The New Nation - Internet Edition

Fakir Abdur Razzak

What sort of a leader was Father of the Nation Bangabandhu Sheikh Mujibur Rahman? How great was he? There are debates and controversies regarding many internationally acclaimed political leaders ranging from George Washington to Fidel Castro. And the real identity and lasting image of a statesman is formed in the minds of the people through these debates and discussions, criticisms, research, evaluation and study of history.

It is beyond any doubt that Sheikh Mujib was the founding father of our independent nation and in the judgement of history, 'the undisputed leader and statesman' .

In South-east Asia, Bangabandhu Sheikh Mujibur Rahman was the only one of his kind who had to carry forward an uncompromising struggle for long 23 years for realizing the various demands of his people with the ultimate objective of achieving independence. He also had to lead an armed liberation struggle in this process. The Bengalee nation fought tooth and nail keeping full faith and trust in his effervescent image and carried out his plans, orders and directives even when he was absent during the liberation war. And ultimately, this nation snatched the red sun of independence by defeating the Pakistani occupying forces. The lives of three million martyrs and the honor of 200 thousand mothers and sisters had to be sacrificed in the process. Bangabandhu Sheikh Mujibur Rahman remained the principal figure during all these struggles, sacrifices, war of liberation, achievement of independence and the changing faces of politics. This irrevo-cable fact of history can never be obliterated. Many people tried unsuccessfully, but history has only shown pity to them.

Bangabandhu Sheikh Mujibur Rahman was a people's leader in the real sense of the term; he was a leader of the teeming millions. dearest 'Mujib bhai' of the peasants. laborers and toiling masses-who constitute 85 percent of the country's population. That address (Mujib bhai) by the general masses since the early fifties laid the foundation for his ultimately becoming a people's leader.

For justifiable reasons, the mainly educated segments of society and the students added some adjectives before Mujib's name later on. But the ordinary people of the country who had seen. known and supported Mujib from a close distance were satisfied and proud by calling him 'Mujib bhai'. They considered 'Mujib bhai' to be closer to them than 'Bangabandhu, Father of the Nation'. They demonstrated through their infinite love that Sheikh Mujib was very dear to the common people, as he was a constant companion to their hackneyed existence in his role as a leader of the masses. Any other identity is of no value to the common man. The real and natural identity of our Father of the Nation among the peasants, laborers and working class of the country was his historical identity brightened and embellished by his common identity of 'Sheikh Mujib', 'Mujibor' and 'Mujib bhai'. This identity has firmly placed him in the pages of history as a leader of the masses.

What attributes of a people's leader did Bangabandhu posses? Why did history put the adjective of 'people's leader' in front of Sheikh Mujib's name without any hesitation? Although some people may debate, hesitate or raise questions about other adjectives due to their partisan narrowness, nobody would object to his being called 'people's leader', 'leader of the masses' or 'leader of the Bengalees'. That was because, Sheikh Mujib was truly the leader of all Bengalees. Even his arch enemies-- the then leaders of the Muslim League and the Generals who ruled Pakistan-- conceded without hesitation that he was unquestionably a leader of the Bengalees and represented them faithfully while raising their demands. Many other leaders could compromise on the just demands of the Bengalees, could surrender to greedy impulses, could even be pocketed by the ruling coterie in exchange for benefits, but that was not possible in case of Sheikh Mujib. The Pakistani rulers were successful while dealing with many Bengalee leaders in implementing their designs. But when they extended their hands to Sheikh Mujib, he could not be dislodged on the question of just demands of the Bengalees. Just as the Pakistani rulers could never forget this ultimate reality, history also did not fail to record it due recognition. Above all, the country's Bengalees knew this principled stand and ideal of their leader. Even those people who opposed his politics knew how far Sheikh Mujib could go on the questions of independence, honor and just demands of the Bengalees. In real terms, Sheikh Mujib went the whole distance to establish the prestige of the Bengalees in the global arena till the end of his life. But he could not realize all his dreams, tastes, plans and programs.

Bangabandhu's excessive love for the peasants, laborers and ordinary people of Bangla was noticeable immediately after he had crossed his youth and stepped into his middle age. He was not ready to look into anybody's faults. Even more emotion and affection were added to this love after independence was achieved in 1971. The only objective of the leader then was to ensure food, health, education, shelter and clothing for the poor Bengalees. That seemed to be his sacred responsibility. "My poor people of Bangla do not seek much, they are the people of this soil, all my movements and struggles would be in vain if I fail to do something for them".

The leadership of Bangabandhu Sheikh Mujib had in its arsenal some extraordinary, miraculous and even mesmeric qualities. Under any circumstances, he could take any party-- his own, those in the opposition or any disgruntled group-- to a position that was just and mutually satisfying. But although possessing these amazing mesmeric qualities, he was a simple and soft-hearted individual in front of the peasants, laborers and the masses. That Sheikh Mujib- who was fearless and agile like a tiger and firm like a mountain on the question of principles, ideals and demands-- was simple and soft like a child while standing before the deprivations, pains and hardships of the peasants, laborers and poor people of Bangla. All Bengalese who were his contemporary and came close to him would concede without hesitation that Bangabandhu could never be harsh with ordinary Bengalees.

He only wanted to pour out his infinite love for them. An all-pervasive expression of this natural love could be observed when he declared general amnesty after independence of the country pardoning all criminals (with a few exceptions) who opposed the liberation war. In fact, this general amnesty demonstrated the enormity of his love for the people-- irrespective of party or opinion-- as a leader of the masses.

His relationship of love with the ordinary people of Bangla was so deep that the 51-year leader could address them without any hesitation as 'tumi' (address in Bangla signifying closeness or intimacy) while speaking at the historic rally at Suhrawardy Uddyan on 7 March 1971 (for example, "even if I can not give you the order, you will confront the enemy with whatever you have"). Has any leader emerged in this country even after 25 years of Bangabandhu's death who could address the people out of love as 'tumi' even at the age of 70? Certainly not, nobody could dare to do that for fear of rebuff by the people. Sheikh Mujib, on the other hand, loved the people so dearly and the confidence and trust reposed by the people on his leadership was so intense, that both the leader and his followers knew what the language of communication between them should be. Only when a leader becomes one with the general masses does the boundaries and distances between them vanish, and no difference exists between their identity. Bangabandhu Sheikh Mujib, 'Mujib bhai' of the Bengalees could truly cross that boundary and become the leader of the common man. That is why, the death of Bangabandhu created divisions, scar, and vacuum in the hearts of the innumerable peasants-laborer-sworking people of the country. The language and pain of that hemorrhage can only be felt with the heart, and not in any other way.

Translation: Helal Uddin Ahmed