Kashmir Diary-I
By Mubasshir Mushtaq
From the sky Kashmir looks serene. Snow-clad peaks of Pir Panjal range emerge in sight. For a moment, it looks like that some brainy child has erected ice-toys by splattering snow in his snow-covered apple orchard! Kashmir can be an illusion for perceptive thinkers. One enters into hibernation looking at the marvellous mountain-range. The serenity of Kashmir gets a break as the plane touches the tarmac of Srinagar International Airport with a bang. After a violent sprint, pilot applies brakes and the plane comes to a screeching halt. Its 11.15am and the outside temperature is 30 degree; a bright and sunny day. Gun-trotting CRPF men guard the entrance of the terminal but there is no security check. Kashmir seems to be an integral part of India for an incoming tourist…
The car slowly drove out of Srinagar airport. We drove past soldiers, bunkers, loops of barbed wire, armoured vehicles, school children both boys and girls stand waiting for school bus, and pedestrians walking slowly as if time has come to a standstill. There is an air of suspicion on the street. Suspicion and Kashmir go hand in hand. Kashmir is India’s most suspicious state. Big Urdu hoardings and signboards instantly create an impression that one is in Pakistan! Shahrukh Khan smiles from a Dish TV ad beautifully done in Urdu. Tata sheets and Airtel ads are every where in Urdu. Kashmir is India’s only state where Urdu has become the language of commerce.
The new city – which lies very close to the airport – is an architectural wonder. On both sides of a long artery, red brick houses covered with tin-sheets sit squarely. This part of the city is known as ‘new city’ but it resembles like British countryside! The other two portions of the city are called ‘Old city’ and ‘Civil Lines’.
After half an hour’s drive, we reached our destination Dal Lake where accommodation is on a houseboat. Houseboats are peculiar to Srinagar and offer the most memorable accommodation. At least there are 1000 houseboats moored on the banks of river Jehlum, Dal and Nagin lakes. Boulevard road runs next to the Dal Lake. The road in many ways is Kashmir’s marine drive or far better than that. It starts at Tourist Chowk and makes a circular angle leading to Hazratbal mosque.
A Shikara ride over Dal Lake is the most spectacular adventure in Srinagar. Away from the clutter and clang of city life, we step onto a beautifully decorated Shikara for a smooth 2-hour ride over the still waters of the Dal. A thick layer of silence engulfs the Dal. The depth of silence can acquire frightening proportions for the weak-hearted. Dal is the place where one is with oneself. One can converse with nature without uttering a word! Silence is the only form of communication over a tranquil Dal lake. Floating flowers and plants on Dal are called floating garden. The shimmer of floating garden against the Lake water creates an aura of gratification and eternal bliss. The lake is 6 km long and 3km wide. In winter, Dal is frozen and children play cricket on it! In the middle of the lake there is an island. There are four princely chinar trees on the island; it’s popularly known as char chinar. There is a beautiful garden under the shadow of four chinar trees.
Srinagar is also famous for Mughal gardens which were beautifully built and maintained by Mughal emperors. Nishat Bagh is the biggest Mughal garden and lies at the east side of Boulevard road overlooking Dal lake. One can see the citadel of Emperor Akbar known as Hari Parvat on the west side of the Dal Lake. It is in ruins now and under the control of Army. Nishat is constructed stepwise and divided in 10 parts. The water channel flows from centre of the garden. There are so many fountains, fruits of garden and flowers. Chinar, cypris and lush green grass creates a soothing atmosphere.
Shalimar Bagh lies on north side of Nishat. It was constructed in 1616 by Emperor Jahangir for his wife Noor Jahan. The garden served as a meeting point for the two. The garden has four terraces, rising one above the other. A canal runs through in the middle of the garden. There is a small hut-like palace in the middle of the garden where Emperor Jahangir used to sit with Noor Jahan.
Chashme-Shahi is a small tastefully-laid garden with terraces. A cold water spring runs through in the centre. The water of spring is said to cure many diseases. One will forget the taste of mineral water after drinking the spring water. A road upside leads to Pari Mahal. Pari Mahal is situated on a hillock overlooking the beautiful Dal lake. The terraced arched garden was built by Dara Shikoh, the eldest son of Mughal Emperor Shah Jahan in mid-seventeenth century. In the upper most terrace, there are ruins of two structures resembling a baradari and a reservoir. In the middle of second terrace is a large tank. The façade of the retaining wall is ornamented with a series of twenty one arches built in descending order. The third terrace has the main entrance. On either side of it are a series of specious rooms. The fourth terrace has the remains of the tank. The fifth terrace has an archade retaining wall with pigeon holes. The sixth terrace has a rectangular tank in the middle and octagonal bastions at its ends. Fragments of earthen water pipes are still to be seen in the structure.
Pari Mahal and Chasme-Shahi are located in highly sensitive and VIP area. It was by sheer chance that I spotted Omar Abdullah descending from a helicopter with his family. As I zoomed the lens of my camera on the helicopter from the top terrace of Pari Mahal, a gun-trotting CRPF jawan stood next to me making sure that young Abdullah family is safe. Omar came out of the helicopter with his Sikh wife Payal and son Zahir. It seemed that Omar was returning from a holiday as Kashmir was in turmoil.
A memorable meeting with legendary journalist M.J. Akbar in Lalit Grand Palace, former Palace of Raja Gulab Singh, will always be etched in memory. M.J. Akbar argued that two irreligious men Nehru and Jinnah were responsible for partition of India while two deeply religious leaders Gandhi and Maulana Azad never accepted partition and therefore were sidelined after 1947. In the lawn of the Palace, there is a 110-year old historical chinar tree under which Gandhi sat with Maharaja Gulab Singh in June 1947, just two months before the partition.
Shankaracharya temple was built in 220 BC on a hillock overlooking Dal Lake. It offers the panoramic view of Dal Lake and Srinagar. The legend has it that the temple was built on Takhte-Sulemani. Archeological Survey of India confirms it! My driver insists that there existed a mosque before the temple.
On the left bank of Dal Lake, the imposing dome of Hazratbal Mosque makes its presence felt. It may not be as grand as the Dome of Rock in Jerusalem but it can certainly be viewed from a distance. The mosque is considered holiest shrine as it preserves Moi-e-Muqqadas (the sacred hair) of Prophet Muhammad. The history of holy relic requires another article but suffice it to note that it was Mughal Emperor Aurangzeb who helped to restore it. There is a huge hand-written Qur’an from Aurangzeb era inside the mosque.
In a narrow lane outside the Hazratbal Shrine, Gulzar Ahmed sells sweets. A poster of Pakistani cricket team adorns the filthy wall behind him. Kashmiri patriotism has changed in the last six decades. The deep sense of alienation and betrayal has resulted in pictorial protest and patriotism. Not far from Gulzar Ahmed’s sweet shop, Sheikh Mohammed Abdullah, the lion of Kashmir, rests on the banks of a tranquil Dal. A lone gun man guards the empty and deserted marble mausoleum of Kashmir’s greatest contemporary leader. Sheikh Abdullah was betrayed by Pandit Jawaharlal Nehru but he did not lose hope. Gulzar Ahmed needs to visit the grave of Sheikh Abdullah to understand his message.
Saturday, August 7, 2010
Sunday, July 25, 2010
The Return of Holy Cow!
The Return of Holy Cow!
By Mubasshir Mushtaq
At what point did in Indian history cow become holy to Hindus? The question is obviously rhetorical but needs an honest deliberation. The cow has never been sacred to all Hindus. The view that cow is sacred is merely a sectional Hindu view. It has been a matter of inter-religious debate for decades but one thing is certain: cow slaughter and beef-eating are proven Hindu traditions. Beef used to be served as honour to guests in ancient India. Therefore, the cow became holy at a much later period as part of Hinduism reforms. In traditional or ancient Hinduism, cow has never been sacred.
The month of July can be rightly described as the month of holy cow! It has returned to haunt us in more than one way: Malegaon-Manmad-road cow row was just a flashpoint. The holy cow made a quiet entry from down South in Karnataka assembly. The controversial Karnataka Prevention of Slaughter and Prevention of Cattle Bill, 2010 was passed in the legislative council on July 15 amid protests by the opposition. If the bill becomes a law, it will affect eating habits of many communities, sportspersons, animals in the zoo etc.
The holy cow entered Maharashtra on July 21. We do not know the exact entry point but the holy cow did a road-show on the outskirts of Malegaon before landing in Mantrayla on July 22!
Why did the Opposition protest the passing of the bill in Karnataka assembly? Does the opposition consists of only Muslims?
The sacredness of cow is not a Hindu-Muslim question alone as it has been persistently made out in the media. Karnataka opposition was representing millions of Hindus who still eat beef. Dalits and tribals have always eaten beef as part of ancient Hinduism. A ban in would mean imposition on hundreds of millions of Dalits and tribals. Also, beef is eaten regularly in India’s North-East.
The “Malegaon cow slaughter”, as the mainstream media reported, never took place. Ignorance, as we say in journalism, is bliss. The phrase “Malegaon cow slaughter” is a misnomer. First, the incident did not take place in Malegaon town; eight cows were found dead on Malegaon-Manmad road. By highlighting the word ‘Malegaon’ with the cows, media is playing in the hands of communalists; they want to defame a peace-loving town which did not lose its cool after witnessing two deadly bomb blasts. Media must remember that Malegaon is not a slaughterhouse of all goodness! The word ‘Malegaon’ immediately creates a sensation. Anything sensational in media sells these days.
Second, there was no ‘slaughter’ of the cows; eight cows died because of suffocation and the post-mortem report confirms this. There was no trace of injury or cuts on the body. But not all are convinced. Miscreants belonging to Hindutva brigade are spreading a lie with the help of some pictures. Any sane man would know that body needs to be cut in order to perform autopsy. Veterinary surgeon performed autopsy of the cows. The pictures of cuts borne by the vet’s knife are being circulated over the internet. It is being claimed that cows were indeed ‘slaughtered’! (Hindu Jan Jagruti Samiti is one such website; it puts the number of “slaughtered cows” to 25!) These pictures serve as the propaganda weapon for the right-wing brigade which is consistently becoming violent. Some of the Muslims might interpret the cow incident as part of a “conspiracy” to cause riot. The cow incident does not seem to be part of any conspiracy as of now; it seems more like a co-incidental accident. But people of Malegaon may have reasonable doubts which may or may not be valid. After all, one such ‘conspiracy’ has already taken place in Malegaon in 1984. A Hindu deity was garlanded with a bone-necklace by an RSS activist in order to cause riot. Malegaon could have witnessed a massive riot because the temple of the deity stood next to a mosque. It was the genius of S. M. Mushrif, the then ASP of Malegaon, who unearthed the mystery of bone-necklace and prevented Malegaon from communal frenzy.
The right-wingers are in a mood for mischief. Kesari Chand Mehta, president of Gau-Raksha Samiti spit venom against Muslims on July 22 while presenting a memorandum to the local administration. Muslims must maintain the traditional chain of peace culminated in the aftermath of 2006 and 2008 blasts.
Interestingly, opposition survived the day of July 22 on a lie. A lie can breathe transient life in the lungs of an almost dead opposition but the life of a lie is shorter than a hyphen.
Mother cow, on whose horns universe survives according to Hindu worldview, must be angry over the lie. A slight movement of the horns will send Sena-BJP alliance into deep ravine of eternity.
By Mubasshir Mushtaq
At what point did in Indian history cow become holy to Hindus? The question is obviously rhetorical but needs an honest deliberation. The cow has never been sacred to all Hindus. The view that cow is sacred is merely a sectional Hindu view. It has been a matter of inter-religious debate for decades but one thing is certain: cow slaughter and beef-eating are proven Hindu traditions. Beef used to be served as honour to guests in ancient India. Therefore, the cow became holy at a much later period as part of Hinduism reforms. In traditional or ancient Hinduism, cow has never been sacred.
The month of July can be rightly described as the month of holy cow! It has returned to haunt us in more than one way: Malegaon-Manmad-road cow row was just a flashpoint. The holy cow made a quiet entry from down South in Karnataka assembly. The controversial Karnataka Prevention of Slaughter and Prevention of Cattle Bill, 2010 was passed in the legislative council on July 15 amid protests by the opposition. If the bill becomes a law, it will affect eating habits of many communities, sportspersons, animals in the zoo etc.
The holy cow entered Maharashtra on July 21. We do not know the exact entry point but the holy cow did a road-show on the outskirts of Malegaon before landing in Mantrayla on July 22!
Why did the Opposition protest the passing of the bill in Karnataka assembly? Does the opposition consists of only Muslims?
The sacredness of cow is not a Hindu-Muslim question alone as it has been persistently made out in the media. Karnataka opposition was representing millions of Hindus who still eat beef. Dalits and tribals have always eaten beef as part of ancient Hinduism. A ban in would mean imposition on hundreds of millions of Dalits and tribals. Also, beef is eaten regularly in India’s North-East.
The “Malegaon cow slaughter”, as the mainstream media reported, never took place. Ignorance, as we say in journalism, is bliss. The phrase “Malegaon cow slaughter” is a misnomer. First, the incident did not take place in Malegaon town; eight cows were found dead on Malegaon-Manmad road. By highlighting the word ‘Malegaon’ with the cows, media is playing in the hands of communalists; they want to defame a peace-loving town which did not lose its cool after witnessing two deadly bomb blasts. Media must remember that Malegaon is not a slaughterhouse of all goodness! The word ‘Malegaon’ immediately creates a sensation. Anything sensational in media sells these days.
Second, there was no ‘slaughter’ of the cows; eight cows died because of suffocation and the post-mortem report confirms this. There was no trace of injury or cuts on the body. But not all are convinced. Miscreants belonging to Hindutva brigade are spreading a lie with the help of some pictures. Any sane man would know that body needs to be cut in order to perform autopsy. Veterinary surgeon performed autopsy of the cows. The pictures of cuts borne by the vet’s knife are being circulated over the internet. It is being claimed that cows were indeed ‘slaughtered’! (Hindu Jan Jagruti Samiti is one such website; it puts the number of “slaughtered cows” to 25!) These pictures serve as the propaganda weapon for the right-wing brigade which is consistently becoming violent. Some of the Muslims might interpret the cow incident as part of a “conspiracy” to cause riot. The cow incident does not seem to be part of any conspiracy as of now; it seems more like a co-incidental accident. But people of Malegaon may have reasonable doubts which may or may not be valid. After all, one such ‘conspiracy’ has already taken place in Malegaon in 1984. A Hindu deity was garlanded with a bone-necklace by an RSS activist in order to cause riot. Malegaon could have witnessed a massive riot because the temple of the deity stood next to a mosque. It was the genius of S. M. Mushrif, the then ASP of Malegaon, who unearthed the mystery of bone-necklace and prevented Malegaon from communal frenzy.
The right-wingers are in a mood for mischief. Kesari Chand Mehta, president of Gau-Raksha Samiti spit venom against Muslims on July 22 while presenting a memorandum to the local administration. Muslims must maintain the traditional chain of peace culminated in the aftermath of 2006 and 2008 blasts.
Interestingly, opposition survived the day of July 22 on a lie. A lie can breathe transient life in the lungs of an almost dead opposition but the life of a lie is shorter than a hyphen.
Mother cow, on whose horns universe survives according to Hindu worldview, must be angry over the lie. A slight movement of the horns will send Sena-BJP alliance into deep ravine of eternity.
Monday, July 12, 2010
Paradise Lost?
Paradise Lost?
By Mubasshir Mushtaq
“How shall I write its praise? As far as the eye could reach flowers of various hue were blooming, and in the midst of flowers and verdure beautiful streams of water were flowing: one might say it was a page that the painter of destiny had drawn with the pencil of creation. The buds of heart break into flower from beholding it.”
(Mughal Emperor Jahangir on seeing Guri valley of Kashmir, Tuzuk-I-Jahangiri, Memoirs of Jahangir)
Peace in Kashmir is a delicate illusion. The placid calm of magnificent Dal Lake in Srinagar can be confused with peace. But Dal Lake has been silent for centuries. So how does one measure peace in the Valley? One need not take a dip in Dal Lake to measure the depth of peace. Peace floats on its surface in Shikaras and houseboats. Floating Shikaras are a sign of peace. The absence of any human activity over Dal is a proof that all is not well in the “earthly paradise”, a phrase uttered by Mughal emperor Jahangir.
The present trouble began on June 5 when Tufail Ahmed, a 17 year old student who passed SSC exam with distinction, was shot in head by security forces while he was playing in Ghani Memorial stadium. This gave rise to protests in northern areas of Kashmir. For the next 14 days, protests and stone-pelting followed. Omar Abdullah government did nothing concrete to contain the situation. The flashpoint came only on June 19, the day this writer landed in Srinagar. Mohammed Rafique Bangroo – a shawl weaver who has lost seven members of his family to security forces – was severely beaten up by CRPF (Central Police Reserve Force) and breathed his last a day later. During his funeral procession on June 20, people shouted anti-India slogans (One of the most famous slogans of the past 60 years is: Huma kya chahate hain?....Azaadi…Azaadi…Allah-o-Akbar). CRPF fired on the funeral procession resulting in the death of Rafique’s cousin, 17-year old Javed Ahmed Malla.
On June 21, CRPF camp was attacked in Sopore by militants of self-proclaimed Jamiatul-Mujahideen in which one CRPF died and a dozen got injured. When people protested on June 25 about the “fake” encounter, CRPF went berserk and killed 17-year old Firdous Ahmed Kakroo, a farmer and 18-year old Shakeel Ahmed, an electrician. 22-year old Bilal Ahmed of Sopore was shot in his throat when he was watching a protest march against rampant killings. More deaths followed in Baramulla, Anantnag and Srinagar.
Where was Omar Abdullah for almost a month?
Omar Abdullah, chief minister of India’s only Muslim-majority state entered into the picture only on June 19. The local media reported that Omar Abdullah was “extremely angry” over the death of Tufail Ahmed. He came down heavily on CRPF officers. Later, he addressed a press conference.
Is this the way to dissuade street anger?
Street anger can only be contained by stepping on the street. Omar Abdullah realised this only on July 5 when he visited Baramulla and patiently listened to peoples’ grievances. Contrast this with the behaviour of his grandfather, the late Anwaar Sheikh Mohammad Abdullah, the lion of Kashmir. On October 4, 1947, addressing Kashmiris, Sheikh Abdullah said Rajas and Nawabs had no right to act on behalf of the people; the people must speak for themselves. Sheikh Abdullah said this as a response to Maharaja Hari Singh’s desire that Kashmir should remain an independent state.
Central government does not seem to have any concrete solution to the present crisis of Kashmir. Deployment of army may bring transient relief but in the long run it will further alienate Kashmiris. A territory cannot be ruled by application of force. As Pandit Kalhana, the first celebrated historian of Kashmir wrote in Rajtarangini:
“Kashmir may be conquered by the force of spiritual merit but never by the force of soldiers.”
Ashoka the Great and his soldiers brought Kashmir under the control of Mauryan Empire and made Srinagar its capital. But it did not last. In fact, spiritual merit of Buddhist missionaries had more impact. Same was the case with arrival of Islam. The message of Hazrat Bulbul Shah and Shaikh Nuruddin had a lasting impact.
Why do Kashmiri Muslims indulge in Kani Jung (stone-pelting)?
If only a stone can change the destiny of nation. A stone is no equivalent to AK-47 which was once a popular form of Kashmiri resistance. Perhaps to a Kashmiri mind stone-pelting is the only way they can draw the world’s attention. A psychologist will term this as a sign of frustration and helplessness.
A thick layer of humiliation has formed over Kashmiri mind. How would one react if forced to prove one’s own identity? In one’s own state? To a Kashmiri, a valid identity card is his passport to nationalism.
Every nook and corner of Kashmir is guarded by CRPF. In the words of Pratap Bhanu Mehta, “I cannot imagine what it is to live like under half a million troops…”
So when will peace return to Kashmir? The last line must be left to M.J. Akbar:
“Kashmir will never be at peace with itself as long as the mazar of Sheikh Mohammad Abdullah needs to be protected with guns.”
By Mubasshir Mushtaq
“How shall I write its praise? As far as the eye could reach flowers of various hue were blooming, and in the midst of flowers and verdure beautiful streams of water were flowing: one might say it was a page that the painter of destiny had drawn with the pencil of creation. The buds of heart break into flower from beholding it.”
(Mughal Emperor Jahangir on seeing Guri valley of Kashmir, Tuzuk-I-Jahangiri, Memoirs of Jahangir)
Peace in Kashmir is a delicate illusion. The placid calm of magnificent Dal Lake in Srinagar can be confused with peace. But Dal Lake has been silent for centuries. So how does one measure peace in the Valley? One need not take a dip in Dal Lake to measure the depth of peace. Peace floats on its surface in Shikaras and houseboats. Floating Shikaras are a sign of peace. The absence of any human activity over Dal is a proof that all is not well in the “earthly paradise”, a phrase uttered by Mughal emperor Jahangir.
The present trouble began on June 5 when Tufail Ahmed, a 17 year old student who passed SSC exam with distinction, was shot in head by security forces while he was playing in Ghani Memorial stadium. This gave rise to protests in northern areas of Kashmir. For the next 14 days, protests and stone-pelting followed. Omar Abdullah government did nothing concrete to contain the situation. The flashpoint came only on June 19, the day this writer landed in Srinagar. Mohammed Rafique Bangroo – a shawl weaver who has lost seven members of his family to security forces – was severely beaten up by CRPF (Central Police Reserve Force) and breathed his last a day later. During his funeral procession on June 20, people shouted anti-India slogans (One of the most famous slogans of the past 60 years is: Huma kya chahate hain?....Azaadi…Azaadi…Allah-o-Akbar). CRPF fired on the funeral procession resulting in the death of Rafique’s cousin, 17-year old Javed Ahmed Malla.
On June 21, CRPF camp was attacked in Sopore by militants of self-proclaimed Jamiatul-Mujahideen in which one CRPF died and a dozen got injured. When people protested on June 25 about the “fake” encounter, CRPF went berserk and killed 17-year old Firdous Ahmed Kakroo, a farmer and 18-year old Shakeel Ahmed, an electrician. 22-year old Bilal Ahmed of Sopore was shot in his throat when he was watching a protest march against rampant killings. More deaths followed in Baramulla, Anantnag and Srinagar.
Where was Omar Abdullah for almost a month?
Omar Abdullah, chief minister of India’s only Muslim-majority state entered into the picture only on June 19. The local media reported that Omar Abdullah was “extremely angry” over the death of Tufail Ahmed. He came down heavily on CRPF officers. Later, he addressed a press conference.
Is this the way to dissuade street anger?
Street anger can only be contained by stepping on the street. Omar Abdullah realised this only on July 5 when he visited Baramulla and patiently listened to peoples’ grievances. Contrast this with the behaviour of his grandfather, the late Anwaar Sheikh Mohammad Abdullah, the lion of Kashmir. On October 4, 1947, addressing Kashmiris, Sheikh Abdullah said Rajas and Nawabs had no right to act on behalf of the people; the people must speak for themselves. Sheikh Abdullah said this as a response to Maharaja Hari Singh’s desire that Kashmir should remain an independent state.
Central government does not seem to have any concrete solution to the present crisis of Kashmir. Deployment of army may bring transient relief but in the long run it will further alienate Kashmiris. A territory cannot be ruled by application of force. As Pandit Kalhana, the first celebrated historian of Kashmir wrote in Rajtarangini:
“Kashmir may be conquered by the force of spiritual merit but never by the force of soldiers.”
Ashoka the Great and his soldiers brought Kashmir under the control of Mauryan Empire and made Srinagar its capital. But it did not last. In fact, spiritual merit of Buddhist missionaries had more impact. Same was the case with arrival of Islam. The message of Hazrat Bulbul Shah and Shaikh Nuruddin had a lasting impact.
Why do Kashmiri Muslims indulge in Kani Jung (stone-pelting)?
If only a stone can change the destiny of nation. A stone is no equivalent to AK-47 which was once a popular form of Kashmiri resistance. Perhaps to a Kashmiri mind stone-pelting is the only way they can draw the world’s attention. A psychologist will term this as a sign of frustration and helplessness.
A thick layer of humiliation has formed over Kashmiri mind. How would one react if forced to prove one’s own identity? In one’s own state? To a Kashmiri, a valid identity card is his passport to nationalism.
Every nook and corner of Kashmir is guarded by CRPF. In the words of Pratap Bhanu Mehta, “I cannot imagine what it is to live like under half a million troops…”
So when will peace return to Kashmir? The last line must be left to M.J. Akbar:
“Kashmir will never be at peace with itself as long as the mazar of Sheikh Mohammad Abdullah needs to be protected with guns.”
Saturday, November 14, 2009
Vande Mataram and Rise of Religiosity
By Mubasshir Mushtaq
Jamiat Ulema has breathed a fresh leash of life into a decaying body called Sangh Parivar. The legitimate and illegitimate babies of the Sangh Parivar, who were on a deathbed, have suddenly discovered the art of resurrection and are on a revival path – thanks to Jamiat’s endorsement of an old fatwa of Darul Uloom Deoband against singing of the controversial song Vande Mataram. It’s akin to activating the dying cells of BJP! One doesn’t intend to question the validity of fatwa since it has already been settled by Darul Uloom. The subsequent endorsement by Jamiat and its timing are questionable since the matter has been decided by Supreme Court and it’s not mandatory. Also the issue of Vande Mataram was not at all being discussed!
Before we discuss the historical significance of Vande Mataram; three important issues must be made clear. First, the song is completely Un-Islamic. One may not agree with the second issue but many Muslims believe that Jamiat has always been the stooge of Congress. And thirdly the sound health of ‘Hindutva forces’ is a pre-requisite condition for the so-called secular parties to entice Muslim community on emotional issues, so that it may forget its legitimate demands and throw them into oblivion. The strengthening of Hindutva forces means that Muslims will be likely to go with the so-called ‘secular’ parties. This creates a conducive environment and greater prospects for secular parties to capture Muslim votes through false slogan of ‘secularism’.
One may recall that a few years ago, it was Arjun Singh, the then HRD Minister, who declared that the centenary of Vande Mataram would be celebrated with its singing in all institutions. Muslims reacted aggressively giving an opportunity to Hindutva forces to spew venom against the community. Arjun Singh later withdrew the circular and emerged a secular figure in the eyes of the Muslims! The purpose, perhaps, was served: to divert community’s attention from its main problems!
The unholy nexus between ‘Hindutva forces’ and the ‘fictitious secularism’ is the most effective instrument since independence to deceive Muslims.
Indian Muslims must understand the fact that Vande Mataram is more than a hundred year old-trap.
The controversial song Vande Mataram occurs in Bankimchandra Chatterjee’s novel Anand Math which was published in 1882. The song was originally written in 1876. Bhavananda, the hero of the novel plans an armed struggle against Muslims of Bengal. While reciting the song, he meets Mahendra. When Mahendra asks the meaning the song, Bhavananda replies, “Our religion is gone, our caste is gone, our honour is gone. Can the Hindus preserve their Hinduism unless these drunken Nereys (a term of contempt for Muslims) are driven away?” When Mahendra is not convinced, he is taken to temple and shown four-armed Vishu, with two decapitated and bloody heads in front. The priest tells Mahendra, “She is the Mother. We are her children Say ‘Bande Mataram’. The same procedure is repeated at the temple of Kali and Durga. Others have been portrayed as saying, “Will the day come when we shall break mosques and build temples on their sites”? The land of Bengal has been identified with a Hindu deity. Therefore, it is safe to conclude that Vande Mataram is a religious homage rather than national tribute to ‘Mother India.’
Nirad C. Chaudhuri describes the times in which the song was written. “The historical romances of Bankim Chatterjee and Ramesh Chandra Dutt glorified Hindu rebellion against Muslim rule and showed the Muslims in a correspondingly poor light. Chatterjee was positively and fiercely anti-Muslim. We were eager readers of these romances and we readily absorbed their spirit.”
Congress Working Committee which met on October 26, 1937 decided that the first two stanzas out of five will be sung (The last three stanzas have got religious connotation and therefore considered controversial). The first two stanzas began to be sung in some provinces and gradually it became associated with India’s freedom struggle. Commenting on this noted jurist and writer A.G. Noorani wrote in 1999, “’National’ songs do not need political surgery; the songs which do, do not win national acceptance.”
A.G. Noorani has termed Vande Mataram as “unconstitutional” citing Article 28 (1) and (3) of the Constitution which read:
(1) No religious instruction shall be provided in any educational institution wholly maintained out of state funds.
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.
Should a particular religion play any role in a secular democracy like India? The question is obviously rhetorical. The deadly mixture of majority religion with India’s democratic framework has acquired frightening proportions.
Why do public servants break coconuts inaugurating new buildings? Why are religious mantras recited in the presence of bearers of public office? Why do judges invoke goddess Saraswati inaugurating a new court building? What has goddess Saraswati’s picture got to do with Indian judiciary? All this has happened recently at the inauguration of new court building in Malegaon in the presence of Chief Justice of Bombay High Court.
All this injures the spirit of world’s longest Constitution whose preamble contains words “sovereign socialist secular democratic republic.” It is the duty of judiciary and law enforcement agencies to check potent mixture of religion and public life.
Since singing Vande Mataram is not compulsory, Supreme Court must take suo moto cognizance of Bal Thackeray’s utterance that those who refuse to sing it, their tongues must be chopped off. Thackeray’s statement amounts to contempt of court. KG Balakrishanan, Chief Justice of India, must intervene to reassure that India does not believe and practice jungle law.
By Mubasshir Mushtaq
Jamiat Ulema has breathed a fresh leash of life into a decaying body called Sangh Parivar. The legitimate and illegitimate babies of the Sangh Parivar, who were on a deathbed, have suddenly discovered the art of resurrection and are on a revival path – thanks to Jamiat’s endorsement of an old fatwa of Darul Uloom Deoband against singing of the controversial song Vande Mataram. It’s akin to activating the dying cells of BJP! One doesn’t intend to question the validity of fatwa since it has already been settled by Darul Uloom. The subsequent endorsement by Jamiat and its timing are questionable since the matter has been decided by Supreme Court and it’s not mandatory. Also the issue of Vande Mataram was not at all being discussed!
Before we discuss the historical significance of Vande Mataram; three important issues must be made clear. First, the song is completely Un-Islamic. One may not agree with the second issue but many Muslims believe that Jamiat has always been the stooge of Congress. And thirdly the sound health of ‘Hindutva forces’ is a pre-requisite condition for the so-called secular parties to entice Muslim community on emotional issues, so that it may forget its legitimate demands and throw them into oblivion. The strengthening of Hindutva forces means that Muslims will be likely to go with the so-called ‘secular’ parties. This creates a conducive environment and greater prospects for secular parties to capture Muslim votes through false slogan of ‘secularism’.
One may recall that a few years ago, it was Arjun Singh, the then HRD Minister, who declared that the centenary of Vande Mataram would be celebrated with its singing in all institutions. Muslims reacted aggressively giving an opportunity to Hindutva forces to spew venom against the community. Arjun Singh later withdrew the circular and emerged a secular figure in the eyes of the Muslims! The purpose, perhaps, was served: to divert community’s attention from its main problems!
The unholy nexus between ‘Hindutva forces’ and the ‘fictitious secularism’ is the most effective instrument since independence to deceive Muslims.
Indian Muslims must understand the fact that Vande Mataram is more than a hundred year old-trap.
The controversial song Vande Mataram occurs in Bankimchandra Chatterjee’s novel Anand Math which was published in 1882. The song was originally written in 1876. Bhavananda, the hero of the novel plans an armed struggle against Muslims of Bengal. While reciting the song, he meets Mahendra. When Mahendra asks the meaning the song, Bhavananda replies, “Our religion is gone, our caste is gone, our honour is gone. Can the Hindus preserve their Hinduism unless these drunken Nereys (a term of contempt for Muslims) are driven away?” When Mahendra is not convinced, he is taken to temple and shown four-armed Vishu, with two decapitated and bloody heads in front. The priest tells Mahendra, “She is the Mother. We are her children Say ‘Bande Mataram’. The same procedure is repeated at the temple of Kali and Durga. Others have been portrayed as saying, “Will the day come when we shall break mosques and build temples on their sites”? The land of Bengal has been identified with a Hindu deity. Therefore, it is safe to conclude that Vande Mataram is a religious homage rather than national tribute to ‘Mother India.’
Nirad C. Chaudhuri describes the times in which the song was written. “The historical romances of Bankim Chatterjee and Ramesh Chandra Dutt glorified Hindu rebellion against Muslim rule and showed the Muslims in a correspondingly poor light. Chatterjee was positively and fiercely anti-Muslim. We were eager readers of these romances and we readily absorbed their spirit.”
Congress Working Committee which met on October 26, 1937 decided that the first two stanzas out of five will be sung (The last three stanzas have got religious connotation and therefore considered controversial). The first two stanzas began to be sung in some provinces and gradually it became associated with India’s freedom struggle. Commenting on this noted jurist and writer A.G. Noorani wrote in 1999, “’National’ songs do not need political surgery; the songs which do, do not win national acceptance.”
A.G. Noorani has termed Vande Mataram as “unconstitutional” citing Article 28 (1) and (3) of the Constitution which read:
(1) No religious instruction shall be provided in any educational institution wholly maintained out of state funds.
(3) No person attending any educational institution recognised by the State or receiving aid out of State funds shall be required to take part in any religious instruction that may be imparted in such institution or to attend any religious worship that may be conducted in such institution or in any premises attached thereto unless such person or, if such person is a minor, his guardian has given his consent thereto.
Should a particular religion play any role in a secular democracy like India? The question is obviously rhetorical. The deadly mixture of majority religion with India’s democratic framework has acquired frightening proportions.
Why do public servants break coconuts inaugurating new buildings? Why are religious mantras recited in the presence of bearers of public office? Why do judges invoke goddess Saraswati inaugurating a new court building? What has goddess Saraswati’s picture got to do with Indian judiciary? All this has happened recently at the inauguration of new court building in Malegaon in the presence of Chief Justice of Bombay High Court.
All this injures the spirit of world’s longest Constitution whose preamble contains words “sovereign socialist secular democratic republic.” It is the duty of judiciary and law enforcement agencies to check potent mixture of religion and public life.
Since singing Vande Mataram is not compulsory, Supreme Court must take suo moto cognizance of Bal Thackeray’s utterance that those who refuse to sing it, their tongues must be chopped off. Thackeray’s statement amounts to contempt of court. KG Balakrishanan, Chief Justice of India, must intervene to reassure that India does not believe and practice jungle law.
Subscribe to:
Posts (Atom)