Saturday 30 December 2017

Elections are over ; Padmavati Becomes Padmavat


Padmavati ko Padman bolke hi release kar dete! 
Karni Sena wouldn't have known what hit them!

Just for the Gujarat Elections #Padmavati issue was raised suddenly Karni Sena is ready for minor changes to be accepted ,CBFC is going to certify Padmavati. Dear Karni Sena, elections are over; Welcome to the reality..

Both Sanjay Leela Bansal and Prasoon Josh are happy about Padmavat, and they hope this compromise is acceptable to Narendra Mod and Rahul Gandh.


When we care about cows and Karni Sena more than governance, things like #2Gverdict happen. It's the citizens who decide their priorities.

Thursday 28 December 2017

A very flawed law: on instant talaq By A. Faizur Rahman


In this article publised in THE HINDU English Daily Dtd 28/12/2017

A. Faizur Rahman says that the proposed Bill criminalising instant talaq has no legal basis, and is riddled with contradictions

The Muslim Women (Protection of Rights on Marriage) Bill 2017, which is set to be tabled in Parliament today, is riddled with so many internal contradictions that one is left wondering what purpose it would serve.


The stated intent of the Bill is “to protect the rights of married Muslim women and to prohibit divorce by pronouncing talaq by their husbands”. Talaq here is defined as “talaq-e-biddat or any other similar form of talaq having the effect of instantaneous and irrevocable divorce”. 


The draft law goes on to declare, in Sections 3, 4 and 7, that the “pronouncement” of talaq-e-biddat by a person upon his wife in any form whatsoever “shall be void and illegal”, and whoever “pronounces” such a talaq “shall be punished with imprisonment for a term which may extend to three years and fine”, and the offence would be “cognizable and non-bailable”.

This amounts to a gross misreading of the August 2017 Supreme Court judgment which neutralised the legal effect of instant talaq and rendered it bad in law. In other words, the pronouncement of talaq-e-biddat does not dissolve the marriage, and this is the law of the land under Article 141.


Several contradictions

But the proposed Bill presumes that the “pronouncement” of talaq-e-biddat can instantaneously and irrevocably dissolve the marriage, and proceeds to “void” it in Section 3. Nonetheless, this begs the question of how after rendering talaq-e-biddat inoperative in Section 3, its nugatory pronouncement can be considered a cognisable and non-bailable offence in Sections 4 and 7. Can a law criminalise an act after conceding that it does not result in a crime?

However, the most glaring internal contradiction is found in Sections 5 and 6 which discuss post-divorce issues such as a “subsistence allowance” for the woman upon whom instant talaq “is pronounced” and the “custody of her minor children” as if her marriage is dissolved by the mere pronouncement of talaq-e-biddat. How could the authors of this Bill talk of post-divorce matters ignoring the fact that the pronouncement (instant talaq) has already been voided in Section 3 and cannot result in a divorce?

Image result for triple talaq bill
The chairman of THE All India Muslim Personal Law Board (AIMPLB) , Maulana Rabe Hasani Nadwi, had requested Prime Minister Narendra Modi to withhold or withdraw the proposed bill that criminalises the practice of instant divorce, an official spokesperson of the Muslim body said.


The Pakistan ordinance

With so many inconsistent provisions, the only option before the Centre is to withdraw the Bill immediately. Instead, in its place, it may consider something similar to Sections 7(1), (3), (4) and (5) of Pakistan’s Muslim Family Laws Ordinance, 1961 (http://bit.ly/2Cf7fz8).

According to these clauses, ‘any man who wishes to divorce his wife shall, after the pronouncement of talaq in any form whatsoever, give the chairman of the state-appointed Union Council notice in writing of his having done so, with a copy submitted to the wife. Within 30 days of receipt of notice, the chairman should constitute an arbitration council that comprises himself and a representative of each of the parties, for the purpose of bringing about a reconciliation between the parties. And talaq shall not be effective until the expiration of 90 days from the day on which notice is delivered to the chairman. If the wife is pregnant at the time of the pronouncement, talaq shall not be effective until the termination of her pregnancy’.

It may be noted here that the Muslim Family Laws Ordinance does prescribe, in Section 7(2), a simple imprisonment of one year. But this is not for the mere “pronouncement” of talaq, as envisaged in the Centre’s draft law. The husband will incur this punishment only when he pronounces talaq with an intention to divorce but fails to inform the chairman and the wife (in writing) about his pronouncement.

A case in the U.S.

As is obvious even in Pakistan, the mere pronouncement of talaq-e-biddat neither dissolves the marriage nor is it a cognisable offence.

This was proved beyond doubt in the interesting case of Tahira Naseer, a Pakistani citizen, decided by the ‘Court of Appeals of Virginia’, in August 2012 (http://bit.ly/2Dlympk). According to court records, Tahira was divorced by her husband, Nasir Mehmood Khan, through talaq-e-biddat, without any written intimation to the chairman of the Union Council.

The background to this case is as follows. In August 2000, Tahira married Nasir in Pakistan. Within a year, he told her three times that ‘he had divorced her pursuant to Islamic law’. Believing that she was divorced, she returned to her parental home and broke off all contact with Nasir, considering him to be her former husband. Then, in 2003, she married Hamid Mughal, who was a U.S. resident, in Pakistan, with another marriage ceremony, being held the next year in Fairfax County, Virginia, U.S. But this marriage too did not last long, and in November 2009, ended in them getting separated.

While waiting to seek a legal divorce in Virginia, Hamid discovered that Tahira had been married earlier and not obtained a legal divorce in Pakistan. He sought annulment of the marriage on grounds of bigamy which was granted by a U.S. trial court on the testimony of Ellahi, a Pakistani lawyer brought in by Hamid as an expert witness.

Tahira appealed against the verdict. But the Court of Appeals of Virginia rejected her arguments saying that the trial court was right in accepting Ellahi’s testimony to arrive at its decision and to treat her first marriage as legally intact because, as a Pakistani lawyer, Ellahi was a “better qualified expert” to interpret the Pakistani law than Tahira’s own witness who was not a lawyer. Ellahi had testified that ‘in order to be divorced in Pakistan, a person had to obtain a legal divorce, not just a religious one’. These facts and arguments make it clear that the Centre has no legal basis to justify the Muslim Women (Protection of Rights on Marriage) Bill 2017.

It negates the recent Supreme Court ruling by unwittingly favouring the All India Muslim Personal Law Board’s medieval view that the pronouncement of talaq-e-biddat breaks the marriage, and, therefore, needs to criminalised.

Source : http://www.thehindu.com/opinion/op-ed/a-very-flawed-law/article22288659.ece


A. Faizur Rahman is an independent researcher and secretary-general of the Chennai-based Islamic Forum for the Promotion of Moderate Thought. E-mail: a.faizur.rahman@gmail.com






A very flawed law: on instant talaq
In this article publised in THE HINDU English Daily Dtd 28/12/2017
A. Faizur Rahman says that the proposed Bill criminalising instant talaq has no legal basis, and is riddled with contradictions







Wednesday 27 December 2017

Mirza Ghalib








Google's doodle today celebrates the poet, #MirzaGhalib on his 220th #BirthAnniversary. A prominent Urdu and Persian-language poet during the Mughal era, Mirza Asadullah Baig Khan was born in Agra on 27 December 1797. He began composing poems from the age of 11.

Wednesday 20 December 2017

Bilal Ibn Rabah RA

Bilal Ibn Rabah RA was the first announcer of the time of Muslim prayer and the troublemaker to the idols. He was one of the miracles of faith and truthfulness, one of Islam’s great miracles. For out of every ten Muslims, from the beginning of Islam until today and until Allah wills, we will meet seven, at least, who know Bilal. That is, there are hundreds of millions of people throughout the centuries and generations who know Bilal, remember his name, and know his role just as they know the two greatest Caliphs in Islam, Abu Bakr RA and Umar RA!

Before Islam, Bilal was no more than a slave who tended herds of camels for his master for a handful of dates. Had it not been for Islam, it would have been his fate to remain a slave, wandering among the crowd until death brought an end to his life and caused him to perish in the profoundest depths of forgetfulness.

However, his faith proved to be true, and the magnificence of the religion which he believed in gave him, during his lifetime and in history, an elevated place among the great and holy men of Islam. Indeed, many human beings of distinction, prestige, or wealth have not obtained even one-tenth of the immortality which Bilal the Abyssinian slave gained.

Indeed, the black colour of his complexion, his modest lineage, and his contemptible position among people as a slave did not deprive him, when he chose to embrace Islam, of occupying the high place which his truthfulness, certainty, purity, and self-sacrifice qualified him for. For him, all this would not have been on the scale of estimation and honour except as an astonishing occurrence when greatness is found where it could not possibly be.

The news of Muhammad’s SAW call began and reached his ears when people in Makkah began to talk about it and when he began listening to the discussions of his master and his guests, especially Umayah lbn Khalaf, one of the elders of the Bani Jumah, of which Bilal was one of the slaves. How often did he hear Urnayah talking to his friends for some time and to some persons of his tribe. Many times they talked about the Messenger with words that were overflowing with anxiety, rage, and malice!

Bilal, on the other hand, was receiving between those words of insane fury and rage the attributes of this new religion. He began to feel that they were new qualities for the environment which he lived in. He was also able to receive during their threatening, thunderous talks their acknowledgement of Muhammad’s nobility, truthfulness, and loyalty. Yes indeed, he heard them wondering and amazed at what Muhammad came with. They said to one another, ‘Muhammad was never a liar, magician, or mad, but we have to describe him this way until we turn away from him those who rush to his religion.’

He heard them talking about his honesty and loyalty, about his manliness and nobility, and about his purity and composure of his intelligence. He heard them whispering about the reasons which caused them to challenge and antagonize him: First, their allegiance to the religion of their fathers; Second, their fear over the glory of the Quraish which was bestowed upon them because of their religious status as a centre of idol worship and resort in the whole of the Arabian Peninsula; Third, the envy of the tribe of Bani Hashim that anyone from them should claim to be a prophet or messenger.

One day Bilal Ibn Rabah recognized the light of Allah and heard His resonance in the depths of his good soul. So he went to the Messenger of Allah and converted to Islam. It did not take long before the news of his embracing Islam was spread. It was a shock to the chiefs of the Bani Jumah, who were very proud and conceited. The devils of the earth sat couched over the breast of Umayah Ibn Khalaf, who considered the acceptance of Islam by one of their slaves a blow that overwhelmed them with shame and disgrace.

Bilal gave a profound lesson to those of his age and every age, for those of his religion and every religion, a lesson which embraced the idea that freedom and supremacy of conscience could not be bartered either for gold or punishment, even if it filled the earth. He was stripped naked and laid on hot coals to make him renounce his religion, but he refused.

The Messenger SAW and Islam made this weak Abyssinian slave a teacher to all humanity in the art of respecting conscience and defending its freedom and supremacy. His torturers used to take him out in the midday heat when the desert turned to a fatal hell. Then they would throw him naked on its scorching rocks and bring a burning hot rock, which took several men to lift from its place, and throw it onto his body and chest. This savage torture was repeated every day until the hearts of some of his executioners took pity on him. Finally, they agreed to set him free on condition that he would speak well of their gods, even with only one word that would allow them to keep their pride so that the Quraish would not say they had been defeated and humiliated by the resistance of their persevering slave.

But even this one word, which he could eject from outside his heart and with it buy his life and soul without losing his faith or abandoning his conviction, Bilal refused to say. Instead he began to repeat his lasting chant: ‘One… One!’ His torturers shouted at him, imploring him, ‘Mention the name of Al-Laat and Al-‘Uzza.’ But he answered, ‘One . . . One’ They said to him, ‘Say as we say.’ But he answered them with remarkable mockery and caustic irony, ‘Indeed my tongue is not good at that.’

Abu Bakr As-Siddiq went to them while they were torturing him and shouted at them, ‘Are you killing a man because he says, ‘Allah is my Lord?” Then he shouted at Umayah lbn Khalaf, ‘Take more than his price and set him free.’ It was as if Umayah were drowning and had caught a lifeboat. It was to his liking and he was very much pleased when he heard Abu Bakr offering the price of his freedom, since they had despaired of subjugating Bilal. And as they were merchants, they realized that selling him was more profitable to them than his death.

They sold him to Abu Bakr, and then he emancipated him immediately, and Bilal took his place among free men. When As-Siddiq put his arm round Bilal, rushing with him to freedom, Umayah said to him, ‘Take him, for by Al-Laat and Al-‘ Uzza if you had refused to buy him except for one ounce of gold, I would have sold him to you.’ Abu Bakr realized the bitterness of despair and disappointment hidden in these words. It was appropriate not to answer, but because they violated the dignity of this man who had become his brother and his equal, he answered Umayah saying, ‘By Allah, if you had refused to sell him except for a hundred ounces, I would have paid it.’ He departed with his companion to the Messenger of Allah, giving him news of his liberation, and there was a great celebration.

After the Hijrah of the Messenger SAW and the Muslims to Al-Medina and their settling there, the Messenger instituted the Adhaan. So who would become the muezzin five times a day? Who would call across distant lands, ‘Allah is the Greatest’ and ‘There is no god but Allah’?

It was Bilal, who had shouted thirteen years before while the torture was destroying him, ‘Allah is One… One.’ He was chosen by the Messenger that day to be the first muezzin in Islam. With his melodious soul-stirring voice, he filled the hearts with faith and the ears with awe when he called:

Allah is the Greatest, Allah is the Greatest Allah is the Greatest, Allah is the Greatest I bear witness that there is no god but Allah I bear witness that there is no god but Allah I bear witness that Muhammad is the Messenger of Allah I bear witness that Muhammad is the Messenger of Allah Come to Prayer

Come to Prayer Come to Success Come to Success Allah is the Greatest, Allah is the Greatest There is no god but Allah

Fighting broke out between the Muslims and the army of the Quraish who came to invade Al- Medina. The war raged fiercely and terribly while Bilal was there attacking and moving about in the first battle. Islam was plunged into the Battle of Badr, whose motto the Messenger SAW ordered to be, ‘One… One.’

In this battle, the Quraish sacrificed their youth and all their noblemen to their destruction. Umayah Ibn Khalaf, who had been Bilal’s master and who used to torture him with deadly brutality, was about to retreat from fighting. But his friend Uqbah Ibn Abu Mu’it went to him when he heard the news of his withdrawal, carrying a censer in his right hand. When he arrived he was sitting among his people. He threw the censer between his hands and said to him, ‘O Abu ‘Ally, use this. You are one of the women.’ But Umayah shouted at him saying, ‘May Allah make you and what you came with ugly!’ And he did not find a way out, so he went out to fight.

What other secrets does destiny conceal and unfold? ‘Uqbah Ibn Abu Mu’it had been the greatest supporter of Umayah in the torture of Bilal and other weak Muslims. And on that day, he himself was the one who urged him to go to the Battle of Badr where he would die, just as it would be the place where Uqbah would die! Umayah had been one of the shirkers from war. Had it not been for what Uqbah did to him, he would not have gone out fighting.

But Allah executes His command. So let Umayah go out, because there was an old account between him and one of the slaves of Allah. It was time to settle it. The Judge never dies. As you owe, you shall be owed to.

Indeed destiny would be very much pleased to mock the tyrants. Uqbah, whose provocations Umayah used to listen to and follow his desire to torture the innocent believers, was the same person who would lead Umayah to his death. By the hand of Bilal himself and Bilal alone! The same hands that Umayah used to chain and whose owner he beat and tortured. Those very hands were on that day, in the Battle of Badr, on a rendezvous that destiny had set the best time for, with the torture of the Quraish who had humiliated the believers unjustly and aggressively. That is what really happened.

When the fighting began between the two sides, and the side of the Muslims shouted the motto, ‘One . . . One,’ the heart of Umayah was startled, and a warning came to him. The word which his slave used to repeat yesterday under torture and horror became today the motto of a whole religion and of a whole new nation.

The swords clashed in the battle and the fighting became severe. As the battle neared its end, Umayah lbn Khalaf noticed Abd Ar Rahman Ibn Awf, the Companion of the Messenger of Allah. He sought refuge with him and asked to be his captive, hoping to save his life. Abd Ar-Rahman accepted his supplication and granted him refuge. Then he took him and walked with him amidst the battle to the place where captives were held.

On the way Bilal noticed him and shouted, ‘The head of kuft (disbelief), Umayah lbn Khalaf! May I not be saved if he is saved!’ he lifted up his sword to cut off the head which was all the time full of pride and arrogance. But Abd Ar-Rahman Ibn Awf shouted at him, ‘O Bilal, he is my captive!’ A captive while the war was still raging? A captive while his sword was still dripping blood because of what he had been doing just moments before to the bodies of the Muslims? No! In Bilal’s opinion, this was irony and abuse of the mind, and Umayah had scoffed and abused the mind enough. He scoffed until there was no irony remaining for such a day, such a dilemma, and such a fate!

Bilal realized that he would not be able alone to storm the sanctuary of his brother in faith, Abd Ar-Rahman Ibn Awf. So he shouted at the top of his voice to the Muslims, ‘O helpers of Allah! The head of Kufr, Umayah Ibn Khalaf! May I not be saved if he is saved!’ A band of Muslims approached with swords dripping blood. They surrounded Umayah and his son, who was fighting with the Quraish. Abd Ar-Rahman Ibn Awf could not do anything. He could not even protect his armour which the crowd removed. Bilal gazed long at the body of Umayah, who fell beneath the smashing swords. Then he hastened away from him shouting, ‘One… One.’

The days went by and Makkah was conquered. The Messenger SAW entered it, thankful and saying, ‘Allah is the Greatest,’ at the head of 10,000 Muslims. He headed for the Kabah immediately, this holy place which the Quraish had crowded with idols amounting to the number of days of the year. ‘The truth has come and falsehood has vanished.’

Ever since that day, there has been no Uzza, no Laat and no Hubal. Man will not bow to a rock or idol after today. People will worship no one with all his conscience but Allah, Who has no likeness, the One, Most Great, Most High. The Messenger SAW entered the Kabah accompanied by Bilal. He had hardly entered it when he faced a carved idol representing Ibrahim AS prophesying with sticks.

The Messenger SAW was angry and said, ‘May Allah kill them. Our ancestor never did prophesy with sticks. Ibrahim was not a Jew or Christian, but he was a true Muslim and was never a polytheist.’ Then he ordered Bilal to ascend to the top of the mosque and call to Prayer, and Bilal called the Adhaan. How magnificent was the time, place, and occasion!

Life came to a standstill in Makkah, and thousands of Muslims stood like motionless air, repeating in submissiveness and whispering the words of the Adhaan after Bilal while the polytheists were in their homes hardly believing what was happening.

Bilal lived with the Messenger of Allah SAW, witnessing all the battles with him, calling to Prayer and observing the rites of this great religion that took him out of darkness to light and from servitude to freedom. The stature of Islam along with the stature of Muslims was elevated. Every day Bilal was getting closer to the heart of the Messenger of Allah, who used to describe him as ‘one of the inhabitants of Paradise.’

But Bilal remained just as he was, noble and humble, always considering himself ‘the Abyssinian who only yesterday was a slave.’ One day he was proposing to two girls for himself and his brother, so be said to their father, ‘ I am Bilal and this is my brother, two slaves from Abyssinia. We were astray and Allah guided us. We were two slaves and Allah emancipated us. If you agree on us marrying your daughters, all praise is to Allah; if you refuse, then Allah is the Greatest.’

The Messenger passed away to Allah, well pleased and well pleasing, and Abu Bakr As-Siddiq took the command of the Muslims after him. Bilal went to the caliph (successor) of the Messenger of Allah and said to him, ‘O Caliph of the Messenger of Allah, I heard the Messenger of Allah SAW say, ‘The best deed of a believer is jihad in the cause of Allah.’

Abu Bakr said to him, ‘So what do you want, Bilal?’ He said, ‘I want to defend in the cause of Allah until I die.’ Abu Bakr said, ‘And who will call the Adhaan for us?’ Bilal said, with his eyes overflowing with tears, ‘I will not call the Adhaan for anyone after the Messenger of Allah.’ Abu Bakr said, ‘Stay and call to Prayer for us, Bilal.’ Bilal said, ‘If you emancipated me to be for you, I will do what you want, but if you emancipated me for Allah, leave me to Whom I was emancipated for.’ Abu Bakr said, ‘I emancipated you for Allah, Bilal.’

The narrators differ. Some of them believe that he travelled and remained fighting and defending. Some others narrate that he accepted Abu Bakr’s request to stay with him in Medina. When Abu Bakr died and Umar succeeded him, Bilal asked his permission and went to Syria.

Anyhow, Bilal vowed the remaining part of his life to fight in the cause of Islam, determined to meet Allah and His Messenger having done the best deed they love.

His melodious, welcoming, awe-inspiring voice did not call the Adhaan anymore, because whenever he uttered in his Adhaan, ‘I bear witness that Muhammad SAW is the Messenger of Allah,’ memories would stir him, and his voice would vanish under his sadness while the tears cried out the words.

His last Adhaan was during the days Umar, the Commander of the Faithful, when he visited Syria. The Muslims entreated him to persuade Bilal to call one Adhaan for them. The Commander of the Faithful called Bilal when it was time for Prayer and pleaded with him to make the Adhaan. Bilal ascended and did so. The Companions of the Messenger of Allah SAW who were with the Commander of the Faithful while Bilal was calling the Adhaan wept as they never did before, and Umar the most strongly.

Bilal died in Syria, fighting in the cause of Allah just as he had wanted. Beneath the dust of Damascus, today there lies the body of one of the greatest men of humankind in standing up for the creed of Islam with conviction.

Source: Khalid, Khalid Muhammad, Men Around the Messenger, Islamic Book Service, 2004

Tuesday 12 December 2017

Lecture on Major Books on Seerah written in Kannada

IOS Lecture on Major Books of Seerah written in Kannada
Darus Salam Building , Queens Road, Bengaluru.

Bengaluru Dec 9, 2017 - Saturday : Institute of Objective Studies,  New Delhi organised a Lecture in Kannada on the subject "Major Books of Seerah written in Kannada" the lecture was delivered in Kannada language by Mr Abdussalam Puthige , Editor in chief Kannada Daily "VARTHA BHARATHI". at Darus Salam Building , Queens Road, Bengaluru.

Delivering the lecture  Mr Abdussalam Puthige said that efforts shall be immediately the introduction of Prophet Muhammad (PBUH) life in a larger way, Muslim community of Karnataka is has been keeping distance from the kannada language, result of which is there is lack of number of books written on the subject of Seerah. 

He emphasized that the life Prophet Muhammad (PBUH) shall not seen or connected only with History or Religion, The Prophet Muhammad's (PBUH) is eternal yet simple, The prophets life has example in every part and to every age, one can easily find the examples in Daily life of Prophet Muhammad (PBUH), in keeping relations, Speaking the Truth, delivering the Justice, feeling happy and pain for others , he also said no personality in world has the dedicate literature in all the languages as Prophet Muhammad (PBUH).

He said  Kannada language has also given the due importance in writing the life of Prophet Muhammad (PBUH), but lot more has to be done. the situation has improved if we compare the works with last century.

Major Books in Kannada on Seerah ( The Life of Prophet Muhammad PBUH) :
He mention that "Manava Kulada Vimochaka" 720 Pages is the translation of Moulana Nayeem siddiqui's Urdu Book on Seerah " Mohsin E Insaaniyat"  is the largest book available in Kannada regarding the Life of Prophet Muhammad (PBUH) , He also gave the list of 35 books which is used often for reference.

The Synopsis of the lecture in Urdu Lecture was presented Sulaiman Khan Vice president All India Milli Council Karnataka

The programme was presided by Dr Muhammad Manzoor Alam , Chairman IOS, Presiding over the programme he said that in the current era that we live in larger efforts being given to damage the image of, this is the time when muslims from every aspect of life especially Ulemas, scholars and intellectuals, shall raech the grass root level to introduce the Holy Life in a correct way.

Dr. Alam said that by hearing Abdussalam puthige's lecture "one can undersatnd the fact that the drop of ink in scholar's pen has more importane than the drop of Blood in the sword of Warrior"


Earlier, the programme began with the recitation of a Quranic verse by Moulana Muzaffar Umari, President All India Milli Council Bangalore . Jameel Aahmed Milansaar , GA Member IOS welcomed the Guests and gathering.
GA Member IOS Obaidulla Sharieef & GC Member Aga Sultan , Moulana Syed Mustafa Rifai

Saturday 2 December 2017

Religious and Cultural Impact of Islam on Hindu Society With special reference to Bhakti Movement

 Research Paper By: Jameel Aahmed Milansaar
AT

INSTITUTE OF OBJECTIVE STUDIES & THE NEW COLLEGE (AUTONOMOUS)
Two-day Seminar
“Towards Equality, Justice and Fraternity in Contemporary India – Creating a Better Tomorrow through History”
December 2-3, 2017 at The New College, Chennai



Since the Indian Society (compromising mostly of Hindus) was living in isolation for several thousand years under a tight Brahminic control, it had lost its vigour and vitality. Bottled in their own customs and rites ,the Hindus were politically divided and militarily weak. This naturally resulted in a major shake up by the Muslims who were strong and better equipped.

Islam as the most powerful movement to bring mankind into one brotherhood, free from exploitation and corruption, had at that time a firm moral, intellectual and political control over the civilized world. The character of Hindu society was substantially changed after long and intimate association with the Muslims.

Islam in India constitutes the second-most practiced religion after Hinduism, with approximately 151 million Muslims in India's population as of 2007 (according to government census 2001), i.e., 13.4 percent of the population. Currently, India has the third largest population of Muslims in the world, after Indonesia and Pakistan.

Islam in India has had a fascinating, and powerful impact. Indeed, Islam has become woven into the very fabric of Indian civilization and culture.
Muslims arrived in India during the life of Prophet Muhammad (SAWS), establishing mosques and organizing missionary endeavours in the seventh century C.E. Those missionary efforts proved successful, rooting Islam firmly into Indian life. As often happens with missionary movements from all religions, merchant and trade endeavors went hand in hand with missionary work. Arabs had had a presence in India before the birth of Muhammad (SAWS). That probably facilitated making inroads for Islam, since Arab traders established in India who converted to Islam already had a base of operations established, in the phenomenally diverse religious and cultural landscape of India.

Islam brought to India a conception of human equality, pride in one’s religion, a legal system which was in many ways an advance on the codes of the time. Hindu rulers were influenced to work as the upholders of Hindu religion. Islam gave the message of universal brotherhood, introduced equality in society, rejected caste system and untouchability.

In due course, these ideas began to have a conscious or unconscious effect upon the philosophical Hindu mind and fostered the growth of liberal movements under religious reformers.

The influence of Islam was more pungent in the domain of religion. It gave a rude shock to Hinduism and shattered the Brahmanical influence from the Hindu society which it was availing since long. Besides this, the impact of Islam on Hinduism produced important consequences.

The Islamic message of universal brotherhood, introduction of equality in society, rejection of caste system and untouchability, opposition to idol-worship and the idea of oneness of God threw up a powerful challenge to the upholders of Hinduism. With the gradual march of time, this moulded the Hindu mind and fostered the growth of liberal movements by some saints and reformers.


This gave rise to the “Bhakti Cult” or Single-minded direct devotion and love to “One”, this movement produced saints like Ramanand, Kabir, Nanak, Sri Chaitanya and many more. These saints and reformers of fifteenth and sixteenth centuries like Kabira, Nanak and Srichaitanya and others preached fundamental equality of all religions.

This Bhakti cult provided a much coveted relief to the oppressed mass who were debarred from social privileges and they got liberation from the clutches of the priests. This Bhakti cult exerted great influence in South India Sankaracharya, Ramanuja, Basava and many others in South rose to reinterpret Hinduism in terms of Islamic monotheism.

Ramananda, the celebrated Vaishnava preacher of the 14th century, preached the message of unity of God and the unity of man, and introduced a radical reform of the Vaishnava sect.

Nanak the founder of Sikhism, like Kabir and Ramananda preached the futility of caste distinctions and stressed on the unity of man. The most influential and well-known among the religious reformers of this period was Sri Chaitanya. He was born in a Brahman family of Nabadwip. He laid great stress on universal love and did away with all artificial barriers. The teachings of the great reformers made profound and lasting impression on the life and thought of contemporary times and did much to bring the two communities into ever closer relations with each other.

A remarkable effect of this Hindu-Muslim impact was noticeable in the growth of Vernacular Literature. The great Sannyasi teachers of the 14th and 15th centuries preached in the simple language of the people and helped the growth and development of vernacular literature. While Ramananda and Kabir gave a great impetus to the development of Hindi literature, Bengali and Punjabi literature received a great impetus at the hands of Chaitanya and Nanak respectively. The vernacular literature of Bengal and Bihar was further enriched by the melodious songs composed by Chandidas and Vidyapati. Even the Sultans of Bengal were liberal patrons of vernacular literature. They encouraged a number of scholars and literary men who, at their instance, undertook the compilation of Bengali versions of the Ramayana, the Mahabharata, and the Srimad Bhagavat Gita.
As a result of close Hindu-Muslim contact a new vernacular known as Urdu came into existence. It did much to bring the two communities into closer relations with each other.
The above discussion, facts and figures lead to the conclusion that Islamic teachings influenced Indian religious thought, society and culture specially the religious sects and reform movements. The social and moral teachings of Islam broke the rigidity of the caste-system of the Hindu society and influenced the educated Hindus. This is most evident in the Lingayat sect established by Basava as early as the twelfth century. Similarly, the Virsaivas and Siddhars and almost all the socio-religious reform movements were influenced by Islam. Without doubt, the Muslim social manners and customs influenced those of the Hindus of all classes of society. Almost all the Indian languages whether of the north or of the south have been enriched by the vocabulary provided by Arabic, Persian and Turkish, Islamic ideas have been absorbed in the literatures of medieval India.
Indian History is witness to the fact that the basic teachings of Islam such as monotheism, universal brotherhood, introduction of equality in society, rejection of caste system and untouchability, opposition to idol-worship and the vernacular languages and literature which was created as an impact of Hindu Muslim co existence, played a major role in bridging the gap between two major Communities --- Hindus and Muslim and these played the role of catalyst to bring these two communities together. The basic tenets of Islam such as Justice, Unity, Fraternity and Equality have been adopted in the preamble of our Constitution as these are the basic building blocks of a prosperous Society with peaceful co-existence. Today when the secular fabric of our great Country is being torn to pieces there is a dire need to review and revive these basic tenets of islam and to use language and literature to propagate these great qualities so as to remove the misgivings and misPunderstandings being spread among different communities, only then can our country be saved from the fascist forces and a just and peaceful environment be created here.
Kashti-e-Haq Ka Zamane Mein Sahara Tu Hai 
Asr-e-Nau Raat Hai, Dhundla Sa Sitara Tu Hai
In you relies the bark of God, Adrift beyond the bar,
The new‐born age is dark as night, And you its dim pole‐star.



Sunday 19 November 2017

Indiar Gandhi Centennial Birth Anniversary

Humble tributes to one of the strongest PMs of Indian history.
The woman who not only won all over with her compassion,
but showed the world how strong we are as an united country.
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The Concept of Human Unity and Equality : Syed Abul Hasan Ali Nadwi




The Historic Declaration of Man’s Brotherhood

The second great favour conferred by the Messenger of God on human beings was the concept of the equality and brotherhood of mankind. The world before him was divided into manifold castes and creeds, tribes and nations; some claiming the ranks of nobility for themselves and condemning others to the position of serfs and chattels.

These differences were by no means less sharp than those existing between the free-born and the slaves or between the worshipper and the worshipped. It was for the first time, amidst the gloom overshadowing the world for centuries, that the world heard the clarion call of human equality from the Prophet of Islam: (peace be upon him)

“O Mankind, Your God is One and you have but one father. You are all progeny of Adam, and Adam was made of clay. Lo! The noblest among you, in the sight of God, is one who is best in conduct. No Arab has any preference over a non-Arab nor a non-Arab over an Ahab save by his piety.

His announcement was in fact a twin declaration of the Unity of God and the Unity of mankind. These are the two natural foundations for raising the edifice of peace and progress, friendship and co-operation between different peoples and nations. It created a twin relationship between human beings— that of One Lord of all mankind and the other of one father of all of them. The Oneness of God was the spiritual principle of human equality just as a common lineage placed them on the same plane of humanity:

Mankind, fear your Lord, Who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by Whom you demand one another, and the wombs, surely God ever watches over you. (Al-Nisa: 1).

O mankind, We have created you male and female, and made you races and tribes, that you may know one another. Surely the noblest among you in the sight of God is the most God-fearing of you. God is All knowing, All-aware. (Al-Hujurat: 13)

The Prophet of Islam (peace be upon him) simultaneously announced:

God has put an end to the convention of the pagan past taking pride in your fathers; now there will be pious believers or unbelieving wrongdoers. All are sons of Adam and Adam was made of clay. No Arab excels a non-Arab but by his piety.

These were the teachings which made Islam, consisting of widely different tribes, races and nations, a commonwealth of Believers hailing from many countries and regions. It conferred no privileges at all: no Bani Lavis and Brahmins of Judaism and Hinduism. No tribe or race could claim any preference over another nor any blood or lineage could lay a claim to nobility for its own sake. The only criterion recognised for preference over others was an individual’s endeavour to improve his morality and character. The Musnad of Imam Ahmad reports the Prophet as saying: “Iranians would attain knowledge even if it were to be found in Venus.”

The Arabs have always shown the highest mark of respect to those non-Ahab scholars who have excelled them in religious disciplines and taken them as their teachers and guides. Strange though it may seem, they have not conferred such titles of honour on Arabs themselves as they have on certain non-Arabs. Imam Muhammad ibn Ismail-al-Bukhari (d. 256 A.H.) them as Amir-ul-Muminin fil Hadith (Commander of the faithful of Hadith) and his Al-Jami’-al-Salih was regarded as the most authentic book next only to the Holy Qur’an. Imam Abul Ma’ali ‘Abdul Malik al-Juwaini of Nishapur (d. 268 A.H.) was known as Imam-ul-Haramayn (Leader of the Two Sacred Cities) and Imam Abu Hamid Muhammad b. Muhammad al-Ghazzali (d. 505 A.H.) as Hujjat-ul-Islam( Proof of Islam).?

By the end of the first century of the Islamic era, non-Arabs had attained distinction in almost every branch of learning and attained prominence even in such sciences as fiqh (jurisprudence) and hadith (traditions). Any work on the literary history of the Arabs or biographies bear witness to this development. All this happened in the golden era of Islam when the Arabs held political power.

An eminent Arab scholar Abdul Rahman iba. Khaldun (d. 808 A.H.) expresses surprise at this, saying:

It is a strange historical fact that most of the scholars of religious and intellectual sciences were non-Arabs. The contribution of the Arabs was extremely meager although it was an Arab civilisation and its founder was also an Arab. Saibuyah held the most prominent position in Arabic Syntax, then it was Bu ‘Ali Farsi and then Az-Zajaj, and all these were non-Arabs. Same is the case with experts in the field of hadith (traditions) usul fiqh (principles of jurisprudence) and ilm kalam (theological dialectics).

The announcement made by the Prophet of Islam (peace be upon him) cited at the beginning, was pilgrimage made on the historic occasion of his last Hajj. When this was made, perhaps, it would have been difficult for the world to fully appreciate its significance. It was a revolutionary call signifying the release of man from the pressures of society, its values, standards, traditions and practices.

Man always accepts any change gradually and indirectly. We can touch a covered electric wire but not a naked one since we would get a shock and possibly even die. This declaration, then was more appalling than an electric shock.

The long journey of knowledge, thought and culture has now made this revolutionary call so acceptable to us that today every political and social organisation swears by the Charter of Human Rights adopted by the United Nations. Now nobody is taken aback by it, but was it the same when the Prophet proclaimed it?

Humanity before Islam

There was a time when superiority of blood and clan was accepted as a matter of fact. The Holi Qur’an quotes the belief then held by the Jews and Christian in these words: The Jews and the Christians say: We are the children of God, His loved ones. (Al-Ma’ida: 18). The Pharaohs of Egypt claimed themselves to be the incarnation of Ra, the Sungod, while India had several ruling families who arrogated themselves as the progeny of the sun (suryavansi) or the moon (chandravansi). The Emperors of Iran called themselves Kesra or Chosroes meaning that Divine blood flowed in their veins. Chosroes II (Khosrau Parvez) even lavished himself with the grandiose title: “The Immortal soul among the gods and peerless God among human beings; glorious is whose name; dawning with the sun-rise and light of the dark-eyed night.”22

The Caesars of Rome were called ‘Augustus’ meaning majestic, venerable, since they were entitled to receive divine honours23. Chinese rulers deemed themselves to be the sons of Heavens. They believed that the Heaven was their God, who, with his spouse, the goddess earth, had given birth to human beings and Pau Ku, the Chinese Emperor, was the first born son of Heaven enjoying supernatural powers24. The Arabs were so proud of their language that every nation besides their own was an ‘ajami or dumb to them. Likewise, the Quran’sh of Makkah, conscious of maintaining their superiority, claimed a privileged position even during Hajj. They never went to the Plain of ‘Arafat with others. They stayed in the Mosque at Makkah or went to Muzdalifa claiming that privilege on the grounds that they belonged to the House of God. They also claimed themselves to be the elite of Arabia.

The most glaring peculiarity of the religion-social structure of India of the olden days was the all-powerful caste system. This rigid social order having the sanction of religion behind it allowed no inter-mixing of races for it was meant to protect the privileged position of Brahmins. It classified the population of India into four classes with reference to the vocation followed by a particular family in which an individual was born. The system which covered the whole gamut of social life in India divided people into four castes, namely, (i) the Brahmin or the learned and priestly class, (ii) the Kshattriyas or the fighting and ruling class, (iii) The Vaisyas or trading and agricultural people, and (iv) the Sudras or the lowest caste, created from the foot of God, in order to serve the other three classes.

This law of caste distinction gave to the Brahmin the distinction, superiority and sanctity not enjoyed by any other caste. He was both sinless and saved, even if he destroyed the three worlds; no impost could be levied on him; he could not be punished for any crime; while the Sudra could not accumulate wealth or touch a Brahmin or a sacred scripture.

The Vaisyas, or the working classes like weavers, boatmen, butchers etc. and Sudras like scavengers were not allowed to live in a city. They came into the town after day-break and left before sun-set. Not allowed to enjoy the amenities of urban life, they lived in rural slums.

The most precious gift that the Muslims brought to India was the concept of human equality which was completely unknown to India. Muslim society was not divided into castes and trade was not allocated to any particular class. The Muslims mixed freely, lived and dined together, all were free to read or write and carry on any occupation. The Muslim social order posed a challenge to that obtaining in India, but it was also proved a blessing for it. The rigours of caste distinction were weakened and social reform movements were able to concentrate on the shortcomings of Hindu society and, consequently, untouchability was to a large extent removed.

Jawahar Lal Nehru, the former Prime Minister of India, has acknowledged the debt India owes to Islam. He writes in the Discovery of India:

The impact of the invaders from the north-west and of Islam on India had been considerable. It had pointed out and shown up the abuses that had crept into Hindu society— the petrification of caste, untouchability, exclusiveness carried to fantastic lengths. The idea of the brotherhood of Islam and of the theoretical equality of its adherents made a powerful appeal, especially to those in the Hindu fold who were denied any semblance of equal treatment.

The impact of Islam on Hinduism can be seen in the Bhakti (love and devotion) movement which began in South India during Muslim rule and spread to the whole country. Describing this phenomenon Dr Tara Chand writes:

………along with them marched a goodly company of saintly men who addressed themselves to the common people. The spoke the common people’s dialects and in the main imparted their messege through word of mouth. Many of them were endowed with the gift of peetry and their homely memorable verse went direct into the heart of their listeners. Their avoidance of learned jargon, their simple teachings stressing the love of God and of man, their denunciation of idolatry and caste, of hypocrisy, inequality and the externalia of religion, their sincerity, purity and dedicated life appealed to wide circles among the masses.

Their utterances gave shape to modern Indian languages. Their enthusiasm stirred the springs of life and moved men to high endeavour and unselfish behaviour. Their is a strange exaltation in society in every region during the fifteenth, sixteenth and seventeenth centuries, which cannot be accounted for without taking into consideration this sudden outburst of spiritual energy. These centuries are filled with voices— at once warning and encouraging— of truly noble and large-hearted men in surprisingly large numbers. Yet most of them were of humble origin and they destroyed the myth of aristocracy based on birth.

The spirit of human brotherhood built up by Islam is not hampered by concept of racialism or sectarianism, be it linguistic, historic, tradionalistic or even of a dogmatic nature. Its power to unite different races and nations in one brotherhood has always been recognised. A noted orientalism, H.A.R. Gibb, says:

But Islam has yet a further service to render to the cause of humanity… No other society has such a record of success in uniting in an equality of status, of opportunity and of endeavour so many and so various races of mankind. The great Muslim communities of Africa, India and Indonesia, perhaps also the small Muslim community of Japan, show that Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of the East and West is to be replaced by co-operation, the mediation of Islam is an indispensable condition.

The British historian, A.J. Toyabee, agrees with Gibb that Islam alone can efface race consciousness:

The extinction of race consciousness as between Muslims is one of the outstanding achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue…

Though in certain other respects the triumph of the English-speaking people may be judged, in retrospect, to have been a blessing to mankind, in this perilous matter of race feeling it can hardly be denied that it has been a misfortune.31

Islam was the first religion which preached and practiced democracy. The well-known Indian freedom fighter and poetess Sarojini Naidu witnessed and affirmed this quality of Islam. She writes:

It was the first religion that preached and practised democracy; for in the mosque when the call from the Miniaret is sounded and the worshippers are gathered together, the democracy of Islam is embodied five times a day when the peasant and the king kneel side by side and proclaim, “God alone is great.” I have been struck over and over again by this indivisible unity of Islam that makes a man distinctly a brother. When you meet an Egyptian, an Algerian, an Indian and a Turk in London, what matters that Egypt was the motherland of one and India the motherland of another.

Malcolm X was a racist for whom the ‘devil white man’ was a Satan. However, he shed all his prejudices on coming into contact with Muslims. He recounts his own experience:

During the past eleven days here in the Muslim World, I have eaten from the same plate, drunk from the same glass, and slept in the same bed (or on the same rug)— While praying to the same God— with fellow Muslims, whose eyes were bluest of the blue, whose hair was blondest of the blond, and whose skin was the whiest of the white. And in the words and in the actions and in the deeds of the ‘white’ Muslims, I felt the same sincerity that I felt among the black African Muslims of Nigeria, Sudan, and Ghana.

We were truly all the same (brothers)— because their belief in one God had removed the ‘white’ from their minds, the ‘white’ from their behaviour, and the ‘white’ from their attitude.

I could see from this, that perhaps if white Americans could accept the Oneness of God, then perhaps, too, they could accept in reality the Oneness of Man—and cease to measure, and hinder, and harm others in terms of their ‘differences’ in colour.

The Proclamation of Human Dignity

The third universal gift of Islam is its declaration that man has been endowed with the highest rank and dignity in the entire scheme of God’s creation. Before the prophethood of Muhammad, on whom be the peace and blessings of God, man had degraded himself to the position of the most inconsequential being on earth. Numerous beasts and trees connected with mythological traditions and pagan beliefs were held as holy and cared for more than man himself. They had to be protected even at the cost of innocent lives; sometimes human beings were sacrificed at the altars of these holy objects. We still come across such gory incidents even in such civilised countries as India.

The Prophet Muhammad (peace be upon him) restored the dignity of man by declaring that man is the most respectable and prized being in the whole Universe and nothing has a greater claim to honour and love and protection than he. The Holy Prophet raised man to the highest conceivable level, that is, the position of the vicegerent of God on earth. It was for man that the world was created. Says the Qur’an:

It is He who created for you all that is (Al-Baqarah: 29).

The Qur’an described man as the paramount and best of creations in the whole Universe.

We have honoured the children of Adam and guided them by land and sea.And provided them with good things and exalted them above many of Our creations. (Al-Isra’: 70) What can affirm human eminence and honour better than the following observation by the Prophet of Islam: The entire creation constitutes the family of God and he is dearest of Him who is the best in his dealings with God’s family.

Can there be a better concept of human dignity and nobility? Has man ever been granted this honour under any religion or social philosophy? The Prophet of Islam made Divine mercy contingent on man being kind to man:

The Most Merciful is compassionate to the softhearted. Show mercy to those on the earth and the Owner of Heavens will be merciful to you.

All those who know about the social and political condition of the world prior to the advent of Islam can appreciate the determined efforts the Prophet made in order to drive home the concept of the worth and dignity of man. The lives of innumerable human beings depended on the whims of a single individual before the prophethood of Muhammad (peace be upon him). Any tyrant could made in Blood across countries and continents to gain political ascendancy or just satisfy his whims.

Alexander the Great (356-324 B.C.) rose like a tempest, subdued Syria and Egypt, and crossing Babylonia and Turkistan reached India. He swept the older civilizations before him. Julius Caesar (102-44 B.C.) and several other conquerors like Hannibal (247-182 B.C) exterminated large populations remorselessly as if those were not human beings but beasts of prey.

These pitiless massacres continued all over the world even after the advent of Jesus Christ. The Roman Emperor Nero (A.D. 54-68) murdered his own wife and mother, persecuted his own countrymen and played the fiddle while Rome burnt, for which he was himself probably responsible. Barbarians like the Goths and Vandals were busy destroying civilisations in Europe and Africa only a hundred years before the prophethood of Muhammad (peace be upon him).

Little regard for human life among the Arabs had made fights and forays a pastime for them and even the most trivial matter could lead them to the battle-field. Bakr and Taghlab, the two tribes of Bani Wa’il, continued to fight for 40 years during which time they fought many a sanguinary battle although it all started by the shooting of an arrow at the udder of a camel which mixed milk with blood. Jassas ibn Marrah killed Kalayb and then Bakr and Taghlab started fighting and about which Kalayb’s brother, Al-Muhalhil, remarked: “Men have died, mothers have become childless, children have become orphans; tears stream from the eyes and the dead are lying shroudles.’

Similarly the Battle of Dahis-o-Ghabra was sparked off simply because Dahis, the horse of Qays ibn Zuhair, had overtaken that of Hudaiqa ibn Badr. A man of Asad slapped Qays at the instance of Hudaiqa which made his horse lose the race. Thereafter, the war of attrition started in which a large number of people lost their lives and many had to leave their hearths and homes.

The number of battles fought by the Prophet was 27 or 28 while he is reported to have sent out 60 forays and expeditions. In all these battles and expeditions only 1018 peoples, Muslim as well as non-Muslim, lost their lives.

The purpose of these fighting was to restore law and order and to protect human life and property from senseless destruction. A civilised code of conduct was prescribed for warfare and this changed the character of war from prosecution to disciplinary action.

The moral teachings of Islam create such a strong sense of human dignity that one never treats another person as a sub-human being. A Muslim never treats another man as a chattel or slave nor discriminates between himself and others. An incident preserved by history amply illustrates the sense of human dignity embedded in Islam. Anas relates that he was with ‘Umar, the second Caliph, when an Egyptian Copt complained to the Caliph that his horse had beaten that of Muhammad, son of ‘Amr ibn al-As, the Governor of Egypt, and was witnessed by a number of people. When he claimed that he had won the race, Muhammad became enraged and lashed him with a whip. Caliph ‘Umar asked him to wait and wrote to ‘Amr ibn al-‘As asking him and his son to present themselves before him. ‘Amr ibn al-‘As sent for his son and enquired about the matter, who then denied having committed any crime. Then both ‘Amr ibn al-‘As and his son repaired to Madina. Caliph ‘Umar sent for the Copt and giving him a whip asked him to beat ‘Amr ibn al-‘As’s son. After the Copt had exacted retribution, Caliph ‘Umar ordered the Copt to move the whip over ‘Amr ibn al-‘As’s head for it was because of him that he had been flogged. The Copt refused saying that he had already had his revenge. Thereupon ‘Umar remarked: “Had you beaten him I would not have intervened.” Then, turning to ‘Amr ibn al-‘As he said, “Whence did you make them slaves who had been born free?” Thereafter, turning to the Copt, ‘Umar said, “Go back and have no fear. If anything happens, inform me.”

Thursday 9 November 2017

Qaul E Jameel

🌸Qaul E Jameel🌸
        🛡🛡🛡
Jis Ghar may *Taaleemi maahol*
 ho,

Aur us par Khush naseebi Kay *Nayk MAA* bhi ho,
Woh Ghar
 *Tehzeeb aur Insaaniyat* ki University hothi hai.

🌸🍁🌴🌸🍁🌴🌸🍁🌴🍁
*AL ISLAH*
Bangalore.
🤳9845498354
*09-11-2017 | 19th Safar-1439 Hijri*

Saturday 28 October 2017

اتر پردیش میں لاءاینڈ آڈر کا مسئلہ تشویشناک

ڈاکٹر محمدمنظور عالم

ہندوستان میں قتل وغارت گری ،لوٹ مار،ریپ ،ڈاکہ زنی ،کرپشن اور اس جیسے دیگر جرائم بکثرت وقوع پذیرہوتے ہیں،انتظامیہ اور ارباب اقتدار جرائم پر قابو پانے میں ہمیشہ ناکام نظر آتے ہیں،ہمیشہ اور ہر انتخاب میں ماضی کی تاریک تصویروں کو دیکھاکر روشن مستقبل کا خاکہ پیش کرکے ووٹ مانگا جاتاہے لیکن سرکاریں بن جانے کے بعد لاءاینڈ آڈر کا نظام جوں کا توں برقرار رہتاہے ،حکومتیں اپنے وعدوں کی تکمیل اور عوامی فلاح وبہبود کاکام کرنے کے بجائے اقتدار کی کرسی پر بیٹھ کر عوام کا استحصال شروع کردیتی ہیں ،اتر پردیش اسمبلی انتخابات کے دوران بھی عام انتخابات کی طرح بی جے پی نے بہت سارے سبز باغ دکھائے ،دیگر امور کے ساتھ کرائم ،کرپشن ،ریپ اور قتل کے موضوعات پر سابقہ سماج وادی سرکار کی کھل کر مذمت کی ،اکھلیش حکومت کو ناکام قراردیا ،عوام سے ریاست اتر پردیش کو امن وسکون کا گہوارہ بنانے ،جرائم پر قابو پانے اورلاءاینڈ آڈر کا مسئلہ درست کرنے کا وعدہ کیا لیکن حکومت بن جانے کی بعد اتر پردیش کی صورت حال اور زیادہ بدتر ہوچکی ہے ،جو صورت حال اکھلیش حکومت کے گذشتہ پانچ سالوں میں یوپی کی نہیں ہوئی تھی اس سے زیادہ بری حالت صرف پانچ مہینے میں ہوگئی ہے۔یوگی حکومت کے دو ماہ مکمل ہونے کے بعد اسمبلی میں رپوٹ پیش کی گئی تھی ” صرف دوماہ میں 8 سو سے زائدریپ کے واقعا ت پیش آئے جبکہ اتناہی قتل کی وارادت بھی ہوئی “ٹائمز آف انڈیا کی ایک رپوٹ کے مطابق 2016 میں 15 مارچ سے 15 اپریل کے درمیان اترپردیش میں ریپ کے صرف 41 واقعات درج کئے گئے تھے جبکہ 2017 میں مذکورہ مدت کے درمیان 179 واقعات درج کئے گئے ہیں،انہیں ایا م میں سال گذشتہ قتل کے صرف 101 واقعات پیش آئے تھے جب کہ یوگی حکومت میں 273 قتل کے واقعات انجام دیئے گئے ہیں،ایک سروے کے مطابق اکھلیش سرکار میں ایک سال کے دوران جتنے واقعات پیش آتے تھے یوگی حکومت میں صرف پانچ ماہ کے دوران اس سے دوگنا حادثات پیش آچکے ہیں، علاوہ ازیں بہت سے لوگوں کی شکایت یہ ہے کہ پولس میں ان کی ایف آئی آر درج نہیں ہورہی ہے ،ان کے ساتھ ہونے والے واقعات پر پولس کوئی ایکشن نہیں لیتی ہے ۔

بی جے پی حکومت بننے کے بعد یوپی کے ضلع سہارنپور کو گجرات بنانے کی کوشش کی گئی ،دلتوں پر مظالم کے پہاڑ توڑے گئے ،بڑی ذات کے لوگوں نے دلتوں پر ظلم وستم کی انتہاءکردی ،بھیم راﺅ امبیڈکر جینتی پر انہیں مورتی نصب کرنے سے روک دیا گیا ،کچھ دنوں بعد جب دلتوں کے گاﺅں شبیر پور میں راجپوتوں نے پہلی مرتبہ مہارانا پڑتاب کی جینتی پر ریلی نکالی تو دلتوں نے بھی مخالفت کی ،راجپوتوںنے اس بات پر دلتوں کی بستی کو آگ لگادی ،شبیر پور گاﺅں کے میں چن چن کر ان مکانوں کو آگ کے حوالے کردیا گیا جس کے بارے میں پتہ چلاکہ یہ دلت کا ہے ،کئی لوگوں کاقتل کیا گیا ،کھیتوں میںکام کرکے شب وروز کی ضروریات کی تکمیل کرنے والے دلتوں کا سب کچھ لوٹ لیا گیا ،ہندوستان ٹائمز کی رپوٹ کی مطابق پچاس سے زائد مکانات نذر آتش کئے گئے ،مردوں ،عورتوں اور بچوں پر حملہ کیا گیا ،ایک خاتون نے میڈیا پرسن سے بات کرتے ہوئے یہاں تک بتایا ہے کہ ان کا پستان کاٹنے کی کوشش کی گئی ، دلتوں کا الزام ہے کہ پولس نے نے دو گھنٹے کیلئے راجپوتوں کو ہمیں تباہ وبربادکرنے کیلئے مکمل چھوٹ دے دی تھی ، چھ ہزار افراد تلوار ،لاٹھی ،بندو ق اور دیگر ہتھیاروں کے ساتھ ہم پر حملہ آور تھے ،وہ ہمیں دھمکیاں دے رہے تھے ،ہماری بیٹیوں کی عزتیں تارتار کرنے کی باتیں کر رہے تھے ،خوف اور دہشت کے مارے ہم سب اپنے گھروں کو چھوڑ کے میدانوں اور جنگلوں کی جانب جان بچانے کیلئے نکل پڑے ۔افسوس کی بات یہ ہے کہ اب تک ان دلتوںکو انصاف نہیں مل سکا ہے ،ظالموں کو کیفر کردار تک نہیں پہونچا گیا ہے ،غریبوں اور مزدروں کے کو ان کے حقوق نہیں مل سکے ہیں،بلکہ اطلا ع یہ ہے کہ الٹے انہی دلتوں کے خلاف ایف آئی آر درج کرلی گئی ہے۔

اتر پردیش کے وزیر اعلی آدتیہ ناتھ یوگی نے حلف برداری کے بعد سب سے پہلا کام غیر قانونی سلاو ئٹر ہاﺅس کو بند کرنے کا کیاتھا،کہاگیاتھا کہ اس فیصلہ کا مقصد آلودگی پر قابو پانا اور گندگی کو دور کرنے کے ساتھ ریاست میں قانون کی حکمرانی کو بحال کرنا ہے لیکن پس پردہ اس کا اصل مقصد مسلمانوں کو معاشی طور پر کمزورکرنا اور ان کی تجارت کو نقصان پہونچاناتھا،سبھی جانتے ہیں کہ گوشت کے چھوٹے کاروباریوں میں زیادہ تر مسلمان ہیں ، اس فیصلے سے انہیں لوگوں کی دکانیں بند ہوئیں ، چمڑے کے تاجروں کا بہت بڑا خسارہ ہوالیکن گوشت کے بڑے تاجروں کا کچھ نہیں ہوا،چونکہ اعلی سطح پر گوشت کی تجارت میں مسلمانوں سے زیادہ غیر مسلم برادری کے لوگ ہیں ،ہندوستان آج بھی بیف ٹرانسپورٹ میں نمبر ون ہے، سلاﺅٹر ہائس کی منظوری کیلئے جو شرطیں رکھی گئی ہیں وہ بہت زیادہ مشکل اور پیچیدہ ہیں ،اس پر عمل کرنا بہت دشوار اور پریشان کن ہے ،مجموعی طور پر یہ کہئے کہ یوگی سرکا رکا یہ فیصلہ مسلمانوں کے درمیان نفرت کی فضاءقائم کرنے ، انہیں خوف زدہ کرنے اور ان کے حوصلوں کو پست کرنے کیلئے تھا۔لوگ بتاتے ہیں کہ یوپی میں اب شادی کرنی مشکل ہوچکی ہے ،پولس کھانا چیک کرنے آجاتی ہے ،کئی لوگوں کی شاد ی میں بنے گوشت کے ڈیگ کو زمین پر الٹ دیاگیا ۔

یوگی سرکار نے غیر قانوی سلائٹر ہاﺅس کے ساتھی ہی رومیو اسکواڈ کا سلسلہ شروع کیاتھا ،اس کا مقصد خواتین کی حرمت اور منچلوں سے انہیں محفوظ رکھنا تھا لیکن اس کا الٹا ہی اثر ہوا،خواتین کے ساتھ ریپ کی شر ح دوگنی بڑھ گئی ، پولس والے پارک میںٹہل رہے میاں بیوی پر لاٹھیاں چار ج کرنے لگے،کئی جگہ پولس والے ہی عورتوں کو چھیڑچھاڑ کرتے ہوئے پکڑے گئے ،یوگی سرکار کے اس فیصلہ کو میڈیا میں بہت کوریج ملی لیکن نتیجہ مکمل طو رپر صفر رہا،زمینی سطح پر لاءاینڈ آڈر کا مسئلہ بالکل ہی درست نہیں ہوسکا ۔دوسرے لفظوں میں یہ کہ سکتے ہیں کہ رومیو اسکواڈ کے فیصلے سے سستی شہرت ضرور ملی لیکن لاءاینڈ آڈر کا مسئلہ درست نہیں ہوسکا ۔رمضان کے مہینے میں چلتی ٹرین میں ایک کانسٹیبل نے روزہ دار خاتون کے ساتھ ریپ کیا لیکن اس کو بھی کوئی سزا نہیں مل سکی اور نہ ہی حقوق نسواں کے تحفظ کا دعوی کرنے والی سرکار اب تک میرٹھ کی اس مظلوم خاتون کو انصا ف دے سکی ہے۔

اتر پردیش حکومت نے مذہبی منافرت کو آگے بڑھاتے ہوئے یوم آزادی کے موقع پر مدارس کے نام یہ سرکلر جاری کردیا کہ اہل مدارس 15 اگست پر تقریب کااہتمام کریں،جھنڈا لہرائیں ،قومی ترانہ گائیں اور اس کی ویڈیو گرافی کراکر حکومت کو ارسال کریں ،جو مدارس اس کی پابندی نہیں کریں گے ان پر سزا عائدہوگی ،یہ نوٹس واضح طور پر ایک سیکولر ملک میں نفرت پیداکرنے پر مبنی تھی ، مسلمانوں پر شک کرنے ،ان کی خدمات اور قربانیوں کو فرامو ش کرنے اور انہیں رسوا کرنے کی کوشش تھی ،مختلف مذاہب کے لوگ یہاں رہتے ہیں،سینکڑوں نسل اور ذات کے قبیلے یہاں آباد ہیں لیکن اس کے باوجودصرف دینی مدارس کے نام یہ سرکلر جاری کرکے جان بوجھ کر مدار س کو ٹارگٹ کیا اور یہ پیغام دینے کی کوشش کی گئی کہ مسلمان ملک سے محبت نہیں کرتے ہیں،وہ پاکستان نظریہ کے قائل ہیں، ا ن کی حب الوطنی کا امتحان لینا ضروری ہے چونکہ یہ ملک کے دشمن ہیں ۔ تجزیہ نگاروں کے مطابق یوگی سرکار کا یہ اقدام ملک کے سیکولزم اور جمہوری آئین کے منافی تھا ،ماہرین قانون کا بھی مانناہے کہ حکومت کو اقلیتوں کے مسائل میں دخل اندازی کا کوئی حق نہیں ہے اور نہ ہی دینی مدارس یوم آزای کی تقریب منعقد کرنے کے پابند ہیں،الہ آباد ہائی کورٹ نے بھی سخت نوٹس لیتے ہوئے اس معاملے پر یوگی سرکار سے جواب طلب کیا ہے ۔ دوسری جانب یوگی سرکار ہندﺅوں کی مذہب کے نام پر کھل کر حمایت کرتی ہے ،ہندو مذہب کے لوگوں کی سرکاری سطح پر امداد کرتی ہے،جب اپوزیشن اور ملک کی عوام کی جانب سے وزیر اعلی آدتیہ ناتھ کے ان اقدامات پر اعتراض کیا جاتاہے تو ان کا جواب ہوتاہے کہ اگر ہم اپنے ہندو بھائیوں کیلئے اتنا بھی نہیں کرسکتے ہیں؟ مذہبی رسومات کے دوران ہم سرکاری سطح پر مدد نہیں کرسکتے ہیں؟ تو پھر ہمارے وزیر اعلی بننے کا فائدہ کیا ہوگا ؟۔حال ہی میں کونڑیا یاترا کے موقع پر آدتیہ ناتھ نے بڑی تعداد میں گلر درختوں کو کٹوائے جبکہ درختوں کی بقاءملک کو آلودگی سے پاک رکھنے ،امراض کے خاتمہ ،صاف فضاءاور اس جیسے چیزوں کیلئے بہت اہم ہے ،یہاں یہ بات بھی قابل غور ہے جن درختوں کو کاٹا گیا تھا اس میں اکثریت گلر کی تھی جس سے ایک خاص بیماری کی دوا بنتی ہے اور اس جیسے درخت کا ختم کیاجانا کئی سطح پر نقصان کا سبب بنتاہے۔ 

اتر پردیش میں یوگی سرکار کے آنے کے بعد صحت محکمہ بھی بدحالی کا شکارہے ،ہسپتال قتل خانوں میں تبدیل ہوچکے ہیں،اپنے بچوں کو علاج کیلئے ہسپتال جانے والے والدین وہاں سے لاش لیکر لوٹ رہے ہیں،گورکھپور ہسپتال میں ایک ماہ کے دوران290 بچوں کی اموات ہوچکی ہیں ،فرخ آباد ہسپتال میں بھی صرف ایک ماہ کے دوران 49 بچے موت کی آغوش میں جاچکے ہیں،ہسپتالوں میں یہ تمام اموات گیس اور آکسیزن کی کمی کی وجہ سے ہوئی ہیں ،لیکن حکومت ذمہ داری قبول کرنے کیلئے تیار نہیں ہے ،کبھی ان اموات کیلئے اگست کے مہینے کو ذمہ دار ٹھہراتی ہے تو کبھی ان ڈاکٹر وں کو ہی ملزم قرار دیتی ہے جنہوں نے دن ورات ایک کرکے ہسپتال کے نظام کو بہتر بنانے اور بچوں کا علاج کرنے کی کوششیں کی ۔سب سے شرمناک بات یہ ہے کہ گورکھپورسے وزیر اعلی پانچ مرتبہ ایم پی رہ چکے ہیں ،یہ ان کا گھریلو حلقہ انتخاب ہے اور جب پانچ مرتبہ ایم پی رہنے کے باوجود یہاں کے مسائل کو حل نہیں کرسکے ہیں،بی آرڈی ہسپتال کا نظام درست نہیں کرسکے ہیں تو تو پھر پورے صوبے کو خدابھروسے ہی چھوڑا جاسکتاہے ۔ خلاصہ یہ کہ اتر پردیش میں یوگی سرکار آنے کے بعد لاءاینڈر آڈر کا مسئلہ بہت زیادہ بگڑچکاہے ،قتل ،اقدام قتل،عصمت دری ،کرپشن اور اس طرح کے جرائم پرقابوپانے میں حکومت مکمل طور پر ناکام نظر آرہی ہے ،دوسری جانب فلاح وبہبود کاکام بھی حکومت نہیں کررہی ہے ،عوام سے کئے گئے وعدوں کی تکمیل میں سرکار ناکام نظر آرہی ہے ،سماج میں فرقہ واریت کا زہر تیزی سے پھیل رہاہے ،ہر طرف نفرت کا ماحول بناہواہے ،سرکار ہندوبنام مسلم کے نظریہ پر گامزن ہے ۔ عوام میں حکومت کے تئیں بدظنی پھیلنے لگی ہے ،شروع کے دو ماہ تک شب وروز یوگی سرکار کی قصیدہ خوانی کرنے والی میڈیا بھی اب حقائق پر بات کرنے لگی ہے ،یوپی میں لاءاینڈ آڈر کے مسئلے پرسوال اٹھارہی ہے او ر ہر محاذ پر یوپی کی یوگی سرکار کو ناکام قراردے رہی ہے ۔

( مضمون نگار معروف اسلامی اسکالر اور آل انڈیا ملی کونسل کے جنرل سکریٹری ہیں)

Tuesday 10 October 2017

IRCTC Tatkal Train Ticket Booking: Reservation, Rules, Timings And New Facility


Tatkal facility is meant for passengers who have to undertake a train journey at a short notice. “Kindly check general quota availability before opting for Tatkal/Premium Tatkal quota,” says the IRCTC or Indian Railway Catering and Tourism Corporation on its website – irctc.co.in. The Tatkal reservation facility was introduced in 1997 in around 110 trains before it was extended to other trains. Today, IRCTC processes about 1,30,000 Tatkal transactions daily but a bulk of these Tatkal tickets are booked within minutes of the Tatkal quota opening. Recently, IRCTC, which provides online e-ticket booking facility for Indian Railways, has introduced new facilities for payment against Tatkal tickets. Earlier, these facilities were only available for paying for non-Tatkal tickets. Now they have been extended to Tatkal tickets.

Tatkal Reservation Rules, Timings And Other Details

1) Booking for Tatkal tickets of AC classes opens at 10:00 am. For non-AC classes, the Tatkal train ticket booking opens at 11:00 am, one day in advance of the actual date of journey (excluding date of journey).

2) No concession is allowed in Tatkal train ticket booking.
Tatkal Train Ticket Cancellation

3) No refund is granted on cancellation of confirmed Tatkal tickets.

4) Where confirmed reservation has been provided to an RAC or wait-listed ticket holder at any time up to final preparation of charts, such a ticket is treated as confirmed.

5) RAC or waitlisted tickets: Refund is made if the ticket is cancelled up to 30 minutes before the scheduled departure, according to the IRCTC website.

6) If a train is running late by more than 3 hours or the train is cancelled, please file Ticket Deposit Receipt (TDR) with proper reason for claiming refund, says IRCTC website – irctc.co.in.

7) In case of Tatkal ticket issued for travel for more than one passenger, some passengers have confirmed reservation and others are on waiting list, a full refund of fare less clerkage is admissible for confirmed passengers, subject to the condition that the entire Tatkal ticket is surrendered for cancellation up to thirty minutes before the scheduled departure of the train, the IRCTC adds.

How To Book Tatkal Train Tickets Through New IRCTC Facility

8) IRCTC has introduced new facilities for payment of e-tickets, including Tatkal tickets: ePaylater (powered by Arthashastra Fintech Pvt Ltd) and Pay-On-Delivery (Powered by Anduril Technologies. These options enable to book tickets first and pay later.
epaylater, tatkal, tatkal tickets, irctc
(The ePayLater option to book Tatkal tickets via the IRCTC website)

9) While making payment for e-tickets, you have to choose ePaylater/Pay-On-Delivery option. For example, in the ePayLater option, you get the payment link through email and SMS on making your booking. If you are availing the ePayLater option, it asks you to register first.

10) You get up to 14 days to make the payment. Basically, ePayLater pays for you whenever you book a ticket. And you have to pay 3.50 per cent as charges, plus applicable taxes.

Tuesday 3 October 2017

IOS LECTURE ON “GST: CHALLENGES AND IMPACT”




IOS LECTURE ON “GST: CHALLENGES AND IMPACT”

August 25, 2017 at Institute Building, 162, Jogabai, Jamia Nagar, New Delhi


L-R: Dr. Aftab Alam, Asstt. professor of political science, Zakir Hussain College, Delhi University; Prof. Naushad Ali Azad, former, Dean, Faculty of Social Sciences, JMI; Dr. Amir Ullah Khan, Director, Acquitas Research and visiting professor, ISB, Hyderabad; Mr. Mathew V, Co-founder of the NGO, Chunaav
The Institute of Objective Studies (IOS) organised a lecture on “GST: Challenges and Impact” on August 25, 2017 at its conference room. The lecture was delivered by the Director, Acquitas Research and visiting professor, ISB, Hyderabad, Dr. Amir Ullah Khan, who traced the history of goods and services tax in India. It was the ex-Prime Minister, VP Singh, who first mooted the idea of a uniform goods and services tax in the country. Later on, Prime Minister, Atal Behari Vajpayee set up a committee to go into the issue. The UPA government also deliberated on the GST, but it was vehemently opposed by the then chief minister of Gujarat, Narendra Modi, now the most vociferous proponent of it. He said that the industry wholeheartedly supported the BJP during the parliamentary elections of 2014 in return for the promise to annule the land acquisition law. In order to keep the promise, the Modi government tabled the first resolution in 2014. Since several BJP members of Parliament opposed the move, the government shifted its focus to GST in order to benefit the industry.

Dr. Khan observed that the BJP was working on a policy to instal a BJP government in every state, so that the GST law could be easily approved by state assemblies. He said that the purpose behind bringing in the GST law was to enforce the principle of one country one tax. The rate of GST differed from item to item. Some items had 5 per cent tax while other had 15, 18 and 28 per cent tax respectively. He wondered that despite being the largest industry, petroleum and construction sector were exempted from the tax. He noted that the ill-effects of the GST had started appearing as jobs in sectors like tourism, construction and others were vanishing. He said that against the requirement of 10 lakh jobs every month, only 1,25,000 jobs were made available in the last one year. GST had not yielded positive results as was visualised earlier, though it had changed the face of several economies in the world.

Dr. Amir Ullah explained that earlier there was no uniformity in taxes on various items. States used to charge their own taxes on items which varied from state to state. In the present case, there was no duplication in taxes. He said that when a commodity was disliked or there was a move to phase it out, the government indirectly placed restrictions on it. Sometimes a commodity was highly taxed so that the consumer desisted from buying it due to high price.

He pointed out that GST roll-out had begun. The idea was that it would simplify and harmonise taxes as much of the “tax terrorism” that existed in India would get extinguished. Even if it came at the cost of making India less of a federal state, it would be well worth it. But, he added, the beginning had been rough. Not only was industry unprepared, it was obvious that the government too was way behind on its preparations. The Telangana chief minister was the first to have realised that GST would cause distress. In a letter to Prime Minister Narendra Modi and the Union finance minister, the Telangana chief minister, K Chandra Shekhar Rao, sought exemption for the works covered under beedi and granite industries and works under irrigation and drinking water projects. KCR argued that thousands of workers were subsisting on beedi industry and imposing excess taxes on the industry would adversely impact them.

Dr. Khan remarked that with more than 140 commodities that would have to be fitted into the five slabs, the tax department had its hands full. It had still not decided what to do with products where there was a need to fix special cesses on goods that were now capped at 15 percent for aerated drinks and luxury cars, and at 135 percent for paan masala, and 290 percent or Rs. 4,170 per 1000 sticks for cigarettes. He said that most items would fit into the existing VAT scheme. He held that at the moment, each state differed so much that the actual fitments would require intense lobbying by states. This would be followed by businesses that would start their own lobbying. This posed the danger of a return to the old system of business lobbyists using all possible means to get their products into lower slabs. The government had not yet been able to grapple with the demonetisation debacle. He believed that the government would have to work overtime to save itself from another embarrassment.
Co-founder of the NGO, Chunaav, Mathew V observed that while demonetising high-value currency notes it was stated that black money would be unearthed. It was also said that demonetisation would deal a striking blow to the funding of terrorism and help put an effective check on the menace of Naxalism. But, this was just a façade. The main purpose of demonetisation was to financially weaken the Opposition parties. And the BJP succeeded in this scheme.
Presiding over the seminar, former, Dean, Faculty of Social Sciences, JMI, Prof. Naushad Ali Azad hailed GST as a good step to put the economy on a sound footing. Admitting that GST was not sending good signals for the present, he expressed the hope that good results would come out soon.
The chairman, IOS, Dr. Mohammad Manzoor Alam emphasised the need for assessing political and social impact following the enforcement of the GST. He insisted that petroleum was exempted from GST in order benefit a particular individual. He called for pondering over the impact of the rising prices on the poor after GST was implemented.
Earlier, the seminar began with the recitation of a Quranic verse by Maulana Shah Ajmal Farooq Nadvi. Asstt. professor of political science, Zakir Hussain College, Delhi University, Dr. Aftab Alam, conducted the proceedings. The programme was attended by university teachers, scholars, social activists and concerned citizens, including the secretary-general, IOS, Prof. ZM Khan and assistant secretary-general, Prof. M. Afzal Wani.