Article: Jamaat, 1971 and Apology

Jamaat, 1971 and Apology

Dr. Mohammad Omar Farooq
January 2006

In 1971 there was a genocide - one of the worst in human history - in the hands of the Pakistani Army and its cohorts in East Pakistan. Jamaat-e-Islamic Bangladesh (JIB) also played an active and armed role, along with Pakistani Army. There is a continuing impression that let alone any accountability, JIB never even apologized for its role in 1971. Thus, there is still demand for such an apology for the healing of the nation.

In a recent editorial, Weekly Holiday [September 23, 2005] reiterated that demand. "December 14 is the day to commemorate the hecatomb, so to speak, of selected intellectuals by the Jamaat. Will there be some in the BNP to ask the Jamaat the reason for its 1971 killer role? We ask them any way and demand that the Jamaat must offer a public apology to atone for its 1971 sins. That will be of some consolation in that history is not repeated as in the case of the Nazis."

JIB has become a especial eyesore for many because not only it has been rehabilitated in independent Bangladesh, but now quite enviably it is also in the government as part of a ruling coalition. In regard to apology from JIB, there are two related issues. First, what is the apology for? Is the apology for its political decision and resolution to defend Pakistan or is it for also its collaborative role in 1971 genocide? An apology for its totally wrong political decision is understandable, because people can have differences in political views. However, would an apology be adequate for any crime against humanity in 1971? That leads to the next issue: Those who are calling for an apology, are they interested in mere apology (for both political decision and crime)?

Whether there would ever be any accountability for the genocide in 1971 is a moot issue. Realistically, while a segment of rightfully embittered people can continue to pursue the case of accountability, there is hardly any chance for that in the changed political landscape of Bangladesh. Many factors, including the decision of Sheikh Mujibur Rahman to offer general amnesty, have virtually sealed the matter for good. It is no wonder that even when Awami League was in power, it did not effectively pursue or could not make any headway about this matter. However, for the sake of the national healing, couldn't JIB take the initiative and offer an apology to "atone for its 1971 sins"?

JIB might have, but in its political calculation, it is unsure whether an apology would dig a deeper hole for them, and on the basis of public admission, there would be a campaign to put JIB on trial.

Some have argued that JIB actually have offered such "public apology," but such apology has not been noted. Indeed, it has been rebuffed. Recently, on an internet forum, there was a report about one of the episodes of Tritio Matra (Channel i), where the issue of Jamaat's apology came up and one of the guests, a former bureaucrat and an eminent Islamic thinker was asked: "Why didn’t Jamaat apologize for their role in 1971?" The guest commented: "This is not correct. So far as I remember when Golam Azam came out from jail he told in a public gathering in the North gate of Baitul Mukarram that we apologize for whatever wrong we did in 1971 – his words were more or less close to it. But on the next day dailies made lead stories with huge headings of the statement of some political leaders saying that there is no forgiveness for the treachery of 1971. This is not fair at all. If Jamaat don’t ask forgiveness they always insist to ask forgiveness. When Jamaat asks forgiveness they say there is no forgiveness."

I wasn't aware of such a formal apology. I could not locate anything as such from the net. Since it is a very important issue involving Jamaat, I thought it might be at JIB's website, but it wasn't there. So, I raised the issue with the guest on the same forum, if he could share with us the exact statement of the apology. Here is what he shared.

I have checked up the speech of Professor Azam in the north gate of Baitul Mukarram on 23rd June, 1994 after his release from jail (he was in jail on charge that he was not a citizen and he was staying illgally ).The speech contains the following "amar jadi bhul hoye thake--iccsakrita vabe desher ebong janaganer kono khatir kono chesta Allahr rahmate ami korini----ar pareo manusher bhul hai, hate pare.-----tai jara amar kono kajke bhul mane karechen tader shabar kache janassi ami dukkhita. (If I have committed any wrong ----though by the grace of Allah I have not done anything to harm the country or the people ---even then mistake happens or may happen---for that reason to all those who think my action or work was wrong , i am informing them all that I am sorry - my translation --SAH). This was the first public meeting of Proferror Azam after the estalishment of Bangladesh.(The speech has been published by Abdul Qader Mollah on behalf of Jamaate Islami, Bangladesh in June, 1994.)

I have to presume that this is the best JIB and its former Ameer could come up with, because if there was a better stated apology, then we would have come across that. After reading this, I was dumbfounded, but not surprised. How can anyone recognize and accept this as an apology for a role played in a genocide? This is a typical political statement, where someone says things without truly taking any responsibility. Let's read this carefully. "IF I have committed any wrong ..."; "though by the grace of Allah I HAVE NOT done anything to harm the country or the people"; "ALL THOSE WHO THINK my action or work was wrong" ...

The central issue is that the former Ameer of JIB didn't take any responsibility in the above statement. It is not "if I have committed any wrong"; the apology should be for "the wrongs I/we have committed". The issue is not "all those who think my action or work was wrong." The issue is whether he thinks his action or work was wrong. Without that, I am afraid, this kind of sophistry is not going to cut it.

Even three decades after the independence, Bangladesh does need a national reconciliation. I found very pertinent the reflection of the esteemed and popular novelist Humayun Ahmed on this issue in a book "Ghare baire Humayun Ahmed: Hajar proshno" (Mowla Brothers, 1994). He was asked: "Bangabandhu forgave those who supported Pakistan during the liberation war. However, the issue was not resolved. The revulsion against the rajakars is only deepening and a complex national issue is brewing. How would you explain this?"

Humayun Ahmed replied: "My grandfather (nana) was among those who supported Pakistan during the liberation war. He died in the hands of freedom fighters. ... I have not seen in my life such a head-to-toe gentleman. My grandfather grew up with an ideal. He used to dream about a full Muslim state. Because they grew up under serious oppression of the Hindus. In a sweetmeat store, they used to be denied the service on a plate. They had to stand outside and accept sweets in their hands. It was not a treatment just for the Muslims, but also for the lower castes. This is was the caste system of Hindus. Those Muslims who grew up with such experience, they desperately felt the need for a separate state. After a prolonged and difficult struggle they achived that state. When they saw right in front of their eyes, that state was falling apart, they were afraid that the Hindu domination will return again. Many of them then started supporting Pakistan. However, the transgressions of the Pakistani army was increasingly becoming obvious. They were killing Hindus as well as Muslims. My grandfather witnessed, his dear son-in-law (my father) was shot dead by the army. He became dumbfounded. What was happening? Which way would he turn? Would he continue to support the Pakistani army, or join the new wave for liberation? He faced confusion and ambivalence, which he could not overcome. It was also our failure that we were unable to remove their confusion. He was killed by the freedom fighters. Now the issue is whether we will forgive them or not. Sheikh Mujib offered them amnesty. I am for forgiveness. ... They erred. Anyone can err. However, if due to these wrongs, their entire families are isolated and we brand them as rajakars, the nation would be divided into two. Over several generations, their numbers would increase and a serious national problem of disunity would have to be faced. I am not in favor of pushing this country to confront such a national crisis. However, one thing must be clear. The rajakars must sincerely seek forgiveness before the nation. We will forgive them, but if they think that they haven't committed any wrong, that won't be acceptable. They must seek forgiveness, offer apology publicly." [pp. 31-32; my translation]

It is a great misfortune for the country that there hasn't been any real accountability for the wrongdoings or crimes in 1971. However, those who seek apology from JIB can't expect any formal, public apology in this changed political landscape of the country, if their intent is to use that apology to either pursue a war crime tribunal or to ban JIB from the political process. On the other hand, JIB teaches its manpower ihtisab (self-criticism). Instead of being driven by political considerations, JIB and its former Ameer should remind themselves of the dictum of Hadrat Umar they teach their own manpower: "Take account of yourself before Allah take your account on the Day of Judgment." I believe that JIB does not quite understand the graveness of the role it played in 1971. JIB needs to come to grip with the fact that a genocide took place in 1971 and by collaborating with a genocidal army, grave wrongs were committed. In that context, what was offered on June 23, 1994 by the former ameer of JIB constitutes no apology at all.

It is vitally important that JIB addresses this matter conscientiously and sincerely in a convincing manner. It is also important that the country demands the apology and resolves this matter once and for all in a framework of national reconciliation.