The conflict between Qadiyani and Muslims.

M A Hossain, 

On 03 March 2023, there was a clash between police and some Islamist groups for postponing Ahmadiyya's Jalsa Salana(the annual convention) in Panchagarh. This news has intrigued me to know about the Ahmadiyya community. As Muslims, we must know the status of Ahmadiyya and their beliefs. In this article, I will explore the history of the Ahmadiyya movement, their beliefs, the difference between Ahmadiyya and mainstream Muslims, and the wrongdoing of mainstream Muslims in Bangladesh.

Ahmadiyya or Qadiyani is a so-called Islamic revival or messianic movement originating from Qadian in Punjab, British India, in 1889. The founder of the movement, Mirza Ghulam Ahmad (1835 -1908) claimed to be a prophet of Islam(!), who also claimed to have been divinely appointed as both the promised Mahdi and Messiah expected by the Muslims to appear towards the end time of the universe.

Mirza Ghulam Ahmad established the community on March 23, 1889, by formally accepting allegiance from his supporters. Since his death, the community has been led by a succession of caliphs. The Qadiyanis have a strong missionary tradition and are almost entirely organised as a single, highly active missionary program in the world. The Qadiyani movement emerged in India with the help of the British East India Company. They published many books supporting the East India Company's rule and rendered jihad in its military form as inapplicable, which paved the way to divert the attention of trapped Muslims against British rule. Later, in 1913, this missionary organisation established its headquarters in London

Currently, the Qadiyani community has missionary branches in 213 countries, with significant concentrations in South Asia, West and East Africa, and Indonesia. Their estimated worldwide population is 10 million. In Bangladesh, they have 103 missionary branches and are established in 425 locations within the community.

Qadiyani believes in the fundamental teachings of Islam.  However, their belief in the prophethood of Mirza Ghulam Ahmad is what sets them apart from mainstream Muslims. Ghulam Ahmad believed that his message had special relevance for the Western world, which, he believed, had descended into materialism.  Aside from this belief in all Prophets in the Quran and the Old Testament, the community also regards Zoroaster, Krishna, Buddha, and Confucius as prophets. According to the Qadiyani beliefs, Hell is understood as a temporary abode, lasting an extremely long time but not everlasting, much like in mainstream Judaism.  Qadiyani also believes in the concept of the caliphate or spiritual leadership. They also believe in the concept of Jihad or striving in the way of God, but reject the use of force.

The difference in beliefs between mainstream Muslims and Qadiyanis are distinct. Qadiyani believes that Hazrat Isa (A)[Jesus] was crucified and survived the four hours on the cross and was later revived from a swoon in the tomb. They also believe that Jesus died in Kashmir of old age while seeking the Lost Tribes of Israel. This belief contradicts mainstream Muslims under Quranic verses chapter 4 verses 157, 158. Qadiyanis have different opinions on the meaning of 'Khataman Nabiyyan( the seal of the prophets)'. Muslims believe that Hazrat Muhammad (SM) is the last Prophet of Allah, but Qadiyani claims Ghulam Ahmad as their new prophet but subordinate to Muhammad(SM). This is drifted from chapter 33 verse 40 in the Quran. Qadiyanis do not believe that any verse of the Quran abrogates or cancels other verses, unlike mainstream Muslims.  The most important religious function of the Qadiyani is Jalsa salana, which does not have any entity in the duties of Islam.

Qadiyanis have been viewed as infidels and heretics by the Muslims.  The Organisation of Islamic Cooperation(OIC) formally declared that Ahmadiyya was not linked to Islam. Pakistan declared Ahmadi as non-Muslims and termed them as Qadiyani.  Some Islamist groups are demonstrating on demand to declare Qadiyani as non-Muslims in Bangladesh.

If we recall two incidents from the life of our Prophet (PBUH), there were two individuals who made false claims of prophecy: Musaylimah al-Kadhdhab in Yamama and Aswad Ansi in Yemen. Our Prophet (PBUH) declared war against Musaylimah's community and ordered a group to neutralize them until they returned with their submission. He also ordered to kill Aswad Ansi. However, our Prophet (PBUH) passed away before this task could be completed. Nonetheless, the first Caliph, Abu Bakr (R), made it his top priority to send the group to neutralize Musaylimah al-Kadhdhab and the first good news that he heard as Caliph was of Aswad Ansi's death at the hands of the group of Muslims.

In the context of Bangladesh, it is not an Islamic Emirate, and thus, the protesters should have sought the help of local law enforcement agencies to stop the open convention if it hurt the sentiments of Muslims. According to the OIC's resolution in 1973, the Bangladesh government must not allow this missionary organisation to deceive ordinary Muslims. As a secular country, individuals and groups are free to practice their religion within their own confines and make it an indoor activity. Islam does not permit causing maximum damage to infants, elderly women or men, or maximum loss of houses, wealth, or crops. If such damage occurs, then the responsibility lies with the Muslims or the leading organisations, and it would be a breach of the existing laws.

Many non-Muslims even Muslims, are not well aware of the differences between Qadiyani and Islam and often assume that Qadiyanis are the offshoot of Islam. This has led to confusion and misunderstanding about the nature of the Qadiyani movement. It is very well expected from the Muslim community to know the right thing and act rightfully.

M A Hossain, political and defence analyst based in Bangladesh. 

Email: writetomahossain@gmail.com

This article published :

1. The Asian Age, Bangladesh :12Mar23

How regional jihad turned into global jihad after the twentieth century.

 M A Hossain, 

The concept of jihad has a long and complicated history in the Islamic world. The term "jihad" refers to the struggle to uphold one's faith and defend it against oppressors. Throughout history, jihad has taken many forms, including regional and global jihads. In the twentieth century, the concept of regional jihad gradually transformed into global jihad, with devastating consequences. In this article, we will explore how this transformation occurred.

The decline and fall of the Ottoman Empire in 1924 marked a significant inflexion point in the history of Islamic Jihad. For centuries, the Ottoman caliphate had served as the preeminent spiritual and political centre of the Islamic world. However, following the conclusion of World War I, the Ottoman Empire was dismantled by the British, French, and Soviet Union (Russia) according to the provisions of the Sykes-Picot Agreement. As a result, these powers occupied vast swaths of the Middle East, Africa, and Balkan regions respectively. The collapse of the Ottoman Empire created a power vacuum that left many Muslims feeling powerless and unable to take effective action. While there were a few local resistance movements against the occupying forces, these were met with swift and severe reactions. In the wake of the fall of the Ottoman Empire, Western ideology, which placed a premium on individualism, secularism, and nationalism, began to infiltrate Muslim societies and reshape the political landscape of the Muslim world.

Beginning in 1933, Germany and Italy rose to power on the global geopolitical stage, with leaders such as Adolf Hitler and Benito Mussolini seeking to expand their territorial and ideological influence across Europe and North Africa. Despite the overwhelming military might of the Axis powers, local Muslim populations in these regions refused to submit to their aggression without a fight. In Libya, for example, the Mujahideen engaged in defensive battles against Italian occupation, with figures like Omar al-Mukhtar leading the resistance.

In the wider Islamic world, various organizations arose to defend and establish Islamic emirates. These included Ikhwanul Muslimin(Egypt,1928), and Jamiat Ulema-e-Hind (British India,1919). Jamaat-e-Islami(1941), aimed to promote Islamic values and establish Islamic rule. However, despite their lofty goals, these organizations ultimately lost sight of their original objectives and veered off course.

After WW-2, Britain and France faced tremendous economic and political setbacks.  Both of the colonies faced violent revolutions to be independent, and finally, they had to cede the power to their local allied successors.  Their descendants started to rule the nations with western ideology.  Over a period of time, this rule created a response to the perceived threat of Western encroachment and the erosion of Islamic values by the form of religious extremism and militancy. Western ideology created a barrier for the pan-islamic Emirates or Caliphate. 

The adaptation of Western values and ideologies was seen by Muslims as a betrayal of Islamic principles, and this created a fertile ground for the rise of regional Jihad. This regional Jihad was the struggle waged within a particular region or country, often against a specific government or group. They were generally focused on local issues and were carried out by unconventional fighters. The Palestinians' struggle against Israeli occupation, the Afghan resistance against Soviet invasion, Marwan Hadith's struggle in Somalia, Moravit(border guard) Movement in the Sahel region and the separatist movements in Kashmir or Chechnya, are all examples of regional Jihad. 

Global jihad, on the other hand, is a more recent phenomenon that emerged in the latter half of the twentieth century. It is characterized by a network of loosely affiliated groups that are united by a common ideology and a shared goal of waging war against the non-Islamic ideology to establish the Islamic Emirates. The origins of global jihad can be traced back to the Afghan resistance against Soviet occupation in the 1980s. Abdullah Azzam was the Mastermind of global jihad, who drew fighters from all over the Muslim world and created a sense of global solidarity among them in the Afghan conflict. In 1989, after the demise of Azzam, Osama bin Laden took the helm of this jihadist movement and named the organization Al-Qaeda(AQ).  After the Soviet withdrawal from Afghanistan, these fighters returned to their home countries, spreading their ideology and laying the groundwork for future global jihads.

The then AQ's chief, Osama bin Laden, took the strategy of "strike the head of the snake" where the snake was the USA.  The conflict between the USA and AQ  was uneven and in no way comparable. So, Bin Laden wanted to drag the USA into a ghost war. AQ attacked the US military in various countries to achieve asymmetric attrition of war.  And the Manhattan Twin Towers attack changed the landscape of global terrorism, which allured the USA to attack Afghanistan, Iraq, and Syria. Bin Laden was successful in his strategy and replicated the US invasion as nothing but a war against Islam in front of Muslim youths. Thereby all regional jihadist groups were united under the umbrella of Al-Qaeda and rest we all know what happened in Afghanistan, Iraq, Yemen, Mali, Somalia, Burkina Faso, Niger and lastly Pakistan.

After analysing the movement patterns of AQ, it is apparent that the organisation follows a territorial strategy for initiating battle. This strategy involves targeting two types of Muslim countries: confined and open. Confined countries refer to those that are encircled by hostile non-Muslim countries and are not suitable for immediate conflict. On the other hand, open countries are bordered by 2-3 Muslim countries and meet six specific characteristics before AQ will consider opening a war front. These characteristics include: (1) having a border with 2/3 Muslim countries, such as Iraq, Afghanistan, and Pakistan, (2) a lack of central government control over the entire country, such as in Somalia and Afghanistan, (3) mountainous, forested, or desert terrain, (4) easy access to illegal arms and ammunition, (5) pious and resolute people, and (6) dissatisfaction with the current ruling system. Once all six prerequisites are met, AQ will initiate a war front. However, if these prerequisites are not met, the organisation will prepare a deliberate plan to fulfil them

The transformation of regional Jihad into Global Jihad is the power of ideology.  This makes it a particularly potent force that cannot be defeated by military means alone. It is also important to understand the social and historical context of this Global Jihad in which it emerged.  To prevent similar developments in the future, it is necessary to address the root cause of these conflicts and to create a more just and equitable world.

M A Hossain, political and defence analyst based in Bangladesh. 

Email: writetomahossain@gmail.com

This article published : 

1. The Geopolitics, USA : 10Mar23

Geostrategic importance of Bangladesh for the USA.

M A Hossain, 

The geostrategic significance of Bangladesh derives from its strategic location at the crossroads of South and Southeast Asia, endowing it with a pivotal role in the region. The country's possession of abundant natural resources and a demographic dividend has made it a magnet for major global powers such as the United States, who are keen on expanding their sphere of influence in the area. Bangladesh's independence from Pakistan in 1971 and its extraordinary strides in socio-economic development have further amplified its importance.

The purpose of this analytical topic is to offer a comprehensive comprehension of Bangladesh's strategic value for the USA, delving into the factors, history, and prospects for cooperation. The analysis will highlight the multifaceted aspects of bilateral relations, encompassing political, economic, and military cooperation. It will also address the challenges and opportunities facing the USA in ensuring Bangladesh's stability and development.

Bangladesh occupies a vital position in South Asia, sharing borders with India to the north, east, and west, and Myanmar to the southeast. Its strategic location at the nexus of South and Southeast Asia grants it access to two major regions. The country's extensive coastline along the Bay of Bengal constitutes a vital maritime gateway to the Indian Ocean, with its maritime boundaries defined by international treaties, including those with India and Myanmar. This has increased the significance of Bangladesh, which is currently receiving considerable attention from world powers, because of China's and India's emergence as superpowers, as well as Japan's economic progress.

Over time, China has emerged not just as a dominant force in Asia, but as a competitor of the United States across several fronts. China's economic progress has led to its various initiatives being perceived as a threat by the West, including the "One Belt One Road" initiative. As a result, there is now mutual competition and rivalry between China, India, and Japan, which extends to their diplomatic relations. Given its foreign policy stance, Bangladesh occupies a strategic position in this context.

The geopolitical and geographical positioning of Bangladesh is a pivotal aspect that confers upon it a strategic edge in both regional politics and trade. Acting as a vital connector between South and Southeast Asia, Bangladesh plays a vital role in regional forums such as the South Asian Association for Regional Cooperation (SAARC) and the Bay of Bengal Initiative for Multi-Sectoral Technical and Economic Cooperation (BIMSTEC). The country's location also bears significant security implications, with mounting apprehensions over border security, cross-border terrorism, and maritime security.

Bangladesh's diplomatic ties with the United States have been illustrated by cordiality and cooperation ever since its independence in 1971. The United States, being one of the earliest nations to recognise Bangladesh as a sovereign state, has emerged as a crucial partner in its developmental pursuits, providing aid and technical assistance to foster socio-economic growth. Over the years, the relationship has evolved to encompass a broader spectrum of engagement, spanning political, economic, and military domains.

Considering their shared interests in regional stability and security, the United States has proactively assisted Bangladesh in its counter-terrorism and counter-extremism efforts. Moreover, the United States constitutes a pivotal trading partner for Bangladesh, with bilateral trade figures almost reaching $10.64 billion in 2021. In addition, the two nations have witnessed a surge in military cooperation, as manifested by their collaborative military exercises and training programs.

The significance of the bilateral ties between Bangladesh and the United States emanates from their shared commitment to promoting democracy, safeguarding human rights, and driving socio-economic development. Acknowledging Bangladesh's potential as a regional leader, the United States has actively supported its endeavours to secure sustainable development and political stability. Furthermore, the relationship bears implications for regional politics, with the United States striving to augment its influence in the region by forging partnerships with key stakeholders such as Bangladesh.

One of the foremost factors is Bangladesh's geographical location, which provides the United States with access to critical sea lanes and trade routes in the region. In addition, Bangladesh's burgeoning economy and vast market potential render it an alluring destination for foreign investment, including from the United States.

Bangladesh has strengthened its position due to economic growth, local markets, the contribution of expatriates, strong agriculture etc. Bangladesh's role as a pivotal player in regional security and counterterrorism efforts also renders it an indispensable partner for the United States. Furthermore, the country's escalating political and economic stability, under the aegis of the present government, has bolstered its appeal as a partner for the United States.

Bangladesh's strategic importance for the USA lies in its potential to promote regional stability, security, and economic growth, as well as its significant natural resources and role in regional counterterrorism efforts. The USA's interest in Bangladesh is driven by a desire to expand its influence in South and Southeast Asia and build strong partnerships with key players in the region.

The USA has formulated policies and strategies to strengthen political and economic ties, promote sustainable development and political stability, and increase military cooperation. These efforts demonstrate the USA's commitment to building a strong and enduring partnership with Bangladesh, a crucial player in regional politics and trade.

Prospective initiatives for cooperation between the United States of America and Bangladesh comprise of enhancing trade and investment, intensifying joint counterterrorism endeavours, and advancing governance and human rights. Nonetheless, the partnership confronts significant impediments, such as political turbulence, corruption, and religious extremism. These challenges must be tackled to ensure the endurance and advancement of the alliance.

To surmount these challenges, the USA must adopt a multi-faceted strategy that emphasises building long-term partnerships and fostering regional stability. This approach may involve increasing investment in Bangladesh, providing technical assistance, and supporting education and training programs.

The objective and approach of the collaboration between the United States of America and Bangladesh are aimed at fostering economic and political stability, strengthening security, and augmenting trade and investment. Assistant Secretary Bureau Of South And Central Asian Affairs, Donald Lu's visit has played a positive role in moving the Bangladesh-US relationship forward from whatever unpleasant incidents have taken place.  Tackling the challenges and grabbing the opportunities presented by this partnership will necessitate a concerted and comprehensive effort that involves joint action between the United States and Bangladesh.

M A Hossain, political and defence analyst based in Bangladesh. 

Email: writetomahossain@gmail.com

This article published at :

1. Daily Asian Age, BD:03Mar23

2. South Asia Journal, NJ,USA :03Mar23

3. The New Nation, BD: 05Mar23

Suicidal tendency of youth in Bangladesh.

M A Hossain, 

Suicide is a complex and multifaceted phenomenon that has serious consequences for individuals, families, and societies. Bangladesh as an emerging developing country has also been witnessing an increased rate of suicide over the past decade, particularly among youth. The suicide death rate among young people in Bangladesh is higher than the global average. Suicide is a preventable public health problem, and it is crucial to develop effective strategies to prevent suicidal tendencies among young people in Bangladesh. 

There are many factors that contribute to committing suicide among a particular age group. Some of the most substantial factors include poverty, social inequality, family crisis, unemployment, financial issues, social insecurity, hopelessness, love affairs, and lack of access to mental health services. These challenges can be overwhelming and can lead to a feeling of desperation and anguish. Additionally, social stigma can contribute to a lack of understanding and awareness of mental health issues, which can make it difficult for young people to seek help.

One NGO has researched suicidal death in Chittagong and Khulna divisions. To the utter surprise, the study found that 47% of deaths were from the 16 to 25 years age group. And, the data showed that 54.08% of males and 45.16% of females committed suicide.

To prevent suicidal tendencies among youth in Bangladesh, it is essential to develop a comprehensive strategy that addresses the root cause of the issue. This strategy should include approaches to promote mental health, reduce social stigma, awareness build among social and family members, and incorporate a syllabus on morals and values from the primary to tertiary level. It is also essential to provide young people with the mechanisms and resources they need to cope with stress and difficult life troubles.

One of the most effective ways to prevent suicidal tendencies among young people is to promote mental health and wellness. This can be achieved through education and awareness campaigns. These campaigns must aim to make young people understand that mental health is just as important as physical health and that seeking help is a gesture of strength, not weakness.

Reducing stigma related to mental health is also a significant step to prevent suicidal tendencies among young people in Bangladesh. Stigma can stem young people from seeking help and can exacerbate the feeling of isolation and anguish. So, it is essential to increase awareness and understanding of mental health issues and to promote a positive attitude towards speaking up. This can be achieved through targeted education campaigns, public awareness events and community outreach programs.

Increasing access to mental health services is another critical strategy for preventing suicidal tendencies. Needless to say, mental health services are often inaccessible or unavailable in many parts of the country, particularly in rural areas. To address this issue, developing innovative solutions, such as telemedicine, and mobile clinics can be a way to access friendly.

In Bangladesh, the suicide rates are relatively higher in men than women, exhibiting a male-to-female ratio of approximately 3:1. According to a 2019 report by the World Health Organization, suicide is the second leading cause of death after road traffic accidents among the youth aged 15-29, with a rate of 8.7 per 100,000 population. The study highlights the alarming rate of self-inflicted deaths among the younger populace of Bangladesh, bringing the gravity of the issue to the fore.

Moreover, the same report indicates a lack of community-based mental health services in Bangladesh. The bulk of the available mental health facilities is concentrated in urban areas, which makes it arduous for the rural population to access these services. This centralization of mental health services poses a significant challenge to addressing the country's mental health issues. 

A study published in the Journal of Affective Disorders revealed a high prevalence of depression and anxiety among university students in Bangladesh, with rates standing at 29.5% and 20.5%, respectively. Another study published in the same journal in 2018 indicated a high level of stigma towards mental illness within the general population of Bangladesh, which poses a considerable obstacle to accessing mental health care. These statistics serve to stress the pressing need for augmenting investment in mental health services and preventive measures across Bangladesh.

Society and government must take a collaborative mechanism to prevent our future generations. This young generation must be provided with the tools and resources they need to cope with stress and difficult life situations. This can be achieved through programs that promote life skills and resilience, such as mindfulness training, problem-solving skills, and emotional regulation techniques. Our education institutes also need to facilitate social support networks, such as peer support groups and mentorship programs, to help them build healthy relationships and foster a sense of belonging.

Suicide is a significant public health issue in Bangladesh, particularly among young people. With a concerted effort and a commitment to mental health and well-being, it is possible to prevent suicide and help young people in Bangladesh lead healthy and fulfilling lives. Finally, we all must embed them that suicide is no way the solution.  

M A Hossain, political and defence analyst based in Bangladesh. 

Email: writetomahossain@gmail.com

This article published : 

1. The New Nation, BD: 28Feb23

 

Thinning out of Indian forces from Jammu & Kashmir.

M A Hossain, 

The withdrawal plan of Indian armed forces from Jammu and Kashmir has been extensively discussed in the transnational community as a positive development towards restoring normalcy in the region. Still, the move has also raised questions about the government's motives and the future of the disputed territory. 

The history of Jammu and Kashmir is complex, and the conflict between India and Pakistan over the region has been ongoing for more than seven decades. In 1947, when British India was partitioned into India and Pakistan, Jammu and Kashmir were one of the disputed territories. The Maharajah of the region initially wanted to remain independent, but eventually acceded to India. Since then, the Indian government has maintained that Jammu and Kashmir are an integral part of India, while Pakistan claims it as its own. 

Under Article 370 of the Indian Constitution, Jammu and Kashmir were granted special status, including its constitution and flag, and the power to make laws on all matters except foreign affairs, defence, and communications. However, on August 5, 2019, the Indian government under Prime Minister Narendra Modi revoked Article 370, arguing that it was a barrier to the region's development and integration with the rest of India. 

The repeal of Article 370 was accompanied by a massive deployment of troops in the region, leading to a strict military lockdown, a curfew, and restrictions on communication and movement. The move was extensively criticized by the international community and human rights organizations, who condemned the Indian government's human rights abuses, including extrajudicial killings, torture, and enforced disappearances. 

The withdrawal of Indian troops from Jammu and Kashmir isn't a sudden decision which needs to be precisely planned and coordinated. We hope, the Indian government will conduct a thorough review of the situation in the region, including the security situation and the concerns of the local population. The government needs to consult with various stakeholders, including the military, the police, the local administration, and political parties. 

The government also has to engage in dialogue with representatives of the Kashmiri people to address their concerns and aspirations. The Indian government's careful planning and collaboration helped to ensure a smooth and orderly withdrawal of troops from the region. 

The withdrawal of Indian troops from Jammu and Kashmir isn't a one-time event, but an ongoing process that requires a monitoring and evaluation framework. The Indian government has to set up a robust monitoring and evaluation framework to track the situation in the region and ensure that the pullout of troops doesn't lead to a resurgence of violence or insurgency. 

The framework includes the deployment of Central Reserve Police Forces(CRPF) to monitor the situation, but should also enhance the use of technology to monitor social media and communication networks, and regular consultations with local stakeholders. The Indian government must set up a mechanism to address grievances and complaints from the local population and ensure that their rights are defended. 

The implementation of the phased withdrawal of Indian troops from Jammu and Kashmir is a complex and challenging process. The Indian government has to ensure that the withdrawal doesn't compromise the security of the region or lead to a resurgence of violence. The government has to precisely plan the redeployment of forces to ensure that there are no security gaps. 

The Indian government also has to ensure that the pullout of troops doesn't compromise the rights of the local population, including their right to life, liberty, and freedom of movement. The government has to ensure that the local population have access to essential services and that their day-to-day lives aren't disrupted by the pullout of troops.

The withdrawal of Indian troops from Jammu and Kashmir raises concerns about the future insurgency threats in the region. The Indian government has been keeping a close eye on the situation and has put in place measures to prevent the resurgence of violence. However, there's still a threat of militants taking advantage of the circumstances and launching attacks. 

The Indian government needs to be observant and visionary in dealing with any potential threats. It needs to continue engaging with the local population and addressing their concerns to prevent them from joining the genus of the militants. The government also needs to ensure that the security forces are well-equipped and well-trained to deal with any eventualities. 

India can follow Bangladesh with a similar approach in Jammu and Kashmir, by engaging in dialogue with the local population and addressing their grievances. The government can initiate a process of rehabilitation and development to address the economic and social challenges faced by the people in the region. By taking a lesson from Chittagong Hill Tracks of Bangladesh, India can bring a sustainable and peaceful fortune to Jammu and Kashmir. 

The withdrawal of Indian troops from Jammu and Kashmir will be a considerable development in the ongoing conflict over the disputed region. While the move has raised questions about the government's motives and the future of the region. But, the careful planning and collaboration, monitoring and evaluation framework and visionary measures taken by the Indian government will be the way in the right direction towards restoring normalcy in the region.

This article published at :

1. Asian Age, Bangladesh : 26Feb23

Ekushey February: International Mother Language Day

 M A Hossain & Sobrato Mehedi Sagor, 

'Joy Bangla' is the ever-increasing crescendo of the strongest slogan. It is a symbol of commitment, national spirit, and patriotism on and after the Birth of this nation. To be able to chant the most harmonious and zealous slogan in Bangla, the People of this Country had to undergo years of struggle and protest. The language movement did not only ignite the freedom movement of Bangladesh but also paved the way for linguistic freedom in the Indian subcontinent. Ekushey February (21st February) is observed as the International Mother Language Day, a day of pride and glory. Lest we forget that it has a history of struggle and profound sacrifices for protesting linguistic and cultural annihilation, which is remembered with reverence and veneration by the Nation.

In 1786, William Jones first discovered the interrelation of language and culture between Greek-Latin and Germans Gothic -Persian, which created comparative linguistics. During the pax Britannica (1815-1915) era, the research of comparative linguistics reached the epitome of its level.  The research of comparative Indo-European linguistic families and non-Indo-European, Dravidian linguistic families started in Kolkata and Madras respectively. In 1853, the Scottish “home rule” movement was started against British colonialism and the research of the Dravidian linguistic family became part of anti-British colonisation. The Irish “home rule” movement(1870-1914) had an impact on British -India. Irish Annie Besant and Indian Bal Gangadhar Tilak started the “home rule” movement in India and also formed a home rule league with a view to establishing democracy and language-based provinces within British India.

In 1911, Sayed Nawab Ali first outlined the importance of the recognition of the Bangla language in provincial education seminars in Rangpur. In 1917, Tilak demanded the re-demarcation of states based on language in the Kolkata Congressional session. That time, Annie Besant was elected as the chairman of the National Congress and established its local ramifications considering languages in 1921. Dr Muhammad Shahidullah demanded the recognition of Bangla as a provincial state language at Vishwa Bharati in 1918. In 1937, Maulana Akram Khan demanded Bangla as one of the state languages of British -India in the Bengal literary council (Bongio Shahitya porisad).

During 1942-47, the demand for Bangla as a state language was gaining momentum amongst the Bangla-speaking people. On 29 July 1947, Dr Ziauddin Ahmed, VC, Aligarh University proposed “Urdu” as the only state language in Pakistan, but Dr Muhammad Shahidullah starkly opposed that proposal and outwitted and trumped over Dr Ahmed by presenting cogent logic in favour of establishing Bangla as one of the state languages. 

Post-partition in 1947, there was an uproar demanding Bangla as a provincial state language. Prof. Abdul Kashem organized a movement named 'Tamaddun Majlish', which afterwards converged all the movements into an 'All party-state language action committee'. In 1948, Dhirendra Nath Dutto, MLA of East Bengal, raised a point of order in the Pakistan General Assembly for Bangla as one of the state languages, but it was turned down by the erstwhile Premier Liakat Ali Khan. This incident profoundly agitated the populace of East Bengal (Bangladesh) and a strong protest was demonstrated before the Governor-General M A Jinnah and Khwaja Nazimuddin. 

Similarly, in 1948, Chakravarti Gopalachari,  the central Governor-General of India formed two commissions to demarcate provinces. One was the linguistic Provincial Commission and another one was Jawaharlal-Ballav Vai-Pattabhi Sitaramayya(JVP) commission. These commissions were asked to submit a feasibility report of provincial border demarcation based on language. In 1950, the central government of Pakistan, all of a sudden, attempted to exert force to accomplish the use of Urdu in East Bengal. In India, the central government rejected the language-based provincial demarcation and created the constitution with four classes of rules. In 1951-52, there was an incipient agitation for state language in East Bengal. Similar agitation was also exhibited in India for languages-based provinces. In 1952, Mr Nehru visited Madras for the Lok Sabha election, where he faced a black flag demonstration supporting the demand of language-based Andhra Pradesh. In East Bengal, there was a violent movement for Bangla, and Andhra Pradesh started a non-violent movement.

On 21st February 1952, police fired indiscriminately on a protest March for language, where some embraced martyrdom. Martyrs' identities on that day are testimony to the fact that the entire nation was united behind the language movement. The list of martyrs on that day was - Rafiq and Barkat, who were University students; Salam and Shafiur were professionals. The martyrs included a common man like Jabbar or a rickshaw puller like Awal or a minor boy Ohiduzzaman. This incident instilled the trepidation of impending oppression into the minds of the populace of East Bengal; and they were anything but petrified, and possibly more resolved on fighting for their mother langage.

In 1953, the “Joint front” came to power, and in 1956, Joint-Front led by Abu Hossain declared the 21st of February as the 'Martyrs' day' and a general holiday and also recognised Bangla as 2nd state language. In the same year, India brought the 7th amendment to the constitution and reformed the border demarcation of provinces based on languages, repealing the 1950s state formation. Consequently, in 1960, Bombay split into Maharashtra and Gujarat. Gujarat, Haryana, Assam, West Bengal, Odisha, Madras, Kerala, Karnataka and Andhra Pradesh were formed based on Gujarati, Hindi, Asomya, Bangla, Oriya, Tamil, Malayalam, Kannada and Telugu languages. 

So, Bangla is the only language, which is allowed to be spoken by its native speakers at the cost of lives. West Pakistan tried to subjugate East Pakistan by imposing 'Urdu' as the State language, with the nefarious scheme of converting the educated Bangalees into illiterate and incompetent for Government Executive jobs overnight. Their ploy was imbued greatly by the British colonists, who, in the similar fashion, proselytised Muslims into an incompetent ethnicity by declaring  English as the State language instead of Farsi during the mid-nineteenth century.

In 1999, Ekushey February (21st February) was awarded the status of International Mother Language Day by the United Nations. A theatre group from Gafargaon (Mymensingh district) named "Gafargaon Theater" first demanded international recognition for 21 February in 1999. In 1999, Gafargaon Theatre brought out a publication named "Orgho(oblation)" on the occasion of 21st  February, where they reverberated their demand for labelling 21st February as International Mother Language Day. In the same year, this organisation brought out a procession with graffiti, leaflets, and posters demanding 'Bishwo matri vasa dibos chai- Ekushey er antorjatic sikriti chai (demand for International Mother Language Day-demand for 21 February's international recognition)". At last,  Prime Minister Sheikh Hasina’s initiative and her team ex-minister A. S. H. K Sadek, Dr Sadat Hossain, Ambassador Sayed Moazzem Ali, Tozammel Haq(Tony) and Bangladeshi Canadian resident Rafiqul Islam and Abdus Salam made the nation proud by bringing recognition for 21st February as the International Mother Language Day by the UNESCO. 

Ekushey February is the day when our national pride is heightened to the helm. The whole world is now recognising our spirit and zeal for our own culture and heritage. Our sacrifices will be truly appreciated and commemorated when every nation will imbibe the sense to pay proper homage to their linguistic heritage of diversity.

This article published at :

1. The New Nation, BD:21Feb23

2. South Asia Journal, USA :21Feb23

Ideological Warfare: concepts, misperceptions, and blunders.

M A Hossain, 

Of all the burning issues this world is embroiled into, terrorism(Jihadism) is arguably the most important issue at present. In the post-9/11 epoch, the global arena is ensnared in the issue of terrorism under a new dimension, which rapidly was disseminated into all the countries in the world and the Muslim countries were not an exception. At present, 30–40 Countries, with a Muslim majority, are directly or indirectly engaged in the "War on Terror" spearheaded by the US and its allies. Even after two decades of the War on terror, this jihadism is not at all extinct, it rather challenges the status-quo in the Global system. However, owing to the lack of adequate comprehension of the ideology, aim, and procedure of jihadism, the west has failed to perceive this ideological warfare accurately and thus, paved the way for overturning present global systems through the jihadist movement.

There are two Islamic radical forces globally running with unconventional fighters- Al-Qaeda(AQ) and Islamic State. Among them, AQ is emerging as a game changer in the social fabric, political structure, and geo-strategy globally. I will dwell upon AQ only today because day by day, this extremist organisation is getting stronger.

AQ leaders' statements since the mid-90s predominantly allude to three core principles, which are in sharp contrast to secular, democratic, and religious reform ideologies. First, 'The Quran-based authority to govern'-AQ is fighting to create a Sharia-based Islamic Emirates and strongly reprehends the secular, man-made other systems of rule which are deemed contrary to the Islamic faith. Second, 'the Liberation of the Homeland'- they are struggling to oust every aggressor from the Muslim countries. Third, 'the liberation of the human being'- the vision of a contractual-social relationship between Muslims and their rulers that would permit the subjects to choose and be scathing to their leaders, and to raise resistance and overthrow, if need be, should there be an aberration from Islamic laws and principles.

In my opinion, AQ's objective is to demonstrate and characterise its activities as defensive and religiously permitted will garner support from the masses for its broader ideological program. The identification of Limited political objectives and the exposition that they are aiming at resolving broader grievances may generate broader appeal. Overall, AQ's immediate aim is to establish itself as the vanguard of an international Islamic movement, primarily committed to end the propensity of the US's 'intrusiveness' in the affairs of Muslim countries and the ultimate aim is to proselytise Islamic societies with Islamic laws.

For a better exemplification of this ideological warfare, let me compare it with a football match, where the West and Islamic Fundamentalists are two opponents. On one side, the West relies on the Economy, the Rule of Law, and the Judiciary in the defence position; Popular support and Education as two wingers; Secularism, Administration, and others in the midfield, and Democracy as the striker. The West keeps Authoritarianism, Dictatorship, Monarchy, Radical extremism, and Moderate Islam on the side bench. On the other side, in contrast, Islamic Fundamentalists designate 11 players with only one ideology, and that is Islam. Their substitute players are also with Islamic ideology. So, they counter every position of their opponent to instil Islamic ideology. 

In this ideological warfare game, both teams have committed rough charges, which gives the advantage to the opponent. The West played fouls in Iraq, Afghanistan, Somalia, Syria, and Mali. They have also tackled Muslim scholars abrasively in Guantánamo, and the seizure of Lal Masjid(Pakistan).

The West also adopted cheap machinations of substituting democracy with authoritarianism, dictatorship, monarchy, secularism with moderate Islam, and radical extremism. Examples are Bangladesh, Saudi Arabia, Pakistan, and India. So, the West is rather bafflingly unstable in its ideological position and is predisposed to recant its ideology quite readily. On the other hand, the Islamic Fundamentalist team charged its opponent illegally in the Peshawar School attack (Pakistan), suicide attack in common places (Middle East, Africa) attack on Eidgha, Marketplaces (Bangladesh, Iraq), etc.

In my opinion, AQ has targeted four opposition players to make the west exhausted and abruptly exposed its weakness. Those four players are education, popular support, economy, and democracy. From the last two decades, If we analyse AQ's statements, we find that they have been continuously criticising the Western education system, dollar-based economy, and democracy which failed to exhibit palatable governance. They also expose the bitter truth that Western democracy is not suitable for Muslim countries because if any Islamic party wins the election then obviously Islamic party will not compromise with the West.

According to the International IDEA report 2022, half of the world's democracies are declining, where India and the US are among 7 countries listed as "backsliding"  and 27 countries are seen moving towards authoritarianism. This capitalist democracy has completely failed in the Middle East, and Africa and put South Asia at stake.

AQ is also exploiting the Education system in Muslim countries. There are three systems in every Muslim country, a secular Western-backed general education system, a state-backed moderate Islamic education system (Alia Madrasas), and an orthodox Islamic education system (Deobond). In reality, orthodox Islamic students face tremendous discrimination in every walk of opportunity. And Islamic Fundamentalists are targeting these groups by gravitating them into adopting the ideologies of these Fundamentalists.

From the beginning, AQ was more critical of the monopoly of dollar-based economic systems globally. They termed it as 'Bogus' and urged all Muslim leaders to walk out from such a blunderous Fiat money standard. The Washington-Beijing trade war has exposed the monopoly of the dollar system, and world leaders have been searching for an alternative monetary system. Again, the Russia-Ukraine war has explicitly exposed the necessity of an alternative to the dollar system. Now Economists are forecasting that the West is putting other countries in a debt trap and giving emphasis on lessons learned from the ancient Roman money supply conundrum.

The USA and its allies seem to be stuck in the quicksand of their so-called "War on terror". It was the plan of Bin Laden to bring the USA into a ghost war globally and achieve the asymmetric attrition of war. AQ has tried to convince the Muslims in the Middle East, Africa, Afghanistan, and Pakistan about the "War on terror" as nothing but a conflict between Islam and the West, and it has worked. This organisation takes this war on terror as a golden opportunity not only to garner proponents and popular support, but also to recruit Muslim youths.

In this context, the West is left with only two options. First, to continue this ghost war on terror, and second, to abandon their Muslim allies. In my opinion, the West has chosen option 2 because we saw the result in Afghanistan, Iraq, and Somalia. So, the withdrawal of the USA and its allies is considered a failure of ideology, not power or wealth. I cannot overemphasise the fact that these wars were not evenly matched since those were between the most sophisticated, advanced weaponised military, strongest economy-backed superpower, and with ordinary, unconventional thousands of militants from the poorest, malnutrition-torn nations.

Ideological conflicts have always been at the root of the transition of civilisations in history.  Every nation has its own ideology, traditions, and culture. Whenever one nation engaged in a struggle for superiority over another nation, the nation with the strongest ideology survived, which was conducive to the defeat of the Mongols, Hitler, or Soviet socialism. The bitter reality in the present context is that the governments of Muslim countries have to fight this war alone.  Therefore, the government of a Muslim country should not give the fundamentalists an edge by rough tackling in the game of ideological war, without fully comprehending the ideology, purpose, and procedure of this terrorism.

This article published at :

1. The Asian Age, BD: 15 Jan 23

2. Modern Ghana, Ghana :16Jan23

3. Seoul Times, S.Korea :16Jan23

4. Review Nepal, Kathmandu :15Jan23

5. Pakistan Observer, Pakistan :17Jan23

6. South Asia Journal, NJ,USA: 16Jan23

7. The Jakarta Post, Indonesia :24Jan23