The marriage between Rattanbai Petit and Mohammad Ali Jinnah in 1918 challenged societal norms and sparked widespread controversy. It was a union that transcended religious boundaries and tested the resilience of both individuals. This article delves into the historical significance of their interfaith marriage, the challenges they faced, and the lasting impact it had on their lives and the socio-political landscape of India.
Rattanbai Petit, known as Ruttie, and Mohammad Ali Jinnah's marriage was nothing short of a box-office thriller, as author Sheela Reddy aptly captured in her book "Mr and Mrs Jinnah: The Marriage that Shook India." Jinnah's prominence within the British government, Congress, and the Muslim League made him a target of envy and resentment among his adversaries.
The Conversion: Jinnah desired Ruttie to convert to Islam before their marriage, although it was not a legal requirement. Ruttie, a headstrong individual, was not easily swayed and carefully studied Islam before making the decision to embrace the faith. Maulana Nazeer Ahmad Khaujandi, a renowned Sunni theologian and a member of the All India Muslim League, formalized her conversion in the Jamia Mosque of Bombay.
Ruttie Becomes Maryam: Ruttie's conversion ceremony led to her adoption of the Muslim name "Maryam" at Jinnah's request. However, she continued to be known by her original name, Rattanbai, in formal usage. The name change was not necessary from a legal perspective, but it held symbolic value within the context of the conversion-to-Islam ceremony.
The War of Words: The marriage triggered a war of words between the Parsee-controlled press and Muslim-controlled newspapers. Parsee papers, such as Kaiser-e-Hind and Jam-e-Jamshed, criticized Rattanbai for accepting Islam, while some accused the Muslim community of conspiring against Parsees. In response, progressive Muslim press publications, like Paisa Akhbar, defended the marriage and condemned those who vilified the couple. The couple's unexpected prominence within the Muslim community surprised them, as they primarily identified themselves as nationalists.
The Reaction by the Parsee Panchayat: The Parsee religious council, known as the panchayat, reacted negatively to the marriage by condemning marriages between Parsee girls and non-Parsees. They even announced the excommunication of any Zoroastrian who married outside their faith. Rattanbai faced severe consequences, but these conditions did not last long, as her family eventually reconciled with her and participated in her life events. Their marriages were not invalidated, and they were not denied Parsee funeral rites.
Right-wing Muslim political groups vehemently opposed the marriage, viewing Jinnah's liberal and educated persona as a threat to their conservative ideals. Leaders such as Maulana Hussain Ahmad Madani, Allama Inayatullah Mashriqi, and Mazhar Ali Azhar criticized Jinnah's marriage through pamphlets, articles, and political campaigns. Their aim was to discredit Jinnah as a Muslim leader, but their attempts only strengthened Jinnah's resolve to defend his wife and his personal life.
The interfaith marriage between Rattanbai Petit and Mohammad Ali Jinnah challenged societal norms and faced significant opposition from various quarters. Their union symbolized a defiance of conventions and highlighted the importance of personal choice and religious freedom. Despite the controversies, Jinnah and Rattanbai remained steadfast, demonstrating the strength of their bond. This historic marriage continues to serve as a testament to the power of love and the resilience required to navigate the complexities of interfaith relationships in a diverse society.
References:
Reddy, Sheela. "Mr and Mrs Jinnah: The Marriage that Shook India." HarperCollins, 2017.
Wolpert, Stanley. "Jinnah of Pakistan." Oxford University Press, 1984.
Jalal, Ayesha. "The Sole Spokesman: Jinnah, the Muslim League, and the Demand for Pakistan." Cambridge University Press, 1994.
Bose, Sugata. "His Majesty's Opponent: Subhas Chandra Bose and India's Struggle against Empire." Harvard University Press, 2011.
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