesh. As his writings are in Bengali, which are not translated into other languages, this study attempts to translate relevant portions of his discourse for evaluation.

LITERATURE REVIEW

It is important to bear in mind that the central approach of this research is to show a detailed sketch of Islam and secularism in Bangladesh based on the literatures of

Ghulam Azam as well as the responses of selected Muslim scholars. Relevant books and articles are reviewed on the issue of secularism. Ghulam Azam has contributed a number of works to the field of Islamic thought and secularism in Bengali and

English. This study will analyze them and other major contributions of other scholars in this field in order to examine the authenticity of his thought.

A survey of the scholarly contributions, articles, books and other publications confirm that few books and articles have been written and published on his biography and contributions. However, many intellectuals have written numerous books and articles related to secularism in Bangladesh. Among these writings, selected books and articles are reviewed and included in the study.

For comprehensive information on this issue, the book entitled: Bangladesh:

Era of Sheikh Mujibur Rahman written by Moudud Ahmed (1925),4 a renowned scholar and politician, shows the authentic history of the era of Sheikh Mujibur

4 Moudud Ahmed, Bangladesh: Era of Sheikh Mujibur Rahman (Dhaka: The University Press Limited, 1983).

7 Rahman (1920-1975), who is known as the founder of Bangladesh. After independence, he led the country for about four years. This book presents an assessment of the politics of Bangladesh during its initial years. It also provides strong arguments on the crisis in today’s Bangladesh as the result of the socio-economic and political measures taken by the Awami League government and President Sheikh

Mujibur Rahman. This book is significantly objective and helps the readers to understand the political dimensions of the newly independent state of South Asia. The book also reveals how privatization of government destroys the concept of law and justice and how the monopoly over patriotism by elite groups frustrates the efforts of the masses for any form of development. It is very crucial to emphasize that the era of

Sheikh Mujibur Rahman was an initial step to organize and develop the country as quickly as possible. However, this government, instead of initiating to build and develop the country, tried to privatize law and justice in every area. Sheikh Mujibur

Rahman secularized the country with all possible steps. For example, the first parliamentary election was held in March 1973 and the Awami League (AL), led by

Sheikh Mujibur Rahman, achieved a massive victory in the election after the liberation of the country. The Awami League won 306 seats from 315 seats in the parliament. Thus the AL gathered political strength and a monopoly of power in the newly-born country. Sheikh Mujiibur Rahman, at a post election press conference, claimed that there was no opposition in Bangladesh. From the political point of view, he was correct in describing that they succeeded in numerical strength but the fact this marked as the biggest hindrance in developing the country to strive for democracy was immediately overlooked. Political unrest gave rise to increasing violence; and in response, Mujib began increasing his power. On January 25, 1975, Mujibur Rahman declared a state of emergency and his political supporters approved constitutional

8 amendment banning all opposition parties. Sheikh Mujib was declared “president for life” and given extraordinary power. He appointed his relatives as well as his family members to important positions in his government to safeguard his power.

Islam in Bangladesh is a book by U.A.B Razia Akter Banu,5 which provides a complete idea about Islam in Bangladesh. This book contains ten chapters, including several surveys made on the social basis of Islamic religious beliefs in Bangladesh as well as other bases of life. In the first chapter, she describes the history and growth of

Islam in the entire Bengal region. The author mentions in the preface that the purposes of the study are two folds. First, provides a sociological analysis of Islamic religious beliefs and practices in contemporary Bangladesh and second, attempts to identify the impact of the Islamic religious beliefs on the socio-economic development and political culture in present-day Bangladesh. Other chapters are based on surveys made in several regions of Bangladesh, including villages and rural areas.

The book also contains a rough quantitative determination of the spread of different types of Islamic religious beliefs (modern, orthodox and popular) and levels of observance of Islamic religious practice (high, medium and low) in Bangladesh.

The author examines whether the differences of religious beliefs and levels in religious practice can be explained in terms of their social correlates. Generally, the author attempts to clarify the separation of the Islamic way of life and socio-economic and political dimensions from a secular point of view.

Musalmaner Sadhinota (Independence of Muslims)6 is a compilation of various articles on democracy, secularism and their necessity for society. Here, the writer, Maulana Hossain Ali, briefly discusses several strong points to illustrate that

5 U. A. B. Razia Akter Banu, Islam in Bangladesh: International Studies in Sociology and Social Anthropology (Leiden. New York. Koln, 1992). 66 Maulana Hossain Ali, Musalmaner Sadhinata (The Independence of Muslims) 1st edn. (Dhaka, Bangladesh: SÉhittika, 2005).

9 democracy and secularism are mandatory for Bangladesh in order to develop the country. It is important to establish these two ideologies to ensure the country remains stable and peaceful. Therefore, the government should take initiatives to promote these ideologies. Despite being a religiously-educated person, the writer tries to promote secularism in each chapter. He argues that it is very crucial for Bangladesh to endorse secularism to have a good relationship with neighbouring India and others.

The writer however, does not give any historical evidence to show the actual image of the Bangladeshi Muslim society.

The author strongly supports secularism with an objective point of view. For him, it has no harmful effects on the Islamic worldview. Yet, according to Islamic

Sharī‘ah, this idea has no place in Islam. Contemporary prominent Muslim scholars have also discussed this issue in detail. In reality, most general columnists and writers in Bangladesh promote secular ideas among the new generation without being concerned for its long-term negative effects on Islamic beliefs. According to him,

Islamic belief system supports the secular ideology which can easily be observed in

Islam. It also mentions that Allah created the entire human race from one parent. It can be inferred from this that the origin of religion was and still is the same for everyone.

The author claims that secularism is necessary to keep the country stable in order to establish peace and harmony within the masses. Non-Muslim minorities will be under threat if freedom of religion and ideology is not established. This is a pluralist point of view, which is totally contradictory with that of Islam.

10 An important article written by Sayed Iftekhar Ahmed is entitled Resurgence of Islam in Bangladesh Politics.7 The writer discusses the Islamic political movement in Bangladesh and its negative impact on the secularization process in the country. He forcefully supports secularization of the Bangladeshi government and its inevitability to exist in every aspect of life. The writer talks in detail about the process of

Islamization of the Bangladesh government in his paper. This paper carries the message of secularism and its importance for Bangladesh without taking into account the sentiments of the Muslim majority in the society.

Another article entitled Bangladesh Government Seeks Return to Secularism by Oliver Scanlan discusses about the present Bangladesh government and its strong attempts to return to secularism through socio-cultural and educational aspects. The present government led by the Bangladesh Awami League, has reintroduced and presented secular ideas to the masses. They have already amended the constitution of the country and changed the Islamic point of view with secularism. This issue will be briefly highlighted in this research paper.

Furthermore, there is another article entitled Secularism and Bangladesh

Constitution by Sheikh Hafizur Rahman Karzon, a university lecturer and leftist thinker.8 His main concern is to relate secularism with the Bangladesh Constitution as well as religious propaganda and religion based politics in Bangladesh. He notes that after liberation, the constitution of the People’s Republic of Bangladesh adopted secularism as one of the fundamental principles of state policy and this principle is entrenched in a number of constitutional provisions. However, two consecutive martial

7 South Asian Journal, January-March 2006. http://www.southasianmedia.net/Magazine/Journal/11_resurgence_of_islam.htm (Retrieved September 9, 2009. 8 Secularism and Bangladesh Constitution, Bangladesh Political Science Review, (Dhaka: Department of Political Science, Dhaka University), Vol. 1 No. June 2001.