Learning love from New Zealand
Hate that has curdled the capacity for compassion in India. Will Indians take a leaf out of New Zealand's book?
"We are broken-hearted, but we are not broken," declared Imam Gamal Fouda, while leading Friday prayers in Christchurch in New Zealand one week after the terror attack. "We are alive, we are together, we are determined to not let anyone divide us."
In a moment of immense tragedy, the people of New Zealand have shown a world riven by bigotry and hatred what solidarity and love can accomplish, even in the darkest times. It is a lesson which Indians, more bitterly divided today than ever since the blood-drenched days of Partition, must heed. But will we?
The azaan was broadcast before the memorial service all across New Zealand. Outside the mosques where the terrorist had massacred the worshippers, and in mosques around the country, hundreds of men, women and children assembled in solidarity with the families of the dead. They locked their hands with each other, creating a wall around their Muslim brothers and sisters who prayed. Many of the women wore hijabs.
New Zealand Prime Minister Jacinda Ardern attended the prayer meeting, her head covered by a black dupatta. After the prayers she quoted Prophet Mohammad. "According to Prophet Mohammad... the believers in their mutual kindness, compassion, and sympathy are just like one body. When any part of the body suffers, the whole body feels pain," she said. "New Zealand mourns with you; we are one."
Earlier too, when Ms. Ardern visited the mourning families to comfort them, her head was covered by a black dupatta. As she embraced them, her face mirrored their pain, making plain to those who had lost their loved ones in the shootings that she shared their suffering.
The contrast with India over the last five years could not have been more telling. There have been many brutal mob attacks against Muslims, videotaped and circulated widely on social media. These hate attacks — by individuals and mobs — have spread fear and anguish among Muslims across the land. Prime Minister Narendra Modi has never once visited the bereaved families and has never communicated his empathy in a public address or through social media. When Kashmiri students were being attacked in many parts of India after a suicide bomber killed 40 Central Reserve Police Force personnel in Pulwama, Kashmir, Mr. Modi declared that the rage that burnt in the hearts of people burnt in his heart too. It was an unambiguous message encouraging revenge.
While Muslims constitute 14% of India's people, in New Zealand they are only over 1%. Ms. Ardern recognised that many of them could be migrants or refugees, but "they are us... The perpetrator is not". The message that Mr. Modi communicates with his deafening silences is exactly the opposite. He is rooted in the ideology of the Rashtriya Swayamsevak Sangh, which believes that the Muslim who has been part of this country for centuries is not one of "us", but the perpetrator of violence is.
In the last several months, we have made 27 harrowing journeys of the Karwan-e-Mohabbat into 15 States of India. In each, we have gone to the homes of the families of those who have lost their loved ones to hate and violence. Each time we have learnt afresh how much our simple gesture of reaching out means to these distraught families. They feel alone and abandoned as they battle loss and the hate of their neighbours or strangers who attacked their loved ones. As we embrace and hold each other's hands, our eyes turn moist as they weep. Often, families in distant parts say that we are the first people who reached out to them.
It is this that Ms. Ardern did for the loved ones of those slaughtered while in prayer in Christchurch. I have often wished that this is what our Prime Minister and leaders of the Opposition who claim to stand for secular politics would do. But none of them has shown the spontaneous compassion or the political courage to reach out to these stricken victims forced to battle hate alone.
Take also the symbolic question of headgear. Ms. Ardern covered her head with a dupatta to show respect to a stricken people, not necessarily as an endorsement of the practice. Inspired by the Prime Minister's gesture, women all over New Zealand — newsreaders, policewomen, ordinary people — covered their heads with hijab scarves. Imam Fouda said to Ms. Ardern, "Thank you for holding our families close and honouring us with a simple scarf." By contrast, Mr. Modi has worn every conceivable form of headgear in his travels across a diverse India, but he has pointedly refused only one, and this is the Muslim skull cap.
Ms. Ardern also took firm steps to not allow the hate propaganda of the killer or the video he live-streamed to be circulated, and pledged never to utter his name publicly. By contrast, the videos that perpetrators of lynching and hate attacks shoot and upload in India are freely circulated. So are the hate speeches by them and indeed by many leading members of the ruling establishment. Those charged with hate killings are celebrated by Union Ministers, with garlands and the national flag.
Religious leaders of Christian and Jewish faiths in New Zealand, Australia and around the Western world have come out in iridescent solidarity with the Muslim community, and have attended joint prayers in mosques. Stu Cameron, Minister of Newlife Church on the Gold Coast, said, "Good neighbours always weep when the other is weeping, and stand together in solidarity when the other feels threatened." Sikh gurudwaras in New Zealand opened up for the survivors' families. In India, there have been no similar demonstrations of care by religious leaders after brutal hate attacks.
Lack of compassion
However, what is even more worrying than the failures of political and religious leaders in India to resist hate violence is the profound lack of compassion and solidarity in local communities wherever these attacks have occurred. There is no empathy with people who are so pushed into fear that they can no longer recognise this as a country to which they belong. Nowhere in our journeys of the Karwan have we heard reports of care and support for survivors of hate attacks by neighbours from other religions and castes. In upmarket Gurugram, mobs supported by the administration have succeeded in bullying Muslim worshippers to reduce the numbers of places where they can worship on Fridays to a tenth of the original number. It is nothing short of a civilisational crisis that we have allowed hate to curdle even our capacity for compassion.
(Courtesy : The Hindu dated 26th March 2019)
Tuesday, March 26, 2019
Learning love from New Zealand
Tuesday, March 19, 2019
Alas Hasan is no more...
In the name of Allah, the beneficent, the mercifulK. Mohammed Hasan, son of late K. Abdul Azeez bhai sahib breathed his last yesterday, Monday,18th March 2019. When I received this sad message on WhatsApp from Peerva Akbar, it shocked me as it should have shocked everyone who knows him. He was a soft spoken young shoe factory MD engaged in exports. He was interested in religion. I was told sometime ago that he was memorising the holy Quran in the midst of his busy business schedules - an excellent and pious trait, very rare in the business community. His father-in-law Janab N. M. Zackeria sahib, an octogenarian respected footwear giant, was a pillar of strength to him.
I have seen Hasan from his elementary school to college days. He was a humble and smiling person behaving well with one and all.Let us pray for his "maghfirath" and "Sabr" to his father-in-law, mother, wife, children, younger brother, sister and all other near and dear ones.Surah Al-Baqara, Verse 153:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.
V. M. Khaleelur Rahman
Thursday, March 7, 2019
A Tamil Nadu based socio religious group
http://caravandaily.com/tn-mosques-defy-stereotypes-offer-food-education-jobs-and-slew-of-other-services/#.......................................TN Mosques Defy Stereotypes; Offer Food, Education, Jobs and Slew of Other ServicesMarch 7, 2019A socio-religious group from Tamil Nadu is making mosques the pivotal point to usher in social reform by providing food, job opportunities, education and 25 other allied servicesWaquar Hasan| Caravan DailyCHENNAI – If you thought that a mosque is only good for offering namaz or prayers, then it's about time for you to change the way you think. Masjid Sevai Kuzhu (Mosque Service Committee), a socio-religious group in Tamil Nadu has been using mosques to do social service for almost half a decade now.For the past five years, this group has been using mosques, in a unique and practical way, to provide food, jobs, education, medical treatment and 25 other services to those in need.Interestingly, their service is not limited to any particular area, region and state. They claim that they can provide solutions or help for any social issue, but only through mosques. For instance, if a particular person approaches them for any aid, then they visit the mosque located in the area, survey the area and conduct the program and decide on the solution that needs to be provided."We offer all type of social services, but only through the mosque. We are following Sunnat-e-Rasul (practices of Prophet Mohammed). Doing social service through mosque is the practice of Prophet Mohammed. We initiated this practice on January 1 of 2013, in Erode, Tamil Nadu. It was welcomed by all kind of people. As of now, we have initiated social service programmes through this model in 700 mosques of Tamil Nadu," said A. Syed Ibrahim, National Organizer of Masjid Sevai Kuzhu, while talking to Caravan Daily.Ibrahim, for his social service model, was honoured with the social leadership award at the Social Leadership Summit, organized by Movement of Empowerment of Muslim Indian, in New Delhi. Ibrahim, a resident of Erode is a businessman by profession.National Organizer of Masjid Service Committee Syed IbraheemWith the mosques being the centre for social service work, a number of people help and support the projects initiated. They get their volunteers from the mosque itself."Called the one-week project – Friday to Friday, we first get the permission from the mosque, then come over and conduct a survey. Then, we list the issues and we give them solutions within a week," said Ibrahim.In the past, through such programs, they have successfully set up tuition centres and schools, provided education and job assistance to women, helped the needy to avail educational scholarship, arranged marriages, set up interest free banks, provided food kits to the needy, rehabilitated drug addicts, provided accommodation for the orphans and the elderly and even helped people to set up small business.They have also organized medical awareness camps, law awareness camp, job placement camps and even conduct educational counselling for the youths."We are offering over 40 services. We have a network across Tamil Nadu and Karnataka and collaborate with other organizations," he said.The model for providing these services is simple – connect the poor with the rich. "We actually connect the poor with the rich. Simply put, we connect the solution providers with the ones who are in need of a solution," said Ibrahim. "Every month we are distributing 80 lakh food kits," he added.Talking about medical treatments, he said, "We are having a tie-up with 2500 doctors of which 100 doctors are very close to us. They are giving treatment at low cost and we are also utilizing government schemes."Speaking of how they solve the issue of unemployment, Ibraheem said, "We collect the resumes of those in need of a job and share it with 160 companies that we have a good connection with. These youths are then selected on the basis of their interview performances."They have even set up coaching centres within the mosques, where students both from the Muslims and non-Muslim community study together. They collect money from the neighbourhood to set up the system of education.Ilyas Asad, a resident of Tamil Nadu's Vaniyambadi, feels that they are doing a wonderful job. He said "In our area, they have used the mosques in a very creative way to provide social services. They visit mosques of every cult and sects and they don't talk about sectarian differences. They say that they have to just do services and they have no relations with any sects, cults, groups and associations. They have been doing wonderful jobs."
Monday, March 4, 2019
Chennai Leather Market - March 2019
CHENNAI
LEATHER MARKET
V M Khaleelur
Rahman
Chennai leather market continues with limited transactions
in tanned goat skins. Routine business is taking place in higher grades but big
business is absent. As usual some big exporters of leather and leather products
are in the market buying 5/7 sq. ft. Run at around Rs.100 per sq. ft. There is
also a report of goat lots sold at around Rs.45 and 50 per sq. ft. depending on
quality and selection to local traders.
Tanned goat skins 4/6 sq. ft. Suede is sold at around
Rs.39, 4/6 sq. ft. Lining at around Rs.34 and 5/7 sq. ft. Lining at around Rs.38
per sq. ft. respectively whereas local Rejection and Langda are sold at around
Rs.12 and 9 per sq. ft.
Prices of raw goat skins are erratic but generally
speaking sold at around Rs.30 per piece but good quality and selection skins
fetch higher prices.
Export
Contracts
Leading exporters have sold S/C goat upper and lining
leathers at around US$2.35 and 1.75 per sq. ft. respectively and S/C suede
leather at around US$1.90 per sq. but business continues to be slow. There is
no report of any business with Japanese customers.
Quotations of
Tanners
E.I. Tanned Goat Skins
Grain Selection:
4/6 sq. ft. Run Rs.95, V/IF/LIF Rs.75, Lot Rs.50
Suede Selection:
4/6 sq. ft. Rs.40
Lining Selection:
4/6 sq. ft. Rs.35 and 5/8 sq. ft. Rs.39
Quotations of
Exporters
F/C sheep leather
4/6 sq. ft. All Suede JY 180, LIF Suede JY 145 and
Rejection Suede JY 90
5/7 sq. ft. All Suede JY 190, LIF Suede JY 155 and
Rejection Suede JY 100
S/C OR F/C GOAT LEATHER
Material
|
Size/sq. ft.
|
Substance
|
Selection
|
Price US$ per sq. ft. C&F
|
Goat upper leather
|
4/7
|
0.6/0.8 mm
|
ABC
|
2.35
|
Goat milled leather
|
4/7
|
0.6/0.8 mm
|
TR-1
|
1.75
|
Goat suede leather
|
4/7
|
0.6/0.8 mm
|
All Suede
|
1.95
|
Goat lining leather
|
4/7
|
0.5/0.7 mm
|
TR-1/2/3
|
1.75/1.65/1.55
|
Goat lining leather
|
5/8
|
0.6/0.8 mm
|
TR-1/2/3
|
1.80/1.70/1.60
|
F/C SHEEP
LEATHER
Material
|
Size/sq. ft.
|
Substance
|
Selection
|
Price US$ per sq. ft. C&F
|
Sheep cabretta leather
|
4/7
|
0.6/0.8
|
ABC
|
2.10
|
Sheep cabretta leather
|
6/9
|
0.8/1.0
|
ABC
|
2.25
|
Sheep lining
leather
|
4/7
5/8
|
0.5/0.7
0.6/0.8
|
TR-1
TR-1
|
1.75
1.85
|
Shoe Business
Shoe factories situated in places like Ambur are
endeavouring their best to fetch export orders from different countries in
order to keep their factories running. Quite a large number of people
particularly women are employed in these units. It is said that in Ambur alone
about 20,000 people are working. In the present difficult period it is the shoe
units which give a sort of hope and confidence to the people engaged in the
leather industry. The whole glamour of the leather industry is in the shoe
business.
The International footwear show Micam held at Milano from
10th to 13th February 2019 was highly successful, perhaps
more than expected, with more visitors particularly from USA and Canada. This
has encouraged the shoe manufacturers the world over. It is hoped that in the
days to come Indian shoe manufacturers can expect good volume of business from
these two countries which are well known for big contracts.
(Writer’s e-mail id: vmk1234@yahoo.com)
Saturday, February 23, 2019
Remembering Maulana Abul Kalam Azad
🌙یومِ وفات ۔۔۔۔۔۔ 22 فروری ۔۔۔۔۔۔ 1958ءامامُ الہند حضرت مولانا ابُوالکلام آزاد صاحبنوّر اللہ مرقدہ ۔مُحمّد طاھر غفرلہ قاسمی دھلویآپ ہندوستان اور کانگریس کے مایہ ناز لیڈر ، الہلال ، البلاغ ، الندوہ ، المصباح ، احسن الاخبار ، پیغام ، دارالسّلطنت اور لسان صدق کے ایڈیٹر ، اپنے وقت کے مفسّر ، مؤرخ ، مُحقّق ، مُجاھد اور جنگِ آزادی کے علم بردار تھے ۔ولادت :آپ کی ولادت ذِی الحِجّہ 1305ھ مطابق 17 اگست 1888ء کو مکّہ مُکرّمہ میں ہوئی ۔ آپ کا نام مُحی الدّین احمد ہے ، ویسے ابوالکلام کے نام سے مشھور و معروف ہیں ۔ آپ کے والد ماجد کا نام حضرت مولانا خیرالدینؒ تھا ، آپ کے والد نے آپ کا تاریخی نام فیروز بخت رکھا تھا ۔ 1898ء میں جب آپ کی عمر دس سال تھی آپ اپنے والد ماجد کے ہمراہ ہندوستان آئے ۔ آپ کے والد ماجد حضرت مولانا خیرالدینؒ نے مکّہ مُکرّمہ میں اس قدر نام کمایا تھا کہ وہ حرم شریف میں وعظ کہنے لگے تھے ، ان سے پہلے کسی ہندوستانی کو یہ اعزاز نصیب نہیں ہوا تھا ان کے علم و فضل سے متأثر ہوکر مدینہ منوّرہ کے مشھور مفتی شیخ احمد ظاھر وتریؒ نے اپنی بھانجی عالیہ کی شادی مولانا خیرالدینؒ کے ساتھ کردی ، اس طرح مولانا آزادؒ کے خاندان میں عرب اور ہندوستان کے ممتاز خاندانوں کی شاقیں جمع ہوگئیں ۔تعلیم و تربیت :1892ء میں آپ کی رسمِ بسم اللہ ادا کی گئی اور 1903ء میں آپ نے درسِ نظامی سے فراغت حاصل کی ۔ آپ نے کسی مدرسہ یا کالج میں نہیں پڑھا ، بلکہ آپ کی مکمل تعلیم گھر ہی پر ہوئی ۔ آپ کا گھرانہ کئی پشتوں سے عُلماء و صُلحاء کا گھرانہ شمار ہوتا تھا ۔ اسی گھرانہ میں آپ کی پرورش اور نشوونما ہوئی ۔آپ میدان صحافت میں :آپ نے دورانِ تعلیم ہی سے اخبار و جرائد نکالنے شروع کردئیے تھے ، چنانچہ 1899ء میں گیارہ سال کی عمر میں کلکتہ سے ماہنامہ " نیرنگ خیال " جاری کیا ، اسی طرح 1901ء میں ہفتہ وار " المصباح " جاری کیا ۔ اور 1902ء میں ہفتہ وار " احسن الاخبار " جاری فرمایا ۔ اسی طرح " لسان الصّدق ، الندوہ ، وکیل ، دارالسّلطنت ، الہلال ، البلاغ ، پیغام " وغیرہ جاری کیا ۔ ان میں سب سے زیادہ جس سے آپ کو شھرت ملی وہ " الہلال " ہے ۔ جو 13 جولائی 1912ء میں شائع ہوا ۔ جس کی دھوم پورے بنگال میں مچ گئی ، لوگ صبح سے ہی اخبار کے انتظار میں کھڑے رہتے تھے ۔ آخر انگریزوں نے 1914ء میں اس اخبار پر پابندی عائد کردی اور انہوں نے 18 نومبر 1914ء میں اس کی ضمانت بھی ضبط کرلی ۔ اس کے بعد آپ نے " البلاغ " اخبار جاری کیا ، جن میں ہندو مسلم بھائی چارگی کا جوش پیدا کردیا گیا ، مگر انگریزوں کی آنکھ میں وہ بھی چبھنے لگا اور انہوں نے اس اخبار پر بھی پابندی عائد کردی ۔ الغرض آپ بہت سے اخبارات کے ایڈیٹر رہے ۔اتنی کم عمر میں اتنی بڑی کامیابی قدرت کی دین ہے ۔آپ کی شادی :آپ کی شادی بارہ سال کی عمر میں نو سال کی لڑکی زلیخا بیگمؒ سے ہوئی ، وہ اپنے شوھر کی خدمت کرنے میں ہی اپنا وقار سمجھتی تھی ، اور بڑی مہمان نواز تھی ، جب آپ لکھتے تھے تب آپ کو پنکھا کیا کرتی تھی ۔ 8 اگست 1942ء گوالیار ٹینک بمبئی میں جب " بھارت چھوڑو تحریک " چلائی گئی تب مولانا آزادؒ گرفتار کرلئے گئے تھے ، پنڈت نہرو اور مولانا آزادؒ کو احمد نگر جیل میں رکھا گیا تھا ، اس وقت زلیخا سخت بیمار پڑگئی ، کیونکہ انگریزوں کے خلاف پورے ملک میں بغاوت چل رہی تھی ، انگریز جیل میں ہندوستانیوں کو کافی تکلیف دے رہے ہیں ، زلیخا اور بھی ڈر رہی تھی ، آخر ان کو ٹی بی کی بیماری لگ گئی ، وہ ہر سانس میں مولانا سے ملنے اور آپ کی خیریت معلوم کرنا چاہتی تھی ۔ڈاکٹر بی سی رائے اور دوسرے ڈاکٹر ان کا علاج کررہے تھے ۔ 3 اپریل 1943ء کو ڈاکٹر بی سی رائے جب انہیں دیکھنے گئے تو بس یہی کہا کہ خدا کے لئے مولانا کو دکھادو ، نہ تو وقت پر انہیں دوا ملتی تھی اور نہ کھانا ، آخر تڑپتے تڑپتے زلیخا 49 سال کی عمر میں 9 اپریل 1943ء میں اس دنیا سے چل بسیں ۔ جب جنازہ میں شامل ہونے کے لئے مولانا آزادؒ کی رہائی کے واسطے ایک تار جیل کے افسر کو ملا ۔مولانا لکھتے ہیں جس دن تار ملا اس کے دوسرے دن سپرنٹنڈنٹ میرے پاس آیا اور کہنے لگا اگر تم اس بارے میں حکومت سے کچھ کہنا چاہو تو میں اسے فورا بمبئی بھیج دوں گا ، وہ صورت حال سے بہت متأثر تھا اور اپنی ہمدردی کا یقین دلانا چاہتا تھا ، لیکن میں نے اسے صاف صاف کہدیا کہ میں حکومت سے کوئی درخواست کرنا نہیں چاہتا ہوں ، وہ پھر جواہر لال نہرو کے پاس گیا اور ان سے اس بارے میں گفتگو کی وہ سہ پہر میرے پاس آئے اور بہت دیر تک اس بارے میں مجھ سے گفتگو کرتے رہے ، لیکن میں نے ان سے بھی وہی بات کہی جو سپرنٹنڈنٹ سے کہی تھی ، بعد میں معلوم ہوا کہ سپرنٹنڈنٹ نے یہ بات حکومت بمبئی کے ایماں پر ہی کہی تھی ، مگر پھر بھی آپ ( مولانا ) کو رہائی نصیب نہیں ہوئی ، آخر ہزاروں ہندوستانیوں نے نم آنکھوں سے آنسو ٹپکاتے ہوئے زلیخا بیگمؒ کے جنازہ کی نماز ادا کی ، اور دوسرے مذاھب کے لوگوں نے انہیں آنسوؤں سے خراج عقیدت پیش کیا ، جب آپ 3 سال کے بعد یعنی 15 جون 1945ء میں جیل سے رہا ہوئے تو ہاوڑا ریلوے اسٹیشن پر ہزاروں لوگوں کی بھیڑ جمع ہوگئی ، آپ جیل سے رہا ہوکر سیدھے قبرستان کی طرف چلے ، سارا ہجوم آپ کے ساتھ چل رہا تھا ، زلیخا بیگمؒ کی قبر پر گئے ، فاتحہ پڑھی اور چند آنسووں کے موتی برسائے ، آپ کے ساتھ ہزاروں لوگوں کی آنکھیں بھیگ رہی تھیں ، زلیخا بیگمؒ کی یہ قربانی ہندوستان میں ہمیشہ یاد رکھی جائے گی ۔آپ کا سیاسی و علمی کارنامہ :آپ پہلی مرتبہ 34 سال کی عمر میں یعنی 1934ء میں دہلی کے ایک اجلاس میں کانگریس کے صدر چن لئے گئے اور ایک سال تک اس عہدہ پر فائز رہے ۔ دوسری مرتبہ آپ دوسری جنگ عظیم کے وقت 1939ء میں رام گڑھ میں کانگریس کے اجلاس میں صدر منتخب ہوئے اور سات سال 1939ء سے لیکر 1946ء تک " آل انڈیا کانگریس " کے صدر کے عہدہ پر رہ کر آزادی کی حاصل کرنے کی قیادت کرتے رہے ، دوسری جنگ عظیم کا دور بھی آپ کی رہنمائی میں گزرا ۔ جنگ ختم ہونے کے بعد 1946ء تک آپ نے کانگریس کی صدارت کی ۔ دوسری دفعہ کانگریس کی صدارت کرتے ہوئے رام گڑھ کے اجلاس میں آپ نے کہا تھا کہ " میں فخر کے ساتھ محسوس کرتا ہوں کہ میں ہندوستانی ہوں ، میں ہندوستان کی ایک ناقابل تقسیم متحدہ قومیت کا ایک عنصر ہوں ، جس کے بغیر اس کی عظمت کا ہیکل ادھورا رہ جاتا ہے ، میں اس کی بناوٹ کا ایک ناگریز جزو ہوں ، میں اپنے اس دعوے سے کبھی دستبردار نہیں ہوسکتا ۔اس کے بعد آپ نے خود اپنی صدارت کو پنڈت جواہر لال نہرو کو سونپ دی ۔ اور 15 اگست 1947ء کو ہندوستان آزاد ہوگیا ۔ سردار پٹیل نے کانگریس کی طرف سے کہا تھا کہ مولانا آزادؒ کے علاوہ کسی کو بھی یہ اعزاز نصیب نہیں ہوا ہے کہ جو لگاتار سات سال تک کانگریس کا صدر رہا ہو ۔ کانگریس میں آپ کے مشوروں کی بڑی اہمیت تھی ۔آپ نے مصر کی جامعۃ الازہر یونیورسٹی سے عربی ، فارسی ، انگریزی اور فرینچ پڑھی تھی ۔ آپ نے ایک رسالہ " لسان الصدق " 30 نومبر 1903ء میں جاری کیا ، جو عزت و احترام کی نگاہ سے دیکھا گیا ، آپ نے لکھا ہے کہ مولانا حالی کو جب یہ معلوم ہوا کہ " لسان الصدق " کا ایڈیٹر میں ہی ہوں تو انہیں بہت تعجب ہوا ۔آپ نے ملک کی آزادی کے لئے زبردست قربانیاں دیں ، بارہا قید و بند کی صعوبتوں کو برداشت کیا ، پوری زندگی انگریزی حکومت و اقتدار کے خلاف جہاد عظیم میں گزاری ۔1915ء میں جب آپ رانچی میں نظر بند کردئے گئے ، جمعہ کی نماز کے وقت مسجد میں آزادی کے پروانوں کی بھیڑ لگ جایا کرتی تھی ، کیوںکہ لوگ آپ کی تقریر سننے کے خواہش مند ہوتے تھے ، چونکہ آپ مسجد کے اندر منبر کے نزدیک کھڑے ہوکر تقریر کرتے تھے لہذا لوگ آپ کو دیکھ نہیں سکتے تھے ، اس لئے آپ کے حکم سے منبر کے نزدیک دیوار توڑ کر ایک کھڑکی لگائی گئی ، تاکہ غیر مسلم کھڑکی سے آپ کو دیکھ سکیں اور آپ کی تقریر سن سکیں ، اتنا جوش تھا آزادی کے متوالوں کا اور ان کی ایکتا کا ۔ 1922ء میں جب آپ پر بغاوت کا مقدمہ چلا تو آپ نے عدالت میں کہا تھا :" یقینا میں نے کہا ہے کہ موجودہ گورنمنٹ ظالم ہے اگر میں یہ نہ کہوں تو پھر کیا کہوں ، مجھ سے امید کی جاتی ہے کہ اس چیز کو اس کے اصلی نام سے نہ پکاروں ، میں کالے کو سفید کہنے سے انکار کرتا ہوں ، جب کہ میں اس گورنمنٹ کی برائی پر یقین رکھتا ہوں ، میں موجودہ حکومت کو جائز نہیں سمجھتا اور قوم کو اس سے چھٹکارا دلانا میرا پیدائشی اور ملکی فرض ہے " ۔مولانا آزادؒ کی پوری زندگی آزادی کے اوراق سے بھری پڑی ہے ۔ ملک کی آزادی کے بعد بارہ سال تک آپ ہندوستان کے وزیر تعلیم رہے ۔آپ نے علمی کارنامہ بھی انجام دیا ، چنانچہ آپ کے علمی کارناموں میں " ترجمان القرآن ، خطبات آزاد ، غبار خاطر وغیرہ آپ کے علمی ، تاریخی و ادبی شاہکار ہیں ۔سیاست کی ہنگامہ خیزیوں میں قرآن پاک کا ترجمہ اور تفسیر جیسا عظیم کام یقینا مشکل کام ہے ، پھر بھی آپ نے قرآن پاک کے ترجمہ کی پہلی جلد 1931ء میں تیار کی ، جس کا مقدمہ 16 ستمبر 1930ء کو ڈسڑکٹ جیل ، میرٹھ میں لکھا گیا ، دوسری جلد کا دیباچہ فروری 1945ء میں ضلع احمد نگر کے قید خانہ میں لکھا گیا ، جبکہ مقدمہ 1936ء میں موتی نگر کانگریس کیمپ لکھنو میں لکھا گیا تھا ۔*پہلی جلد " سورۃ فاتحہ " سے " سورۃ انعام " تک پر مشتمل ، جبکہ دوسری جلد " سورۃ اعراف " سے " سورۃ مومنوں " ( 18 واں پارہ ) تک پر مشتمل ہے ، تیسری جلد فرصت نہ ملنے سے مکمل نہ ہوسکی ۔آپ کے انتقال کے بعد مرکزی حکومت نے " ترجمان القرآن " کو بڑے اہتمام سے شائع کیا ، اور سابق وزیر اعظم ہند اٹل بہاری واجپائی صاحب کے دور میں اسے ہندی میں بھی بڑے اہتمام سے شائع کیا گیا ہے ۔بھارت رتن :23 جنوری 1992ء میں حکومت ہند نے امام الہند مولانا ابوالکلام آزادؒ کو ان کی بے لوث اور انتہائی گراں قدر قومی خدمات کے اعتراف میں بھارت رتن سے نوازا تھا ، اور جناب نورالدین نے بھارت رتن کا ( بعد از مرگ ) کا ایوارڈ مولانا کی طرف سے وصول کیا تھا ۔ آپ کی بہت قیمتی مسودات ، آپ کی غیر مطبوعہ تحریریں سراسٹیفورڈ کرپس ، مہاتما گاندھی ، جواہر لال نہرو ، لال بہادر شاستری وغیرہ کے خطوط ، مصر اور ترکی وغیرہ ملکوں کے حکمرانوں کے مکتوبات ، ترجمان القرآن کے غیر مطبوعہ حصے ، احسن الخیال ، المصباح ، نیرنگ عالم ، حدنگ نظر ، مرقع عالم ، تحفہ احمدیہ ، لسان الصدق ، الہلال اور البلاغ جیسے اہم رسائل اور نادر اشیاء ہیں ۔وفات :12 فروری 1958ء کو آل انڈیا ریڈیو نے خبر دی کی مولانا آزادؒ علیل ہوگئے ہیں ، اس رات کابینہ سے فارغ ہوکر غسل خانے میں گئے ، یکایک فالج نے حملہ کیا اور اس کا شکار ہوگئے ، پنڈت جواہر لال نہرو اور رادھا کرشنن فورا پہنچے ، مولانا بیہوشی کے عالم میں تھے ، ڈاکٹروں نے کہا کہ 48 گھنٹے گزرنے کے بعد وہ رائے دے سکیں گے کہ مولانا خطرے سے باہر ہیں یا خطرے میں ہیں ۔ادھر آل انڈیا ریڈیو نے بر اعظم میں تشویش پیدا کردی اور یہ تأثر عام ہوگیا کہ مولانا کی حالت خطرہ سے خالی نہیں ہے ، ہر کوئی ریڈیو پر کان لگائے بیٹھا اور مضطرب تھا ، مولانا کے بنگلہ میں ڈاکٹر راجندر پرشاد ( صدر جمہوریہ ہند ) ، پنڈت جواہر لال نہرو وزیر اعظم ہند ، مرکزی کابینہ کے ارکان ، بعض صوبائی وزرائے اعلٰی اور اکابر علماء کے علاوہ ہزارہا انسان جمع ہوگئے ، سبھی پریشان تھے ، 19 فروری کو موت کا خدشہ یقینی ہوگیا ۔کسی کے حواس قائم نہ تھے ، پنڈت جواہر لال نہرو رفقاء سمیت اشکبار چہرے سے پھررہے تھے ، ہر کوئی حزن و ملال کی تصویر تھا ، ہندوستان بھر کی مختلف شخصیات آچکی تھیں ۔جب شام ہوئی تو ہر امید ٹوٹ گئی ، عشاء کے وقت سے قرآن خوانی شروع ہوگئی ، حضرت مولانا حفظ الرحمن سیوہارویؒ ، حضرت مولانا محمد میاں دہلویؒ ، حضرت مولانا مفتی عتیق الرحمن عثمانیؒ وغیرہ اور مختلف علماء و حفاظ حضرات تلاوت کلام اللہ میں مشغول تھے ۔آخر ایک بجے شب سورۃ یٰسین کی تلاوت شروع ہوگئی اور بالآخر 1377ھ مطابق 22 فروری 1958ء کو رات سوا دو بجے شب ملک کا دلارا اور آزادی ہند کا یہ عظیم مجاہد ، امام الہند دار فانی سے دار بقاء کی طرف کوچ کرگیا ۔( انا للہ وانا الیہ راجعون )اس وقت بھی سیکڑوں لوگ اضطراب میں کھڑے تھے ، جیسے ہی مولانا کے انتقال کی خبر کا اعلان ہوا تمام سناٹا چیخ و پکار سے تھرا گیا ۔رحلت کا اعلان ہوتے ہی دن چڑھے تک تین چار لاکھ انسان کوٹھی کے باہر جمع ہوگئے ، پورے ہندوستان میں سرکاری و غیر سرکاری عمارتوں کے پرچم سَرنِگوں کردئیے گئے ، ملک کے بڑے بڑے شہروں میں لمبی ہڑتال ہوگئی ، دہلی میں ہُوکا عالَم تھا ، حتیٰ کہ بینکوں نے بھی چُھٹی کردی ، ایک ہی شخص تھا جس کے لئے ہر مذہب کی آنکھ میں آنسو تھے ، بالفاظ دیگر مولانا تاریخ انسانی کے تنہا مسلمان تھے ، جن کے ماتم میں کعبہ و بت خانہ ایک ساتھ ماتم کدہ تھے ۔پون بجے میّت اٹھائی گئی ، پہلا کندھا عرب ملکوں کے سفیروں نے دیا ، جب کلمۂ شھادت کی صداؤں میں جنازہ اُٹھا تو عربی سفراء کاندھا دیتے وقت پھوٹ پھوٹ کر رونے لگے ، جوں ہی جنازہ بنگلہ سے باہر توپ پر رکھا گیا تو کہرام مچ گیا، معلوم ہوتا تھا پورا ہندوستان رو رہا ہے ، مولانا کی بہن نے کوٹھی کی چھت سے کہا :"اچھا بھائی خدا حافظ "مولانا کے جسم پر کھدر کا کفن تھا ، میّت ہندوستان کے قومی پرچم میں لپٹی ہوئی تھی ، جس پر کشمیری شال پڑا تھا ، جنازہ کے پیچھے صدر جمہوریہ ہند ڈاکٹر راجندر پرشاد ، اور نائب صدر جمہوریہ ، کار میں بیٹھے تھے ، ان کے پیچھے پارلیمنٹ کے ارکان ، مختلف صوبوں کے وزراء اعلٰی ، گورنر اور غیر ملکی سفراء چلے آرہے تھے ۔ ہندوستانی فوج کے تینوں چیف آف سٹاف جنازے کے دائیں بائیں تھے ۔ تمام راستہ پھولوں کی موسلہ دھار بارش ہوتی رہی ، دریا گنج سے جامع مسجد تک تمام راستہ پھولوں سے اَٹ گیا ، قبر کے ایک طرف علماء و حفّاظ قرآن پاک پڑھ رہے تھے اور دوسری طرف اکابر علماء سر جھکائے کھڑے تھے ۔ یہاں سب سے پہلے بری فوج کے ایک ہزار جوانوں ، ہوائی جہاز کے تین سو جانباز اور بحری فوج کے پانچ سو جوانوں نے اپنے عسکری بانکپن کے ساتھ میّت کو آخری سلام کیا ۔ پریڈ گراؤنڈ میں محتاط سے محتاط اندازہ کے مطابق بھی پانچ لاکھ افراد جمع تھے ۔سحبان الہند حضرت مولانا احمد سعید دہلویؒ صدر جمعیۃ علماء ہند نے دو بجکر پچاس منٹ پر نماز جنازہ پڑھائی ۔ پھر مولانا احمد سعید دہلویؒ نے لحد میں اتارا ، کوئی تابوت نہ تھا ، ایک یادگار جسم سفید کفن میں لپٹا ہوا خاک کے حوالہ کردیا گیا ۔آپ کا مزار جامع مسجد دہلی کے سامنے اردو پارک میں ہے ۔اللہ تعالٰی آپ کی قبر پر کروڑوں رحمتیں نازل فرمائے ۔ آمین ۔( تحریک آزادی اور مسلمان ، ص : 282 ، ایوان اردو دہلی ، ابوالکلام آزاد نمبر 1988 ، تذکرہ اکابر ، ص : 155 ، علماء دیوبند کے آخری لمحات ، ص : 96 ، مسلمانوں کا شاندار ماضی ، ص : 361 )
Friday, February 15, 2019
Tuesday, February 12, 2019
What was Shah Bano Case ?
A RELOOK AT THE SHAH BANO CASE LEST WE FORGET IT
By V.M. Khaleelur Rahman
The Supreme Court judgment, delivered on April 23, 1985, in the Shah Bano Begum case, created an unprecedented controversy in 1985 and 1986 in our country. Indian Muslims protested strongly, en masse, against it by holding rallies, meetings and processions throughout the country and expressing their views in the press. In spite of a detailed debate on this issue and passing of the historic "Muslim women (protection of rights on divorce) Act 1986", some politicians, writers and even people connected with the judiciary, mostly non-Muslims, continue to ask even today, why the Muslims opposed the Supreme Court judgment in the Shah Bano case and criticise them. Most of the people consider it as the handiwork of Muslim clerics.
I would like to place some well known facts here for reference as this judgment will continue to be referred to in the press, if not for anything, at least for the sake of denigrating the Muslim community here and so we must remember what actually happened in the case and thereafter.
Shah Bano was married to an advocate Mohammed Ahmed Khan with a maher of Rs.3000/- They had three sons and two daughters. It seems that they lived together for about 43 years, of course with incompatibilities. She was an uneducated woman. The Rs.3000 maher fixed (which may be equivalent to quite a large amount now) and other informations indicate that they hailed from middle class families. In 1975 Shah Bano was sent out of the house. It is not clear if she occupied the house again or lived in another house of her husband or in her own house as after the judgment when the controversy erupted, a Hindu lady tenant living in the house where Shah Bano lived complained to the police and some political leaders that she was harassed by Shah Bano and her son for paying rent to Ahmed Khan who was her Land Lord.
Shah Bano filed a petition in the judicial first class magistrate's Court at Indore under Section 125 of the Criminal Procedure Code for a maintenance of Rs.500/- per month. The pity is that under this over-adored or over-praised Section the maximum amount allowable for maintenance is only Rs.500/- The judicial proceedings were dragged on for long. Meanwhile Ahmed Khan divorced her on November 6, 1978.
Let the critics of the Muslim Personal Law note that after three years of the filing of the petition by Shah Bano, the Magistrate ordered Ahmed Khan under Section 125 Cr. P.C. to pay a monthly maintenance of a "princely sum" of Rs.25/- in 1979. Even a "panchayet" or some mediators would have done justice to her in a far more better manner. Then Shah Bano appealed to the Madhya Pradesh High Court and got it increased to Rs.179.20. Ahmed Khan approached the Supreme Court but this amount was upheld there with a judgment which hurt the feelings of the Muslim community.
Immediately after the Supreme Court judgment Maulana Asad Madani visited Tamil Nadu. A meeting was held in Vaniyambadi. He delivered his religious discourse in his inimitable style in sweet Urdu. He referred to the age-old relations of the Jamiat-ul-ulema-e-Hind and the Congress leaders, particularly during the freedom struggle of our country. He drew the attention of the people to the sacrifices made by eminent Ulema during the freedom fight and the support extended by them to Mahatma Gandhiji. It was a very inspiring speech in a highly nationalistic manner.
After the speech, an advocate of Madras High Court Mr. Mohammed Ghouse asked him what he thought of the Supreme Court judgment in the Shah Bano case. His reply was surprising to the audience there. He said that "Court kay faisalon say kya hota hai?" Wazeer-e-Azam Janab Rajiv Gandhi nay vada kya hai aur yaqeen dilaya hai ki woh Muslim Personal Law may mudakhilat naheen karayngay" ( What happens from Court judgments? Prime Minister Mr. Rajiv Gandhi has assured us that there will be no interference in the Muslim Personal Law) Then he proceeded on to other questions put to him by a few persons there.
The fact was that the then Rajya Sabha member Maulana Asad Madani and other ulema of his ilk were actually unaware of what had happened in the apex court. It was something different that he started opposing it after sometime in line with others,
It was not any Maulana or a religious leader who was responsible for the controversy, actually a right one which brought so many things before the people on the Shah Bano judgment. As far as I know, it was none other than Mr. A.G. Noorani who first came out with a thought provoking and well discussed article, published not in any religious periodical but in a popular women's fortnightly "Femina" under the caption "Excuse me, my Lords". He strongly criticized the manner in which the judgment was delivered, insulting Islam and re-interpreting Islamic laws without any necessity. He further opined that the judgment flouted the intent of the legislature, brushed aside the precedent and administered its gratuitous advice on a uniform civil code.
Indian Muslims are at least as human as any other religious people. All, whatever their religion or faith, are first human beings created in the same manner by God. No person on the basis of his colour, creed, nationality or any other such thing can be superior to any other person. The differences we see among the people are for the sake of identification only. The person who is dearer to God is the one whose character is good. This is what Islam teaches. How can all the Muslims together think of doing any injustice to anybody or approve any injustice?
The tone and tenor of the Supreme Court judgment irritated the Muslims most. It made them feel alien in their own country and directly and indirectly insulted their religion and national identity so much that they actually revolted against it. The minority Muslim community finding itself in a dilemma over the outbursts of remarks made by the Chief Justice of the Supreme Court Mr. Y.V. Chandrachud sought a suitable remedy by a democratic process. They did not indulge in any hooliganism in blatant violations of the rule of law or the Constitution as was done on December 6, 1992 when the historic Babri Masjid was "martyred" in the presence of the entire world in a brutal manner. They as law abiding citizens of this country knocked at the door of Parliament for justice. They were right and hence got justice in the manner they wanted.
Indian Muslims, no doubt, felt that the divorce of Shah Bano of Indore by her advocate husband in her old age was unfortunate as divorce, according to Prophet Mohammed (sal-am) was "permissible only as a last resort" and that "kingdom of God trembles when it is pronounced". In the holy Quran and traditions of the Prophet there are many guide-lines for this undesirable act. There are also no two opinions about the "triple divorce" on one sitting being a practice of the days of ignorance (ayyamul jahiliyya). The holy Quran has given in clear terms the method and a system for honourable separation of the couple if unfortunately it becomes inevitable.
Islamic scholars always preach about the undesirability of divorce. Perhaps because of their attempts divorce like polygamy is less prevalent among Muslims. But unfortunately it seems to be on the increase now. It is time for the community to gear up its preaching machinery and make people realise that compromises and adjustments are necessary for a happy married life.
There are different countries in the world, where people belonging to Christianity, Islam, Hinduism and other faiths live. The laws of every country differ from those of any other country, to whichever religion it may belong. The same laws are not in force even in those countries where religion is just the same one. It is just the question of how a religious group or people or any other group want them. It is actually a democratic and fundamental right of people who have laws of their choice. If anybody thinks that only a common civil code should be in force or be made applicable to all in a country like India where different religious people live in considerable numbers, it is a wrong notion, detrimental to national interests and also integrity. Things like Sati, child marriage, caste outrages, etc. are of course in a different category for which sanction cannot be given on religious or customary grounds. In the same way the dowry system among Muslims which is responsible for many evils should be discouraged in all possible ways.
If law alone can rectify the society and if there is any example of any people eradicating evils in any country only by enacting laws in a particular way, one can consider it. But the facts are different. Various laws, totally different in nature, have been helpful to the people in the world. Sometimes laws have been ineffective also as in our own country, the laws on matters like dowry, polygamy, family planning, etc. could not bring the desired results and are considered to be failures. One is not in a position to say with confidence what laws should be enacted in a multi-lingual, multi-racial and multi-religious country like India.
There is the dire necessity of giving every religious community a feeling of "at home" in our country, which is possible only by following the well chalked out philosophy of unity in diversity. Any attempt for "uniformity" in laws relating to personal affairs of different religious communities can be rightly considered as an attempt of interference in their personal laws and denial of the fundamental rights guaranteed in the Constitution. What is more important is national unity and integrity, and not necessarily the uniformity. Let the Indian garden be more beautiful with its colourful flowers of different attractive shades. Actually Indian strength is in its composite culture. That is why the great founding fathers of our Constitution have drafted it in a manner agreeable to all. If any changes are necessary in any personal law, they should come from within that community in accordance with its traditional and religious ethos.
The great pious Islamic scholars and highly respected personality Maulana Abul Hasan Ali Nadwai, the supremo of the Muslim Personal Law Board and other members of the Board were responsible for representing the Muslim community to the late Prime Minister Mr. Rajiv Gandhi and getting the Muslim Women (protection of rights on divorce) Act 1986 passed in Parliament.
When the Muslim Women Act was passed in Parliament, the Maulana made it clear that there should be no victory processions or any other such sort of jubilation.
Many legal experts including an unorthodox and liberal minded senior advocate of Madras High Court Mr. Habeebullah Badsha have appreciated the Act. Mr. Badsha says: "though the Supreme Court judgment was supposed to have been a boon for Muslim women, the majority of the Muslim women criticized it. As a result of this unexpected unity and sentiments of outrage expressed by Muslims, the Parliament passed the Muslim Women (protection of rights on divorce) Act. There was an uproar against this Act and the government was criticized for having yielded to the so called fundamentalists among the Muslims. Time has however proved that the Act has proved more beneficial to Muslim women than Section 125 of the Criminal Procedure Code, because Courts have been awarding heavy amounts of compensation to divorced Muslim women. This relief is not available under Section 125 of the Cr. P.C."
Tamil Nadu Muslims also joined the national mainstream in extending their support, not blindly but based on reason and rationality, to the Muslim Personal Law Board. Many meetings and seminars were held and great Islamic scholars and eminent legal experts like Dr. Tahir Mahmood were invited to address them.
The Tamil Nadu Muslim Graduates Association was in the forefront in ascertaining the Muslim points of view on the subject. A seminar organized by it on "The Rights of Muslim Women" was well attended and highly successful. The papers presented mostly by Muslim women in different walks of life highlighted the undeniable fact that Islam provides enough safe-guards for women.
Mrs. Muthahirunnisa was in the lime light. Not only she took part in various gatherings, but also brought out a book, of course, after sometime, on the importance of Islam.
When the Muslim delegation under the leadership of Maulana Nadwi sahib approached Mr. Rajiv Gandhi and apprised him of the feelings of the Indian Muslims who constitute at least 15% of the Indian population with a rich national and religious heritage, spread among different linguistic and cultural groups, contributing for the betterment of our country in every field of activity and expressed what actually had happened in the Supreme Court and what they wanted as a remedy, he was convinced, he was convinced because of his unbiased thinking capacity and promised to do justice to the Muslim community. He fulfilled his promised like an honest and forthright gentleman, which he definitely was.
We frequently come across remarks made by some people criticizing the Muslim Women's Act 1986 and asking why monthly maintenance is opposed by Muslims. One wonders how can a rational divorced woman demand or accept any "pittance" (maintenance) from her former husband who has already divorced her, particularly when one of the humiliating conditions for giving maintenance is that a divorcee who receives maintenance from her former husband is expected to go to bed with him if he so desires. This is something, to say the least, most undesirable and cannot be tolerated by any respectable woman. It is also against Islamic norms and perhaps against any other religious or social codes.
It is also note-worthy that Shah Bano appealed to the Supreme Court that the verdict be withdrawn because it amounted to interference in the Muslim personal law. There is also reason to believe that the "kanyadan" system of marriage among Hindus is responsible for the thinking that monthly maintenance should be given to the divorced woman by her former husband. In the Muslim society even after marriage a girl's relations with her parents and other relatives are not severed but remains intact as it was before her marriage.
Islam undoubtedly provides enough safe-guards for all including women who enjoy an exalted status in Islam. Only Islam has given an enviable social and dignified position and rights to women.
My question to all those who still harp on the importance of the Shah Bano judgment and consider the Muslim Women Act as a setback to Muslim women even though it has paid rich dividends is: What was it that Shah Bano got from Section 125 Cr. P.C. after a long legal battle of about 10 years and what is it that a Muslim divorcee cannot get under the provisions of the Muslim Women Act 1986?
We Muslims strongly believe that Islam is the solution for all ills of the society.
By V.M. Khaleelur Rahman
The Supreme Court judgment, delivered on April 23, 1985, in the Shah Bano Begum case, created an unprecedented controversy in 1985 and 1986 in our country. Indian Muslims protested strongly, en masse, against it by holding rallies, meetings and processions throughout the country and expressing their views in the press. In spite of a detailed debate on this issue and passing of the historic "Muslim women (protection of rights on divorce) Act 1986", some politicians, writers and even people connected with the judiciary, mostly non-Muslims, continue to ask even today, why the Muslims opposed the Supreme Court judgment in the Shah Bano case and criticise them. Most of the people consider it as the handiwork of Muslim clerics.
I would like to place some well known facts here for reference as this judgment will continue to be referred to in the press, if not for anything, at least for the sake of denigrating the Muslim community here and so we must remember what actually happened in the case and thereafter.
Shah Bano was married to an advocate Mohammed Ahmed Khan with a maher of Rs.3000/- They had three sons and two daughters. It seems that they lived together for about 43 years, of course with incompatibilities. She was an uneducated woman. The Rs.3000 maher fixed (which may be equivalent to quite a large amount now) and other informations indicate that they hailed from middle class families. In 1975 Shah Bano was sent out of the house. It is not clear if she occupied the house again or lived in another house of her husband or in her own house as after the judgment when the controversy erupted, a Hindu lady tenant living in the house where Shah Bano lived complained to the police and some political leaders that she was harassed by Shah Bano and her son for paying rent to Ahmed Khan who was her Land Lord.
Shah Bano filed a petition in the judicial first class magistrate's Court at Indore under Section 125 of the Criminal Procedure Code for a maintenance of Rs.500/- per month. The pity is that under this over-adored or over-praised Section the maximum amount allowable for maintenance is only Rs.500/- The judicial proceedings were dragged on for long. Meanwhile Ahmed Khan divorced her on November 6, 1978.
Let the critics of the Muslim Personal Law note that after three years of the filing of the petition by Shah Bano, the Magistrate ordered Ahmed Khan under Section 125 Cr. P.C. to pay a monthly maintenance of a "princely sum" of Rs.25/- in 1979. Even a "panchayet" or some mediators would have done justice to her in a far more better manner. Then Shah Bano appealed to the Madhya Pradesh High Court and got it increased to Rs.179.20. Ahmed Khan approached the Supreme Court but this amount was upheld there with a judgment which hurt the feelings of the Muslim community.
Immediately after the Supreme Court judgment Maulana Asad Madani visited Tamil Nadu. A meeting was held in Vaniyambadi. He delivered his religious discourse in his inimitable style in sweet Urdu. He referred to the age-old relations of the Jamiat-ul-ulema-e-Hind and the Congress leaders, particularly during the freedom struggle of our country. He drew the attention of the people to the sacrifices made by eminent Ulema during the freedom fight and the support extended by them to Mahatma Gandhiji. It was a very inspiring speech in a highly nationalistic manner.
After the speech, an advocate of Madras High Court Mr. Mohammed Ghouse asked him what he thought of the Supreme Court judgment in the Shah Bano case. His reply was surprising to the audience there. He said that "Court kay faisalon say kya hota hai?" Wazeer-e-Azam Janab Rajiv Gandhi nay vada kya hai aur yaqeen dilaya hai ki woh Muslim Personal Law may mudakhilat naheen karayngay" ( What happens from Court judgments? Prime Minister Mr. Rajiv Gandhi has assured us that there will be no interference in the Muslim Personal Law) Then he proceeded on to other questions put to him by a few persons there.
The fact was that the then Rajya Sabha member Maulana Asad Madani and other ulema of his ilk were actually unaware of what had happened in the apex court. It was something different that he started opposing it after sometime in line with others,
It was not any Maulana or a religious leader who was responsible for the controversy, actually a right one which brought so many things before the people on the Shah Bano judgment. As far as I know, it was none other than Mr. A.G. Noorani who first came out with a thought provoking and well discussed article, published not in any religious periodical but in a popular women's fortnightly "Femina" under the caption "Excuse me, my Lords". He strongly criticized the manner in which the judgment was delivered, insulting Islam and re-interpreting Islamic laws without any necessity. He further opined that the judgment flouted the intent of the legislature, brushed aside the precedent and administered its gratuitous advice on a uniform civil code.
Indian Muslims are at least as human as any other religious people. All, whatever their religion or faith, are first human beings created in the same manner by God. No person on the basis of his colour, creed, nationality or any other such thing can be superior to any other person. The differences we see among the people are for the sake of identification only. The person who is dearer to God is the one whose character is good. This is what Islam teaches. How can all the Muslims together think of doing any injustice to anybody or approve any injustice?
The tone and tenor of the Supreme Court judgment irritated the Muslims most. It made them feel alien in their own country and directly and indirectly insulted their religion and national identity so much that they actually revolted against it. The minority Muslim community finding itself in a dilemma over the outbursts of remarks made by the Chief Justice of the Supreme Court Mr. Y.V. Chandrachud sought a suitable remedy by a democratic process. They did not indulge in any hooliganism in blatant violations of the rule of law or the Constitution as was done on December 6, 1992 when the historic Babri Masjid was "martyred" in the presence of the entire world in a brutal manner. They as law abiding citizens of this country knocked at the door of Parliament for justice. They were right and hence got justice in the manner they wanted.
Indian Muslims, no doubt, felt that the divorce of Shah Bano of Indore by her advocate husband in her old age was unfortunate as divorce, according to Prophet Mohammed (sal-am) was "permissible only as a last resort" and that "kingdom of God trembles when it is pronounced". In the holy Quran and traditions of the Prophet there are many guide-lines for this undesirable act. There are also no two opinions about the "triple divorce" on one sitting being a practice of the days of ignorance (ayyamul jahiliyya). The holy Quran has given in clear terms the method and a system for honourable separation of the couple if unfortunately it becomes inevitable.
Islamic scholars always preach about the undesirability of divorce. Perhaps because of their attempts divorce like polygamy is less prevalent among Muslims. But unfortunately it seems to be on the increase now. It is time for the community to gear up its preaching machinery and make people realise that compromises and adjustments are necessary for a happy married life.
There are different countries in the world, where people belonging to Christianity, Islam, Hinduism and other faiths live. The laws of every country differ from those of any other country, to whichever religion it may belong. The same laws are not in force even in those countries where religion is just the same one. It is just the question of how a religious group or people or any other group want them. It is actually a democratic and fundamental right of people who have laws of their choice. If anybody thinks that only a common civil code should be in force or be made applicable to all in a country like India where different religious people live in considerable numbers, it is a wrong notion, detrimental to national interests and also integrity. Things like Sati, child marriage, caste outrages, etc. are of course in a different category for which sanction cannot be given on religious or customary grounds. In the same way the dowry system among Muslims which is responsible for many evils should be discouraged in all possible ways.
If law alone can rectify the society and if there is any example of any people eradicating evils in any country only by enacting laws in a particular way, one can consider it. But the facts are different. Various laws, totally different in nature, have been helpful to the people in the world. Sometimes laws have been ineffective also as in our own country, the laws on matters like dowry, polygamy, family planning, etc. could not bring the desired results and are considered to be failures. One is not in a position to say with confidence what laws should be enacted in a multi-lingual, multi-racial and multi-religious country like India.
There is the dire necessity of giving every religious community a feeling of "at home" in our country, which is possible only by following the well chalked out philosophy of unity in diversity. Any attempt for "uniformity" in laws relating to personal affairs of different religious communities can be rightly considered as an attempt of interference in their personal laws and denial of the fundamental rights guaranteed in the Constitution. What is more important is national unity and integrity, and not necessarily the uniformity. Let the Indian garden be more beautiful with its colourful flowers of different attractive shades. Actually Indian strength is in its composite culture. That is why the great founding fathers of our Constitution have drafted it in a manner agreeable to all. If any changes are necessary in any personal law, they should come from within that community in accordance with its traditional and religious ethos.
The great pious Islamic scholars and highly respected personality Maulana Abul Hasan Ali Nadwai, the supremo of the Muslim Personal Law Board and other members of the Board were responsible for representing the Muslim community to the late Prime Minister Mr. Rajiv Gandhi and getting the Muslim Women (protection of rights on divorce) Act 1986 passed in Parliament.
When the Muslim Women Act was passed in Parliament, the Maulana made it clear that there should be no victory processions or any other such sort of jubilation.
Many legal experts including an unorthodox and liberal minded senior advocate of Madras High Court Mr. Habeebullah Badsha have appreciated the Act. Mr. Badsha says: "though the Supreme Court judgment was supposed to have been a boon for Muslim women, the majority of the Muslim women criticized it. As a result of this unexpected unity and sentiments of outrage expressed by Muslims, the Parliament passed the Muslim Women (protection of rights on divorce) Act. There was an uproar against this Act and the government was criticized for having yielded to the so called fundamentalists among the Muslims. Time has however proved that the Act has proved more beneficial to Muslim women than Section 125 of the Criminal Procedure Code, because Courts have been awarding heavy amounts of compensation to divorced Muslim women. This relief is not available under Section 125 of the Cr. P.C."
Tamil Nadu Muslims also joined the national mainstream in extending their support, not blindly but based on reason and rationality, to the Muslim Personal Law Board. Many meetings and seminars were held and great Islamic scholars and eminent legal experts like Dr. Tahir Mahmood were invited to address them.
The Tamil Nadu Muslim Graduates Association was in the forefront in ascertaining the Muslim points of view on the subject. A seminar organized by it on "The Rights of Muslim Women" was well attended and highly successful. The papers presented mostly by Muslim women in different walks of life highlighted the undeniable fact that Islam provides enough safe-guards for women.
Mrs. Muthahirunnisa was in the lime light. Not only she took part in various gatherings, but also brought out a book, of course, after sometime, on the importance of Islam.
When the Muslim delegation under the leadership of Maulana Nadwi sahib approached Mr. Rajiv Gandhi and apprised him of the feelings of the Indian Muslims who constitute at least 15% of the Indian population with a rich national and religious heritage, spread among different linguistic and cultural groups, contributing for the betterment of our country in every field of activity and expressed what actually had happened in the Supreme Court and what they wanted as a remedy, he was convinced, he was convinced because of his unbiased thinking capacity and promised to do justice to the Muslim community. He fulfilled his promised like an honest and forthright gentleman, which he definitely was.
We frequently come across remarks made by some people criticizing the Muslim Women's Act 1986 and asking why monthly maintenance is opposed by Muslims. One wonders how can a rational divorced woman demand or accept any "pittance" (maintenance) from her former husband who has already divorced her, particularly when one of the humiliating conditions for giving maintenance is that a divorcee who receives maintenance from her former husband is expected to go to bed with him if he so desires. This is something, to say the least, most undesirable and cannot be tolerated by any respectable woman. It is also against Islamic norms and perhaps against any other religious or social codes.
It is also note-worthy that Shah Bano appealed to the Supreme Court that the verdict be withdrawn because it amounted to interference in the Muslim personal law. There is also reason to believe that the "kanyadan" system of marriage among Hindus is responsible for the thinking that monthly maintenance should be given to the divorced woman by her former husband. In the Muslim society even after marriage a girl's relations with her parents and other relatives are not severed but remains intact as it was before her marriage.
Islam undoubtedly provides enough safe-guards for all including women who enjoy an exalted status in Islam. Only Islam has given an enviable social and dignified position and rights to women.
My question to all those who still harp on the importance of the Shah Bano judgment and consider the Muslim Women Act as a setback to Muslim women even though it has paid rich dividends is: What was it that Shah Bano got from Section 125 Cr. P.C. after a long legal battle of about 10 years and what is it that a Muslim divorcee cannot get under the provisions of the Muslim Women Act 1986?
We Muslims strongly believe that Islam is the solution for all ills of the society.
Subscribe to:
Posts (Atom)