He specifically points out that the country’s democratic and constitution values are facing a unique situation, where there are big challenges threatening sabotage on the one side and strong affirmation, on the other side, from sections of the population to protect these values. Hegde cites the 2024 Lok Sabha elections as a case in point. His talk was at the Chavara Cultural Centre, Kochi, Kerala.

Courtesy: The AIDEM

The post It is Time to Renew Our Constitutional Vows – Sanjay Hegde appeared first on SabrangIndia.

Akshay Shinde was an attendant at a school in Badlapur and was arrested in August, 2024 for allegedly sexually assaulting two minor girls in the school toilet. On the 23rd of September, 2024, Shinde was killed while he was being transported from Taloja jail for questioning in another case of sexual assault that had been filed against him by his wife.

The police alleged that Shinde snatched a gun from one of the police personnel present in the van transporting him and opened fire, and he was killed in retaliatory firing that was done as a means of self-defence. He was killed by a Senior Police Inspector while one Additional Police Inspector, two constables and one police driver were present in the van.

Encounter killings are regarded as a legitimate way of law and order enforcement by different sections of society, but the widespread support does not make the action right. Encounter killings stand against the constitutional machinery of India where a person is considered innocent until proven guilty, the constitutional guarantee of ensuring that due process of law is followed, and the principle of proportionality of the punishment. Such arbitrary actions are unconstitutional, illegal and unacceptable.

As per the data collected by the National Human Rights Commission (NHRC), between the years 2016 to 2022, there have been 813 cases of encounter killings that is an average of 1 killing every three days. This data is alarming and raises concerns regarding the arbitrary and illegal actions of the police.

Here is a quick overview of the proceedings in the case –

September 25, 2024 – After a criminal writ petition filed by Anna Shinde, the father of accused Akshay Shinde, the Bombay High Court began hearing the case on the 25th of September, 2024. On 25th September, the court orally stated that it was hard to believe that the accused, who wasn’t a “strong man,” couldn’t be subdued by the police officers accompanying him and that the use of force was necessary. It has been argued by the Petitioner that when he met the accused, his son, on 23rd September, 2024, there was no indication that he was in a troubled state of mind.

Mr. Venegavkar, the learned Public Prosecutor (P.P.) in the case, mentioned that at the time of the transfer, the accused was sitting in the rear end of the vehicle along with an Assistant Police Inspector (API) and two constables, while the Police Inspector (PI) sat in front with the driver. The API later called the PI and informed him that the accused was getting unstable and was quarrelling, after which, the vehicle was stopped and the PI came and sat in the rear end of the vehicle. Shortly after that, the accused snatched the service gun from the API and fired two bullets towards the police officers which missed the officers, and immediately after that, the PI pulled out his service gun and shot at the accused which hit him on his head resulting in his death.

The Court noted that the Human Rights Commission and the Judicial Magistrate be informed of the custodial death as mandated by the law.

October 3, 2024 – On the next hearing of the case, that is on the 3rd of October, 2024, the Court noted that the post-mortem report has been forwarded to the Chief Judicial Magistrate (CJM) for conducting an inquiry under Section 196 of the Bharatiya Nagarik Suraksha Sanhita (BNSS) into the custodial death of the accused Akshay Shinde, and all other documents required for the same would also be transferred at the earliest possible time. Further, the Court requested for the Magisterial Inquiry Report to be expedited.

November 18, 2024 – By an order dated 18th November, 2024, the High Court granted an extension till 2nd December, 2024 for the completion of the magisterial inquiry in the case, and noted that all the necessary documents for the inquiry had been transferred to the Magistrate.

December 2, 2024 – The date for submission of the Magistrate Inquiry Report was further extended to 20th January, 2025 by an order dated 2nd December, 2024 as certain necessary documents had not been submitted to the Magistrate.

January 20, 2025 – On 20th January, 2025, the High Court perused the report submitted by the Magistrate after his inquiry in the case. As per the report, the five police personnel have been held to be responsible for the custodial death of the accused.

Based on the inquiry, the division bench of the High Court, consisting of Justices Revati Mohite Dere and Neela Gokhale, has directed the State government to file an FIR and sought details regarding the agency that will probe this case. The Court directed the Government to provide the details of the agency that will investigate the case to the High Court within a period of two weeks.

The report submitted by the Magistrate has also noted that there were no fingerprints of the accused on the weapon used and no gunshot residue has been detected, therefore the use of force by the police personnel was not justified.

The report has supported the allegations of false encounter made by the father of the accused.

The Court held that apart from providing the State Human Rights Commission with a copy of the magisterial inquiry report as per protocol, a copy should also be provided to the State and the father of the accused who had filed a petition for an investigation into the death of the accused.

This case highlights the dire situation of law and order enforcement in India where it is a common practice for the police to take the law into their own hands without any fear of retribution. There is a rampant abuse of power and disregard for due process and the judicial machinery. Encounter killings are becoming a major reason for erosion of public trust in the judicial system of India. There is an urgent need for reforms in India’s law enforcement system and to increase accountability of the police, so as to act as a deterrent for the police from arbitrarily and wrongly using their power.

Related: 

1. Maharashtra: Two minor girls sexually assaulted, delay in FIR, failure of accountability, attempts to cover up crime
2. Maharashtra: Swift action on protesters, delayed justice for sexual assault against minors, police priorities need to be questioned
3. Bombay HC chastens Maharashtra Police for shoddy investigation in cases involving sexual assault against minors and women

The post Bombay High Court directs filing of a First Information Report (FIR) against the 5 cops held responsible for death of accused in Badlapur Sexual Assault case appeared first on SabrangIndia.

The incidents documented here range, from communal targeting and inflammatory speeches to acts of inhuman violence and systemic discrimination, took place in the month of January till now. Public platforms and political events have been weaponised to spread hateful ideologies, with prominent leaders openly calling for boycotts, violence, and exclusion of minority communities. Vulnerable groups, particularly Muslims, Dalits, and tribals, have borne the brunt of this assault, facing economic sabotage, public humiliation, and even physical attacks.

This alarming trend is not just an affront to individual victims but a grave threat to Maharashtra’s legacy of cultural diversity and harmony. The state, once celebrated for its progressive movements and commitment to social justice, now finds itself mired in a toxic environment where fear, division, and hate dominate public discourse. These incidents expose the failure of the government to uphold the rule of law and protect its citizens, raising urgent questions about accountability and justice.

What follows is a detailed account of some of the most glaring incidents of hate and discrimination in Maharashtra in the month of January 2025. These accounts are not isolated events but part of a larger, systemic assault on the principles of secularism, equality, and human dignity. They demand immediate action and an unwavering commitment to restoring the ideals enshrined in India’s Constitution.

Detailed reports of hate incidents

• Targeting of Muslim-owned businesses in Yavatmal

On January 14, two Muslim-owned restaurants in Wani, Yavatmal, were forcibly shut down by members of the Bajrang Dal. The group accused the establishments of serving beef, leading to the police seizing the meat without providing any evidence or conducting a fair investigation. This incident underscores a worrying pattern of weaponising religious sentiment to economically and socially marginalise Muslims. Such acts not only deprive individuals of their livelihoods but also perpetuate a climate of fear and exclusion, eroding the rights of minority communities.

• Brutal assault on a tribal elderly woman in Amravati

In one of the most horrifying incidents, a 77-year-old tribal woman in Retyakheda village, Amravati, was subjected to medieval-style violence on December 30, 2024. While the incident occurred on December 30, it surfaced on January 5, 2025 after a police complaint was lodged by the victim’s son and daughter-in-law.

As per a report of Siasat, accused of practising black magic, the tribal woman was tied up, beaten with sticks, branded with hot iron rods, and forced to inhale chilli smoke. The assailants, led by the village head, further degraded her by making her consume urine and dog excreta and parading her through the village adorned with a garland of slippers. Despite the gravity of the attack, authorities have yet to invoke the Anti-Superstition Act, raising serious questions about the systemic apathy towards tribal and marginalised communities.

The victim’s family has since approached higher authorities, including the Maharashtra State Women’s Commission and the Inspector General of Police, seeking justice. While the district collector assured them of further investigations, such delays and the initial reluctance to file appropriate charges reflect a larger failure to deter such barbaric acts.

#Horrific An elderly tribal woman was tied with a rope, beaten and forced to eat dog excreta, burnt with a hot iron rod, incident took place in Amravati, Maharashtra. pic.twitter.com/GRd8bWe8sv

— The Dalit Voice (@ambedkariteIND) January 19, 2025

• Anti-Muslim rhetoric at Kurla event

At the “Samrast Yatra” event in Kurla, Mumbai, organised by the Vishwa Hindu Parishad (VHP) and Bajrang Dal, a Jain monk disseminated hate speech rife with anti-Muslim propaganda. He falsely attributed statements to Dr B.R. Ambedkar, claiming the Dalit leader had called for the expulsion of Muslims from India. Such deliberate distortions of history weaponise revered figures to justify communal hatred.

The monk’s speech also demonised Bangladeshi Muslims, referring to them as “lungiwallas” and inciting Hindus to take violent action against them. This open propagation of hate speech at a public event, without any fear of legal consequences, underscores the emboldenment of extremist voices under the current political climate.

• Minister Nitesh Rane’s hate-filled speech

Maharashtra cabinet minister Nitesh Rane has become a recurring figure in the spread of communal hatred. At the Hindu Jagran Sabha in Sangli on January 10, Rane openly called for the economic boycott of Muslims, accusing them of using their businesses to fund fabricated plots like “love jihad” and “land jihad.” He further stoked paranoia by claiming that Muslims aim to turn India into an Islamic nation by 2047.

As per multiple media reports, Rane also coined the communal slur “every vote against Mulla” as a divisive rallying cry. His speech, laced with inflammatory rhetoric and veiled threats, exemplifies how elected representatives are misusing their positions to deepen communal fissures, rather than promoting harmony and inclusivity.

• Sadhvi Ritambhara’s provocative speech in Dadar

At an event organised by the Vishwa Hindu Parishad’s Matrishakti and Durga Vahini in Dadar on January 5, Sadhvi Ritambhara delivered a speech designed to incite violence. She vilified historical Muslim figures as well as women, proclaiming that “women who give birth to people like Aurangzeb and Taimur can’t be our ideal women.” Such statements not only demonise entire communities but also perpetuate divisive stereotypes.

Ritambhara amplified the baseless conspiracy theory of ‘love jihad,’ urging Indian women to “poke out the eyes of love jihadis.” The event concluded with participants taking an oath against this fabricated menace, further cementing hatred against a specific group.

• Casteist slur by Shiv Sena MLA Sanjay Gaikwad

At a public gathering in Buldhana, Shiv Sena MLA Sanjay Gaikwad demeaned voters by accusing them of selling their votes for paltry amounts of money, alcohol, and meat. He shockingly stated, “Even a prostitute is better than that,” displaying an utter lack of respect for both voters, women and marginalised groups. Such derogatory remarks from a public representative not only degrade the dignity of citizens but also highlight the normalisation of casteist and classist language in political discourse.

While addressing a public gathering in #Maharashtra‘s #Buldhana, #ShivSena (#EknathShinde faction) MLA #SanjayGaikwad says, “The voters here were sold for 2-5 thousand rupees, alcohol, and meat. Even a prostitute is better than that” pic.twitter.com/MXKRf6bhy0

— Hate Detector (@HateDetectors) January 7, 2025

A dire need for accountability and action

These incidents are not isolated but part of a broader, systematic pattern aimed at normalising hatred, targeting minorities, and eroding India’s pluralistic ethos. What is particularly troubling is the state’s apparent complicity, whether through direct endorsement, tacit approval, or sheer apathy. Police inaction, delayed investigations, and the absence of legal consequences embolden perpetrators and send a dangerous signal that hate crimes and divisive rhetoric will go unchecked.

The rise in hate incidents also points to a calculated strategy to divert attention from pressing socio-economic issues by deepening communal and caste divides. Elected representatives and influential figures who engage in hate speech must be held accountable under the law? Furthermore, civil society must amplify its efforts to counter such narratives, and judicial interventions must be swift and decisive in upholding justice.

The escalation of hate incidents in Maharashtra underlines the urgent need for introspection and systemic reform. The state government must decisively act to restore public trust by cracking down on hate speech and violence, irrespective of the political or social standing of the perpetrators. Anything less would not only betray the ideals of justice, equality, and secularism but also embolden those seeking to dismantle the fabric of Indian democracy.

Related:

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CJP calls for electoral action against BJP leader’s hate speech at Rohini Chetna event

From fact-checking to chaos: How meta’s new moderation model risks eroding trust and democracy

Unity Beyond Religion: Stories of shared humanity and mutual respect

The post Maharashtra’s Descent into Hate: Six incidents reported in January 2025 highlight Maharashtra’s rising communal and caste-based violence appeared first on SabrangIndia.

Undermining the freedom struggle

Bhagwat’s assertion undermines the monumental significance of August 15, 1947, as the day marking India’s liberation from colonial rule. The sacrifices of figures like Mahatma Gandhi, Subhas Chandra Bose, Jawaharlal Nehru, Bhagat Singh, and numerous unsung heroes are side-lined in favour of an ideological claim. Rahul Gandhi denounced the remark as “insulting to freedom fighters,” while Jairam Ramesh characterised it as “anti-national” and reflective of an agenda to rewrite history. Leaders like Tejashwi Yadav noted that this narrative belittles the immense sacrifices made by the freedom fighters under Mahatma Gandhi’s leadership, disregarding their unparalleled contributions. Revanth Reddy, echoing these concerns, demanded that Prime Minister Modi clarify his position on Bhagwat’s remarks, questioning whether the government stands by the freedom fighters or supports this ideological stance.

Historical revisionism and its dangers

Shashi Tharoor warned against conflating India’s independence with ideological or religious milestones. He emphasized that independence was achieved through the collective sacrifices of patriots who endured British oppression, including incarceration and execution. Tharoor cautioned that attempts to redefine this historical truth risk diminishing its universal and inclusive nature. Digvijaya Singh echoed these concerns, demanding an apology from Bhagwat and criticizing the divisive undertones of the statement.

Assault on constitutional values

The remarks challenge the principles enshrined in India’s Constitution, adopted on January 26, 1950. By linking independence to a religious event, Bhagwat’s comments contradict the secular and pluralistic ethos envisioned by the framers of the Constitution, including Dr. B.R. Ambedkar. Jairam Ramesh argued that such rhetoric undermines the democratic foundation of the Republic, disrespecting the Constitution’s commitment to equality and unity.

Political and social implications

The political backlash to Bhagwat’s statement has been unequivocal. West Bengal Chief Minister Mamata Banerjee labelled the remarks “anti-national” and “dangerous,” highlighting their potential to distort history and disrupt social harmony. The National Students’ Union of India (NSUI), led by Varun Choudhary, called for stringent action against the RSS, asserting that Bhagwat’s rhetoric threatened the nation’s unity and integrity. Shashi Tharoor pointed out that linking independence to religious milestones risks alienating minority communities and rewriting India’s collective historical achievements. Sachin Pilot also voiced strong opposition, condemning the remark as an affront to the sacrifices of countless freedom fighters. He criticized the government for weakening constitutional institutions and fostering an environment where such divisive statements are normalised.

Divisive ideology and historical context

Critics like Tejashwi Yadav and Digvijaya Singh underscored the RSS’s historical non-participation in the freedom movement. They argued that such statements attempt to appropriate the legacy of the independence struggle while marginalizing diverse contributions. Farooq Abdullah’s response emphasised the collective effort and sacrifices of all communities, warning against narratives that could deepen communal divides. This sentiment was echoed by Sachin Pilot, who criticized the remark for diminishing the inclusive struggle that defined India’s fight for freedom.

Public sentiment and wider repercussions

The broader public and political reaction to Bhagwat’s statement reflects its polarizing nature. Leaders across party lines, including KC Venugopal and Mallikarjun Kharge, have condemned the remarks as an affront to the sacrifices of martyrs and freedom fighters. Organizations like the Congress and NSUI have staged protests, with demands ranging from an apology to a ban on the RSS. This widespread opposition underscores the importance of safeguarding India’s historical narrative from ideological distortions.

Broader concerns on historical narratives

Bhagwat’s statement aligns with a broader trend of historical revisionism, where specific ideological milestones are promoted as central to India’s identity. Such narratives risk side-lining the secular and pluralistic contributions of leaders like Mahatma Gandhi, Sardar Patel, and Jawaharlal Nehru. Jairam Ramesh noted that this trend undermines the Constitution and the values it represents. By celebrating the Ram Temple’s consecration as “true independence,” the RSS projects a narrow and exclusionary vision of Indian history.

Mohan Bhagwat’s remarks represent more than a historical misrepresentation; they pose a challenge to India’s pluralistic and democratic framework. The struggle for India’s independence was a collective effort transcending religious, regional, and ideological boundaries. Attempts to rewrite this narrative for political or ideological purposes must be actively challenged to preserve the integrity of India’s democratic and constitutional ideals. Moving forward, reaffirming the values of unity, secularism, and inclusivity is essential to maintaining the spirit of the freedom struggle and the Republic it helped establish.

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Only Hindutva can unify India, says Bhagwat

The post Bhagwat’s remarks spark national unity debate appeared first on SabrangIndia.

This statement from the ECI came in response to a right to information (RTI) request submitted by Venkatesh Nayak, director, Commonwealth Human Rights Initiative, in which he pointed out that as per procedure outlined in paragraph 1.12, read along with paragraph 7.1.2, of the 2023 edition of the handbook for presiding officers published on the ECI website, the presiding officers should have information about the constituency-wise total number of pre-numbered slips issued by them during both assembly and Lok Sabha elections.

However, the ECI said, “lt is to inform you that information as sought by you is not available in the Commission.” Nayak, an intrepid RTI activist, emphasised that the ECI’s response is “bewildering, to say the least”, as the commission, being the apex election management body, is vested with both Constitutional authority and statutory powers to conduct elections.

“They are required to be in full control of the electoral machinery, and that includes information flows from the constituency level to Nirvachan Sadan through the CEOs, ROs, and election observers. It is unimaginable that the information which I sought has not been reported to the ECI. Even if one were to concede, for the sake of argument, that their reply is accurate, the RTI Act empowers them to request the information from the source where it is available in order to decide whether or not it should be disclosed. At the very least, they can transfer the application to such offices for disposal at the click of a button,” maintained Nayak.

Paragraph 7.1.2 states that “a few minutes before the hour appointed for closing the poll, announce to all those within the limits of the polling station who are waiting to vote that they will be allowed to cast their votes in turn. Distribute slips signed by you in full to all such electors, which should be serially numbered from Serial No. 1 onwards, according to the number of electors standing in the queue at that hour.

“The last elector should be given Slip No. 1, and the next voter in front of him/her should receive Slip No. 2, and so on. Continue the poll even beyond the closing hour until all these electors have cast their votes. Depute police or other staff to ensure that no one is allowed to join the queue after the appointed closing hour. This can be effectively managed if the distribution of slips to all such electors is commenced from the last elector standing in the queue and proceeded backwards towards its head”.

Annexure 52 of the handbook explains that the presiding officer’s diary should contain a variety of details about the polling station, including materials supplied and used, machines supplied and used, polling agents present, voter turnout details, how many were allowed to cast ‘tendered votes’, the number of challenged votes, and the number of votes cast in the polling station during the following time slots: 7-9 am, 9-11 am, 11 am-1 pm, 1-3 pm, and 3-5 pm. The diary should also record the number of slips issued at the close of the polling hour to electors standing in queue.

This information is also recorded in the report of the sector officer, whose format is provided in annexure 6 of the sector officers’ handbook.

According to data from the ECI, the number of registered voters for the state elections held on 20 November 2024 was 97,793,350 (nearly 97.80 crore), with 64,592,508 (about 64.60 crore) individuals casting their votes. In comparison, during the Lok Sabha election, the number of registered voters was 92,890,445 (92.90 core approx.), and the votes cast totalled 56,969,710 (56.97 crore approx.).

Based on these figures, the number of registered voters in the state increased by nearly 50 lakh (49,02,905), while the number of votes cast went up by over 75 lakh (76,22,7980).

The Congress party had, in December 2024, filed a complaint with the ECI, but the latter rejected the charges, stating that the additions were legitimate. The party had also raised concerns about the surge in voter turnout in Maharashtra on polling day, calling for an explanation from the ECI.

In a letter to the ECI, the Congress has also highlighted an “inexplicable increase” in voter turnout between 5 pm and the final voter percentage announced by the ECI at 11.30 pm on the day of polling. The Congress also pointed out that, of the 50 assembly seats where there was an average increase of 50,000 voters, the ruling Mahayuti secured victory in 47.

In December, the ECI clarified that the increase in voter turnout from 5 pm to 11.45 pm was “normal”, with Maharashtra’s chief electoral officer, S. Chockalingam explaining that the 7 per cent increase in voter turnout in the last hour of polling for the assembly election was not a surge, as claimed by the Opposition, but an “average” process.

However, the ECI has repeatedly declined to take action on many RTIs that Nayak filed last year. He explained that public disclosure of not only the data about the tokens distributed, but also the two-hourly voter turnout figures recorded by presiding officers and sector officers, is crucial to determine whether the ECI’s final voter turnout figures are accurate.

“Merely disclosing Form 17C data will not help clarify voter turnout trends that occurred on polling day. Transparency advocates must press for the disclosure of the granular data. The ECI can do itself a favour by disclosing the two-hourly voter turnout data and the number of tokens distributed before the close of polling. This will help clear all doubt about the final voter turnout figures,” said Nayak.

Related:

Is India’s unique experiment on people’s democracy with the right to universal franchise being lampooned by a compliant Election Commission?

Congress alleges anomalous voter turnout surge in Maharashtra Assembly Elections 2024 in memorandum submitted to ECI

Congress raises alarm over manipulated voter rolls in Maharashtra Assembly elections

The post No info on pre-numbered slips issued during LS, assembly polls: ECI appeared first on SabrangIndia.

Afghanistan and Pakistan are the countries wherein this monster is all set to eat violently those who nurtured it for their own vested interests. This left doing politics, normal living, and meeting people all at risk. And thousands of children, the elderly, and young people have fallen victim to it.

Media and scholarly, academic reports reveal that Muslims living in the West too are now influenced by their preachers and imams. They have begun to believe in sectarian conflicts as well as emotional slogans like a revival of the old Caliphate. Amazingly, thousands of youth born and bred in the West were recruited or joined the forces of the fake Caliphate established by the notorious Abubakar Al-Baghdadi a decade ago?

Pakistan was created in the name of Islam, but what is the condition of Islamic ideology there? What is the sanctity of a human life? From time to time, a fanatic mob would rise, blaming a person for blasphemy. No matter whether he is a Muslim or non-Muslim, it would kill him in cold blood or often burn him alive. The police simply watch the spectacle, indeed, occasionally participate in the crime. Later, religious people would start justifying the heinous act by citing old jurists and their fatwas. And secularists and liberals would start condemning the act. The administration remains deaf and dumb. Judiciary very seldom takes suo motu cognizance. After a few days, the matter is normalised.  The cruel bloody mob then goes out in search of another prey. All businesses of life and religion continue to thrive!

The killing of the then Governor of Punjab Salman Taseer by his own official bodyguard a few years ago on fake charges of blasphemy is a case in point. The dastardly killer was then turned into a saint! The presumably educated advocates in Pakistani courts threw rose petals over him when he came to face the charges of murder. After his execution, his grave has been turned into a shrine. Thousands visit it regularly to pay their obeisance. What Fanaticism!

While the West is thinking of building colonies on Mars and China is conquering new vistas with AI, what is the favourite pastime of the great Muslim ulama, clergy and religious scholars of Pakistan and India, indeed even Bangladesh?  It is to make ordinary Muslims blindly believe in unverifiable predictions about the appearance of the supposed Imam Mahdi. These people are saying, day in and day out, particularly sice the genocide of Palestinians started, that Dajjal is about to come out and Mahdi has to appear and after that Jesus will come and the rule of Islam is just about to be established on the whole planet.

Religious Muslims are generally simple-minded and naive. They believe in these myths. They do not feel the need to move forward in the world. Our task should be to promote science and technology, indeed first create a scientific temperament among the rank and file of Muslims.

 History shows that this situation will finally lead to the point when the political leaders will have to resort to fighting the monster of their own making as Pakistan is compelled to do with the Taliban now. Muslim clergy and ulama in the Indian subcontinent must also repent and take a vow never to use religion for political purposes. If Muslims come to this point, they must put before them some hard facts to eradicate extremism from its foundation.

First, this demon of extremism did not come down from heaven directly. It is a cherished baby born of religious thought which is taught and studied in our religious schools and madrasas under different titles, such as the enforcement of Sharia, Jihad and eradication of infidelity, polytheism, apostasy, etc. Radicalised people and extremist movements draw inspiration from this traditional theology. They propagate it for their dastardly purposes. This prominent religious thought and its political interpretations popularly called Political Islam have been logically criticized by some thinkers and brilliant minds of Islam like Maulana Waheeduddin Khan and Javed Ahmad Ghamdi. Had there not been stirring uproar, protests, and threats from ulama in the face of scientific reasoning, certainly the thought of these thinkers would have changed people’s minds and popular narratives.

Now to counter the religious radicalism in Muslim societies we have to develop a counter-narrative to the propagated traditional religious thought. Still, it is unfortunate and tragic for Muslim societies that violence and extremism prevail to protect religion and preserve Sharia.

Unfortunately, the culture of disagreement with politeness and respect has not yet developed. These situations require us to be sensitive to freedom of opinion in religious ideas and thinking. And to be frank, our clerics and religious preachers exert a policy of pressure to prevent the freedom to express free opinion. If they want to reveal the error to those who disagree with them, they can do so in an open way by resorting to the weapon of knowledge and reasoning. The world of knowledge does not accommodate compulsion, protests, uproar, and tyranny. It is a counter-narrative of popular religious thought presented by the likes of Mr. Ghamidi that alone can reform the situation in the Muslim community, not propaganda of secularism or anti-religionism. Iqbal the poet and philosopher tried a century ago to draw our attention to the same truth in his lectures on the need for reconstruction of religious thought that he delivered in Aligarh and elsewhere. Sir Syed and his school of thought made the same effort.

Second, in secular fields, we do not allow someone to establish institutions to graduate children and boys as doctors, engineers, or skilled in any division and department of science and arts. This cannot be done without giving Muslim children general education for twelve years or so. But children and young people are trained as religious scholars in madrasas and centres of religious learning. These madrasas close the door of modern learning on them altogether and play with their future lives. Some of them could have been doctors, some of them engineers, poets, writers, photographers, etc.. But these madrasas, regardless of their aptitude, taste, inclinations, or qualifications, make great efforts to make them religious scholars only and deprive them of all opportunities to choose an area of science and art of their own choice.  They cut their ties to society and made them aliens in their own societies by depriving them of general public education for twelve years. Therefore, it has become necessary to prohibit religious schools, like all other institutes of specialized education, from interfering with a student without giving him general education up to 12 grade.

We can say with confidence that this one step alone will change the current situation created by the institutes of religious education. As Founder-Editor of NewAgeIslam.com, Mr. Sultan Shahin told the UN Human Rights Council at Geneva some time ago, madrasa education is the biggest violation of the human rights of Muslim children. Every child has the right to acquire general education before going in  for specialisation in any field. If we don’t give our children medical or engineering education at the age of five, then why burden them with theology at such a tender age. Young children and adolescents need general education first. They should have the choice to go in for any specialisation they want.

Thirdly, it is necessary to end the dominance of clerics and preachers of hate in masjids and mosques. They generally use Friday pulpits for their vested interests in Muslim societies. If we don’t do this, we cannot escape extremism. Who does not know that the Prophet (peace and blessings of Allah be upon him) established a Sunnah regarding the Friday prayer? It was that the Imam (head of government) or whoever he appoints is entitled to lead the Friday prayer and deliver the sermon. No one else is permitted to use this pulpit unless they have this specific instruction from the ruler.

However, throughout the decadent age, Muslim monarchs typically lacked the necessary tools to perform this function. They gave the Friday pulpits to the clergy and Ulama. Since then, the Ulama and clergy have gained such clout that they utilize Jumma (Friday) sermons and mosque pulpits to push their objectives and vested interests in Muslim societies.

This has resulted in deepening the sectarian lines. Now separated along sectarian and Fiqhi lines,  in lieu of God’s mosques we have Ahle Hadis mosques and the Hanaf mosques, Deobandi mosques, and the Barelvi mosques, etc. They ought to be God’s mosques alone wherein worship of Allah is practiced.

 Mosques are now becoming hubs for extremism and sectarianism. The mosque must be run by a collective management of Muslims and should not be used by individuals, movements, or organizations to spread a particular theological or political message. Mosques are houses of God. They must not be transformed  into sites of conflict and disunity among Muslims. They should never be used to radicalise Muslims for a particular purpose. This is an essential step.

Research Associate with Centre for Promotion of Educational and Cultural Advancement of Muslims of India, AMU Aligarh.

Courtesy: New Age Islam

The post Muslim societies need counter-narrative to radicalisation and religious extremism appeared first on SabrangIndia.

In Parbatipur, near Kolkata, Muslims and Hindus unite to create hair for Durga idols used in Durga Puja celebrations, preserving a unique tradition that showcases how art can unite people of diverse faiths. Similarly, Hindu calligrapher Anil Kumar Chawhan in Hyderabad has spent over two decades painting Quranic verses on mosque walls, fostering communal harmony and respect between religions.

In Bihar’s Dumrawan village, the Paswan family has maintained a century-old mosque for over 30 years, despite the village’s shift to a Hindu majority. Their dedication exemplifies the enduring power of shared cultural and spiritual respect. Lastly, the ‘Chali Mukte,’ 40 Sikh soldiers who returned to fight for righteousness in 1705, remind us that humanity transcends religious   boundaries, and faith should always serve the greater good.

Mumbai’s Muslim engraver of Jewish tombstones: a legacy of mutual respect

On a bright February morning in Mumbai’s Worli, 74-year-old Mohammad Abdul Yaseen was chiselling Hebrew characters into a grey stone slab in a small Jewish cemetery. Surrounded by tombstones with inscriptions in Hebrew, Marathi, and English, Yaseen’s meticulous work embodied both dedication and cultural harmony. As a devout Muslim, he is the only expert engraver of Jewish tombstones in Maharashtra, showcasing the deep bonds between different communities in the region. His expertise serves the Bene Israel community, a group of Jews who have lived along the Konkan Coast for two millennia, despite their dwindling numbers today.

Yaseen’s unique connection with the Bene Israel community reflects Mumbai’s long history of peaceful coexistence between Jews and Muslims. His mentor, Aaron Menashe, a Bene Israel tombstone maker, not only taught him the craft but also introduced him to the Hebrew language. Yaseen’s work continues to reflect the mutual respect shared between these communities, living side by side in neighbourhoods like Bhendi Bazaar, where synagogues and mosques have coexisted for centuries. Choosing to remain in Mumbai despite offers from Israel, Yaseen’s life stands as a testament to cultural harmony, with a simple, honest living dedicated to peace.

Harmony in craft: a village that unites through tradition, celebrates unity and diversity

In India, where religious tensions often make headlines, Parbatipur, a small village near Howrah, stands as a powerful symbol of unity and diversity. Situated just 30 km from Kolkata, this village is renowned for its unique tradition of creating the lustrous hair for Maa Durga idols, an essential element of Durga Puja celebrations. As per The Statesman, “The amazing fact about the art of making hair is that it is made primarily by the Muslims,” highlighting how this small community has transcended religious barriers to contribute to the festival’s grandeur. While the work began in the 1960s under the guidance of Ekhlas Chacha, a Muslim craftsman, it now involves the entire village, regardless of faith. Parbatipur’s success story is a shining example of how communities can come together to preserve cultural practices and create something beautiful, celebrating harmony amid differences.

The craft of Durga’s hair

The hair of Maa Durga idols, crafted from dyed jute bales, plays an integral role in the grandeur of Durga Puja celebrations, with its long, flowing mane symbolizing feminine beauty. As per The Statesman, “At present, the villagers make hair for almost 30,000 Durga idols,” reflecting the widespread demand for their craft. The process involves colouring the jute bales, drying them, and cutting them into different sizes, all performed with precision by the local Muslim artisans. The fact that this craft has brought together people of varying religious backgrounds to support a shared cultural tradition makes it a testament to the strength of India’s unity and diversity, showcasing that in their hands, art transcends religion.

Harmonious unity through Art: A Hindu Calligrapher’s journey of peace

For over two decades, Anil Kumar Chawhan, a Hindu calligrapher from Hyderabad, has been a powerful symbol of harmonious unity, painting Quranic verses on the walls of mosques across the city. His journey began humbly with painting Urdu signboards for shops, leading him to master the art of calligraphy and learn the language. Chawhan’s work gained recognition when he was invited to paint the Masjid-e-Noor Mosque, marking the start of his impactful contributions to the religious landscape of Hyderabad.

His calligraphy, including verses from Surah Yaseen at Jamia Nizamia University’s library, has bridged the gap between communities, resonating with people of all faiths. Chawhan’s unwavering dedication to promoting communal harmony reflects the true spirit of unity. “Hindus and Muslims should live in peace,” he says, embodying a message of love, respect, and understanding through his art.

Link: https://www.facebook.com/share/p/19YAVDxqpt/

Everyday Harmony: A Hindu family’s legacy of caring for a Mosque

In Bihar’s Nalanda district, the Paswan family of Dumrawan village stands as a powerful testament to communal harmony. Despite the village’s transformation, from a once-Muslim community to an entirely Hindu one, the Paswan family has faithfully maintained a century-old mosque for over 30 years. This tradition, passed down from their ancestors, continues with unwavering dedication, as Anil Paswan, his wife Sadhna Devi, and their son Durgesh Kumar care for the mosque, from cleaning to lighting incense, despite their modest means.

Their heartfelt commitment exemplifies the spirit of unity and respect across communities, proving that harmony can thrive even in changing times. The Paswan family’s legacy is a shining example of how shared cultural and spiritual respect can transcend boundaries, creating an enduring symbol of peace and coexistence.

Link: https://www.facebook.com/share/p/1Ajdn86FGS/

Humanity has no religion

In a world where debates often spark endless, meaningless arguments, it’s essential to remember that humanity has no religion. Our shared values, kindness, and respect for each other’s differences are what truly define us. Take the story of the 40 Sikh soldiers, who once parted ways with Guru Gobind Singh Ji, as an example. These 40 brave souls, leaving Anandpur Sahib Qila, later became known as ‘Chali Mukte’, after returning to fight valiantly during the Battle of Muktsar in 1705. With deep repentance and unwavering courage, they sacrificed their lives for righteousness, ultimately earning eternal liberation (Mukti). Their story serves as a powerful reminder that faith and humanity transcend religion.

In the age of social media, it’s easy to get caught up in divisive conversations in comment sections, but let’s take a step back and remember the true essence of life: humanity. Regardless of background, faith, or beliefs, we are all united in our shared human experiences. Let’s embrace each other’s differences, celebrate our collective strengths, and foster unity, for humanity has no religion.

Link: https://www.instagram.com/the_colorful_singh/

However, in a world often defined by religious and cultural divides, the stories of individuals and communities embracing unity and mutual respect offer a hopeful reminder of our shared humanity. From the dedication of Mohammad Abdul Yaseen, chiselling Hebrew characters on Jewish tombstones, to the Paswan family’s unwavering care for a mosque in a Hindu-majority village, these acts transcend religious boundaries. The unity witnessed in Parbatipur, where Muslims and Hindus work together on Durga Puja hair, and in Hyderabad, where a Hindu calligrapher paints Quranic verses, highlights the power of art and tradition in fostering peace. The bravery of the ‘Chali Mukte,’ Sikh soldiers who fought for righteousness, reminds us that faith should serve the greater good of humanity. These stories show that despite our differences, we can find common ground through respect, love, and shared cultural practices. As we embrace diversity, we celebrate the universal truth: humanity, above all, has no religion.

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‘Makar Sankranti’ (traditionally on 14 January) is one of the great Festivals of India. It essentially marks the transition of the sun from the zodiac of Sagittarius (dhanu) to Capricorn (makara). As this transition coincides with the sun’s movement from south to north, the festival is dedicated to ‘Surya’, the Sun God. It marks a new beginning as in several places it is also observed as a ‘harvest festival’. Across the country, this festival is spread over a period of days – a true celebration of diversity.

The Festival is known by different names across the country: Uttarayana in Gujarat and Uttar Pradesh, Sankranthi or Peddha Panduga in Andhra Pradesh and Telangana, Khichari in Bhojpuri region, Magh Bihu in Assam, Maghi Saaji in Himachal Pradesh, Makaravilakku in Kerala, Makara sankranti in Karnataka, Maghi Sangrand in Punjab, Pongal in Tamil Nadu, Maghi Sangrand  in Jammu, Sakrat in Haryana, Sakraat in Rajasthan, Sukarat in central India,  Ghughuti in Uttarakhand, Dahi Chura in Bihar, Makar Sankranti in Odisha, Jharkhand, Maharashtra, Goa, West Bengal (also called Poush Sankranti or Mokor Sonkranti), Besides these, there are other variations and names given  in other States to this great festival which highlight the celebration of diversity.

In Gujarat, particularly in the city of Ahmedabad the high point is ‘kite-flying’!  There are thousands of kites which dot the skies: all kinds of shapes and sizes, colours and now even texture. It is common belief that a kite is an offering to God, to propitiate ‘Surya’ and thank him for the winter just gone by. The fact is that today ‘kite-flying’ is mainly a source of entertainment (sometimes an obsession), but also one of competition. It is common knowledge that most of the kites and even the manja (kite-string) is made by the Muslim community (they come to States like Gujarat as seasonal migrants from UP and Bihar).

In January 2003, the first Uttarayan after the Gujarat Carnage 2002, the Hindutva elements made an all –out campaign to prevent the people of Gujarat from buying kites made by Muslims. They did plenty of propaganda for ‘kites made by Hindus’! Unfortunately, all their efforts went flat! The people still bought kites they desired too; the ‘Hindutva’ kites had practically no sale – even those sold, were not ‘fly-able’! A pathetic commentary on exclusiveness. The average Indian believes in and celebrates diversity.

What Gujaratis love to eat on this festival is a traditional dish called ‘undhiyu’– it is a mixed vegetable dish. The name of this dish comes from the Gujarati word ‘undhu’, which translates to upside down, since the dish is traditionally cooked upside down underground in earthen pots, termed ‘matlu’, which are fired from above.  There are a whole variety of vegetables which are needed to make undhiyu; some are a must like baby potatoes, eggplant (brinjal), purple yam (ratalu), sweet potato, surti papdi, green bean, unripe banana and methi muthia. There cannot be undhiyu if some of these base vegetables are missing. The tasty dish is a veritable celebration of diversity.

The most popular sweet item (dessert) during this festival season is the jalebi!  People simply love this deep-fried snack which is dipped into a sugar-syrup before being walloped. Its roots are in Arabia; thanks to Mughals who gave us a whole variety of delicious ‘mithai’ (which we call ‘Indian Sweets’ today!). The all –time favourite snack ( the ones fried in pure ghee cost a mind-boggling Rs. 700/- a kilo this year) not only tickle the taste buds of those celebrating the festival, but it has also been able to demonstrate the fact that we need each other: the best way we can do so, is to celebrate diversity!

It is nearing the end of ‘vasi uttarayan’. The dark skies have phantom kites flying high into it; but all along there are lanterns all lit, deftly tied to the string, which makes one just say “WOW!” Soon the string will be cut and the kite will fly into oblivion into the night skies! But the kite is free! One is reminded of the poem ‘Untethered Kite’ written by Squid the Russel; some verses go thus:

I wish I had arms
To reach down
With a pair
Of gleaming scissors
To cut my tether
I wish I had a voice
To tell them what I want
What I think
Because they won’t listen
Won’t pay attention
To my relentless fight
To my constant struggle
Against the confines of my rope
Won’t someone set me free?
Can’t somebody help me?
To become an untethered kite

The plain truth is that if we truly want to Celebrate Diversity, to embrace differences, to enhance pluralism -we will all have to become untethered kites – free, to go where the wind blows and to ensure change! Above all, to have the courage not to allow anyone else to enslave us or to attempt to chain us down! Let us celebrate diversity- it is our right to do so!

(Fr. Cedric Prakash SJ is a human rights, reconciliation & peace activist/writer. Contact:  cedricprakash@gmail.com )

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Al Thani said that the ceasefire will come into force on Sunday, January 19 and revealed some details of the deal, adding that work on implementation steps with Israel and Hamas are still underway as some final details still need to be sorted out. An Israeli government vote on the deal is expected on Thursday, January 16.

Details of the ceasefire deal

The full details have not been confirmed by Hamas, Israel, or any of the mediators yet. However, different media outlets have reported some details, allegedly provided by well-informed sources on the ceasefire and captives-for-prisoners exchange deal. The deal will be implemented in three phases, each of which will last for six weeks.

First phase

The first phase of the ceasefire deal will see a halt to fighting, starting on Sunday, January 19. It will also involve a limited captives-for-prisoners exchange, the partial withdrawal of Israeli Occupation Forces (IOF) and a surge of aid into the besieged enclave. The implementation of the first phase will go hand in hand with continuous negotiations to permanently end the war.

During the first phase, 33 Israeli captives including women, children and sick men over the age of 55 will be gradually released. In exchange, Israel will release more than 700 Palestinian prisoners, including around 275 serving life sentences.

According to Israeli TV Channel 12, three captives will be released on the first day, and four captives on the seventh day, and 13 others will be released on the 14th day. On day 28, three captives will be released, and three others on day 35. The rest of captives will be released during the last week of the first phase.

While Qatar, Egypt and the US will serve as guarantors for the implementation of the agreement as a whole, Qatar and Egypt will be supervising the return of displaced people from the southern Gaza Strip to the north within the first phase, provided that they only return on foot through the coastal road.

The withdrawal of the Israeli Occupation Forces (IOF) from the Netzarim corridor, which separates the northern part of Gaza from its south, will be completed in stages. Hamas is said to have demanded mediators to determine the time frame for IOF’s withdrawal, using a timetable. IOF will maintain an 800-meter deep buffer zone along Gaza’s eastern and northern borders with Israel during the first phase.

Once the ceasefire comes into force, 600 aid trucks, including 50 fuel trucks, will enter Gaza every day. 200,000 tents and 60,000 mobile homes will be provided to Gaza’s displaced people as well. To allow the entry of international aid into Gaza, the Rafah border crossing will start operating immediately under Egyptian sponsorship and in coordination with Hamas, once the ceasefire deal takes effect.

Second phase

Negotiations on the implementation of the second phase, will begin on day 16 of the first phase, which will include the release of the remaining 65 Israeli captives in exchange for an agreed-upon number of Palestinian prisoners in Israeli jails, a permanent ceasefire, and a complete Israeli withdrawal from the Gaza Strip.

Third phase

The third phase will include the exchange of the remains and bodies in the possession of both parties after identification. As the third phase begins, the reconstruction of Gaza will start and last for three to five years. The reconstruction process will include homes, civilian buildings, and infrastructure, with compensation for all affected individuals under the supervision of several countries and organizations, including Egypt, Qatar, and the United Nations. Furthermore, the third phase stipulates the opening of the crossings and allowing the movement of people and goods.

Remarks by Hamas, Israel, and mediators

After announcing that the ceasefire agreement was reached on Wednesday, Qatari Prime Minister Sheikh Mohammed bin Abdulrahman bin Jassim Al Thani affirmed that his country will continue to support the Palestinian people “with direct care and close follow-up from Qatar’s Emir Sheikh Tamim bin Hamad Al Thani.” The Qatari premier reiterated that “the state of Qatar will work closely with its partners to ensure the full implementation of the agreement and the restoration of sustainable calm in the Gaza Strip.”

Shortly after the Qatari premier’s press conference, US President Joe Biden gave an address to announce from his end that the agreement was reached. He also provided rough information about its phases. Biden further claimed the credit for the agreement, saying that it largely mirrored the framework of a proposal he made in May.

However, US President-elect Donald Trump claimed on social media that the breakthrough, which followed months of stalled negotiations, is attributed to him, after he had repeatedly warned there would be “hell to pay” if a deal was not made by the time he takes office.

“This EPIC ceasefire agreement could have only happened as a result of our Historic Victory in November, as it signaled to the entire World that my Administration would seek Peace and negotiate deals to ensure the safety of all Americans, and our Allies,” Trump said.

Egyptian President Abdel Fattah el-Sisi welcomed reaching the ceasefire, emphasizing “the urgency of facilitating the swift delivery of critical humanitarian aid to the people of Gaza to address the current catastrophic humanitarian crisis, without any impediments.”

After the mediators announced reaching the ceasefire deal, Israeli Prime Minister Benjamin Netanyahu said late Wednesday, that the deal is still not complete pending the confirmation of final details.

In a televised statement aired on Al Jazeera on Wednesday, Senior Hamas official, Khalil al-Hayya considered the announcement of the ceasefire deal “a historic moment” of the Palestinian people’s struggle for freedom. Al-Hayya pointed out that the “Al-Aqsa Flood” battle marks a pivotal moment in the history of the Palestinian cause, reaffirming that the steadfastness of the Palestinian people and the bravery of the resistance “thwarted the plans of the Israeli enemy”.

Courtesy: Peoples Dispatch

The post Details of historic Gaza ceasefire deal appeared first on SabrangIndia.

Vijayan also pointed out that Guru’s life and work is very relevant today as violence is being orchestrated by instigating religious sentiments. Guru was not merely a religious leader, he was a great humanist. His critics are also criticizing Vijayan that during his tenure as Chief Minister Hindus are being troubled. They give the example of Sabrimala where the ruling party decided to support the Supreme Court ruling of entry of even menstrual age women to the sacred temple. BJP spokespersons are up against Vijayan for insulting Sanatan Dharma in this instance also.

The debate around Sanatan seems to have come to the fore for the second time. First it came up when Dayanidhi Stalin spoke against Sanatan. BJP-RSS is stating that Santan can’t just be reduced to caste and Chaturvarnya. Incidentally in 2022, Kerala had submitted a float for republic day parade. It displayed Narayan Guru. The jury from the Defence ministry stated that the Kerala float should display Shankarachaya from Kaladi rather than Guru. This was a major reason for rejecting the float.

As such Sanantan stands for eternal and has been used for Buddhism, Jainism and Hinduism. Hindu is a religion, which has no single prophet or no single holy book. Word Hindu does not find mention in its holy scriptures. It has two major streams, Brahmanism and Shramanism. Brahmanism is based on graded inequality and patriarchal values. Ambedkar renounced this Hinduism as he felt that Hinduism is dominated by Brahmanical values. The Shramanic traditions include Nath, Ajivikas, Tantra, Bhakti traditions which are away from the values of inequality.

Today in popular parlance Sanatan Dharma and Hindu dharma are interchangeable. Some of the ideologues claim that Hinduism is not a religion but a way of life based on Dharma. As per them Dharma is not the same as religion. As such Sanatan Dharma stands for primarily Varna system, caste inequality and sticking to these traditions. Dharma is best understood as religiously ordained duties. What is being opposed by social reformers is rejection of a religion which is based on inequality.

If we take the example of Ambedkar himself, he regarded Buddha, Kabir and Jotirao Phule as his Gurus. What matters to him is rejection of inequality of caste and gender. In medieval India the saints Kabir, Tukaram, Namdeo, Narsi Mehta and their likes harped on opposition to the caste system and some of them had to face attacks from upper caste rulers. As such Narayan Guru comes in as a great social reformer against the caste system and transcends religious divides. No wonder the present ruling Government, guided by Brahminical Hinduism, can’t accept the float from Kerala which shows Narayan Guru.

Narayan Guru was a deeply humane person. During the course of his growing up he went into a deeper engagement with spiritualism and the practice of Yoga. During the course of his philosophical journey in 1888, he visited Aruvippuram where he went in meditation. It is during his stay there, that he took a rock from the river, consecrated it and called it as an idol of Shiva. This place since then has been known as Aruvippuram Shiva Temple. This act later came to be known as Aruvipuram Pratishta. It created a lot of social commotion and opposition especially from amongst the upper caste Brahmins.

They did not accept Guru’s right to consecrate the idol. He replied to them “This is not a Brahmin Shiva but an Ezhava Shiva”. This quote of his later became very famous and has been used against casteism. To fight against casteism he committed his life. His steps were a big practical means in challenging the deep set caste system. The revolutionary understanding of Guru was ‘one caste, one religion, one God’.

He goes much beyond the caste and religious divides to proclaim, single humanity. Later on he went on to open the school, which was open even to low castes, quite on the line of what Joti rao Phule did in Maharashtra. Like the principles of Ambedkar’s Kalaram Temple movement he went on to build temples which were open to all the castes.

The recent suggestion of Swami Satchitanand supported by Pinarayi Vijyan also argues that a bare torso may be medically bad as it may transmit diseases. There are many practices which need to change with time. One recalls that women did not have the right to cover their breasts. There was a breast tax if women covered the top. It was Tipu Sultan, when he annexed Kerala, when he abolished breast tax and women gained their dignity as they were permitted to cover their breasts.

Temples are a part of our community life. Such changes in dress code have to accompany the changes in social patterns. The opposition to this is like putting the clock back. The politics in the name of religion at most of the places is against the social changes and change in political values. Kerala also shows many contrasts in diverse fields. It was here that on one hand the Acharya from Kaladi Shankar countered the Buddhists in debate. The Buddhists argued on materialist ground to focus on the issues of this world, while roughly speaking Shankar tried to argue the World is an illusion supporting the idealist philosophy.

At present times in India, Kerala included, we need to follow the path of Saints like Narayan Guru and Kabir, whose humane values gave a direction of amity to the society. The conservative ‘status quo’ in most matters retards social progress.

The author is the president of the Centre for the Study of Society and Secularism. The views are personal.

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