The post Amid Waqf Debate, Should Hindu Endowment Boards be Held Responsible for the Sorry Plight of Dalits? appeared first on SabrangIndia.
]]>In the communal violence in Northeast Delhi in February 2020, a big tyre market was set ablaze by rioters thrice over three consecutive days, leading to the loss of crores of rupees. As many as 224 tyre shops, mostly dealing with old ones, were gutted. They all belonged to Muslims. Hundreds of families were badly affected by this mayhem.
Notwithstanding challenges, the community has made steady progress in different sectors in the last few decades. Not only boys, even girls have entered the fields hitherto considered a male bastion. So, it would be factually incorrect to pronounce that their children are just cycle puncture mechanics.
In the fast-changing occupational shift it would be wrong to claim that any community, or for that matter even caste, monopolises any particular profession. Today, in this era of rampant unemployment, several upper caste Hindus with degrees from universities are also lining up for jobs related to scavenging, otherwise traditionally fixed for Valmikis, Mehtars or Doms. The “twice-born” would eagerly accept these menial sanitation jobs in municipalities or municipal corporations and would then outsource it to the same scheduled castes. The salary would be shared between the two – the real worker would take half and absentee one the rest. At least, something is better than nothing.
Thus, it would be inappropriate to synonymise cycle tyre-puncture makers with Muslims. Of late, many Hindus are too taking up this work. Technology is also playing its role as new variants of tubeless tyres for vehicles seldom get punctured.
If one accepts that 78 years after the “fictitious” independence of the country on August 15, 1947, many Muslim youths are still engaged in the cycle tyre-puncture work, one may ask as to why 11 years down the “real” independence (May 26, 2014), millions of Musahars (Dalit community) as the very name suggests, are still filling their stomach by catching and eating rats.
What about crores of other Dalits who are still compelled by circumstances to consume the meat of the dead cattle and pigs as food? Who has left them in such dire straits more than a decade after India got its Vishwaguru?
By that logic, should one blame the Hindu religious and charitable endowment boards for their sorry plight? Who should be held responsible for thousands of farmers’ suicide and starvation deaths if not the government?
Needless to claim, puncture-makers have a relatively better social and economic status than many others in the strongly-entrenched caste hierarchy of India. Several of them have risen to the top position in different arenas. The lowly-paid puncture workers have been making enormous contributions to the transportation industry, which is essential for the economic growth of India.
A cursory analysis of the job market would reveal as to how B. Tech, M. Tech and PhD degree holders are applying for the posts of railway gangmen, chowkidars, miners, peons etc. And they belong to all the communities and castes. Why talk just about waqf boards – hardly any temple, ‘matha’, church, gurdwara or vihara (monastery) is providing jobs to people.
Corruption and illegal encroachment of graveyards, maqbara and masjid land are not only confined to Muslims. Religious bodies of other faiths are too plagued by them.
Yet, some of these religious institutions belonging to all the communities are providing actually education. They are engaged in the health sector, small-scale economic activities, as well as other philanthropic works, but providing employment and creating congenial atmosphere for the growth of trade, commerce and industry lie essentially on the shoulders of the government of the time.
If a person earns just Rs 200 daily – as asserted by Mr Modi in an interview some years back – by selling pakodas (fritters) outside any television studios in the national capital region (or any other metropolitan city), where the standard of living is very high, it cannot be called employment in an era where double this amount has been fixed as the minimum wage of an unskilled labour. Earning Rs 200 daily, or even Rs 2,000 daily, is not enough as an income for these mega-cities.
Some of us at the top live in our own bubble. We do not take into account money policemen and policewomen, unauthorised agents and local mafia who are enjoying the patronage of ruling party goons, extract from vendors – be it puncture workers, ‘pakoda’ sellers, or those involved in other roadside engagements. One day, another gentleman may wake up to declare that all these illegal activities are actually honorable rozgars.
The need of the hour is not to ridicule or see in poor light those engaged in self-employment as they are at least not puncturing the wheels of development and are not becoming a burden on the society and the government. They are neither committing crimes nor are they taking to streets demanding jobs from the government.
Thus, after ‘pakoda’ selling kiosks, we have in Waqf boards discovered a big source for providing employment. Is it not a fact that until a few years ago, Modi was pooh-poohing the Mahatma Gandhi National Rural Employment Act (MGNREGA)?
With unemployment still out of control, the Modi government now sees some merit in it.
Soroor Ahmed is a Patna-based freelance journalist.
First Published on TheWire
The post Amid Waqf Debate, Should Hindu Endowment Boards be Held Responsible for the Sorry Plight of Dalits? appeared first on SabrangIndia.
]]>The post My Eid Celebration at Sabzi Bagh appeared first on SabrangIndia.
]]>History bears witness to the fact that Islam has contributed several positive changes throughout human history, and I firmly believe that it still offers valuable lessons to the world. My conviction stems from both my readings on Islam and my close association with many Muslim friends. I have not only read the Holy Quran but have also lived among Muslims for years. Based on my studies and personal experiences, I can confidently say that much of the propaganda against Islam and Muslims is entirely baseless and politically motivated. However, that is not the focus here. My intention is to share my experience with Eid.
During my stay in the Sabzi Bagh area of Patna, I had the opportunity to observe and participate in the Eid festival. Sabzi Bagh is a densely populated area on the banks of the river Ganga, about half a mile east of the historic Gandhi Maidan. This large ground, famous for hosting powerful speeches from leaders like Jayaprakash Narayan to Lalu Prasad Yadav—speeches that have shaken the foundations of Indian politics—is considered the “lung” of Patna, which grows more congested by the day. The Sabzi Bagh area has both Hindu and Muslim populations, but the specific location of the office of Qaumi Tanzeem, one of Bihar’s leading newspapers, is predominantly inhabited by Muslims. It was during my first visit to Patna and the office of the Qaumi Tanzeem that I saw Sabzi Bagh.
My birthplace is Raxaul, located on the India-Nepal border in the East Champaran district of Bihar. After passing my matriculation, albeit with a third division, my family showed little interest in supporting my further education. My elder brother entered into a partnership with one of his Marwari friends to open a coal shop and asked me to manage it on his behalf. I would open the shop in the morning and stay there until evening, selling coal. However, my passion for reading did not fade, even though I was cut off from formal education. I spent my free time at the shop reading newspapers and magazines. During that period, I learned Urdu with the help of a Maulvi from Mau (Uttar Pradesh), who worked as a muezzin at an Islampur mosque across the Sariswa River in Raxaul. He used to visit my locality to teach the Quran to Muslim students, and he kindly accepted my request to teach me Urdu alongside them. Later, my proficiency in Urdu improved with the guidance of other teachers, notably Amin Saheb from Islampur and Maulana Nasrullah, who ran a chicken shop on Post Office Road in Raxaul.
I quickly learned Urdu and gradually began reading Urdu newspapers. At the time, my knowledge of politics was limited, and my interests were mostly focused on sports. A few months into reading these papers, I felt a strong urge as a writer to express myself. I wrote a short piece on cricket in Urdu and sent it to Qaumi Tanzeem for publication. To my delight, the newspaper not only published my article but also included my picture, which filled me with joy. This marked the beginning of my connection with Qaumi Tanzeem—first as a reader, and then as a writer.
In addition to submitting articles, mostly about sports, I worked as a correspondent for the Urdu daily for a long time, covering Raxaul and its surrounding areas. As I ventured deeper into the field of writing, I realized that my knowledge was limited. In my pursuit of learning, I re-enrolled in formal education. I passed my intermediate exams and decided to move to Patna to pursue a degree in English, hoping to improve my English skills and become a better journalist. One of my seniors convinced me that to excel as a journalist, even in Urdu media, mastering English was essential.
Although I was able to secure admission at A.N. College, Patna, in English Honors, the biggest challenge I faced was finding accommodation. The college had no hostel, and I did not have the financial means to pay for room rent. It was during this difficult time that I sought help from the editors of Qaumi Tanzeem. Ashraf Fareed and the late Ajmal Fareed, the editors of the newspaper, were kind enough to allow me to share a room on the office premises without charging rent. I lived in that room for four years, sharing it with Shabbir Bhai, the office peon. Our room was also the dumping zone for the leftover paper. In our room, scrap paper was also stored. During the newspaper printing process, some paper would be left over from the paper rolls, which would be kept in our room for a month and then sold at the end of the month. At the beginning of the month, a bundle would arrive, and by the end of the month, a large part of the room would be filled with a mountain of paper. Many times, we feared that the pile of paper might fall on us. It was during my stay in Sabzi Bagh that I had the opportunity to participate in Eid celebrations.
At the time, I worked at the Qaumi Tanzeem office. My responsibilities included translating English stories into Hindi, proofreading, and even attending press conferences. Since I was pursuing my graduation alongside working, I used to help out in the office whenever I had free time. I often found myself looking forward to iftar more eagerly than my Muslim colleagues. The aroma of pakoras, the fragrance of ripe fruits, and the vivid redness of Rooh-Afza would make my mouth water. As a bachelor living on my own and cooking my own meals, the prospect of enjoying delicious food always excited me. When the staff sat down to break their fast, I was invited to join them, just like any other rozedar. I noticed that the editors and other staff members would often insist that I eat more, treating me with extra warmth and hospitality.
During iftar, I never felt for a moment that I was an outsider. After iftar, when the believers would offer namaz, I would return to the office. No one ever insisted that I join them for prayer, nor did they make any comments about my religious identity. In fact, my editors and other staff members would ask if I had performed pooja during Hindu festivals. However, as I grew older, my interest in rituals gradually faded. When I told them I hadn’t performed any, they would suggest that I should have. I realized that while my Muslim colleagues were deeply connected to their faith, they also respected the beliefs of others. Years later, when I read the Holy Quran, I discovered that, contrary to widespread propaganda, it strongly supports tolerance, pluralism, and harmony. Consider these words from the Quran: “For you is your religion, and for me is my religion”.
As Eid approached, the market’s hustle and bustle intensified. The shops in Sabzi Bagh, illuminated by countless bulbs, stayed open late into the night. New stalls popped up on the footpaths, making it hard for pedestrians to navigate. Various tea stalls emerged, and shops selling delicious dates were everywhere. Golden, fried sewai were stacked in baskets for sale. Shops selling kurtas and perfumes also opened. Late into the night and into the early morning, Sabzi Bagh stayed alive. The area was decorated like a bride, and every night felt like Diwali. In the evenings, I would roam the alleys of Sabzi Bagh, sipping tea and chatting with friends. One of my favourite spots was the tea stall in front of the Bankipur post office. Unlike the night, the day had a deserted look until noon. The food-selling hotels would hang curtains in front of their shops, and behind them, those who did not fast would sit and eat. The curtain was put up as a mark of respect for those who were fasting.
Since charity holds a significant place in Islam, many needy, destitute, and poor people would come to Sabzi Bagh during the holy month of Ramadan, hoping to receive some financial assistance. At the Qaumi Tanzeem office, an elderly blind man used to visit and stay for a few days during Ramadan. He would beg for money in the evenings. On several occasions, I saw him sitting on one of the porches, carefully counting his coins. By the end of the month, when he prepared to return home, he had collected a substantial amount in charity.
The day before Eid, the staff members would receive Eidi, a small monetary gift from the late editor, Ajmal Farid. No one knew exactly how much anyone else received. Before leaving the office, everyone would meet ‘Jammu’ Sir, as Ajmal Farid was affectionately called, in his chamber. He would discreetly take some money from his pocket, place it into the recipient’s pocket, embrace them, and wish them “Eid Mubarak.” I, too, eagerly awaited my turn. Ajmal Farid would slip a few hundred-rupee notes into my pocket and hug me, repeating, “Eid Mubarak.” Before I left his chamber, he would invite me to his home for food, as his house was located close to the office.
My preparation for Eid mostly involved washing my clothes and getting them ironed. I would also try to stay fresh for the occasion. On Eid day, I didn’t miss the opportunity to visit my editor’s house. There, we would be treated to a variety of delicious foods, many of which I had never tasted before. They gave me special attention, urging me to eat more and proudly introducing me to other guests, saying I was very good at Urdu.
In the evening, I was invited by the late Khursheed Hashmi to his house near Rukanpura, close to Rajapul in Panta. Khursheed Hashmi was from Gaya and worked as the senior-most journalist at Qaumi Tanzeem. He was responsible for deciding the main stories for the front page of the daily. A PhD in Urdu literature, Hashmi was a journalist with a clear perspective. While many journalists at Qaumi Tanzeem imitated the leading Hindi newspapers, he would privately express his frustration to me, saying that a good journalist develops their own perspective. He often remarked that what might be a top story for a leading newspaper doesn’t necessarily have to be a leading story for us. He emphasized that a journalist should never be swayed by the big media houses and should instead trust their own research and observations.
Khursheed Saheb was one of the best journalists I have ever met. Unfortunately, it’s a sad reality in the media industry that hundreds of dedicated journalists like Khursheed Hashmi, working for smaller media houses, are often underpaid and their contributions remain unrecognized. During my time at Qaumi Tanzeem, I grew close to him. He would often visit my room to have tea that I made. When he returned home, I would walk with him to Gandhi Maidan after 10 p.m., from where he would hire an auto to his place. Almost every day, I accompanied him to Gandhi Maidan to see him off, which gave me the opportunity to discuss pressing issues with him.
On the day of Eid, he used to wait for me, and we would take our meals together in the evening. He lived in a one-room flat in Rukanpura, and I would spend hours sitting with his family, talking. I stayed in Patna for several years before leaving for Delhi to pursue higher education. Each year, I made it a point to visit his house on Eid. I remember the day I was leaving Patna—he came to see me off at Gandhi Maidan bus station. Since then, whenever I visited Patna, I never missed an opportunity to meet Khursheed Saheb and visit the Qaumi Tanzeem office. Even today, some residents of Sabzi Bagh recognize me and greet me warmly. However, I heard the heartbreaking news that Khursheed Saheb passed away during the COVID-19 pandemic, leaving behind his family without any source of income. Since Urdu newspapers rarely offer social security to their staff, his family had to vacate their house in Patna and return to their hometown. His son, an engineer, has been trying to find a job.
Whenever Eid approaches, I reflect on my time at Qaumi Tanzeem. My experience of Eid is a testament to the inclusive nature of festivals in our society, celebrated by all, regardless of religious affiliation. However, I am deeply concerned about a segment of hardliners attempting to divide festivals along religious lines and communalize public religious spaces. Religious faith is a personal matter, while the celebration of festivals and the organization of religious events are social activities that thrive on the equal participation of all sections of society. These cherished memories of Sabzi Bagh are engraved in my heart and mind. When I reflect on them, I see the absurdity of the divisive politics surrounding festivals and the vilification of minority communities.
(The author holds a PhD in Modern History from the Centre for Historical Studies, Jawaharlal Nehru University. His book on Muslim Personal Law is forthcoming. Email:debatingissues@gmail.com
The post My Eid Celebration at Sabzi Bagh appeared first on SabrangIndia.
]]>The post Unity Beyond Religion: Stories of shared humanity and mutual respect 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.
Related
Ordinary individuals, extraordinary courage: Waris Khan and Arif Bamane’s rescue stories
India’s Spirit of Harmony: countering divisiveness through shared celebrations and solidarity
Ganesh Chaturthi: Celebrating unity beyond religious boundaries
The post Unity Beyond Religion: Stories of shared humanity and mutual respect appeared first on SabrangIndia.
]]>The post Wahhabism, Ahle Hadis, or Salafism’s Impact on the Muslim World appeared first on SabrangIndia.
]]>Main Points:
There are individuals who identify as Wahhabi, Ahle Hadis, or Salafi (terms commonly used to describe those who follow the teachings of Ibn Abdul Wahhab Najdi, and thus branches of Wahhabism) and assert that they do not support extremist ideologies or violent actions. While some adherents of these movements may sincerely believe in a puritanical interpretation of Islam, it is undeniable that Salafism and Wahhabism, in their more extreme forms, have been linked to significant political, ideological, and social upheaval in the Muslim world. The impact of these ideologies on both the understanding of Islam and the state of global affairs is complex, but it is evident that these movements have contributed to some of the most troubling aspects of contemporary Islam.
Wahhabism: Ideology of Control and Division
Wahhabism, in its origin and its contemporary manifestations, was established with a vision of consolidating political power and religious orthodoxy. At its heart, Wahhabism sought to purify Islam by stripping away what its proponents considered to be innovations (Bid’ah) and superstitions that had crept into the practice of the faith. While this idea of purging Islam of practices not directly derived from the Quran or Hadith may appeal to some Muslims, it often leads to a rigid and exclusionary approach, where those who deviate from the Wahhabi interpretation are labelled as apostates or innovators.
The tendency to declare Muslims as “Kafir” (disbelievers) or “Mushrik” (polytheists) for engaging in certain practices—such as visiting the graves of saints, celebrating the Prophet’s birthday, or seeking intercession—has resulted in an environment of fear and division. This relentless focus on “purity” has led some followers to justify violence against fellow Muslims who do not adhere to the Wahhabi creed, branding them as heretics or apostates. Such ideological purges have caused widespread strife and bloodshed, as various groups within the Muslim community are treated as enemies rather than brothers and sisters in faith.
In this climate of extreme sectarianism, Wahhabism’s emphasis on violent jihad as a central tenet of its ideology has paved the way for radicalized groups. Groups like ISIS, Al-Qaeda, and others have taken inspiration from these interpretations, using them to justify terrorist acts and the imposition of their own narrow version of Islamic rule. This connection between Wahhabism and global terrorism has had far-reaching consequences, not only for the Muslim world but for the perception of Islam in the international arena.
The Disconnect from the Spirit of Islam
At its core, Islam is a religion of peace, harmony, and tolerance. The very word “Islam” comes from the root word “Salaam,” which means peace. The spirit of Islam calls for the peaceful coexistence of all people, regardless of their faith, and emphasizes compassion, justice, and mercy. However, Wahhabism, with its rigid and militant interpretation of the faith, has distanced itself from these essential principles. By focusing heavily on violence and the imposition of a singular interpretation of Islam, it has neglected the broader, inclusive message of Islam that encourages peace, unity, and dialogue.
Instead of embracing diversity within the Muslim community, Wahhabism has fostered an environment where followers are encouraged to view other Muslims as enemies if they do not conform to its strict orthodoxy. This departure from the spirit of Islam has created rifts within the Muslim world, leading to ideological, theological, and sometimes physical battles between factions. In this sense, Wahhabism has contributed to the destabilization of Muslim societies, as people who should be united by their shared faith are instead divided by doctrinal differences.
Wahhabism and the Narrative of Terrorism
Wahhabism’s global influence has put Muslims in a difficult position where, increasingly, they have to clarify to the world that Islam itself is not a violent religion. While the majority of Muslims reject extremist ideologies, the association of Islam with terrorism persists, largely because of the actions of radical groups who claim to represent Islam while adhering to distorted interpretations of its teachings. The emergence of groups like Al-Qaeda, ISIS, and Boko Haram has made it necessary for Muslims to constantly explain that their religion advocates for peace, not violence.
The unfortunate reality is that Wahhabism has become synonymous with the rise of ideological terrorism in many parts of the world. This is not because Wahhabism represents the true essence of Islam, but because its interpretation has been twisted by extremists seeking to justify their violent actions. The damaging impact of this is twofold: not only does it tarnish the reputation of Islam globally, but it also leaves Muslims to grapple with the misconception that their faith promotes terror, rather than peace.
Wahhabism and Its Allegiance with Israel and Western Powers
One of the most troubling aspects of Wahhabism is its political alignment with Western powers and Israel. While the movement is often positioned as a defender of Islam, it has been accused of maintaining strategic relationships with entities that are seen as adversaries to the broader Muslim world. The Saudi regime, which is a major proponent of Wahhabism, has been a longstanding ally of the United States and other Western nations, despite their involvement in conflicts that have caused immense suffering in Muslim-majority regions, such as the wars in Iraq and Afghanistan.
Moreover, Wahhabism’s relationship with Israel is highly controversial. Despite Saudi Arabia’s historical stance on supporting the Palestinian cause, the influence of Wahhabism within the kingdom has created a complex situation where the regime has been accused of tacitly aligning with Israel and its interests in the region. This political alignment undermines the narrative that Wahhabism is solely concerned with defending Islam; rather, it reveals a more pragmatic and opportunistic agenda that focuses on maintaining political power and securing relationships with global powers, even at the expense of Muslim solidarity.
This dual narrative—one of aggressive religious puritanism and another of political alignment with global powers—adds another layer of complexity to Wahhabism’s role in the Muslim world. It shows that while Wahhabi leaders may present themselves as champions of Islam, their actions often betray their true agenda, which involves the consolidation of power and influence at the expense of both religious and political unity among Muslims.
The Dangers of Wahhabism’s Legacy
While not all individuals who identify as Salafi or Wahhabi support violent extremism, the ideological foundations laid by these movements have undeniably contributed to the rise of terrorism and the deep divisions within the Muslim world. Wahhabism’s narrow interpretation of Islam, its promotion of violence against those deemed as apostates or innovators, and its political alliances with Western powers and Israel have played a significant role in the ongoing strife in the Muslim world.
As a result, the larger Muslim community must continue to push back against these extremist ideologies and reclaim the true spirit of Islam—a religion of peace, tolerance, and harmony for all people. Only by rejecting the divisive and violent narratives perpetuated by Wahhabism can Muslims hope to rebuild unity within their communities and present a more accurate understanding of Islam to the rest of the world.
Wahhabi and Salafi Scholars’ Role in Ideological Terrorism
Wahhabi and Salafi scholars have contributed to the spread of ideological terrorism by offering specific interpretations of Islamic texts, especially those regarding jihad, the role of violence, and the legitimacy of acts deemed as “holy war.” Some of their interpretations have been used by extremist groups, including al-Qaeda and ISIS, to justify violence. Below are some of the key narratives and interpretations promoted by certain Wahhabi-Salafi scholars, which have been controversial and linked to growing ideological terrorism?
One of the central aspects of Wahhabi and Salafi ideology is the interpretation of jihad as not just a spiritual struggle, but as a violent form of warfare against perceived enemies of Islam.
Example: Ibn Taymiyyah (1263–1328) argued that jihad was obligatory in defence of Islam. Radical groups have cited this interpretation to justify violent jihad against both non-Muslims and Muslims deemed apostates.
Takfirism, the practice of declaring Muslims as apostates, is central to Salafi-Wahhabi thought, justifying violence against those who do not adhere strictly to their interpretation.
Example: Muhammad ibn Abd al-Wahhab (1703–1792) declared practices such as seeking intercession through saints to be forms of polytheism and thus justified violence against those who engaged in them.
Wahhabi-Salafi scholars have interpreted certain Quranic verses as endorsing perpetual warfare against non-believers.
Example: Abd al-Aziz ibn Baz (1910–1999), former Grand Mufti of Saudi Arabia, advocated the necessity of jihad against non-believers, a view referenced by extremists.
Some Wahhabi-Salafi scholars advocate defensive jihad against perceived enemies of Islam, particularly Western powers.
Example: Sayyid Qutb (1906–1966) called for jihad to overthrow non-Islamic rule, particularly Western influence, which influenced extremist groups like al-Qaeda.
Wahhabi-Salafi thought often emphasizes the rewards of martyrdom in paradise for those who engage in jihad, particularly suicide bombers.
Example: Ibn al-Qayyim al-Jawziyya (1292–1350) wrote about the rewards for martyrs, which have been exploited by extremist groups like ISIS.
Radical Salafi scholars advocate for the violent establishment of an Islamic state governed by Sharia law.
Example: Abu Muhammad al-Maqdisi (b. 1959) has argued for the violent overthrow of existing governments to establish a pure Islamic state.
Conclusion
Wahhabi and Salafi scholars, through their radical interpretations, have contributed to the ideological terrorism that has destabilized regions and fostered extremism. Their influence, particularly regarding jihad, takfirism, and martyrdom, has been central to justifying violence in the name of Islam. While mainstream Islam condemns these interpretations, their continued influence in extremist circles demands a counter-narrative to promote a peaceful and contextualized understanding of Islam.
Kaniz Fatma is a classic Islamic scholar and a regular columnist for New Age Islam.
First Published on newageislam.com
The post Wahhabism, Ahle Hadis, or Salafism’s Impact on the Muslim World appeared first on SabrangIndia.
]]>The post Progressive modern Muslim scholars reconnect to the rationalist tradition in Islam appeared first on SabrangIndia.
]]>The Rationalist Tradition in Islamic Thought
The rationalist tradition in Islamic philosophy emerged in a context where diverse intellectual currents were converging. Philosophers such as Abū Bakr al-Rāzī and Ibn al-Hasan al-Tūsī engaged deeply with the works of Greek philosophers, particularly Aristotle and Plato, while simultaneously addressing the unique challenges posed by Islamic theology. This synthesis of Hellenistic philosophy and Islamic thought laid the groundwork for a rich discourse on natural rights and the moral foundations of law.
Among the notable figures is Ibn Bāja (d. 533/1139), who emphasized the importance of reason as a means to understand the divine order. His writings reflect a belief that human beings, endowed with reason, can discern natural laws that govern both the cosmos and human conduct. Similarly, Ibn Rushd(d. 595/1198), known in the West as Averroes, championed the harmony between religion and philosophy. His commentaries on Aristotle were pivotal in promoting rational inquiry as a legitimate path to understanding religious truths.
Another significant thinker, Ibn Tufayl(d. 581/1185), explored the implications of natural law through his philosophical novel Hayy ibn Yaqdhan. The story illustrates how a human being, through reason and observation, can arrive at knowledge of God and moral truths without the need for religious texts. This notion of self-discovery through reason underscores a broader rationalist perspective that transcends dogma.
The Development of Islamic Natural Rights
The contributions of these scholars culminated in the classical natural rights thesis, which posits that rights are inherent to human beings and can be discerned through reason. This idea resonates with contemporary discussions on human rights, highlighting a historical precedent for the recognition of individual dignity and moral agency within Islamic thought.
Rationalist jurists such as Ibn ‘Aqīl (d. 581/1185) and Fakhr al-Dīn al-Rāzī (d. 606/1209) further enriched this discourse by engaging with the ethical implications of natural law. They argued that justice is not merely a reflection of divine command but can be understood through rational deliberation. This perspective laid the groundwork for a more nuanced interpretation of Sharia that incorporated ethical reasoning alongside traditional jurisprudence.
The School of Illumination, founded by al-Suharwardy (d. 587/1191), introduced a mystical dimension to rationalism, suggesting that intellectual illumination could lead to a deeper understanding of divine truths. This integration of mysticism with rational thought provided a holistic approach to natural law, suggesting that moral truths could be accessed through both reason and spiritual insight.
The Decline of Rationalist Influence
Despite these significant contributions, the influence of rationalist scholars began to wane after the thirteenth century. A combination of political, social, and intellectual factors contributed to this decline. The rise of more dogmatic interpretations of Islam, particularly in the context of the Sunni-Shi‘i divide, led to a diminishing space for rationalist discourse. The establishment of orthodox schools of thought, which prioritized textual authority over philosophical inquiry, further marginalized the rationalist tradition.
During the Ottoman and Safavid periods, while some scholars made noteworthy contributions, their works often remained isolated achievements in an otherwise inhospitable intellectual environment. This is particularly evident in the writings of figures like Mullā Sadrā (d. 1641), who, despite his innovative synthesis of philosophy and theology, struggled to find a broader audience within a predominantly conservative milieu.
Reviving the Islamic Natural Law Tradition: The Role of Progressive Scholars
In recent decades, a new generation of progressive Muslim scholars has emerged, seeking to revive and expand upon the rationalist tradition of Islamic natural law. Figures such as Ebrahim Moosa, Hassan Hanafi, Muhammad Abed al-Jabiri, and Mohsen Kadivar are at the forefront of this intellectual revival, each contributing unique perspectives that reflect a commitment to reason, ethical inquiry, and social justice.
Ebrahim Moosa: Bridging Tradition and Modernity
Ebrahim Moosa, a prominent scholar at the University of Notre Dame, emphasizes the importance of reinterpreting Islamic texts through a contemporary lens. He advocates for a contextual understanding of the Quran and Hadith, arguing that the application of Islamic principles must be responsive to modern ethical challenges. Moosa’s work encourages a return to the rationalist principles of natural law, asserting that human dignity and rights are inherent in Islamic teachings. By engaging with both traditional sources and modern philosophical discourse, Moosa seeks to create a framework for Islamic law that is both relevant and just in today’s world.
Hassan Hanafi: Philosophy and Social Change
Hassan Hanafi, an influential Egyptian philosopher, has been a vocal proponent of a rationalist approach to Islamic thought. His work critiques the rigid interpretations of Islam that have dominated intellectual discourse and advocates for a philosophy of liberation. Hanafi argues that Islamic natural law can provide a basis for social justice, human rights, and democratic governance. By emphasizing the need for a critical engagement with Islamic texts, he seeks to empower Muslim communities to reclaim their intellectual heritage and apply it to contemporary struggles for justice and equality.
Muhammad Abed al-Jabiri: Critical Rationalism
Muhammad Abed al-Jabiri, a Moroccan philosopher, has made significant contributions to the discourse on Islamic rationalism through his critical examination of Arabic thought. Al-Jabiri’s work focuses on the historical and cultural contexts of Islamic philosophy, advocating for a rationalist approach that moves beyond traditional dogmas. He argues that the revival of natural law theories can help Muslims articulate their rights and responsibilities in a modern context. By reinterpreting classical texts and integrating them with modern philosophical ideas, al-Jabiri aims to foster a more dynamic and critical engagement with Islamic thought.
Mohsen Kadivar: The Ethics of Governance
Iranian scholar Mohsen Kadivaroffers a contemporary perspective on Islamic ethics and governance, emphasizing the need for rationality in political and legal frameworks. His work critiques the prevailing interpretations of Sharia that often prioritize authoritarianism over justice and equity. Kadivar calls for a return to the ethical foundations of Islamic law, arguing that a rationalist approach to natural law can provide a robust framework for democratic governance and human rights. By advocating for an interpretation of Islam that prioritizes ethics and reason, Kadivar contributes to the ongoing dialogue about the role of Islam in contemporary political life.
Khaled Abou El Fadl: The Search for Beauty and Reason
Abou El Fadlemphasises the importance of ethical reasoning and the spirit of the law over rigid legalism, advocating for an interpretation of Islam that is both compassionate and context-sensitive.
Abou El Fadl critiques the dogmatic tendencies that can arise from a narrow interpretation of Islamic texts, arguing that such rigidity often leads to harmful consequences for individuals and communities. He encourages Muslims to engage with their faith critically and reflectively, emphasising that authenticity in Islam should be grounded in ethical considerations rather than mere adherence to tradition.
His scholarship highlights the necessity of understanding Islam as a living tradition that evolves with the times, allowing for diverse interpretations and practices that reflect the complexities of contemporary life. By advocating for a more inclusive and humane approach to Islam, Abou El Fadl challenges the notion that authenticity is merely about following established norms or historical precedents.
A Collective Effort Toward Renewal
These scholars represent a collective effort to revitalize the rationalist tradition within Islamic thought. By engaging critically with both classical texts and contemporary issues, they are forging a path that honours the intellectual legacy of earlier rationalists while addressing the complexities of modern life. Their work underscores the enduring relevance of natural law theories in articulating a vision of justice that is consistent with Islamic principles.
As they explore the intersections of faith, reason, and ethics, these progressive Muslim thinkers are not only contributing to academic discourse but also inspiring a broader movement within Muslim communities. Their emphasis on human rights, social justice, and ethical governance resonates with the aspirations of many Muslims seeking to navigate the challenges of the modern world while remaining grounded in their faith.
The Contemporary Relevance of Rationalist Thought
In recent years, there has been a resurgence of interest in the rationalist tradition of Islamic thought, with scholars seeking to revive these philosophical insights in the context of contemporary issues. Discussions on human rights, social justice, and ethical governance increasingly draw upon the foundational principles articulated by rationalist jurists. By revisiting their works, progressive Muslim scholarscan advocate for a vision of Islam that embraces reason and ethical inquiry as central to its moral framework.
Moreover, the global discourse on natural law has opened new avenues for dialogue between Islamic philosophy and Western thought. The principles articulated by rationalist scholars resonate with contemporary debates on universal human rights, challenging the perception that Islamic thought is inherently opposed to rationalism or individual rights.
Conclusion
The rationalist scholars of the Islamic tradition laid the intellectual groundwork for a robust understanding of natural law and human rights in the contemporary period as exemplified by progressive Muslim scholars. Their contributions underscore the importance of reason in ethical deliberation and legal jurisprudence, offering a perspective that remains relevant in today’s discussions on morality and justice. The challenge now lies in fostering an intellectual environment that allows for the flourishing of reasoned discourse, ensuring that the legacy of these scholars continues to inform and enrich the moral landscape of contemporary Islamic civilization. The efforts of progressive Muslimscholars today further this legacy, demonstrating that the principles of natural law and ethical governance can thrive within the framework of Islam, ultimately contributing to a more just and equitable society.
Checkout Dr. Adis Duderija’s personal website at: https://dradisduderija.com/
A decades old patron of New Age Islam, Dr Adis Duderija is a Senior Lecturer in the Study of Islam and Society, School of Humanities, Languages and Social Science; Senior Fellow Centre for Interfaith and Intercultural Dialogue, Griffith University | Nathan | Queensland | Australia. His forthcoming books are ( co-edited)- Shame, Modesty, and Honora in Islam and Interfaith Engagement Beyond the Divide (Springer)
Courtesy: New Age Islam
The post Progressive modern Muslim scholars reconnect to the rationalist tradition in Islam appeared first on SabrangIndia.
]]>The post Opposition leaders, activists demand suspension of SP, Kolhapur and judicial inquiry into Vishal-gad Kolhapur violence appeared first on SabrangIndia.
]]>For context, the Vishalgad-Kolhapur violence that erupted on July 14 has left multiple Muslim families of the Gajapur village helpless and distraught, with not even a pair of clothes to change during the rainy reason. On July 14, a Sunday, disturbing visuals of a Mosque being demolished emerged from Maharashtra’s Kolhapur district. A video from the ground showed a group of men belonging to an extremist Hindutva mob climbing atop a Mosque holding saffron flags and vandalising a Mosque with hammers. The video showed mobs of people standing upon the Mosque and planting a saffron flag on it. While the police rushed to the spot of the mob demolition to get a hold of the situation as the Mosque was being demolished, a mob of thousands entered the Gajapur village and wreaked havoc. As per on-ground reports, the Gajapur village was the worst violence hit village during the whole incident with approximately 50-60 houses and shops belonging to the Muslim community were attacked, torched and loot by the mob.
Detailed reports of the violence and the plight of the people of Gajapur can be accessed here and here.
Tamboli has provided that a copy of the memorandum that he had, with a group of locals from Gajapur village and Vishalgad area, submitted to the District Collector. The said memorandum had been submitted to the Collector on July 15, one day post the eruption of the violence. Through the said memorandum, Tamboli has majorly raised a total of four issues. The first issue raised by him through the memorandum is that the encroachment drive that has been initiated, and is ongoing, be paused till the rainy season is going on. As per multiple media reports, the protest called on by Sambhaji Raje had only been called off after an assurance by Maharashtra Chief Minister Eknath Shinde that action will be taken against illegal encroachments in the fort. It had also been reported that following the violent incident on Sunday, about 35 illegal shops were razed by authorities on Monday on the orders of CM Shinde who arrived in Kolhapur on Sunday night. Additionally, it had been highlighted by Tamboli that these alleged “encroachments” consist of shops of certain vendors and structures, the removal of which no one is contesting. But the same should not be done during the rainy season.
In addition to this, as the second demand, Tamboli has asked the authorities to ensure that the people who will be rendered homeless after the encroachment drive is conducted should be provided with adequate rehabilitation, as is the legal norm.
The third demand raised by the Tamboli was regarding a judicial high-level inquiry into theviolence that took place in the Gajapur village as well as the demolition of the Mosque.
It is crucial to note that a letter demanding judicial inquiry into the Vishalgad violence was also sent by Congress leader Vijay Wadettiwar on July 18 to Chief Minister Eknath Shinde. In the said letter, the leader of opposition in the state assembly claimed that anti-social elements targeted a particular community in the name of removing encroachment in Vishalgad. “The violence at Gazapur in Vishalgad was government-sponsored,” Wadettiwar had alleged in his letter, urging for the main culprit to be unmasked, as per The Print.
It is further essential to point out that Wadettiwar had also addressed a press conference wherein he had claimed that the targeted violence against Muslim in Gajapur was the result of the ground was slipping under the feet of communal forces after the victory of a candidate upholding progressive values in the Lok Sabha polls in Kolhapur.
“The violence was engineered keeping in mind the upcoming assembly elections. Those indulging in violence cannot be followers of Chhatrapati Shivaji. Hence, the government must find out who are the culprits,” he had said.
In addition to the same, the Congress leader had accused the police of inaction while the violence was on. Tamboli had previously highlighted how the Superintendent of Police was present a mere one kilometre away when the violence was taking place in Gajapur, which also left 40 Muslims, including children, injured. Wadettiwar also claimed that the issue of encroachment could have been resolved through dialogue, but the government did not want that to happen.
Lastly, the fourth demand that was raised by Tamboli in his memorandum was that the superintendent of police, Mahendra Pandit, be transferred be suspended as it was under his charge, that the present incident of targeted violence had taken place. Tamboli also stated that the failure of the SP in containing communal incidents is evident as in the past one year itself, this was second such major incident where Muslims had been targeted. According to him, it was the failure on the part of the police authorities that a mob in thousands, armed with weapons, had run freely and burnt down houses, vehicles and shops that belonged to Muslims.
The complete memorandum can be read here.
While speaking to SabrangIndia, Tamboli had also highlighted that prohibitory orders under Section 144 of the erstwhile Code of Criminal Procedure are still in place, and police is still deployed in the area. The police present there is preventing any aid, provided by certain non-government organisations, from reaching the affected people. The families whose houses have been burned down by the mob are left with nothing, and yet the police are not allowing for any aid to be provided to the persons affected. As provided by Tamboli, the authorities are ensuring that the affected Muslim families are harassed even after suffering through the violence. Tamboli stated that “the police failed to do anything before, but now they are harassing the people by not letting us give them ration and not letting us meet them. it was only after talking to the Collector and arguing with the police for atleast two hours was I allowed to meet them before. I will go and meet the IG today and raise this issue with him.”
Related:
11 educational institutions target of organised Hindutva mobs in in Kolhapur: Fact-finding team
The post Opposition leaders, activists demand suspension of SP, Kolhapur and judicial inquiry into Vishal-gad Kolhapur violence appeared first on SabrangIndia.
]]>The post Violence, vandalism and arson in Kolhapur, Muslim houses and mosque targeted by mob that had gathered on the call of former RS MP Sambhaji Raje Chhatrapati appeared first on SabrangIndia.
]]>It is to be noted that since the past few months, a campaign is being run by the certain Hindu right-wing outfits to “free” the historic Vishalgad fort of “encroachment”. A brief on the importance of the said fort in Maratha history is that the same fort was used by Chhatrapati Shivaji Maharaj to escape after being besieged at Panhala Fort in 1660. In 1844, Vishalgad was ruled by the Kolhapur State when a rebellion was led against a Brahmin regent who had been installed by the British when the natural heir to the throne was underage.
The said video can be viewed here:
In Maharashtra’s Kolhapur, mobs on Sunday climbed on the top of a mosque, planted a saffron flag and started destroying it when a rally against the illegal encroachment turned violent. pic.twitter.com/i8HkwYfoVg
— Waquar Hasan (@WaqarHasan1231) July 15, 2024
As per multiple reports, the attack against the Muslim structures by the extremist group did not limit itself to the Mosque as houses and shops belonging to Muslim community were also destroyed.
Approximately 50-60 houses and shops belonging to Muslims were attacked, torched, and looted in Gajapur village, Kolhapur, Maharashtra, according to local residents. Fleeing for safety, residents sought refuge in nearby jungles as mobs numbering in thousands wreaked havoc. pic.twitter.com/Z3zFoLZunn
— The Observer Post (@TheObserverPost) July 16, 2024
Details of the incident:
Calling it ‘Vishalgad Anti-Encroachment Movement,’ Sambhaji Raje Chhatrapati and his supporters in Kolhapur have been mounting pressure on authorities to remove illegal encroachments at the Vishalgad fort for the past year.
The clashes erupted after former Rajya Sabha MP Sambhaji Raje called upon his supporters to march to the Vishalgarh fort in a bid to protest against the inaction of the authorities over illegal encroachments. The fort is located in Shahuwadi of Kolhapur district, about 75 kms from Kolhapur city.
As per the report in Maktoob Media, ahead of Sambhajiraje’s arrival at the fort around 9:40 am, a mob of his supporters had already started with stone-pelting on the mosque, Rehman Malik Dargah, and attacking local Muslim residents in the vicinity. Some vandals also allegedly chanted ‘Jai Shri Ram’ outside the mosque and raised objectionable slogans. It is essential to note that the said Mosque was on the way to Vishalgad fort, but was 6 km away from the fort.
The Maktoob Media report also alleged that the attack against Muslims occurred in police presence. As per the videos accessed by Maktoob Media, a few police personnel were deployed to guard the place to stop the Hindutva mob but were unable to do anything. After the attack on the Mosque, some of the residents then reportedly retaliated, following which the situation went out of control. The police then cordoned off the fort and barred entry, following which the mob allegedly attacked shops and homes in the Gajapur village by the foothills of the fort. Several homes in Gajapur were allegedly set on fire while several other homes and shops were vandalised and looted. As per Scroll, around 50-60 houses and shops belonging to members of Muslim community were attacked, looted and torched by the mob as it ran amok at Gajapur village in Kolhapur district. As told by the locals to media, several vehicles were also damaged. Locals further alleged that no cops were present there. As per the report in Maktoob Media, at least 40 Muslims, including children, were attacked in the incident.
Locals targeted, attacked, forced to flee fearing for violence:
Last year, in 2023, the district administration had carried out a survey of the Vishalgarh fort and claimed that they found 160 buildings, including a mosque, houses, and shops, to have been constructed illegally.
Statement of the locals who suffered the violent attack was provided in a report of Clarion India. As per the report, Imran Mujawar, a resident of Gajapur whose house was also attacked, stated that the residents fled their homes towards the nearby jungle to protect their lives when the mob reached the area. Mujawar is also a khadim at the Vishalgad dargah.
“People armed with weapons barged into houses. The residents fled their homes toward the jungle nearby to protect themselves. Homes were looted and their jewelleries were also stolen. Around 50-60 houses were destroyed,” said Mujawar.
Providing an estimate of the losses suffered by the Muslim whose properties and shops were destroyed, Mujawar stated that he lost properties worth 9-10 lakh while some people incurred the loss of 15-20 lakhs. Mujawar also provided how their vehicles were also destroyed. He stated, the mobs were armed with weapons such as swords and knifes and their target were Muslim people only.
The helplessness of the locals was also conveyed by Mujawar, who stated that the mob even threw or destroyed the edible items. As per Mujawar, the situation post the violent incident was so dire that people are not even left with ration to cook anything.
“We can’t now estimate the losses. There might be a loss of crores. Dozens of vehicles were destroyed. Some houses were set on fire by exploding gas cylinder. It was the house in which a woman was living along with her children while his husband was working somewhere. The woman fled her home along with children,” said Mujawar.
According to Mujawar, there were four to five thousand people in the mob and the attacks occurred even in the presence of the police force. Several people got injured in the attacks. Some of them had fractures and were admitted to a local hospital, as per a Clarion India report.
“In Gajapur, all the residents are Muslims. Their homes and properties were targeted. There are homes of Hindus ahead of Gajapur. They were not touched. Only Muslims were targeted,” asserted Mujawar.
Mujawar also alleged that the said targeted attack against the Muslim community took place Maharashtra assembly elections are approaching. “They want to win elections by creating riots,” he said, as per Clarion India.
As per a statement of the police, police personnel were also injured during the incident. A report of The Quint provided that several local journalists reporting on the incident had alleged that they were threatened by people who were a part of the mob with knives and sticks to stop them from reporting on the incident. Furthermore, the journalists claimed that their equipment, mobile phones, and boom mic were snatched by miscreants while brandishing swords and knives. Some also claimed that their vehicles were chased in order to scare them into not coming to the area. Notably, Kolhapur Press Club president Sheetal Dhanwade, addressing journalists on July 15, had said that an undertaking will be given to the police and the authorities in this regard.
Action taken by authorities:
As per media reports, following the violence, vandalism and arson, there is a deployment of police force in the village and prohibitory orders under Section 144 have been imposed in the area. The police are registering FIRs over the incidents. As per media reports, the Kolhapur police on Monday lodged four FIRs against over 500 persons including former Rajya Sabha member Chhatrapati Sambhaji Raje. Till now, a total of 21 people had been arrested by the Kolhapur police.
It is also essential to point here that Sambhaji Raje called off his protest after an assurance by CM Eknath Shinde that action will be taken against illegal encroachments in the fort. It has also been reported that following the violent incident, about 35 illegal shops were razed by authorities on Monday on the orders of CM Shinde who arrived in Kolhapur on Sunday night.
Some politicians condemn, some under scanner point fingers at authorities:
Sambhaji Raje, who is deemed to be the cause of the unrest, blamed the local authorities and the police for not taking enough measures despite anticipating that the situation may get out of hand. He also showed up at the local police station to urge officials to book him instead of ‘Shivaji bhakts’.
“Several Shiv Bhakts have been booked. Rather than harassing them, the police should book me. I kept asking them if I have been booked but they refused to answer,” Sambhaji Raje said, as per media reports. Furthermore, Sambhaji Raje claimed that there was no communal agenda behind his movement but some people with vested interests are trying to portray it so.
काल विशाळगड येथे झालेल्या प्रकरणानंतर पोलिसांनी शिवभक्तांची धरपकड सुरू केलेली आहे. काही शिवभक्तांवर गुन्हे नोंद करण्यात आलेले आहेत. प्रशासन स्वतःच्या चुकीवर पडदा टाकण्यासाठी व स्वतःचा बेजबाबदारपणा लपविण्यासाठी जाणीवपूर्वक शिवभक्तांना लक्ष्य करत आहे. मी सर्व शिवभक्तांच्या पाठीशी…
— Sambhaji Chhatrapati (@YuvrajSambhaji) July 15, 2024
“One of the first encroachments to be destroyed belongs to a Prakash Patil. Some of the first action was faced by Hindu families. Some people are trying to do Hindu-Muslim over this, they must not. I do not support what happened in Gajapur. The incident must be probed and the police must take appropriate action. If somebody is firing shots with the gun on my shoulder, I will look into it. But my intention was only to protest against encroachment,” he said, as per The Quint.
Meanwhile, All India Majlis-e-Ittehadul Muslimeen (AIMIM) chief Asaduddin Owaisi MP attacked the Mahayuti Government in Maharashtra and asked them to take action against the culprits. Owaisi slammed Chief Minister Eknath Shinde and Deputy Chief Minister Devendra Fadnavis on ‘X’ (formerly Twitter) by describing the incident as a repeat of Babri Masjid demolition. In his post on social media, Owaisi shared the video on his official account and said, “6 December continues @mieknathshinde @Dev_Fadnavis under your government a Masjid is attacked by a Mob, this is an attack on Rule of Law but your government is not concerned.”
He further said, “Muslims of Maharashtra must reply through Ballot by ensuring your party MIM candidates win the forthcoming elections to stop the Mobs and the political leaders & parties who give them patronage and support and remember the Silence of parties who are claiming they won ‘Moral victory’.”
The post can be viewed here:
“6 December continues “@mieknathshinde @Dev_Fadnavis under your government a Masjid is attacked by a Mob,this is an attack on Rule of Law but your government is not concerned.
Muslims of Maharashtra must reply through Ballot by ensuring your party MIM candidates win the… https://t.co/085RnK2y7u— Asaduddin Owaisi (@asadowaisi) July 15, 2024
After the statement made by Sambhaji Raje was released, many of the opposition leaders spoke out against the incident and demanded immediate action against him. A meeting was also held by Nationalist Congress Party – Sharadchandra Pawar (NCPSP) chief Sharad Pawar, Kolhapur MP Shahu Maharaj, NCPSP district president VB Patil, and district Congress president and MLA Satej Patil over the unrest.
Kolhapur Lok Sabha MP and Sambhaji Raje’s father Chhatrapati Shahu Maharaj condemned the violence while blaming the administration for failing to handle it.
“We condemn the violence committed on the occasion of removing the encroachment on Vishalgad Fort after Chhatrapati Sambhajiraje’s call. It is extremely painful and distressing to witness such an incident in Kolhapur district, which holds the legacy of Rajarshi Shahu Maharaj deeply,” Shahu Maharaj said, as per The Quint.
Satej Patil stated that “Somebody like Sambhaji Raje should have been careful while blaming the authorities for the unrest.”
As per a report of the Deccan Herald, Kolhapur Guardian Minister Hasan Mushrif stated that “Such an incident is a blot in the kingdom of Chhatrapati Shahu Maharaj. The issue of encroachments on Vishalgad is sub-judice. So, it is for Sambhaji Raje to answer whether his stance on the issue is appropriate.”
Several Muslim bodies led by Jamiat Ulema-e-Hind also submitted a letter to the Kolhapur authorities to take strict action against those accused and demanded that Sambhaji Raje must be arrested.
Related:
CJP flags 8 incidents of hate crime including lynchings to National Commission for Minorities
The post Violence, vandalism and arson in Kolhapur, Muslim houses and mosque targeted by mob that had gathered on the call of former RS MP Sambhaji Raje Chhatrapati appeared first on SabrangIndia.
]]>The post Muslims must rethink: Mass slaughter of animals on Bakrid and the meaning of sacrifice appeared first on SabrangIndia.
]]>Every year during Hajj, Muslims commemorate Prophet Abraham’s unwavering faith through the ritual of animal sacrifice, known as Qurbani. This act symbolizes Abraham’s readiness to sacrifice his son in obedience to God’s command. However, as our understanding of faith and spirituality evolves, a critical question emerges: Does the ritual of animal slaughter on Eid Al-Adha remain the most meaningful expression of sacrifice?
Islam, through principles like Ijma (scholarly consensus) and Qiyas (analogical reasoning), provides mechanisms for contextual interpretations when faced with situations not explicitly addressed in scripture. Rituals in Islam are intended to be pathways to inner peace and societal harmony. The core of Islam lies in building cohesive communities where everyone feels safe and valued, regardless of background. It is perhaps time for Muslims to revisit the essence of sacrifice, looking beyond the physical act itself.
True sacrifice, as the story of Abraham demonstrates, transcends material possessions. It embodies selflessness and devotion, akin to a parent’s sacrifice for their child’s wellbeing. Abraham’s willingness to submit to God’s will, even if it meant sacrificing his son, exemplifies profound obedience and selflessness. The arrival of the lamb as a substitute highlights a crucial truth: sacrifice is about obedience and prioritizing the well-being of others, not mere appeasement through bloodshed.
Historically, blood sacrifices were common among pagans and Jews of the time. Islam, however, ushered in a new era, emphasizing personal sacrifice and submission as keys to God’s favour. The Quranic account (Q.37:102-107) does not explicitly command the killing of a son. Instead, it suggests that Abraham’s dream may have been misinterpreted, reinforcing the idea that God does not advocate for violence (Q.7:28, 16:90).
Both Abraham and his son’s willingness to sacrifice everything demonstrates their detachment from worldly possessions. This act unlocked God’s mercy, enlightening them with wisdom and correcting the notion of blood atonement. Understanding the historical context of these verses becomes crucial in interpreting their true message.
The underlying message of animal sacrifice in Islam is not blood atonement, but gratitude. It is about sharing our blessings and acknowledging that only God has the power to give and take life. The act of sacrifice serves as a reminder of our humility and the sanctity of life. The Quran emphasizes this essence: “It is not their meat nor their blood, that reaches God: it is your piety that reaches Him” (Q.22:37). The ritual becomes a symbol of thanksgiving, where meat is shared with others in need. Invoking God’s name during the sacrifice reinforces the sacredness of life and our role as stewards of creation.
The Quranic passages reveal that animal sacrifice was tied to the socio-economic realities of Arabian society. It was a way to express gratitude and share valuable resources, such as livestock, with others. Today, our most prized possessions often come in the form of money. Therefore, Muslims can consider alternative forms of sacrifice, such as donating to empower the less fortunate. Supporting a struggling vendor or a single mother can create a lasting impact, aligning perfectly with the Quranic message of utilitarianism: “Feed yourself and feed the needy” (Q. 22:36), “eat their flesh and feed the needy” (Q.22:28).
The core principle of Islam is fostering inclusive societies. As Muslims, the focus should be on the true spirit of sacrifice: selflessness and sharing our blessings. By embracing alternative forms of sacrifice that resonate with our contemporary world, we can honour the spirit of Eid Al-Azha and the timeless teachings of Islam.
The essence of sacrifice in Islam is not confined to the ritual slaughter of animals. It encompasses a broader spectrum of selflessness, generosity, and gratitude. By interpreting and practicing these principles in ways that address modern socio-economic realities, Muslims can continue to uphold the profound values of their faith in meaningful and impactful ways.
The concept of sacrifice in Islam is deeply rooted in the principles of Maqasid Sharia, which aim to preserve faith, life, intellect, lineage, and wealth. These objectives underscore the importance of human welfare and social justice in Islamic teachings. Revisiting the essence of sacrifice in light of Maqasid Sharia encourages Muslims to reflect on the broader implications of their actions and their contributions to societal well-being.
One way to expand the concept of sacrifice is by focusing on personal and communal development. This could involve volunteering time and resources to support educational initiatives, healthcare, and social services. By prioritizing actions that uplift the community, Muslims can embody the spirit of sacrifice in ways that have a lasting and transformative impact.
In today’s context, environmental sustainability is an increasingly important consideration. The traditional practice of animal sacrifice, while symbolically significant, also has ecological implications. The mass slaughter of animals during Eid Al-Azha contributes to environmental degradation and resource depletion. As stewards of the Earth, Muslims are called to consider the environmental impact of their practices and seek sustainable alternatives that align with the principles of Islam.
Adopting more sustainable practices could include supporting eco-friendly initiatives, reducing waste, and promoting conservation efforts. These actions reflect a broader understanding of sacrifice that prioritizes the health and well-being of the planet and future generations.
Economic empowerment is another vital aspect of modern sacrifice. In a world where economic disparities are prevalent, supporting initiatives that promote financial stability and independence can be a powerful form of sacrifice. This could involve investing in small businesses, providing microloans, or supporting vocational training programs. By enabling individuals and communities to achieve economic self-sufficiency, Muslims can fulfil the spirit of sacrifice in a way that fosters long-term growth and development.
Ultimately, revisiting the essence of sacrifice in Islam involves embracing a holistic approach that integrates spiritual, social, environmental, and economic dimensions. This approach aligns with the broader objectives of Maqasid Sharia and reflects a deep commitment to the well-being of all creation. By expanding the concept of sacrifice beyond ritualistic practices, Muslims can cultivate a more profound and meaningful connection to their faith and its teachings.
By exploring alternative forms of sacrifice that address contemporary challenges and uphold the principles of Maqasid Sharia, Muslims can honour the true spirit of Eid Al-Azha and contribute to a more just, compassionate, and sustainable world.
V.A. Mohamad Ashrof is a scholar on Islam and contemporary affairs
Courtesy: New Age Islam
The post Muslims must rethink: Mass slaughter of animals on Bakrid and the meaning of sacrifice appeared first on SabrangIndia.
]]>The post Report: Meta reportedly monetising on ads calling for the killing of Muslims as well as opposition leader appeared first on SabrangIndia.
]]>Some of the examples of the hate speech contained in the posts, which are stored in Meta’s Ad Library, include phrases such as “let’s burn this vermin” and “Hindu blood is spilling, these invaders must be burned, as per The Guardian report. The report also reveals that Meta approved posts about executing an opposition leader.
The report points out that this is also a failure by Meta to comply with the laws related to elections in India, and the ‘silence’ period deployed by the Model Code of Conduct was also violated.
The report may be read here:
Several of these ads reportedly targeted opposition parties (to the BJP) by alleging Muslim “favouritism,” and other conspiracy theories promoted by India’s far-right that declares Congress as a party only for Muslims. Other ads on the site also reportedly portrayed the bogey of a Muslim invasion.
Two advertisements even argued for a “stop the steal” narrative, and alleged the destruction of electronic voting machines. Multiple ads have used Hindu supremacist language to demonise Muslims.
Meta is, it reveals, monetising from ads related to killings of Muslims, and these ads also violate Meta’s own policy on hate speech and other offences. Meta states on its website that it does not “allow” Hate Speech on its platforms, Facebook and Instagram.
The researchers discovered that between May 8 and May 13, the platform approved 14 such incendiary ads. These incidents come even after, as the report notes, Meta had stated that they would be more vigilant about violent AI content prior to the 2024 Lok Sabha elections. The report further highlights that this “underscores that the platform is ill-equipped to deal with AI-generated disinformation.”
ICWI, Ekō and Foundation the London Story (TLS) had earlier released an expansive report, titled ‘Slander, Lies, and Incitement: India’s million dollar election meme network’, prior to the Lok Sabha 2024 elections. It states that before the elections, Indian advertisers spent a total of ₹407,709,451 (over 4 million US dollars) on “Issues, elections or politics” for ads on Meta platforms. Identifying the buyers from the GST, the report notes that 100 top buyers bought 75 % of the total ads. Out of these 100, there were 22 ‘shadow pages’ linked to the BJP who spent about ₹88 million, buying these ads for the party or its leaders. The same report highlighted that hate-spreading posts were able to boost their reach by simply paying 10 dollars and in consequence, reaching thousands of people.
This is not the first time Meta has come under scrutiny. In February 2024, the CEO’s of major tech companies faced the US Senate Judiciary Committee. Mark Zuckerberg from Meta, along with leaders from TikTok, X, Discord, and Snap, were grilled by senators about how social media affects the safety of kids and teens in the US. The tech companies were accused of not doing enough to protect young users from online dangers.
Google has also not been spared. In a report by Access Now and Global Witness, it was discovered that YouTube, which is owned by Google, permitted incendiary, violent content to be hosted by the platform right before the elections. In the experimental study by Access Now and Global Witness, it was revealed that ads containing false news, such as 2024 elections being cancelled, passed through the platform’s gaze and were published.
Related
India third highest across the world to enforce internet shutdowns
Social media giants summoned at US Senate hearing for internet safety
Rising tide of hate speech sours election climate, targeting religious minorities
The post Report: Meta reportedly monetising on ads calling for the killing of Muslims as well as opposition leader appeared first on SabrangIndia.
]]>The post Are Hindus in Danger due to rising Muslim Population? appeared first on SabrangIndia.
]]>To add to this propaganda now Prime Ministers Economic Advisory Council has come out with a report that concludes that Hindu’s population share declined by nearly 8% between 1950 and 2015 while Muslim’s share grew a record 43% in the same period. As per this study in 1950, Hindu population share was 84%, but it came down to 78% in 2015. However, in the same period, the share of minorities, including Muslims, Christian, Buddhist, and Sikhs, went up. The number of Jains and Parsis in the population mix decreased.
What is this PMEAC? This was constituted in 2017 and is supposed to be doing research to advise the Prime Minister on economic matters. One sample of its ‘research’ came to light a couple of years back when its Chief, Bibek Debroy, quoted “… a study to show that the lifespan of written constitutions is just 17 years. Further terming the present Constitution of India as a colonial legacy, he wrote, “Our current Constitution is largely based on the Government of India Act of 1935. In that sense, it is also a colonial legacy.”
And now comes this strange study at the time of general elections. This boosts the anti-Muslim rhetoric and the “Hindu Khatre mein hai” scare created over many decades. The three researchers, who produced this, have violated most of the norms for analysis, to come to this conclusion. To begin with demographic studies are based on population census. This one is based on the survey of nearly 23 lakh people, from Association of Religion Data Archive (ARDA), a miniscule sample of our vast population. Census figures are more reliable and comprehensive, bringing out different facets of population growth. For reasons best known to the ruling party the 2021 census which was due has not been held and these researchers have used survey data rather than more reliable census data.
Then the study compares the population figures of 1950 with those of 2015, again an arbitrary method. The media and communal organizations are using this data to intensify prevalent divisive propaganda. It reinforces the present social understanding that Muslims produce more children. To begin with it was popularized by our Prime Minister when he was chief Minister of Gujarat. While deciding to close down the refugee camps where Muslims had taken shelter, he called them,’ Children Producing Factories’. In the present scenario he is merrily shouting from the house tops that Congress will snatch away Hindu’s Mangal Sutra and Buffaloes and give it to those who produce more children.
What is the truth of the number of Children produced by Muslims? One of the best parameters for this is the Total Fertility Rate (TFR). According to a National Health Family survey the fertility rate amongst most communities is coming down. In 1992-93 it was 3.3 for Hindus and 4.41 for Muslims. In 2019-21, it was 1.94 for Hindus and 2.36 for Muslims. The percentage change for Hindus is thus -41.21% for Hindus and – 46.49% for Muslims. The decline in percentage is more amongst Muslims than Hindus. This shows that if such a pattern continues the rate of Muslim population growth will further fall down and become close to that of Hindus.
This is an interesting pattern. The permanent question is whether fertility rate is determined by religion or other factors. The sectarian nationalists have harped on the fact that Muslims are deliberately increasing their population vis a vis Hindus so that they will be a majority in this nation and will declare India as Gazava-e-Hind (Conquest of India by Muslims)!
This is one of the major falsehoods of communal politics to state that Hindus will become a minority if this pattern continues. The first point is that the factors influencing the number of children in a family are determined by two major things. One is the level of poverty and second is the rate of the literacy community as a whole and that of women in particular. This is amply clear when we compare the rate of fertility Muslim of Muslim women in Kerala, Kashmir and Karnataka, with the TFR for Hindu women in Bihar, Rajasthan and Madhya Pradesh. It is lower for Muslim women in these states.
An important study by Saswata Ghose points out that “Thus, comparing state-level fertility differentials between Hindus and Muslims as estimated from Census 2011 and Census 2001, it can be ascertained that though the overall convergence of fertility between Hindus and Muslims has been underway, significant regional variations persist in the process of convergence since different states and religious groups are at different stages of transition”
As per S.Y. Quraishi, whose book on the issue ‘The Population myth: Islam. Family planning and Politics in India’ is quite a comprehensive account of the issue, in 24 of the 29 states of India TFR is already coming close to 2.179, the one indicative of a stable population, 2.1 is a mere replacement level.
It is estimated that the Muslim population which is 14.2 % as per 2011 census will stabilize to 18% by 2050 and will stay put there as the trends amongst Muslim community show. The decadal rate of Muslim population growth also shows a substantial decline.
Irrespective of the immaculate studies, the communalists in various ways mock the Muslim community. I recall one instance where a team of Muslim elite sought an appointment to talk to RSS Sarsanghchalak. Dr Quraishi was a member of the team. He presented Bhagwat with his book which debunks the notions spread by RSS Combine. And lo and behold in a statement a few weeks later Sarsanghchalak stated that there should be a ‘balance in population’ among different communities!
The post Are Hindus in Danger due to rising Muslim Population? appeared first on SabrangIndia.
]]>