J Sai Deepak Podcast on Indian History, Two Nation Theory, Congress & Mughal Empire | Hindu Muslim

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Video Credits : Vaad ( 2022 )

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00:00:00 - introduction
00:05:01 - Dehlvi’s Worldview
00:07:02 - Cultural Impact
00:12:05 - Wahabi Movement
00:20:00 - Two-Nation Theory
00:22:14 - Must watch - Shatrubodh
00:27:23 - Mughal Decline
00:38:00 - Decolonization
00:40:18 - Decolonizing Education
00:49:17 - Congress & Minority Appeasement
00:51:54 - Two-Nation Theory’s Continuity
00:57:26 - Hindu Society’s Response
01:01:47 - Hindu Unity

Sai Deepak explains why his book begins in 1740, tying it to the decline of the Mughal Empire, marked by Nadir Shah’s invasion of Delhi in 1739. This period of political instability sets the stage for the emergence of Islamic reformist movements, particularly the Wahhabi ideology in Saudi Arabia and its Indian counterpart led by figures like Shah Waliullah Dehlawi. He notes that Dehlawi, a key Islamic scholar, studied in Saudi Arabia between 1730 and 1732, where he was influenced by Wahhabi teachings. Upon returning to India, Dehlawi initiated a process of “Wahhabization,” emphasizing a return to a purer form of Islam based on the Quran and Hadith

A central theme of the discussion is the Two-Nation Theory, which Sai Deepak argues has roots in the ideological separation fostered by Islamic reformist movements. He cites Dehlawi’s worldview, which divided the world into Dar-ul-Islam (land of Islam) and Dar-ul-Harb (land of war), a concept that inherently rejected coexistence with non-Muslims. This mindset, according to Sai Deepak, was not merely religious but political, laying the groundwork for the idea that Muslims and non-Muslims could not form a single nation. He references Syed Ahmad Barelvi, who implemented Dehlawi’s ideas on the ground, particularly through jihad against the Sikh Empire under Maharaja Ranjit Singh. The Balakot region, where Barelvi was killed, later became a significant hub for militant networks, including those linked to modern groups like the Taliban.

Sai Deepak notes that Persian and Urdu were imposed as official languages under Mughal rule, sidelining local languages and cultures. Sai Deepak connects the historical jihadist networks established by Barelvi to the British introduction of sedition laws, particularly Section 124A of the Indian Penal Code in 1870. He argues that these laws were enacted to curb the activities of such networks, which posed a threat to British rule after the decline of the Sikh Empire in 1847.

Sai Deepak critiques the Indian National Congress for its historical compromises, particularly its willingness to accommodate Muslim demands for separate electorates and representation. He references the 1887 Congress session and later events, such as the Shimla Deputation, as moments where Congress leaders prioritized appeasement over a unified national identity. He argues that this reflects a broader failure of Hindu society to assert its cultural and religious identity, partly due to the influence of Westernized education introduced by the British since 1835. He contrasts this with figures like Savarkar, who articulated Hindutva as a political and cultural identity encompassing but distinct from Hinduism as a religion.

Sai Deepak emphasizes that Hindu society must adopt a non-negotiable stance on its core values, rejecting compromises that dilute its identity. He cites the Places of Worship Act as an example, arguing that peace is impossible unless occupied religious sites are returned, reflecting a broader need to reclaim cultural heritage

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