Book : Hindutva Extremism: Ideological Clash and Muslims
Author : Syed Sadatullah Husaini
Tr. : Dr. Parvez Mandviwala
Publisher : Markazi Maktaba Islami Publishers, New Delhi
Pages : 464
Published : October 2024
Price : Rs. 500
Reviewed by Dr. Khan Yasir
Fascism witnessed a decline after World War II. However, Hindutva forces in the 21st century, drawing inspiration from the 20th century ideologies of Fascism and Nazism, have ironically gained an unchecked influence in the largest democracy of the world. Even prior to their political ascendancy in 1996 and later in 2014, Hindutva forces wielded significant social clout in India, prompting numerous academic studies on their historical background, leaders, ideals, and social impact.
Among a plethora of such works,Hindutva Extremism: Ideological Clash and Muslims, authored by Syed Sadatullah Husaini (President Jamaat-e-Islami Hind), stands out for its exceptional academic rigor, optimistic outlook, clear and eloquent prose, and inspiring writing style. This work essentially comprises a series of essays initially published in the monthly journal Zindgi-e-Nau that were subsequently compiled into this volume.
The author of Hindutva Extremismendeavours to foster sincere and profound contemplation and welcomes critical engagement with the ideas presented therein. It is important to note that this book does not claim to be the definitive or final word on the subject matter. On the contrary, time and again, the author asserts that the purpose of the work is to ignite minds and encourage the exploration of novel solutions and models.
The book is structured into four distinct parts. The first part delves into the ideological and philosophical foundations of Hindutva. In the very first chapter, the author identifies a common thread among the myriad and sometimes conflicting ideas and ideals of Hindutva. This thread revolves around the belief in the oneness of being (Advaita), their notion of a sacred Hindu nation, and their staunch disapproval of Abrahamic religions.
Chapters 2 to 5 meticulously analyse Hindutva’s perspectives on religion, historiography, education, and development, respectively. Chapter 6, the concluding chapter of the first part, engages with neo-Hindutva, encompassing various ideological and practical trends, on both right and left of the mainstream, that may either extend the mainstream Hindutva narrative or offer a critical evaluation of the same, sometimes for none other than its imaginary docility.
In the second part, the author embarks on a compelling historical journey, methodically investigating various intellectual ideas, political parties, and social movements that could have potentially halted the juggernaut of Hindutva’s rise to social and political power. From chapters 7 to 9, the author critically examines the Indian National Congress, communist parties, Samajwadi parties, Dalit, and Dravidian movements. The author posits that each of these movements possessed a substantial social base and the political opportunity to challenge and dismantle the facade of Hindutva discourse.
However, the author argues that their ideological compromises, scepticism, short-term electoral interests, sacrifices of principles, internal divisions, and, at times, their misguided appropriation of the narrative of “soft Hindutva” contributed to their own weakness and eventual irrelevance.
Chapter 10 examines the historical trajectory of Muslim politics in India. While the author appreciates thoughtful initiatives like Muslim Majlis-e-Mushawarat, he nevertheless underscores the absence of a well-thought-out political vision, political narrative, strategic plan, and political programme among the Muslim community in independent India. The lack of such a vision and substantial programme resulted in Muslims being treated merely as a vote bank, with their agendas and interests easily side-lined.
The third part of the book forms its core, as the author endeavours to present an alternative narrative rooted in principles of justice and equity. In Chapters 11 and 12, the author explores the position of the Muslim Ummah in India as witnesses unto humankind and fervently argues that losing itself in the quagmire of identity politics does not behove the Ummah. The author calls upon Muslims of India to boldly and assertively present the universal truth of Tauheed (monotheism) amidst the rise and assertiveness of neo-polytheism.
Chapters 13 and 14 seemingly advocate for civic nationalism in contrast to parochial ethnic nationalism, and for salad-bowl-pluralism as opposed to the melting-pot-pluralism. While the author’s intention is to propose alternatives and to move away from divisive and assimilationist approaches towards a more inclusive and diverse society; it can be argued that we must refrain from resigning ourselves to the imaginary waiting room of ideas. By invoking this slightly modified version of Dipesh Chakrabarty’s powerful metaphor that he employed against western historicism and euro-centrism, I aim to highlight that exploring alternatives beyond the framework of Western academia can provide a more effective conceptualisation of India’s unique realities and better serve the essential objectives of Muslims in India through an Islamic worldview. While seeking alternatives ‘apninazar’ (our own perspective), as Allama Iqbal has asserted, must not be lost sight of.
Moreover, the author repeatedly highlights the critical issue that group-rights are not constitutionally recognised in India, resulting in escalating communal tensions and the emergence of unprecedented majoritarianism. Chapters 15 to 17 dissect Hindutva’s perspectives on religions and society, and discuss the required approach and policies while addressing issues like social inequality, injustice, and bureaucratic reforms in India. In Chapters 18 to 20, the author discusses policies to ensure economic justice, much needed educational reforms, and a balanced approach towards India’s controversial past and historiography. The third part, which is crux of the book, thus emphasises the importance of establishing a just and equitable society and presents thoughtful alternatives to the current state of affairs in India.
The fourth part comprises two concluding chapters in which the author deduces that despite Hindutva movement’s burgeoning popularity and social influence, it lacks a positive and constructive agenda as well as a strong ideological foundation. Nonetheless, the author emphasises that combating the menace of Hindutva requires more than temporary agitation and commotion; it necessitates a profound shift in the discourse and language employed by Muslims in India more suited to their exemplary mission. The author urges the Muslim community to abandon the language of apprehension and adopt a language of positive action. They must cease playing the blame game and instead channelize their efforts towards achieving desired outcomes. The author calls for a transition from a reactionary approach to an action-oriented one, grounded in divine ideals and noble objectives for nation-building. Engaging broader population with the politics of justice is the pivotal step to be taken.
The book is engaging and eye-opening. As a collection of essays, it occasionally loses its focus but the author, perhaps anticipating this slight deficiency of interconnectedness, has done a commendable job at binding the narrative together by skilfully introducing each part of the book in a couple of pages. Despite some glaring proof mistakes and missing charts and footnotes at times that hinder a pleasant reading experience, the book remains a must-read, particularly for those seeking to delve deep beyond the surface of news and understand the current reality’s underlying trajectory.
While not primarily focused on historicising Hindutva, the book critically analyses the Hindutva movement and effectively identifies its ideological and philosophical roots. It challenges readers to critically reflect and seek a deeper understanding of the prevailing socio-political landscape, and adopt an informed and proactive approach to adeptly contest at every level the innumerable manifestations of vituperative Hindutva discourse.
[Based on the original Urdu version of the book, Hindutva IntihaPasandi: NazariyatiKashmakashaurMusalman,this article was originally presented as the presidential remarks during the Book Discussion session organised by Fahem Reading Club, Delhi, on 30th July 2023.]