By Kaleem Kawaja for Twocircles.net

In the last one year, there has been an upsurge in terrorism committed by a variety of terrorist groups from the Muslim community, on the largely non-Muslim population in North America, Europe and Africa. As a result, the image of Muslims all over the globe has been maligned much. Even though the perpetrators represent a miniscule number of Muslims, and the overwhelming majority of Muslims are constructive and law abiding people, the entire community is maligned, as the terrorists liberally use the name of Islam and a distorted interpretation of the noble concept of Jihad in committing these heinous acts.

Indeed, these Muslim terrorists have killed a record number of fellow Muslims themselves in the internecine inter-sect and inter-region aggressive wars. In all religious communities e.g. Christians, Hindus, Buddhists there are sharp differences between the sects and regional elements. But very few of them are trying to resolve them with gory violence, to the extent that the Muslims are doing presently.

ISIS, Al- Qaeda, Al-Shabab, Boko Haram are some of today’s leading Muslim terrorist groups who are busy committing terrorism against innocent civilians in at least three continents. Obviously the non-Muslim and western world is aghast at this rapidly spreading scourge.

Some analysts have pointed out to some aggressive and erroneous policies of western countries in Muslim countries in the last 25 years as the underlying reason for the recent upsurge of terrorism among Muslims. Yet it is not possible to become defensive and cite these policies as justification for the inhuman terror campaign of the Muslim terrorist groups. Indeed the actions of Muslim terrorists are greatly profaning the basics of Islam and the Islamic history of 1,400 years, as Islam categorically prohibits it. This is not to say that Muslims should stop lawfully defending their communities from the terrorism of others.

While the media does highlight all instances of terrorism committed by Muslims, this maligned image is not only because of the media. The frequent terrorist incidents and the failure of governments and society in Muslim countries to take effective steps to root out terrorists from their community is a significant factor. Responsibility also lies with the Muslim clerics and educational systems that do not act efficiently and aggressively to make the Muslim youth and educational institutions understand that acts of terror or coercion are the worst of the crimes and sins and are totally inexcusable in Islam.

To prevent the radicalisation of Muslim youth so that they are not influenced by the propaganda of the Muslim terrorist groups is the most critical and important necessity of our times for the Muslims as a whole. In western countries, this responsibility lies with the Islamic centres, schools, religious & social organisations and conferences. Instead of just delivering lectures on the subject they need to run intensive programs especially focused on the youth, as they are the most vulnerable to the distorted propaganda of the terror groups.

In the last few months as the above mentioned Muslim groups committed horrible acts of terrorism in the non-Muslim lands of US, UK, France, Nigeria, Kenya etc. a majority of Muslims across the globe condemned them. But unfortunately, within a few days some Muslim media outlets, activists, scholars and organisations started finding excuses and alibis for them or tried to minimize the extent of violence by citing old stories of western wars in Muslim countries. One Muslim scholar in US was unwise enough to suggest that the number of people killed by Muslim terrorists in US was so small compared to those killed in general violence in US, that it is insignificant. Also there are credible reports from several cities that some irrational Muslim speakers in public events have stated that in view of the human rights violations of Muslim minorities that is happening, it is not necessary for Muslims to apologise for the gory violence of Muslim terrorist groups. The net effect of such irrational acts on the Non-Muslim masses has been one of shock at the insensitivity of these Muslims.

Of course, many wise Muslim scholars have tried to correct the situation. Shaikh Hamza Yusuf, a prominent American Islamic scholar made the wisest suggestion to his community. He told Muslims that it was time for them to feel the pain of the non-Muslim communities who have been hurt by Muslim terrorism and redouble steps to stop that terrorism. It was not the time to cite past instances of some failed western policies that caused harm in Muslim countries, because that will paint the image of Muslims as insensitive brutes. A very large number of reputed Muslim organisations have expressed sympathies with the victims of Muslim terrorists and have tried to provide relief for them.

Dr By Mohammad Sajjad,

During his tenure as the first Prime Minister of India, notwithstanding the immense charisma of Nehru, he was seen with great dissatisfaction by the Left. So much so that the most acclaimed of the Marxist historians of India, D. D. Kosambi (1907-66), while admitting to be a ‘humble admirer of Nehru’, subjected Nehru to criticism in his comprehensive review of Nehru’s Discovery of India.

Though Kosambi also said, in the very same review, ‘no person knows India better than Nehru’, he also went on to caption his review: ‘the bourgeoisie comes of age in India’. The ‘Socialists’ such as Jai Prakash Narayan (1902-79) and Dr. Ram Manohar Lohia (1910-67), the biggest defender of the backward castes, remained biggest of Nehru’s critics, to the extent that Nehru’s obsessive concern with the economic category of class made him almost oblivious of the deeper dynamics of the social category of the caste as an institution of oppression. On the issue of Dalits therefore, his relations with B. R. Ambedkar (1891-1956) remained far from cordial. Simultaneously, for his ‘socialistic’ leanings, India’s big capital always remained apprehensive of Nehru. The conservatives, bigots and religious reactionaries remained critical of him for his efforts towards secularization.

The interesting thing about Nehru therefore is: with all the reservations against Nehru among so many quarters, how could he create a ‘fine balance’ and wielded a charismatic influence upon the millions of Indian masses?

Precisely, this was something which provoked the AMU to host a talk on him in, November, the month in which Nehru was born in 1889! The Centre for Nehru Studies of the Dept of Political Science under the leadership of suave and articulate Prof. Asmer Beg, invited few scholars, historians, and speakers to deliver a talk on Nehru, by way of paying a tribute to this great nation-builder. The unflinching Congressman Mani Shankar Aiyar, an erudite diplomat turned politician, elaborated upon how Nehru’s vision of India’s civilisational journey is articulated in his vision of history—the Idea of India—in his Discovery of India (1946), which he wrote during his incarceration during 9 August 1942-23 March 1945. [Interestingly, at the same time, Wilfred C. Smith brought out his Modern Islam in India: A Social Analysis. Nehru’s Discovery had benefitted from the pamphlet, Influence of Islam on Indian Culture (1922) [of Tara Chand (1888-1973) who would later be commissioned to write three volumes of the History of the Freedom Movement in India (1961)], and M. N. Roy’s Historical Role of Islam (1939), which shaped Nehru’s imagination about polychromatic India].

Ironically, this was the period when Nehru’s ideological adversaries, among his own countrymen, now asserting as the only biggest patriots, and also occupying the seats of power, were shamelessly indulging in fifth-columnist activities, collaborating with the alien rulers. Today, from certain quarters of the powers-that-be, there are worrisome instances of attempts by these very sinister forces to obliterate Nehru’s unforgettable contributions. As Aiyar’s articulation were laced with intermittent wit and sarcasm, in simplest and lucid Urdu, there were huge applauds (and laughter too) among the riveted audience which was overflowing the auditorium. The Pro-Vice Chancellor, Brig. Ahmad Ali, gracing the event, and belonging to Allahabad, hence a “co-villager” of Nehru, must have been recalling certain nostalgic anecdotes from the Anand Bhawan. After all the Anand Bhawan once belonged to the AMU’s founder Syed Ahmad (1817-98).

Prof. Irfan Habib (b. 1931) chose to remain anecdotal about Nehru. In his late 80s, he is much anecdotal these days. Would he bring out his autobiography? Just as another great historian of largely the same ideological persuasion, Eric Hobsbawm (1917-2012), wrote Interesting Times. Here is a disappointment for many. He remains reluctant about writing his autobiography. This disappointment could be partly compensated by those around him if they would pen down their impressions about the intellect and persona of their teacher-mentor. But we are yet to see any such things. These associates surround him for their own personal academic benefits---taking suggestions about themes, titles, sources—to write on, get them checked, rather drafted, almost thoroughly, by him, mostly for publication in the ‘Proceedings of the Indian History Congress’. Will they take time out of these and will write about their mentor, who laboriously writes for them, to enhance their scores of Academic Performance Index (API) for their academic promotions?

By Irfan Habib’s own admission, Nehru was somebody who sort of “re-founded” the AMU after India’s Partition. This aspect of history, largely unknown to the people, according to him, was worth-sharing. What he didn’t tell is that, in one of his essays, he has already evaluated Nehru as a writer of history and also because this theme was already taken up by Mani Shankar Aiyar.

Main Entrance of the AMU

Irfan Habib ‘revealed’ how, the migration of large number of AMU teachers to Pakistan at the time of Partition, had pushed AMU on the verge of closure. The worried Maulana Azad, the then Education Minister, rushed to Nehru, the Prime Minister, and who showed prompt seriousness of ‘reviving’ AMU to let it continue not only as a university but also as an institution symbolising India’s civilisational characteristics of plurality and adequate concern for minorities.

The bustling campus of AMU then added what is now the Medical College, named after none but Nehru, the huge magnificent library named after Maulana Azad (1888-1958), and the Engineering College, named after another architect of modern India, Zakir Husain (1897-1969). Most importantly, all these generous steps were preceded by legislating an Act for AMU in the Parliament in 1950.

Irfan Habib shared his personal memories associated with Nehru and his warm relationships with many distinguished individuals of Aligarh including Irfan Habib’s father, Prof. Mohammad Habib (1895-1971). His was more an indulgence in nostalgia, though he didn’t share how Nehru had helped him out in removing some obstacles when he was to fly to the Oxford University for his doctorate on the agrarian system of Mughal India, a work which earned him tremendous laurels greatly envied by many of his worthy contemporaries.

Prof. Mridula Mukherjee, among the ablest of the students of Bipan Chandra (1928-2014), spoke at length on how Nehru dealt with communalism and communal riots, particularly in 1946, when the yokes of colonialism were yet to be thrown out completely. This was both a tribute to Jawaharlal Nehru as well as to Bipan Chandra. Because Bipan Chandra’s take on communalism, as a product of colonial modernity, is basically an elaboration of what Nehru expounded in his Discovery of India. In the Mughal and Pre-Mughal India, communalism as an ideology was just unthinkable.

However, as it was no occasion of subjecting Nehru to criticism, the learned speakers quite aptly, didn’t talk of something which Nehru missed----putting the criminal justice system in place towards punishing the rioters. Mridula didn’t talk of why didn’t the Congress ministry of Bihar appoint Justice Ruben Commission of enquiry into the communal riots of 1946? Despite her deep explorations on the theme, she did not even show an awareness of the fact that any such decision was taken and was pushed aside by Shri Krishna Sinha (1887-1961), the chief minister of Bihar, on the plea that its findings and indictments would embarrass and create misgivings among the Hindu Congressmen.

Prof. Aditya Mukherjee, spoke on the Nehruvian model of economic development with pro-poor social protective network, anti-imperialist independent internationalist outlook for the Third World, and pluralist democracy in domestic as well as foreign affairs, which enabled India to self-confidently go for a calibrated liberalization of economy in 1991. This was something the quintessential Marxist in Irfan Habib disagreed. As these talks were coming after the results of the Bihar elections, the audience expected him to talk on how much Nehru succeeded in achieving the goal of balanced regional development. Why does Bihar continue as India’s “Internal Colony”, as said way back in 1973 by a greatest living socialist thinker, Sachidanand Sinha (b. 1927)?

Did Nehru pay adequate attention to flood control, agricultural development, and hydro-electric power projects in eastern parts of India? These questions are being raised not by those bigots and reactionaries who want that the Nehruvian ideals should recede away from the historical memory. These are the concerns of those who identify with Nehru and his ideals, and are “today buffeted about in a sea of despair”. In the words of the distinguished speakers, no leader, howsoever great, in this world has solved “all the problems once for all”. The most enduring legacy of Nehru is to abhor and fight out the religious bigotry, majoritarian homogeneity, violent intolerance, and all such diseases. Long live the beautiful heterogeneity of India which endures because of the resilient institutions he created and the values he inculcated.

Dr Mohammad Sajjad is an Associate Professor at the Centre of Advanced Study in History, Aligarh Muslim University.

By Ram Puniyani,

Beginning with September 2015 we witnessed a flood of ‘returning’ honors by writers, scientists and artists. There are also various statements from academics, historians, artists and scientists showing their concern about the growing intolerance and erosion of our plural values. Those who returned the honors are amongst the outstanding contributors to literature, arts, film making and science. They in a way have been pouring their heart out at what is going on at social level. The growing intolerance has taken the lives of Dabholkar, Pansare and Kalburgi. There are incidents like where the lynching of one Muslim on the issue of beef eating which has shaken the conscience of the society.

In the face of this strong statement from diverse sections of society those related to the ruling party, BJP; its parent organization RSS and many of its affiliates; have been strongly criticizing these people by saying as to how come it is intolerance now just because of few incidents here and there. A section of social media is mocking those who returned the awards.

At the same time the President of India disturbed by the happenings in the society; time and again has been reminding the nation about our core civilizational values of pluralism. The vice President has told that it is the duty of the state to protect the ‘right to life’ of citizens. The international agency Moody Analytics pointed stated that unless Modi reins in his colleagues, India stands to lose her credibility. Disturbed by the current growing atmosphere of intolerance the eminent citizens are feeling uncomfortable. So we have the earlier statement of Julio Rebeiro that ‘as a Christian I am a stranger in my country’. Now Naseerudding Shah said that he is being made to realize his Muslim identity for the first time.

The poet, film maker Gulzar stated that the times have come where people ask your religion before they ask your name. The renowned tabla maestro Zakir Hussain felt that there is a drastic change in the social scenario. He recalled his father worshipping Ma Sarswati before his music sessions. Many prominent entrepreneurs like Narayan Murthi and Kiran Majumdar Shaw have shown their concern over growing intolerance. In the same boat of those calling for preserving values of pluralism are people like Raghuram Rajan, the RBI Governor.

The case of two superstars expressing their anguish did prove that intolerance has crossed the limits. When Shahrukh Khan said that there is intolerance in the society, he was advised to go to Pakistan and BJP leaders like Yogi Adityanath compared him with Hafiz Sayeed of Pakistan. Aamir Khan when he shared his conversation with his wife that she is feeling insecure about their son, the whole RSS cabal pounced on him, challenged his patriotism. During all these episodes our Prime Minister Narendra Modi maintained a silence, giving the signal that he is in agreement with RSS-BJP leaders making these statements. These organizations and leaders giving ‘Hate other’ statements have sometimes been called fringe elements, but as such they are part of the Sangh Parivar, and all the members of the RSS combine act in coordination with each other.

The ruling dispensation, the BJP leaders have come out scathingly on these creative people-scientists and labeled the whole process as ‘manufactured rebellion’ as put by Arun Jaitley. It has been alleged that those returning awards are the leftists or those who were recipients of privileges from the state when Congress was the ruling party and now with BJP coming to power from last one year, they are baffled and so the protests. It has been alleged that these people are trying to derail the ‘development story’ being written by the BJP under the leadership of Narendra Modi. Jaitley even goes to say that Narendra Modi is the victim of intolerance by these people returning their awards. Some like Rajnath Singh have asserted that it is a mere ‘law and order’ problem for which state governments are responsible while these people are targeting Modi government. The response to statements of Aamir Khan and Shahrukh Khan was much different to the response to similar statements by Raghuram Rajan and Kiran Majumdar for example. Statements were similar but super stars were attacked scathingly, while there was a quiet to similar statements by others who happened not to be Muslims.

As such what has happened is neither a law and order problem nor the one related to loss of patronage as it is related to the much broader phenomenon which is due to intense communalization of society. This time the degree of communalization has crossed the civil limits. Most of those who returned the honors are generally very critical of Congress as a party. They have done these acts of returning awards or issuing statements to express their pain at the erosion of values of amity and diversity have done this spontaneously. The jibe that these people did not return their awards at the time of emergency, anti Sikh violence, migration of Kashmiri Pundits and at the time of Mumbai blasts of 1993 overlooks the point that awards have not been returned to protest against a particular incident, but to the overall process building up towards narrow nationalism. The degree of intolerance has seen a qualitative worsening.

As the awards which have been returned and the statements put out by different groups do give the reasons for the same and these reasons pertains to the cumulative process and not this or that event. All these incidents mentioned by Jaitley and company have been a tragic part of recent Indian history. Many a writers did protest against most of these incidents earlier also. Nayantara Sahgal for instance had returned the award at the time of emergency and had been part of the PUCL which had brought out report on Anti Sikh massacre also.

The present times cannot be compared with the tragic incidents of the past for various reasons. Take the case of emergency for example. It was a dark chapter of Indian history, still it was the authoritarianism imposed mostly from the top. What is most disturbing in the current times is the vast network of organizations related to the ruling party whose followers either they themselves create hatred in the society or they mobilize the social sectors through hate speech; the result of which is communalization and violence. Currently there is an attack on the values of tolerance and liberal space from top as well as from bottom. From the top the ruling dispensation has people like Yogi Adiyanath- Sakshi Maharaj, Giriraj Singh, Sadhvi Niranjan Jyoti who keep spreading sectarian messages. The social groups implement it in the way what happened in Dadri.

At yet another level is the institutional control by communal ideology. Our major institutions and educational places are being mauled by divisive ideology. Our frontline areas of science and technology are being tampered day in and day out. The level of social thinking the ‘Hate other’ ideology has been promoted through the issues like Ghar Wapasi, love jihad and beef. This is creating the intense social insecurity amongst the religious minorities. This is leading to incidents like Dadri. Such incidents are reflective of the overall social atmosphere created by the ruling ideology, so it is not a question of this or that state government being responsible for that.

Essentially the insane communalization, which leads to communal violence, has its roots in the prejudice leading to hate for the religious minorities. And that’s what flows from the ideology of Hindu nationalism, or any other sectarian nationalism, in the name of any religion or race. In current times in India; the fountainhead of Hindu nationalism is RSS. Not to say that Muslim sectarianism has its own divisive and supplementary negative influence. This ideology assumes the ‘Hate other’ sentiment and leads to situation where cow slaughter, beef eating and ghar wapasi or love jihad become the ground on which ‘hate other’ sentiments build up. The communalists are talking in the dangerous language of ‘we will kill and get killed while defending our Holy mother the cow’, as one BJP leader said.

To compare the intolerance which has come up during last some time with the situations in other countries or the past kingdoms is totally wrong. India today should not be compared with the times and policies of earlier rulers or the states where democracy has not seen a bit of nurturing, whatever be its degree, as we experienced in India since independence. Also the hallmark to understand today’s situation has to be in the change in degree of intolerance. As such three months down the line since the award return process began, one can say this one of the very effective protests we have witnessed. At least temporarily the venom spewing Hindutva leaders seem to have shut their mouths. The international impact of the move was very strong; hard hitting articles appeared in the major newspapers in the World. That might have forced the authorities to call for a truce to save the face.

The major factor leading to present atmosphere lies in the qualitative transformation of ‘hate for others’. The stereotyping of minorities has assumed horrendous proportions. Intolerance has been there earlier also, now it is changing qualitatively for the worse. We need to combat the threat of sectarian nationalism looming large on our democratic society, the threat of sectarian propaganda and politics leading to stifling of democratic space. And these are not the ordinary times, the divisive process, intolerance have assumed menacing proportions and cannot be hidden by the illusory growth story!

Ram Puniyani is a former IIT Professor, Mumbai-based author and peace activist.

By TwoCircles.net Staff Reporter

Mumbai: An FIR has been registered by Mumbai police against members of Hindu Yuva Morcha for spreading hatred message against Prophet Muhammad (PBUH) and the Police are looking for the offenders.

Muslim leaders were in a meeting of the ‘Peace Committee’ when one of them received a message on WhatsApp, which represented a hatred post against the Prophet made by Deb Prakash Shukla of Raibareli (UP). The post also showed satirical comments below it written by Shivam Mishra, President, Akhil Bhartiya Hindu Yuva Morcha.

Noting the intensity of this hate message, Maulana Mahmood Daryabadi, General Secretary of All India Ulama Council immediately called Deven Bharti, Police Joint Commissioner, and asked him to take prompt action before the message was widely spread and law and order was disturbed.

Following this, Bharti ordered for registering of FIR at MRA Marg Police station and the alleged hate post on social site has been blocked. Police is now looking for offenders from Uttar Pradesh.

After filing of FIR, Maulana Mahmood Daryabadi said,” Right-wing organisations are intentionally spreading such messages so as to disturb peace prevailing in the society. We shall fight legally against every such attempt made by them.”

[with inputs from UrduTimes]

By Dr.Asma Anjum Khan for Twocircles.net

When the comments section of an article becomes a filthy ditch of abuses getting too personal, it’s an easy guess, somewhere some feathers have been ruffled.

Same happened with V P Rajeena [Media One Group, winner of Goenka award of journalism] from Kerala. who said Child Sexual Abuse happened in madrasas. She says pedophile ustads targeted young and vulnerable children while she was studying at one such madarsa at Kozhikode, Kerala. Discussing sexual abuse is extremely difficult; it started being publicly discussed only in and around the 1980s.

V.P.Rajeena got death threats and filthy abuse both at the same time for her courage to speak out. K.T.Hussain a prominent Muslim figure and Asst. Director at Islamic Publishing House mocked her, questioning the authenticity of her account. This was a typical male reaction.

Rajeena shouted back, saying, "I believe I've not been able to express even an iota of the horrifying experiences I faced, when a victim comes out in the open and speaks up about sexual abuses, learned men like Hussain should have encouraged and supported."

Rajeena was wrong. Expecting this from narrow minded quarters is pure naiveté.

The next step, of course, was blaming her for tarnishing the image of Islam. The brave woman shot another salvo: "Should Islam save molesters and p(a)edophiles? Is Islam that weak?", she said, adding: "For me, Islam is not, for me, Islam ascertains the rights of not only men and women, but also all living beings in this universe".

So beautifully put, Rajeena!

Tell me, what are we afraid of? Why do we feel horrified when a la Rajeena shows us the mirror? Is the reflection so ugly? Instead of probing the reflection, why do we run after the one who dared to hold the mirror?

Haven’t we been told to investigate the matter when someone brings a newsy piece to us and not to jump on conclusions? But our men folk become quite ‘enraged’ especially when the person speaking is a woman. It’s not funny to see some cowards telling her that she too might have enjoyed the ’dirty abusive touch’. [ Keep in mind Rajeena was only eight.] I guess they might say the same thing to the women who are raped in the riots.

Did you enjoy your rape, sister?

Because as per their principle whenever a woman’s body is violated, against her will, she enjoys it too, no? Our misplaced outrage followed by muffled silence is not at all surprising, we have always ducked our heads when such bouncers come.

If we are protesting the Riot Rapes, but wanting to bury the (alleged) Child Rapes in madarsas , then I am sorry to say it stinks and is downright hypocritical.

Also a word for those worrying for these kids, please get justice for Riot Rapes too.

Often children from the lower stratum of our society study in such madarsas [Sometimes these institutions are; orphanages, where young children are sent for education and free boarding and lodging]; their poverty makes them vulnerable. What if they were your Sabiha, or my Suhail? What if these were apples of our own eyes? Would we have kept mum?

Rajeena’s views have been confirmed by a Kerala film maker, Ali Akbar who claims he was abused by his madrasa teacher when in class IV and after which he never went back. He says, no child in his class was safe and almost everyone was abused.

The first ever government survey in India about child sexual abuse in 2007 revealed that more than half the children ( 53%) in the survey had faced some form of sexual abuse; 20% said they had been subjected to severe abuse, In 2014, 8,904 cases were registered under the new law, but in addition, for the same year, the National Crime Records Bureau recorded 13,766 cases of child rape; 11,335 cases of "assault on girl child with intent to outrage her modesty; 4,593 cases of sexual harassment; 711 cases of "assault or use of criminal force on girl child with intent to disrobe"; 88 cases of voyeurism and 1,091 cases of stalking. (source)

Do child abusers have a different personality than the other rapists?

A common trait found among them is their deep inferiority complex coupled with negative personas. They lack the ability to tolerate criticism, are introverts and want everyone to endorse their views. The abused child feels ashamed, guilty and holds oneself responsible for the crime.

This is tragic.

Now keep a hand on your heart and ask yourselves, haven’t we all heard such ’dirty’ stories in some or other form?

Next question.

Would my/our silence enable the rape and abuse of several hundred more children, in coming days?

If the answer is yes, [ as it is for me] then old yourself responsible and speak up.

There is no harm in finding out the truth. If these are false allegations then good, if not, then we need to find a remedy. On our own accord Child Sexual Abuse (CSA) investigation committees can be set up in every madarsa. Every government-funded Muslim educational institution has accepted such set ups, then why not in madarsas? Our madarsas are doing a great job of educating the masses since the times of yore, let us not allow the tiny number of pedophile perverts to ruin this legacy.

Very few victims of rapes/CSA like to come forward. Let’s empower them, and begin a mass campaign in our madrasas in our schools to sensitize our children about good touch, bad touch. CSA is a ghastly crime; it haunts the abused children; forever, making it difficult for them to form meaningful relationships in life. The rape defines every experience of life, for them.

While blowing the trumpet of intolerance in India why are we being intolerant, when a la Rajeena says, her Ustad touched her wrongly?

Shouldn't we speak up about problems from within the community?

Let us probe the issue through authentically established committees with equal number of women in it and find out the truth. It may be so that CSA doesn’t exist in madrasas, and that would be great. Shying away from the issue and attacking anyone speaking about it is similar to Bhakts carrying out hara-kiri in the wake of their idol being attacked. We object to their online abuse and play victim but our masks fall off when one among us, dares to speak. And if it so happens that the one who speaks out is a woman speaks out, then don’t ask how ‘brave’ our men folk become. ‘Online’, That is.

Come on, folks, the world is laughing at us. If we want justice done to us, then we must impart it first to our people. And here the victims are young innocent children! Why don’t you understand this simple Math? Our burying of already heavy heads in the sand like ostriches is worsening the situation. Let’s not be ostriches.

Do we want horror stories to emerge from these places, to wake us up? Like it did in the churches and the cathedrals?

How many more need to be abused till you wake up and scrub your eyes and yawn and go online ranting ?

Do you realise our silence is helping the offenders rape more and rape with impunity?

How many more children , how many more lives lost and destroyed before you wake up?

By Fakrul Islam Laskar for Twocircles.net

SHO KUWAJIMA,Muslims, Nation and the World: Life and Thought of Abul Hashim, Leader of the Bengal Muslim League (Delhi: LG PUBLISHERS DISTRIBUTORS), 2015, pp.ix+230, Price: ₹ 595

Sho Kuwajima is Professor Emeritus of South Asian studies, Osaka University of Foreign Studies (Japan). The present biographical work is a revised and enlarged version of his earlier article “Abul Hashim-Islam, Nationalism and Democracy’’ which appeared in Life, Freedom and War: Twentieth Century South Asia (Aakar Books, Delhi,2010) edited by him.

Kuwajima first developed his curiosity on Abul Hashim (1905-1974) while he was working on the Bengal Famine (1943). In the midst of the famine, the organisational breakthrough of the Muslim League that was embodied under Abul Hashim in Bengal attracted the scholarly attention of Kuwajima and since then it became his field of study.

There are also various other works both in Vernacular (Bengali) as well as in English discussing Abul Hashim’s thought and action in connection to his role in the growth of the Bengal Provincial Muslim League. Besides Abul Hashim’s own works As I See It (1965), In Retrospection (1974) etc., there can be the mention of Syed Mansur Ahmed’s edited work (2007) Abul Hashim-Tanr Jiban o Samay (Bengali), Mafidul Hoque’s (1990) Abul Hashim 1905-1974(Bengali), etc. Sumit Sarkar (1983) in his book Modern India 1885-1947 also mentions Hashim as ‘the dynamic secretary of the Bengal Muslim League’ who generated ‘a radical image’ of the Muslim League by pledging the abolition of rent-receiving interests in the manifesto issued in 1944 (p. 409).

While writing on Abul Hashim’s access into politics and thereby to the Muslim League Kuwajima informs that initially Hashim was not so enthusiastic about politics. Rather he developed his interest first in social services. But the death of his father Abul Kasem (October, 1936), a member of legislature, changed the situation as the people in the village and the town of Burdwan wanted that Abul Hashim should lead the Muslims of Burdwan succeeding his father. This brought him to politics and thus he became elected to the Bengal Legislative Assembly in November 1936.

In October 1943, Abul Hashim met H.S. Suhrawardy (1893-1963) and expressed his desire to serve the Bengal Provincial Muslim League as the General Secretary. With the support of the later in the Provincial League Council meeting held on November 7, 1943, Hashim became the General Secretary of the Bengal Provincial Muslim League. Abul Hashim remained the Secretary of the Bengal Provincial Muslim League during November 1943 to February 1947. After becoming the secretary Hashim pledged to free the League from three mortgages-Nawab family of Dhaka in ‘leadership’, Maulana Akram Khan’s newspaper Azad in ‘propaganda’ and M.A.H. Ispahani in ‘economy’.

Kuwajima then, while focusing on Hashim’s visits at the districts and sub-divisional levels for organising the Muslim League, finds college and university educated middle class youth borne in the 1920s as his cadre and Calcutta and Dhaka as the main centre of their activity. Hashim’s dynamism in strengthening the organisation throughout Bengal inspired the young bloods. During his time the influence of ‘progressives’ grew remarkably within the Bengal Provincial Muslim League.

The next important event which made Abul Hashim most prominent in the history of Pakistan movement was his point of order he raised at the Delhi Convention of the League Legislators held on April 7-10, 1946. Hashim pronounced at the Subjects Committee that the Lahore Resolution of 1940 contemplated two independent and sovereign Pakistan states and homelands for the Muslims of India. But Hashim’s claim for an independent state of East Pakistan remained a lonely voice which only revived in April-May 1947 when Suhrawardy, Abul Hashim, Sarat Chandra Bose (1889-1950) and the like minded persons moved forward for a United Bengal Plan. But Suhrawardy finally came out from the United Bengal plan and in the Council of the All India Muslim League which was held in Delhi on June 3, 1947, he supported official resolution for the partition of India, Bengal and Punjab which Muslim League accepted. Thus in 1947 Abul Hashim not only lost his eyesight but lost his dream of independent Bengal.

The author also apprises us about the antagonism developed between Hashim and the communists who once helped Hashim in strengthening the League organisation and also in drafting the League Manifesto. Differences also grew between Suhrawardy and Hashim over the relation between the League government and League organisation. Breakage could also be seen in the Bengal League Leadership soon after the Suhrawardy ministry took over the charge. Because of Calcutta killing in August 1946 and the consequent communal riots Hashim and the League activists had to meet unmeasured challenge and finally Hashim submitted his leave from the work of the General Secretary in February 1947.

Kuwajima admits that Hashim’s thought and action made the Bengal Provincial Muslim League a mass base organisation. Another important aspect of Hashim’s life which Kuwajima refers to is that unlike other League leaders, Hashim appreciated the Congress led freedom struggle. Though Abul Hashim supported the views of All India Muslim League, he did not favor ‘two nation theory’. To Hashim, India consisted of many nations like Europe.

Abul Hashim never showed a communal response even in the critical situation. Though his residence in Burdwan was set on fire in February 1950 and he was forced to move to East Pakistan, he did not instigate Muslims to fight against Hindus. His idea of a non communal Bengal and his thought of the integration of Pakistan went on together even after his shifting to Dhaka in 1950. Kuwajima also focuses on Hashim’s love for culture. He not only vehemently condemned the planning of banning Rabindra Sangeet but spoke for the freedom of expression also when in 1969 the Pakistan Government prohibited the publication of some books.

When Hashim moved to East Pakistan he did not get a warm welcome and in fact he felt isolated. Kuwajima, however, mentions that Hashim’s isolation from the masses and his inclination towards Islamic Studies had already started just before partition. But during 1947-50 he was inclined more towards the philosophy of Rabbaniyat and made distance from real situation. Hashim could take breathe free and get respect which he had been deprived of since 1950 only when General Ayub khan became the ruler. Ayub khan became overwhelmed by the personality and Islamic knowledge of Abul Hashim when Hashim met him and appointed him as the Director of Islamic Academy, Dhaka.

Abdul Gafur in his Bengali memoir Nishabde Atikrant hoe gel Darshanik-Rajnitivid Allama Abul Hashimer Janma Shatabarshiki showed Hashim both as a thinker as well as a political leader. Kuwajima, by referring to Gafur, also notes that Hashim conveyed the message of Islam at a time when Marxism was predominant as the progressive thought. Kuwajima writes that Abul Hashim will be recalled as a thinker and political leader who incorporated in his life the ideal and despair of human activities including politics.

The book provides valuable information about the life, thought and activities of Abul Hashim, a Bengal Muslim League leader who made an impression in the political history of South Asia. Drawing upon hitherto unused English and Vernacular (Bengali) sources, this work makes a significant addition. There are few more biographical works on Abul Hashim but the specialty of Kuwajima’s work is as he discusses how remaining within the fold of Muslim League Hashim continued his non communal stance and even praised the role of freedom struggle under the leadership of Congress. The book also informs us about Hashim’s affection for Bengali language, culture and freedom of expression besides discussing his role in pre- and post-Independence period particularly during the Ayub Khan Regime.

The author is Research Scholar, Department of History, Aligarh Muslim University

By TwoCircles.net staff reporter

अयोध्या:बीते रोज़ अयोध्या में विश्व हिन्दू परिषद् की हरक़तों ने माहौल को तल्ख़ और तनावपूर्ण बना दिया है. इसकी शुरुआत अयोध्या में मंदिर निर्माण के लिए पत्थरों को लेकर आए दो ट्रकों के आने के बाद शुरू हुई.

तकरीबन छः महीनों पहले विश्व हिन्दू परिषद् ने अयोध्या में राम मंदिर के निर्माण के लिए देश भर से पत्थर जुटाने की मुहिम की शुरुआत की थी. इस मुहिम का ही नतीज़ा निकला कि सोमवार को दो ट्रक इन पत्थरों को लेकर अयोध्या पहुंच गए.

मीडिया से बात करते हुए विहिप के प्रवक्ता शरद शर्मा ने बताया, 'अयोध्या में विहिप की संपत्ति रामसेवक पुरम में दो ट्रक पत्थर लाए गए हैं. राम जन्मभूमि न्यास के अध्यक्ष महंत नृत्य गोपालदास ने शिलापूजन भी कर दिया है.'

पीटीआई से बातचीत करते हुए महंत नृत्य गोपालदास ने बताया कि मोदी सरकार की ओर से 'संकेत'दिए गए हैं कि राम मंदिर का निर्माण अभी होगा. लेकिन बाद में चैनलों द्वारा घेरे जाने पर नृत्य गोपालदास ने कहा कि इसमें केंद्र सरकार का कोई रोल नहीं है. यह पत्थर राजस्थान और गुजरात के रामभक्तों द्वारा भेजे गए हैं.

यदि केंद्र सरकार की मौन सहमति की बात को सच मानकर भी चलें तो भी विहिप की इस कार्रवाई को कानूनी नहीं ठहराया जा सकता है. इलाहाबाद हाईकोर्ट के फैसले के बाद अब राम जन्मभूमि का मामला अब सर्वोच्च न्यायालय के पास है. ऐसे में किसी भी तरह का निर्माण या तनावपूर्ण कार्य गैरकानूनी है.

ऐसे में प्रश्न उठता है कि उत्तर प्रदेश के सबसे संवेदनशील इलाकों में गिने जाने वाले अयोध्या में बिना प्रदेश सरकार की सहमति के ऐसी कार्रवाई कैसे हुई? यह भी प्रश्न है कि प्रदेश सरकार के खुफ़िया तंत्र के पास इसकी भी जानकारी न थी कि ऐसा कुछ शुरू होने जा रहा है. बहरहाल, सूबे के मुख्यमंत्री अखिलेश यादव ने इस मामले में गृह सचिव से रिपोर्ट मांगी है.

विहिप की इस कार्रवाई से राम मंदिर का निर्माण हो या न हो, लेकिन एक बात साफ़ है. भाजपा और संघ 2017 के उत्तर प्रदेश विधानसभा चुनावों में इस औचक मूवमेंन्ट का फायदा लेने के लिए तैयारी कर रहे हैं. राम मंदिर मामले के पक्षकार हाशिम अंसारी ने भी इसे पॉलिटिकल स्टंट और 2017 विधानसभा चुनाव के लिए राजनीतिक ड्रामा करार दिया है.

बड़ा सवाल यह है कि उत्तर प्रदेश में, जहां मुजफ्फरनगर हो या दादरी, हर महीने साम्प्रदायिक घटनाएं होती रहती हैं, वहाँ के एक अति-सवेदनशील इलाके में विहिप की हरक़त से तराजू के पलड़े पर रखा हुआ साम्प्रदायिक सौहार्द्र किस ओर झूलेगा.

In the age of intolerance where humanity seems to be divided by border and religion, a number Muslim professionals of India went out of their way to help Pakistani and Hindu Indians workers abandoned in a foreign land.

By TwoCircles.net, Special Correspondent

Dubai: Gulf countries provide largest remittance to India, they are the source of success and employment of many people in the Indian subcontinent. Among the successes there are also frequent stories of workers getting duped by agents or cheated by their employers. The stories of 23 workers- 12 from Pakistan and 11 from India – looked like just another story of poor workers caught in an unfortunate situation except that the generosity of a group of NRIs restored their faith in the humanity.

The group of construction workers was abandoned by their company Qasr-Al-Ameer. The owner apparently ran away leaving behind unpaid salaries since September.

"The living conditions worsened. We had to chop wood to cook food as there was no electricity or water," informed Indian national Bhuneshvar Misra.

Faced with depleting ration and no water and electricity supply at the camp, they decided to move out. The workers came to Dubai in their bus which was also their only shelter. Bus driver and Pakistani national, Inayatullah Khan, sometimes just drove through nights. They soon ran out of food and water.

This was the time when Girish Pant, a social worker based in UAE, came in contact with them (December 10th) and started coordinating with their employer and relevant authorities, and arranged food for them for more than a week. He contacted other people for help. Journalist Mazhar Farouqi of Gulf News, who's also the founder of Aaghaz Foundation (an India based NGO helping under-privileged drop out students get education funds to continue their studies), was one such individual. That proved to be the turning point in the story!

Farouqi involved fashion designer and philanthropist Juhi Yasmeen Khan, and also spread the word amongst Aaghaz's members on December 16th. Soon, offer for help poured in from Aaghaz’s members.

Yasmin Khan got in touch with the Indian and Pakistani consulates to expedite matters and also brought workers' plight to Dar Al Ber Society, which kindly offered three meals a day for the laborers till their stay in Dubai. By this time many Aghaaz members were wholeheartedly and selflessly working for the cause.

The same day PRO of the company also came forward to solve the matter immediately. Within two hours the PRO handed over their passports. In the evening, workers were taken to the Gurudwara in Jabal Ali for dinner. Six of the workers were quiet sick, so, arrangements were made by Yasmin khan to bring one medically equipped bus with three doctors from Aster Medical Clinic to the area outside the Gurudwara. The doctors there examined the labourers and provided them free medication.

That was to be their last night in the bus, Businessman Mashkoor Hasan provided them accommodation in Sharjah along with food and transportation.

The next day, a personal tragedy struck one of the worker- Dharmendra Nishad. He heard the news that his father passed away. "My father was keeping ill for some time and his conditioned worsened lately," said Dharmendra.

Aghaaz members also tried to lift up the spirits of the workers. RJ Aftab entertained them at the camp with his performances. “We never laughed this much before, said Bhuvenshwar Mishra of Deoria, Uttar Pradesh after RJ Aftab had them in splits.

Rashid Ghufran, Farhat Ali Khan, Inam Abidi, Nadeem Hussain, Mairaj Ali and Imtiyaz Ahmad were the other members who were involved in the relief efforts almost on a daily basis. Their efforts finally bore fruits and the good news for the workers came soon. To celebrate the event an all vegetarian dinner (keeping the eating preference of the majority) was organised by the Aghaaaz team for the workers. They were also given some cash and goodies for their families back home.

Yasmin Khan said, "It is an honour for me that Mazhar Farooqui contacted me for this work, and it is a privilege to be working with such a dedicated team of people with big heart. Additionally, I was supported by the Indian consulate all along. I hope they return to their families back home soon." The ordeal seems to be over as the workers are to fly back home tonight.

The workers are planned to fly back to India on the intervening night between Prophet Mohammad’s birthday and Christmas with a message for the humanity.

“I’ll certainly tell all my friends and acquaintances back home about all these good people. They helped us as good human beings,” said Mishra.

Million of Indians come to the Middle East every year in search for a better future. Many have indeed found success. But for 11 individuals from UP and Bihar the experience turned sour and could have been worse had it not been for some kind-hearted NRIs. A group of mostly Muslim professionals joined hands to help through night and day their Hindu brothers in a foreign land. This is truly a story of hope in trying times.

By Raqib Hameed Naik, TwoCircles.net

Srinagar: Unmoved by freezing temperatures, devotees in the city flocked to offer special prayers on the occasion of Eid-Milad-un-Nabi, the birthday of Prophet Muhammad (PBUH) with religious gaiety and fervour. The city saw thousands of people offer prayers, while Milad processions were taken out at different places.

Continuous prayers were offered in the intervening night of 23-24 at various shrines and Mosques across the valley. The main congregation including women and children was held at Aasar-e-Sharief, Hazratbal which houses the holy relic of Prophet Muhammad on the banks of famed Dal Lake.

Here are some of the pictures of people celebrating Eid-i-Milad-un-Nabi in Srinagar.--

By A Mirsab, TwoCircles.net,

Aurangabad: During the day, for five days a week, the life of Waseem Siddique, 28, a young software developer from Aurangabad, Maharashtra is no different from thousands of other techies in the country. He barely gets to sleep on these days, so it is fair to believe that on weekends, like most in his profession, he too hopes to catch some sleep. Except, that unlike others, Siddique finds solace in spending whatever spare time he has on serving his community by offering his knowledge, experience, expertise in his capacity to others.

Waseem Siddiqui speaking at an international IT conference

Siddique works with MAN Diesel & Turbo India Limited at Aurangabad as a Software Engineer. He has been in this industry for the past five years, but his journey towards social service began much before his professional life.

“I am been in social services since my childhood. I clearly remember one of my social assignments was to successfully organise and arrange medical help for a little girl who was fighting a deadly disease. Eventually, by the grace of Almighty Allah, she was cured and is now living a happy life”, Siddique recalls his first social activity.

Meeting to discuss issues faced by minority students

That was the beginning for Siddique, which was followed by actively participating in various blood donation camps at Maulana Azad College in Aurangabad, eye checkup camps, prize distribution & certificate distribution to SSC & HSC Students along with signature campaign to save religious places from the Master plan of the Aurangabad Municipal Corporation by collecting record 10,000 signatures of the citizens.

Waseem Siddiqui speaking in a conference for students on distance education

With the aim of working for economically backward people of Maharashtra and Muslim students, he founded ‘Azad Yuva Brigade’ along with his friends. Currently he is the vice president of the organisation and uses it as a platform to address various issues encountered by students in regards with scholarships and other schemes.

Aadhar - Election Card linking camp at the office of Waseem Siddiqui Vice President Azad Yuva Brigade

In 2013, he helped in founding ‘Aligarh Muslim University Aurangabad Action Committee’ with the intention to create awareness and fuel the movement for the establishment of Aligarh Muslim University Sub-Center in Aurangabad. He then ran a membership drive for this committee and registered members from different areas of the society and from many other social and political organisations.

Azad Yuva Brigade members meeting

“We started to submit memorandums and raised voice for the establishment of AMU Sub-Center in Aurangabad. To create awareness, I also wrote articles regarding this topic in the local newspapers, submitted RTIs to many government departments. I am still continuing my fight in this regard, but it lacks support for others,” Siddique said, expressing his concern.

In 2014, he organized Aadhar Card Camp and recorded 180 registrations in a single day and followed it up until delivery of the Aadhar Card to the respective card holders. This year he also organised ‘Aadhar – Election card linking’ camp serving more than 200 people.

Waseem Siddiqui and members of Azad Yuva Brigade submitting a memorandum to the CEO of Wakf board of Maharashtra

Bur for Siddique, the main focus area continues to be the problems faced by students. This year minority students faced a lot of problems (Hyperlink to http://twocircles.net/2015dec16/1450264081.html#.VnzddbZ95nI) due to new guidelines and procedures required to be followed in availing scholarships. Students required giving their bank account but bank branches were not opening free bank accounts. (Hyperlink:

Siddique raised this issue with city’s collector and also sent memorandum to the minority ministry and undertook a campaign to open free bank accounts for minority students in different banks as per the guidelines of RBI that forced banks to open 5000 bank accounts free of cost for minority students.

Simultaneously, he also campaigned to increase scholarship applications for availing benefits of post- & pre-matriculation scholarships for minorities and this resulted in an increase of 12,000 students from the state applying for the same. He has acquired good knowledge on the schemes meant for minority students and how to resolve problems faced by students in availing them.

It is no wonder, then, that Siddique’s work has earned him immense respect from members of the community. Abdul Hameed, 38, a contractor from the city, says, "I have seen him at midnight in hospitals helping patients, other times I have seen him with students at school and colleges discussing their problems. He is doing more than any person might do at his age."

"He, along with his friends, keeps writing memorandums to authorities and highlight problems faced by people. Their work recently helped students in opening free bank accounts, else they would have been compelled to pay Rs1,100 each for opening one," Hameed added.

When asked how he manages social activities along with his professional life, he said, “My job is something I do for myself, but I ought to do service of the community through whatever I posses. Being educated brings this responsibility to educate others, not only in terms of education but also in terms of awareness and better opportunities that are there for them.”

‘It is hard to concentrate on these activities during week days but as I am involved into many activities I have to continuously take follow-ups and keep an eye on current affairs, so no sooner I get time out of my job I look into the notes for my social assignments”, he says with cheerful face.

His passion for social activities does not stop him from pursuing professional goal. He is a committed software developer and due to his excellent performance, was sent to Europe twice on deputation by his company. He is so tempted towards students’ welfare that he says, “When I was in Germany, I saw students’ demonstration. I joined them and on their request delivered a short speech”.

As of now his activities are restricted to Aurangabad city, but he wishes to work on bigger forums. He says no one has come forward to take over works that he is following and unless somebody takes responsibilities of these activities, he would be unable to move on to bigger roles.

Related:

TCN Positive page

By TCN News

Mumbai: On the occasion of Eid Milad-un Nabi, the birth anniversary of the Prophet Mohammed (PBUH), a Mumbai-based organisation Sunni Dawate Islami celebrated the day by gifting roses and Eid Milad greeting cards across 22 different locations in Mumbai.

The greeting cards, which were presented to the people, covers a brief introduction of the life of messenger of Allah and his teachings.

“ The objective was to spread the message of the Prophet (Peace be upon him) which is mercy, love and respect for all. The Prophet's birth day marks the entrance into the world of the one who was honored by Allah (The Lord of the Worlds) to conclude the prophetic mission; who led humanity from darkness to light; who is described by Allah as “a mercy to all the worlds” and who was sent to perfect the noble character,” says the statement by Sunni Dawate Islami.

With an aim of sending message of Love & Mercy, Sunni Dawate Islami’s team visited 22 different places in Mumbai & its suburbs.

Here are the pictures showing how Sunni Dawate Islami commemorated Eid Milad-un Nabi :

फ़हमिना हुसैन, TwoCircles.net

रोहतास (बिहार) :रोटी, कपड़ा व मकान के साथ-साथ बेहतर स्वास्थ्य और शिक्षा… ये पांच ऐसी बुनियादी मानवीय आवश्यकताएं हैं, जिसे देश के हर नागिरक को उपलब्ध कराना एक जनवादी सरकार का फर्ज़ होता है.

1947 में जब मुल्क आज़ाद हुआ तो भारत की जनता से इसे उपलब्ध कराने का वादा सरकारी तौर पर किया गया. मगर 68 वर्षों के दौरान भारत की सरकारें एक-एक करके अपनी सभी ज़िम्मेदारियों को भूलती गईं. पहले जो महामारियां हज़ारों और लाखों लोगों को मौत की नींद सुला देती थीं, अब उनका आसानी से इलाज तो हो जाता है, लेकिन दूसरी तरफ़ आज भी हैज़ा, दस्त, बुख़ार जैसी मामूली बीमारियों से हज़ारों बच्चों की मौत हो जाना एक आम बात है.

उत्तर प्रदेश और बिहार में मस्तिष्क ज्वार, कुत्ता काटने, सांप काटने से हर साल हज़ारों लोग मरते हैं, जबकि इसका टीका आसानी से उपलब्ध है. देशभर में लाखों लोग बीमारियों के कारण मर जाते हैं या जीवनभर के लिए अपंग हो जाते हैं. इसलिए नहीं कि इन बीमारियों का इलाज सम्भव नहीं है, बल्कि इसलिए कि या तो दवाएं वक़्त पर नहीं मिलतीं या फिर इलाज का खर्च उठा पाना उनके बस के बाहर होता है.

ग्रामीण विकास की ‘उजली तस्वीर’ का संबंध स्वास्थ्य सुविधाओं से भी है. ग्रामीण स्वास्थ्य सुविधाएं बढ़ी तो हैं, लेकिन ज़्यादातर सरकारी दस्तावेज़ों में… अस्पताल का भवन तो हैं, लेकिन डॉक्टर और अन्य स्टाफ का नामोनिशान नहीं है. इन अस्पतालों में इलाज तो की जा रही है, लेकिन पूरे लापरवाही के साथ…

नीतिश कुमार के पिछली सरकार में रामधनी सिंह के स्वास्थ्य मंत्री बनने के बाद रोहतास के लोगों में एक ख़ास उम्मीद जगी थी कि कम से कम ज़िले में स्वास्थ्य सेवा सुधरेगी, लेकिन उल्टे यहां चिराग तले अंधेरा वाली कहावत नज़र आई. मंत्री जी अपने घर के सामने के अस्पताल को भी नहीं सुधार पाएं.

डेहरी ऑन सोन के अनुमंडल हॉस्पीटल में इलाज के लिए आए शिवपूजन सहाय (52) बताते हैं कि यहां टाईम का बहुत दिक्कत है. बंद होने का समय 12 बजे है, लेकिन11 बजे ही बंद हो जाता है. हम गावं से आते हैं, लेकिन डॉक्टर टाईम पर कभी मिलते ही नहीं, इसलिए इमरजेंसी में प्राईवेट अस्पताल जाना मजबूरी बन जाती है.

स्वास्थ्य सुविधाओं के नाम पर यहां के अस्पतालों में सरकार ने निशुल्क दवा योजना तो शुरू कर दी है, लेकिन यहां दवाइयां ही मौजूद नहीं हैं. डेहरी के अनुमंडल अस्पताल में एक डॉक्टर नाम न प्रकाशित करने के शर्त पर बताते हैं कि –‘सुबह अस्पताल पहुंचते ही दवाओं की एक लिस्ट थमा कर कह दिया जाता है कि आज यही दवाईयां मरीज़ों को लिखें.’

डेहरी अनुमंडल अस्पताल जिसमें इनडोर मेडिसिन सूची में 112 दवाओं की लिस्ट है, लेकिन यहां केवल 34 दवाएं ही फिलहाल उपलब्ध है. साथ ही आउटडोर मेडिसिन सूची के 35 दवाओ में से सिर्फ़ 12 दवायें ही मौजूद हैं. इसके अलावा पिछले 6 महीने से कुत्ता काटने का एंटी-डॉट्स मौजूद नहीं है.

जननी सुरक्षा योजना के अंतर्गत गर्भवती महिला को आयरन फोलिक एसिड की टेबलेट 7 महीने तक निशुल्क देनी होती है, लेकिन महिला वार्ड में मौजूद तमाम गर्भवती महिलाओं को ऐसी कोई सुविधा यहां नहीं दी जाती है.

लापरवाही व बदहाली का आलम तो यह है कि यहां हर मर्ज़ के लिए एक ही दवा दी जाती है. उसमें भी अगर डॉक्टर ने चार दवा लिखी है तो सिर्फ़ दो ही दवा उपलब्ध होती है. हैरानी की बात यह है कि मामूली खांसी-सर्दी तक की दवा यहां मौजूद नहीं है. पूछने पर अधिकारी बताते हैं कि हम क्या कर सकते हैं. दवा ऊपर से ही नहीं आती है.

यहां इलाज के लिए आए अशोक के परिजनों का कहना है कि एम्बुलेंस के लिए घंटो फोन करने पर भी अस्पताल के किसी अधिकारी ने फ़ोन नहीं उठाया. यहां मौजूद दूसरे मरीज़ बताते हैं कि अस्पताल में अल्ट्रासॉउन्ड मशीन होने के बाद भी उन्हें बाहर से ज्यादा पैसे देकर अल्ट्रासॉउन्ड कराना पड़ता है.

वापस निकलने के लिए जब अस्पताल के दरवाज़े पर आई तो वहां एक बूढ़े व्यक्ति को आंखें बंद किये रोते हुए पाया. उनका रोना मुझे पूछने पर मजबूर किया कि आखिर उनकी इस आंसू की वजह क्या है? मेरे पूछने पर उन्होंने बस इतना ही कहा –‘मौत को क़रीब से देखा तो ज़िन्दगी की असली क़ीमत का अंदाज़ा लगा और समझ में आया कि क्या कीमत है मेरी और मेरे अपनों की…’ इतना बोलते ही वो ज़ोर से रो पड़ें.

दरअसल, उनकी बेटी का प्रसव होने वाला था. लेकिन पिछले कई घंटों से कोई डॉक्टर या एएनएम का पता नहीं था. इतना ही नहीं, उनके बेटी को अस्पताल में भर्ती करने के पैसे भी मांगे गए थे, जबकि जननी सुरक्षा योजना के अंतर्गत कोई राशि लेने का प्रावधान नहीं है.

जब स्वास्थ सेवाओं के इन हालातों को अपनी नंगी आंखों से देखा तो असली मुश्किलों का अंदाज़ा हुआ. अपनी खुद की तकलीफ़ कम नज़र आने लगी. काश! हमारे सियासतदान उन सरकारी अस्पतालों में ही ‘अच्छे दिन’ ला पाते, जहां लोग तिल-तिल कर अपनी ज़िन्दगी की कीमत चुका रहे हैं…

By Mohammed Shafeeq

Hyderabad : The first full calendar year for the newly-created state of Telangana was an eventful one as, despite teething problems, the TRS government launched many initiatives and sustained the Telangana sentiment.

Notwithstanding a severe drought and a spate of farmers' suicides, the Telangana Rashtra Samithi (TRS) government's performance was creditable as it overcame electricity shortages, launched major irrigation projects and implemented welfare schemes.

The political stability helped Hyderabad bounce back as an investment destination, indicated by the major plans unveiled by global IT giants and its emergence as an aviation and defence hub.

The government started work on its flagship projects like Mission Kakatiya aimed at restoring 46,000 irrigation tanks, Water Grid to ensure drinking water supply to every house and two bedroom houses for poor.

However, severe drought hit agriculture production and the falling water levels in dams and the ground water table had impact on irrigation schemes. The much-publicised Harithaharam or green Telangana programme could not take off.

Chief Minister K. Chandrasekhar Rao laid the foundation stone for major irrigation projects, including Rs.35,000 crore (over $5 billion) Palamuru lift irrigation project.

KCR, as Rao is popularly known, claimed that with an annual allocation of Rs.28,000 for various welfare schemes like social security pension, Telangana is the No.1 state in the country in welfare.

The TRS government managed to tide over the electricity shortage. Unlike last year, the state witnessed no power cuts this year. The government also embarked on a massive programme to add 25,000 MW of power with an investment of Rs.90,000 crore in four years.

Barring one incident in which five Muslim undertrial prisoners were gunned down by the police in April, there were no law and order problems. Police also effectively countered the attempts of Maoist resurgence.

There was also no public discontent as political observers said whatever issues were there, the opposition failed to leverage them to dent the ruling party.

Finances remain an issue as the central government was not forthcoming on the state's plea for additional assistance. Though the 14th Finance Commission recommended an increased quantum of assistance, the central government either discontinued centrally assisted schemes or reduced its share.

"What the centre is giving by one hand, it is taking the same by the other," Syed Amid Jafri, a veteran journalist and a member of the Telangana legislative council, told IANS.

Given the financial position, the TRS couldn't deliver what it promised and hence, KCR felt the need to sustain and strengthen the Telangana sentiment, another observer pointed out.

The government earmarked Rs.1,000 crore to Rs.1,200 crore on cultural activities like celebrating 'Bathukamma' as a state festival, and developing the Yadgiri (now Yadadri) temple as Telangana's Tirupati that went to the residual Andhra Pradesh.

The sentiment helped TRS in its massive victory in the by-election to the Warangal Lok Sabha seat. "It successfully managed to create an atmosphere of us versus them and virtually eliminated its rivals by branding them Andhrites or outsiders," said an observer.

The year also witnessed a huge row over the cash-for-vote scam in which a TDP legislator was caught red-handed while offering Rs.50 lakh to an independent member of the legislative council to vote for the TDP candidate in the council elections.

KCR went all out to launch a bitter attack on his Andhra Pradesh counterpart and Telugu Desam Party (TDP) chief N. Chandrababu Naidu for what he called a conspiracy to topple the TRS government.

In the aftermath of this, Naidu shifted base from Hyderabad to Vijayawada, after which KCR also softened his stand and attended the foundation stone laying ceremony for Andhra's new capital of Amaravati in October.

For the second time in two months, the TRS chief visited Vijayawada, this time to invite Naidu for Ayutha Chandi Maha Yagam, a five-day ritual he organised near Hyderabad earlier in the week to end the year on a high note.

By Venkatachari Jagannathan

Chennai : A former IAF officer whose only son disappeared after the 2004 tsunami hopes to find him in the next one year starting from January 2016 -- on the strength of astrological advice.

For the past 11 years, M. Venkataraman has been searching across the country for V. Arvind, who was separated from him by the giant waves which hit Car Nicobar Islands on December 26, 2004.

"Astrologers have predicted that my son would come back between January 11, 2016 and January 11, 2017. We are all hoping it happens," Venkataraman told IANS here before leaving for a temple.

Since 2004, every year on this date, Venkataraman has made it a habit to go to a temple and pray to God to help him locate his son.

"To the best of my ability I have tried and I am still trying to trace my son," he said. He has a college-going daughter too.

Venkataraman said he had spent nearly Rs.800,000 in search of his son and now has to save for his dauther's marriage.

"After all these years, we got our daughter gold jewellery for daily use. She has not asked for anything all these years," he said, emotions choking his voice.

The daughter is studying B.Com here. Venkataraman works as a security manager in a private company.

The day after tsunami hit the Car Nicobar, the Indian Air Force (IAF) sent all its personnel posted there to Tambaram near Chennai.

Venkataraman does not blame the IAF for forcing everyone to leave Car Nicobar as the situation at that time there demanded such an action.

Subsequently, when he went back, he was told his son was spotted in a relief camp in Port Blair.

At the relief camp the distraught father was told that his son Arvind was handed over to "two uncles".

"As per my son's horoscope, he will live for more than 75 years. So I am confident the tsunami did not kill him," Venkataraman said.

"My wife is confident our son will return one day," he added, adding both his wife and he had deep faith in God.

Venkataraman said his IAF friend Ravi Shankar, who lost his daughter Apurva during tsunami at Car Nicobar, has also not lost the hope of getting her back.

"Though we are in touch over phone regularly, on this day (December 26) we don't call each other," Venkataraman said. The reason is obvious - pain and agony.

Agra : Though Mirza Ghalib's contribution to 'Urdu Adab' is considered as significant as Shakespeare's to English, the mansion in Agra where he was born on this day in 1797 bears no memorial to the great poet till date.

For that unfortunate reason, the people here remember the association the doyen of Urdu literature had with this city with considerable regret -- especially on Ghalib's 218th birth anniversary.

"For years fans of Mirza Ghalib and literary aficionados have demanded a fitting memorial, but the assurances and promises of the authorities never materialised," lamented Surendra Sharma, president of the Braj Mandal Heritage Conservation Society.

Agra was the pride of Mughal empire, enjoying the status of the capital under emperors Akbar, Jahangir and Shah Jahan. Royal patronage contributed to art and literature thriving and the flourishing of 'Ganga-Jamuni Tehzeeb' to which Ghalib made handsome contributions with his writings.

Mir Taqi Mir (1723-1810), another great classical Urdu poet, was born here. And peoples' poet Nazir 'Akbarabadi' (1740-1830) -- for 'Akbarabad' was how Agra was known in the Mughal era -- spent most of his life here.

"When tourists from Pakistan and other countries ask to be taken to Ghalib's birth place, we are very embarrassed," said Sandeep Arora, a former president of the Agra Hotels and Restaurants Association.

"The central and state governments should jointly build a fitting memorial and a library in Agra where Urdu poetry lovers can spend time and enlighten themselves," he said.

Mirza Asadullah Khan 'Ghalib' was born in the Kalan Mahal area of Agra in 1797. He moved to Delhi where his poetic talent blossomed and found new expression at a time when Bahadur Shah Zafar was the Mughal emperor.

His rich contribution to 'Urdu Adab' (language and literature) continues to inspire poets to this day.

"The house where Ghalib was born should be converted into a national memorial," feel the locals.

"Unfortunately, despite our persistent demands over the years, this city does not have a proper memorial to the noted figures of Urdu literature like Mir, Nazir and Ghalib, all three of whom had association with the city," Sharma said.

A former Uttar Pradesh governor T.V. Rajeswar had some years ago suggested that Agra University set up a Mirza Ghalib chair to promote Urdu literature, but the varsity has been dragging its feet over the proposal.

Similarly, the state government, when Mulayam Singh Yadav was chief minister, decided to acquire the house where Ghalib was born and convert it into a memorial -- but the proposal continues to gather dust in some remote corner.

"Urdu poetry has stagnated in modern times as new poets are not getting recognition. Had it not been for the Bollywood film industry, Urdu language would have joined the ranks of dead languages," said Nasir Mohammed, a local journalist.

Syed Jaffrey, director of the Mirza Ghalib Academy in Agra, wants better facilities and support from government agencies to promote research in Urdu literature.

"Agra, which has given so much to Urdu culture, should have a decent memorial for the poet Mirza Ghalib. The municipal corporation has proposals pending to name a busy street or crossing after the poet, but there has been no follow-up," rued senior journalist Rajiv Saxena.

Literary critics and young poets at a meeting here even urged that Mirza Ghalib be awarded the 'Bharat Ratna'.

By Jaspal Singh for Twocircles.net

Great and astonishing changes are taking placing in the world. The modern world that was brought into being by European Enlightenment, limited as it was in its scope and breadth, is being torn asunder to smithereens by the financial oligarchy. Peace, National Sovereignty, Public Health, Public Education, Social welfare are things of the past. The ruling circles have torn social contract to pieces.

Environmental degradation, devastation, destruction and crimes against nature have become the routine with the full backing of state that has been usurped by a tiny minority.

Anarchy, violence and chaos have become order of the day. Rights of people including right to life and right to be are being trampled with immunity. Mass incarceration of black men and shooting of young black men by Security State in the US is a glowing example of these changes that are taking place in the world.

The society has declared that it is not responsible for anyone; everyone has to fend for herself/himself. There is no job security of any sort. Everyone is at the whim of the financial oligarchy.

The ruling elite no longer need healthy population or growth in population in the countries of North America and Europe; they can always depend on immigrant labour for tasks they need. So no longer they facilitate growth of healthy families. It is becoming harder and harder to have a family and look after a family.

While patriarchy is alive and kicking, two pillars of patriarchy, property and monogamy are fast disappearing for majority of people. Vast majority of people has been deprived of any property by the banks and most of the young people by the time they are in mid twenties have had several relations and sexual encounters.

All these developments have created a new condition in which, long-term relations are becoming a thing of the past. Because of tremendous insecurity in society, there is a great deal of hesitation and reluctance on the part of individuals to commit to each other for longer time.

More and more short-term pairing between individuals is becoming order of the day. They can be monogamous, polygamous or polyandrous. Society does not encourage any long-term commitment, as it does not make any long-term commitment to anyone. The hire and fire culture, outsourcing, depressing of wages, does not provide security to anyone and in turn individuals are not able to make commitments in their relationships. The old social fabric is being torn to pieces of course it is taking place under the framework of patriarchy.

Within this situation, young women and men have to prepare for this new situation. Can they hope for long-term commitment and relationships? The new condition does not make it possible for them to do it in spite of their desire to do so. Their consciousness is lagging behind, the new social reality has come into being, but great many individuals still trying to operate with the notions of old times, but the new reality does not permit it or is making more and more difficult to function with those notions in inter personal relations.

There is growing resistance developing as well, but the resistance is very feeble at this time and very vulnerable. Humanity is going through one of the grimmest periods. But just as there is always light in the darkest hour, so is this developing resistance of the people of the world to transform their conditions. Just as the old dark ages were put to an end by human activity and spirit, these dark times will have to be ended by humans if humanity is to survive.

Here’s wishing a happy new year to everyone. Our security lies in our fight.

(The author is a philosopher based in Cambridge, Massachusetts)

Lucknow : Continuing with its 'Operation clean-up', the Samajwadi Party (SP) on Monday expelled three senior leaders and suspended a legislator for alleged anti-party activities.

Party sources said SP chief Mulayam Singh Yadav ordered the suspension of legislator from Bijnore Ruchi Veera and expulsion of her husband Udayan Veera.

Former MP from Nageena, Yashveer Singh, former district president of Bijnore Jameel Ansari and chairman Sheikh Khaleel-ur-Rehman have also been booted out of the party for working against the party candidate in the district panchayat chairman polls.

The move comes days after the party expelled three trusted lieutenants of Chief Minister Akhilesh Yadav, much to his displeasure.

The chief minister also skipped the family cultural event of Saifai Mahotsava for the first time.

Sources said Mulayam, after taking command of the district panchayat polls, has openly told party leaders that he would be unsparing in maintaining discipline in the party.

अफ़रोज़ आलम साहिल, TwoCircles.net

हिन्दू संतों के भीतर से ही सामाजिक सौहार्द और समरसता की आवाज़ें उभर कर सामने आ रही हैं. एक तरफ़ जहां अयोध्या में कुछ हिन्दुत्ववादी संगठन पत्थर तराशने और राम मंदिर का निर्माण करवाने का ऐलान करके माहौल ख़राब करने की कोशिश में लगे हुए हैं, वहीं अयोध्या की ज़मीन से जुड़े कुछ लोग ‘चिश्ती सद्भवना यात्रा’ निकाल कर इस मुल्क को अयोध्या की सांझी विरासत से रूबरू कराने में जुटे हुए हैं.

अयोध्या की फ़िज़ाओं में नफ़रत का घोलने वालों के ख़िलाफ़ आपसी सौहार्द का पैग़ाम लेकर अयोध्या के ही महंत युगल किशोर शास्त्री खुलकर सामने आए हैं. वो इन दिनों 22 दिसंबर से 27 दिसंबर तक ‘चिश्ती सद्भावना यात्रा’ पर थे. 636 किलोमीटर का सफ़र तय करके शास्त्री कल दिल्ली पहुंचे. ये उनकी 24वीं यात्रा थी.

इस यात्रा की समाप्ती पर आज 28 दिसम्बर को दिल्ली के वूमेन प्रेस क्लब में समाजसेवी शबनम हाशमी, अपूर्वानंद व जॉन दयाल द्वारा युगल किशोर शास्त्री व उनकी टीम का अभिनन्दन करते हुए उनके कामों की सराहना की.

उसके बाद एक प्रेस वार्ता के ज़रिए अपनी बातों को लोगों के सामने रखा. युगल किशोर शास्त्री ने भी अपनी बातों को खुलकर सबके रखा और कहा कि यह उनकी 24वीं यात्रा है. इसके बाद भी वो पूरे मुल्क में साम्प्रदायिक ताक़तों के ख़िलाफ़ जन-चेतना यात्रा की लौ जलाए रखेंगे और विभाजनकारी ताक़तों से लोगों को आगाह करते रहेंगे.

युगल किशोर शास्त्री यहां मौजूद लोगों को अपने यात्रा और अपने जीवन के कई घटनाओं से रूबरू कराया. उन्होंने बताया कि फ़ैज़ाबाद में एक प्रेस क्लब का संस्थापक हूं. लेकिन जब स्थापना के कुछ ही दिनों के बाद वहां भगवान का पोस्टर देखा तो इस्तीफ़ा दे दिया. उनका कहना था –‘प्रेस न तो हिन्दू होता है, और न मुसलमान तो फिर प्रेस क्लब में भगवान की मूर्ती या फोटो क्यों?’

उन्होंने कहा कि –‘अयोध्या में बाबरी मस्जिद था, इससे किसी को इंकार नहीं होना चाहिए. इसको गिराने वालों का नारा भी सबको याद होगा –‘एक धक्का और दो, बाबरी मस्जिद तोड़ दो.’ यानी वो मस्जिद को ही गिराने की बात कर रहे थे.’ उन्होंने अपने सुझाव के तौर पर कहा कि –‘अयोध्या में न मस्जिद बने, ना मंदिर, बल्कि विवादित जगह को राष्ट्रीय पवित्र धरोहर घोषित किया जाए. और उसके आस-पास की घेराबंदी करके अस्पताल का निर्माण किया जाए.’

जॉन दयाल ने कहा कि –‘ये पत्थर बड़ी ख़तरनाक चीज़ है. इससे एक तरफ़ बड़े-बड़े घर बनते हैं, वहीं दूसरी तरफ़ लोगों के घरों व अरमानों को भी तोड़ जाते हैं.’

वहीं अपूर्वानंद ने अपनी बातों को रखते हुए कहा कि –‘दुर्भाग्य से हमने ज़्यादातर यात्राएं देश को तोड़ने वाली ही देखी हैं, लेकिन शास्त्री जी की ये 24वीं यात्रा देश को जोड़ने वाली साबित होगी.’

अपूर्वानंद ने स्पष्ट तौर कहा कि –‘हम उसे विवादित जगह नहीं मानते. बल्कि 1949 में वहां मूर्ति रखकर उसे विवादित बनाया गया. ऐसे में हमारी तरफ़ से ऐसा कोई पैग़ाम नहीं जाना चाहिए कि वहां सर्व-धर्म स्मारक बने, बल्कि वो मस्जिद थी. मस्जिद हर मुहल्ले में होती है. इसका समाधान स्थानीय लोग करें.’

दरअसल, युगल किशोर शास्त्री इकलौती ऐसी आवाज़ नहीं हैं. और भी कई आवाज़ें हैं, जो मुल्क के अलग-अलग हिस्सों में साम्प्रदायिक सौहार्द के लिए जी-जान से जुटी हुई हैं. ज़रूरत इनको समय रहते पहचानने का है और इनकी आवाज़ को घर-घर तक ले जाने का है.

By Mushtaq Ul Haq Ahmad Sikander

Recently a book release function was held in Kashmir Valley in which a book Fikr e Ghamidi: Ek Tajziyati wa Tahkeeki Mutala (The Weltanschauung of Ghamidi: An Analytical and Researcher’s Reading) written by a Pakistani scholar Hafiz Zubair was released at a local college. The new edition of the book has been published by a local publisher with new additions and revision by the author. The scholars belonging to different schools of thought, organizations and shades of opinion were present on this occasion. It was a rare event, because most of those present declare each other deviant and prefer not to offer prayers behind or besides each other. But this gathering proved that only reactionary religiosity can bring them together because it was a joint concern as all the interpretations, monopolization over religious knowledge and sectarianism was being challenged, that certainly can lead to their sectarian shops being closed down and they becoming out of fashion. Otherwise no such joint consultation, unity or shared platform can be witnessed for issues of joint concern like ecology, sectarian strifes, domestic violence, terrorism, state sponsored terrorism and lack of democracy in the Muslim world.

Javed Ahmad Ghamidi is a Pakistani scholar, living in exile in Malaysia due to the death threats he continues to receive because of his alternative interpretations of Islam or maybe because his critics have failed to answer them, as bullet is the last answer of the person who has lost the argument. Further his interpretations do hurt ‘religious interests’ of many. This article is not written to justify or nullify the religious interpretation of Ghamidi but to defend his right to interpret religion.

Every speaker at the event in his speech exposed himself about their secondary source reading about Ghamidi as their speeches were a testimony that they were not acquainted with the primary sources i.e. writings and speeches of Ghamidi. Further belittling Ghamidi by stating that he is not well versed in religious sciences and has not read in a madrasa was a lame criticism because many stalwarts of Islamic Revivalist movements like Syed Abul Ala Mawdudi, Hassan al Banna, Syed Qutb, Dr Ali Shariti and Maulana Wahiduddin Khan none has studied formally and completely in madrasas, but none doubts their Islamic credentials and contribution.

Plus all the speakers missed this important fact that religion does not evolve, reveal or function in void but the context, socio-economic system and historical facts cannot be ignored because religion has to interact with them. The historical development of Shariah and its niceties had been oblivious to these speakers. How only the six books of Hadith were declared authentic while more than forty collections of Hadith were existing? Why the Shias have different Hadith collections than Sunnis? Who defined the fundamentals of Quran, Hadith, Jurisprudence, Exegesis etc and if they are not divine and prophetic in nature, then to differ or reject them does not lead any scholar to be labeled as deviant!

Similarly the evolution of Juristic schools of thought also owes their development to various factors including political ones. To hold few things authentic and other unislamic depicts arrogance and sectarian mindset that Islam aims to nullify. If Ghamidi has different fundamentals than other scholars who are supposed to be ‘mainstream’ and ‘authentic’ ones then he cannot be labeled as wrong, deviant or rejecter of Hadith.

One Salafi scholar, who are always self righteous in their interpretation of Islam, was demanding that Ghamidi be labeled as Kaafir, for his ‘erroneous’ interpretation, that goes against Salafi one, that is responsible for tearing down the unity of Ummah by constructing new mosques with wahabi funded petro dollar money in every nook and cranny as they uphold the doctrine that prayer behind every Imam is null and void except the Salafi one. Then he exposed his lack of understanding and poor reading when he described that Ghamidi has written nothing on politics and upholds the doctrine that Islam has nothing to do with politics. If he would just have read the contents page of Gahmidi’s book Meezan he would have found the chapter on Fundamentals of Politics in Islam. Further he alleged that Ghamidi allows homosexuality, whereas in reality he describes it against nature and institution of family, though ignoring the fact that there now is a whole body of literature about Homosexuality in Islam, with scholars like Imam Dayee Abdullah, Prof. Scott Siraj ul Haq Ougle, Amina Wadud engaging with this question and certainly like Islamophobia needs to be resisted in the West, Muslim societies need to overcome Homophobia.

Then among the enlightened ones, the upholders of banner of Islamic Revivalism who label themselves as non sectarian, a representative of Jamaat e Islami (JeI) Kashmir, to secure points over others described Ghamidi as an agent of West who is sponsored to create confusion among Muslim Ummah and who has been successful in creating an audience among the Muslim intellectuals and youth, thus self concluding that JeI has failed to address to this section. In a further digression from the Mawlana Abul Ala Mawdudi’s plural and democratic nature and stance he out rightly labeled Ghamidi as a Non Muslim whose works should be rejected, thus testifying the fact that after the death of Mawlana Mawdudi, Jamaat members continued to write but stopped thinking and pondering.

Then other speakers started describing him as a Neo Mutazalite, being similar in many ways to Sir Syed Ahmad Khan, while others upheld that he was Ghulam Ahmad Parvez reborn, while for others his thought was similar to Rashid Shaz and Maulana Wahiduddin Khan, who have been labeled as deviated by all these ‘self righteous’ sectarian scholars. The reality is that it is very unprofessional, unethical and unscholarly to paint all these scholars with similar brush, we can have our own reservations with all of them but it is unjustified to invoke a blanket ban on all of them.

Javed Ahmad Ghamidi is one of the few sane scholars of Islam who calls for moderation, tolerance, pluralism and core values of Islam. He enjoys mass appeal among youth, as he can communicate to them unlike the traditional sectarian scholars and mullahs. He needs to be listened and appreciated for articulating a moderate, tolerant and inclusive interpretation of Islam. The attempts of low rung mullahs and sectarian scholars who enjoy little appeal among masses will in no way hamper the mission of Ghamidi, but it certainly points out a disturbing trend in Valley where pluralism of interpretation of religion is being curtailed through Unitarian efforts of sectarian censorship. This needs to be discouraged at every level because Muslims are not a monolith and in our tradition of Islam and Rishism, dissenting, alternative voices have never been curtailed by demeaning, labeling and branding them as conspiracy against Islam.

M.H.A.Sikander is Writer-Activist based in Srinagar, Kashmir and can be reached at sikandarmushtaq@gmail.com

By Dr Mohammad Sajjad,

It is quite befitting for a reputed and historic university to commemorate its distinguished and accomplished academics: people who combined a vision and action for a better world for the underprivileged segments of population around the campus. Professor Kunwar Pal Singh (1937-2009), nicknamed KP, was one such academic who taught Hindi literature in the Aligarh Muslim University. The sixth edition of the annual lecture event in his memory on December 10, 2015 saw Nayan Tara Sehgal speak on dissent and intolerance---“The Unmaking of India”.

Upon listening to Sehgal, and also referring to her protest against such suffocating and stifling atmosphere in the 1970s [The infamous Emergency, 1975-77 imposed by her cousin Indira Gandhi], people now expect her to write another memoir. More than six decades ago, in 1954, Sehgal wrote her memoir articulating on the Nehru family and the freedom struggle.

Thus the context was triply befitting: the choice of the topic, the speaker, and the person in whose memory such an issue was to be talked about.

KP’s concerns for humanity made him undertake his philanthropic journeys beyond the cosy confines of the campus. Besides, he pledged his mortal remains to the university's Jawaharlal Nehru Medical College, for research. Singh wrote extensively on literary criticism and aesthetics, history of Hindi literature, Hindi prose and Hindi fiction.

His close friendship with another distinguished AMU alumnus, Rahi Masoom Raza (1927-92) was the other conspicuous thing about KP. They represented the Left-leaning segments of the AMU campus. However, KP was the one who also bravely dissented against the tallest of the Marxists on the AMU campus in the 1990s, emulating certain characters of some of the novels of his late friend/comrade Rahi Masoom Raza.

Set in Aligarh in the early 1960s, after the dust of Partition had ostensibly settled, Rahi’s eponymous novel Topi Shukla (1968) is an intriguing story about two friends--one Hindu and one Muslim. It also carries satirical insinuations against the venal politicians. What intrigues me is why Topi Shukla had to eventually commit suicide.

Similarly, Katra Bi Arzoo ("The Lady Desire Locality") is set in the city of Allahabad, Katra being a locality of the city. The novel is set in the 1970s and as its central theme, it bares the brutality of emergency in India and how general people were affected by such a draconian regime. It is an ode to anti-emergency activist and shows how people through their vested interest enjoyed the fruits of emergency and how emergency ruined and destroyed the life’s people. In the foreword, Raza dedicates the novel to anti-emergency activists and also affirms that freedom of speech is basic freedom.

Interestingly, in the 1960s, the Left was quite assertive in AMU, both politically as well as academically. This aspect is articulated in vivid details by Mushirul Hasan, in one of his meticulously well-researched long essays, on his alma mater, AMU.

Subsequently, in the 1980s, there were head on collisions (between the Left and the Islamic Right?) in AMU hitting the news headlines in the leading English dailies and hogging huge spaces in the periodicals like the EPW, and the Mainstream, not to say of the chapter, “The Wasted Generation of Aligarh”, in Salman Khurshid’s, memoir, “At Home in India: A Re-statement of Indian Muslims”.

Presumably, inspired by some of the characters in Rahi’s novels, KP bravely dissented against his own fellow Marxist-Aligs (a deadly cocktail of Marxism and Feudalism!), who had become intolerant about the dissent on the AMU campus. Though, this was little belatedly---in the 1990s; so much so that Comrade Prakash Karat had to intervene in to put a feud between the two Marxists in the local Hindi dailies to rest. Ever since then, he charted his own course. He groomed some of his students to grow up as academics but unlike some of his ‘revered comrades’ he didn’t mentor disgusting parasitical cronies.

It was pleasure listening to Nayan Tara Sehgal, not only because of her erudite and politically assertive presentations, but also because of a tribute which was paid to KP. Presence of the widow and the daughter of KP in the auditorium hosting the event was something made the younger students identify with KP in even stronger and closer way.

Related:

Nehru in AMU