পাতা:বাংলাদেশের স্বাধীনতা যুদ্ধ দলিলপত্র (প্রথম খণ্ড).pdf/৬৭৫

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বাংলাদেশের স্বাধীনতা যুদ্ধ দলিলপত্রঃ প্রথম খণ্ড
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even if, say, by the unity, integrity or indivisibility of the human mind or human personality. For the special study, development and working of each region, we get them more conveniently separated. Thus separated-even without denying the unifying bond either of God or of the human personality-politics comes within the sphere of reason, while religion within that of faith.

 The two-reason and faith-may blend together perfectly. But we allow each to work separately in order that each may grow to its fullest maturity so that a higher synthesis of the two may be attained-a mellower blending Even in the evolution towards that ultimate end, the two may be working hand in hand but unobtrusively.

 We know, Sir, whenever either has become obtrusive at the cost of the other either in individuals or in groups, convulsions have taken place-convulsions, that in the case of groups, have caused infinite human misery, that have flung States as under, that have debased men. We need not look to Europe in the Middle Ages or for the other side of the picture to the Worship of Reason during the French Revolution. We may look to various chapters of the history of this subcontinent. I need not mention periods. Even two years earlier, we did not behave as if we were rational human beings. We so behaved because on each side, faith became predominant over reason, what normally should have. remained unobtrusive became obtrusive.

 I feel, Sir, in this House I am treading on exceedingly delicate grounds. But let me put it to you, Sir in all humility.-whatever relation most of us may think or feel, subsists between us and our Maker or between this great State and its people and God Almighty. need we be obtrusive with it, need we make a flourish of it on this occasion when we have met here for a political purpose-for framing the constitution of the State?

 Politics, as I have said, Sir, belongs to the domain of reason. But as you intermingle it with religion, as this Preamble to this nobly conceived Resolution does, you pass into the other sphere of faith. The same is done in the paragraph on “Sovereignty” on page 13 of the 1st volume of Select Constitutions of the World, circulated by the Constituent Assembly Office. Thereby, on the one hand, you run the risk of subjecting religion to criticism, which will rightly be resented as sacreligious; on the other hand, so far as the State and State policies are concerned, you cripple reason, curb criticism, Political institutions-particularly modern democratic institutions-as we all know, Sir grow and progress by criticism from broader to still broader basis. As long as you remain strictly within the region of politics, criticism may be free and frank, even severe and bitter.

 But as you bring in religion, or things as matters of faith, you open the door ajar for resentment of criticism. You then leave it to absolutism to fling it wide open. Sir, I feel-I have every reason to believe-that were this Resolution to come before this House within the life-time of the Great Creator of Pakistan, the Quaid-i-Azam, it would not have come in its present shape. Even with you Sir, the Honourable Mover of this Resolution at the helm of affairs in the State, I have no fear that criticism will be stifled or absolutism will find a chance to assert itself.

 But, Sir, we are framing a constitution, which will outlive us, may be, even many of our succeeding generations. So, as far as human reason can guard against it, let us not do