Adeel Akhtar
MAULANA Arshad Madani, who heads a Jamiat Ulema-e-Hind faction considered Hindu-friendly, has demanded that the cow be made the country’s national animal. Other Jamiat leaders have since echoed the demand. Some Muslims view this as a political strategy and a clever tactic and have endorsed it.
Supporters of this interpretation argue that if the cow became the national animal, the beef export sector — which they claim is dominated by Hindus who worship the cow — would shut down. That would cost the government substantial foreign exchange and tax revenue, and likely ban beef in five-star hotels. They believe the government would avoid such an economically damaging decision, while the demand itself puts pressure on both the government and Hindutva groups. This is why some call it a political move by Madani against Hindutva forces.
Whether this is Madani’s actual intent is unclear. Critics note that neither he nor his followers appear to have fully weighed the implications of the demand.
The first point: If the government cannot accept this demand, what benefit will Muslims have by raising the issue? Will the government be forced to grant complete freedom to slaughter cows in response? Obviously not. And even if, hypothetically, such permission was granted, do we actually possess the passion and courage to slaughter cows? After all, Muslims have long been taught not to slaughter cows or their progeny out of respect for Hindu religious sentiments.
But there is another side to this. It has always been the practice of Brahmins to get their wishes fulfilled through others. They have declared the cow as a sacred animal in the religion (Dharma) they formulated, and this tradition is centuries old. Therefore, it is undoubtedly their religious symbol, which they are determined to preserve. For the followers of Hindu Dharma, cow slaughter has been a source of religious provocation for centuries. Under this pretext, they have repeatedly incited riots against Muslims.
The irony is that this is a community lacking in character, which — like the Jews — is accustomed to distorting and violating its own religion for material gains. Its religious faith awakens only when it comes to hating other communities, but remains dormant when its own interests are at stake. For this reason, by declaring the cow the national animal, these Hindutva forces aim to compel all non-Hindus to show reverence to it.
Since the consumption of beef is common in many regions and among various communities, Hindutva groups can use the demand made by people like Arshad Madani as a basis and justification to impose a nationwide ban on cow slaughter, without having to bear the direct backlash themselves.
However, there is an even more dangerous aspect, one that concerns the faith (Imaan) of Muslims. Allah has not granted anyone — not even His Prophet — the authority to declare something He has made halal as haram, or something haram as halal. This is exclusively Allah’s right, and He has expressed severe wrath against those who violate it. While Allah has permitted the consumption of haram items in cases of extreme necessity or the forgoing of halal items, turning such actions into part of one’s belief or ideology is absolutely impermissible.
Yet, due to such demands from religious scholars and leaders, this idea gradually becomes a common viewpoint and sentiment among ordinary Muslims — especially when, for their devotees, the words of their elders carry more weight than divine revelation (Wahi Ilahi).
Furthermore, if the cow is declared the national animal, an official decree for its veneration and sanctification will likely follow, just as standing for the national anthem and showing reverence to it has been made compulsory in an improper and coercive manner. This would be a massive victory for the mushrikeen (polytheists), the enemies of monotheism, for which they might even be willing to sacrifice their businesses and national interests.
It is worth noting that declaring the cow the national animal does not automatically mean the beef trade will end. Deciding on whom to enforce the law and on whom to turn a blind eye remains entirely at the discretion of the government and administration. We are already witnessing how laws are applied in a partisan manner. Despite laws banning cow slaughter, powerful Hindu business tycoons enjoy full freedom — with complete official facilitation — to slaughter and sell bulls and cows.
Therefore, one must carefully understand the implications of such foolish demands instead of considering them an example of cleverness or political wisdom.
(Translated from Urdu by Mohammad Alamullah for Clarion India)
