Friday, 23 July 2021
Thursday, 22 July 2021
Wednesday, 21 July 2021
Tuesday, 20 July 2021
Dunia Nur was out buying paint when it happened. The community organiser in Edmonton, Alberta was speaking Somali to her aunt on the phone when a man at the shop aggressively told her to “speak English”. When she tried to get out of the situation, he blocked her path.
“He was offended at the fact that I was speaking my language,” Nur, a Somali Canadian and the president and co-founder of the African Canadian Civil Engagement Council, told Al Jazeera. “I tried to move and then he blocked me.”
While the recent incident did not escalate further, Nur said it left her feeling unsafe, especially as it took place shortly after a Muslim family was run down by a driver in London, Ontario in a deadly attack that police said was spurred by anti-Muslim hate.
It also came amid a string of verbal and physical attacks against predominantly Black Muslim women in and around Edmonton since late last year – a reality that Nur said has left many members of the community feeling afraid to leave their homes.
In late June, two sisters, Muslim women who wear hijabs, were attacked by a knife-wielding man who hurled racial slurs at them on a path just outside the city. In other instances, Muslim women have been knocked to the ground while out on a walk or threatened while waiting for public transit.
The city says Edmonton police have received reports of five incidents involving Black women wearing hijabs since December 8, 2020, and the police force’s hate crime unit arrested and laid charges against a suspect in each case.
But Muslim community advocates say incidents often go unreported. “We had a town hall meeting where many women came out and actually stated that they have previously been attacked with knives, they have been told to go back to their homes, they have experienced a lot of gender-based violence and hate-motivated crimes – it just went unreported,” Nur said.
“Muslim Black women are being attacked and they are being attacked because of anti-Black racism and they’re being attacked because of Islamophobi[c] rhetoric and they are being attacked because they are women… I feel like right now we’re at a point that we’re not sure what’s going to happen to us when we go outside.”
The capital of the western Canadian province of Alberta, Edmonton was home to just more than 972,000 residents in 2019, according to a municipal household survey.
In an email to Al Jazeera, Mayor Don Iveson’s office said some Edmontonians “have not gotten the message that racist and bigoted behavior is not welcomed in our city”.
“There are systemic and long-term contributing factors to that, there are also issues of specific prejudice in the hearts and minds of [Edmontonians] who ought to know better – and there are far too many of those people that have been given license, in a variety of different ways, to spew their hatred in this community. And I, like most Edmontonians, want it to stop. Now,” the statement said.
Iveson said Edmonton city council supports calls to strengthen hate laws in Canada and has provided financial assistance to bolster initiatives to address hate and violence, including a task force to provide advice on how to make the community feel safe.
“The City, the Edmonton Police Service, and the Edmonton Police Commission have responded with a work plan outlining 70 different actions that are responding to the issues identified. A more comprehensive strategy will be coming forward in early 2022,” the statement said.
The city council also passed a motion earlier this month directing Edmonton to further engage with Black, Indigenous and other communities of colour to address harassment and violence.
The motion also orders the mayor to write to the federal government “requesting a review and potentially update the current definition of hate crime” for any racial, gender or cultural gaps or biases, the city said.
But despite these measures, activist Wati Rahmat told Al Jazeera that “Muslim women are in fear” in Edmonton.
“I have had friends who have conversations about whether they should be changing the way they wear the hijab, or take off the hijab, or go out with a friend, or not go out,” said Rahmat, who founded Sisters Dialogue, a Muslim women-led initiative, in response to the attacks. The group is currently working on a safe-walk service to offer accompaniment to Muslim women who do not feel safe going out by themselves.
The demands for more support in Edmonton come amid growing, Canada-wide calls for the federal government to implement an action plan to stem Islamophobia, as advocates say systemic racism and far-right bigotry increase the risks of violence.
For many, the June attack in London, Ontario – as well as a deadly 2017 shooting at a Quebec City mosque and a fatal stabbing last year outside a mosque in Toronto’s west end – show just how deadly the problem can be.
Members of the Muslim community and supporters gather for a vigil after a deadly attack in London, Ontario, killed four members of a Muslim family in June [File: Ian Willms/Getty Images via AFP]
“I don’t think it’s right for women to have to fear going out,” Rahmat said.
Some Muslim advocacy groups, including the National Council of Canadian Muslims (NCCM), have also called for street harassment laws to be bolstered, as most of the recent attacks on Muslim women in Alberta have taken place in public.
Fatema Abdalla, NCCM’s communications coordinator, said at least 15 attacks on Muslim women were reported in the cities of Edmonton and Calgary over the past six months.
“These women were either on their daily walks or they were at a park or an LRT [light-rail transit] station or some form of a transit station,” Abdalla told Al Jazeera, adding that NCCM receives calls nearly every week about verbal abuse targeting Muslim community members across the country.
“It’s instances like these that we need to prevent from happening so that they no longer lead to such devastating attacks as the one that we have seen in London, Ontario,” she said.
In the meantime, Muslim community leaders are taking steps to try to stem the violence on their own. Noor al-Henedy is director of communications at Edmonton’s Al Rashid Mosque, which organised self-defence courses for Muslim women this year.
While the community felt it was necessary to provide women with concrete tools to get out of a bad situation – and the courses drew overwhelming interest – al-Henedy said they also reflect an upsetting reality.
“It’s very sad and disappointing to be honest with you and I think it makes some people a little bit angry that we do have to do this, that we have to resort to these measures,” al-Henedy told Al Jazeera in an interview in March.
“We worry about the future generation; we worry about our daughters,” she added. “When a 15-year-old comes and tells you that she’s too afraid to cross the street, walking from school to home, that’s extremely concerning. It’s heartbreaking.”
Nur at the African Canadian Civil Engagement Council said the organisation is also working on offering psychological support, as well as information for Muslim women to know what to do if they are attacked, including how and to whom to report an incident of violence.
She called for international organisations such as the United Nations to push Canada to take action to urgently respond to the situation in Edmonton.
“We need international attention and solidarity because we can’t do this on our own and our public officials are failing us. We need international help and intervention,” Nur said. “We’re not okay. We really are not okay.”
Monday, 19 July 2021
Friday, 16 July 2021
Sana Hafeez, 28, from Pakistan-administered Kashmir, had hardly started the 10th grade when her family arranged her engagement to her British-born cousin Muhammad Bilal Choudhary.
Although Hafeez had wanted to become a civil servant after completing her education, she was excited by the prospect of going to the United Kingdom. She thought it would help ease her family's financial troubles and provide her with an opportunity to get an education and a good job.
"But to my surprise, my fiancée and his family asked me not to pursue my studies beyond grade 12," she told DW. "I was heartbroken, but the prospect of going to the UK and supporting my family financially was still a solace."
The pair remained engaged for five years and married in August 2018. Her husband left for the UK a week after the marriage, and both he and her in-laws had promised to take her there as well, said Hafeez.
Hafeez is one of many women from her region who have been married off to British Pakistani men in the hope they can help their families financially. But lawyers and womens' rights activists say that many of these marriages often go awry.
Several residents of Hafeez's district of Mirpur have family members in Britain. Many people left in the 1950s and 60s, when the construction of a large dam affected thousands in the district.
Over the years, through marriages, asylum, work permits and family connections, many made their way to the former colonial power.
"For a year we remained engaged and talked over the phone," Hafeez recalled. But her fiance's attitude started to change in 2019. "When I insisted on coming to the UK, he started hurling slurs and insults and finally filed for divorce in May of this year," she said, fighting back tears.
"It was a bombshell for me and the family. He wasted eight years of my life," she said. Additionally, her family had to borrow money to pay for the marriage — money which they thought could be repaid once she was settled in the UK.
"I could have become a civil servant or gotten a higher education. Who will compensate for all my losses?" she asked.
Hafeez's case is not unusual, said Ghazala Haider Lodhi, a women's rights advocate.
"Since the 1990s, I have heard and seen thousands of cases of such women," Lodhi told DW.
"Because of the conservative nature of our society they cannot share their ordeals."
Lawyer Ifzal Ahmed Khan has witnessed many similar cases. Khan told DW that a British Pakistani man, originally from the town of Bhimber in Pakistan-administered Kashmir, married his cousin Sadaf more than seven years ago. He stayed with her for a few years and abandoned her after the birth of a baby boy.
The man later divorced his cousin, he said, adding that the man is now threatening to take the child.
Sardar Abrar Azad, an activist in Mirpur, says his friend's sister was also abandoned after being married to a British Pakistani. According to Azad, poverty is what drives families to marry off their daughters to British Pakistanis. He added that people are often so desperate to send their daughters to the UK that they don't pay much attention to the character of the husband-to-be.
Many of the men turn out to be utter frauds, Azad said. "Instead of taking the girls back, they stay here for months while the girls' families bear their accommodation expenses."
While poverty is one reason young women are married off, some parents seek husbands for their daughters in order to strengthen existing family ties, he said.
Most of the girls, advocate Lodhi said, are from impoverished families, who hope that their daughters will call one of their brothers to the UK or will themselves work there and send money back. What seems like a dream can soon turn into a nightmare, she said.
'Parents should seek consent'
"I think parents need to seek the consent of their sons and daughters who are born and brought up in the UK under completely different socio-economic conditions," Sardar Attique Ahmed Khan, former prime minister of the disputed territory, told DW.
He believes that a lack of consent leads to the breakup of such marriages. "The man and woman should be given a chance to communicate with one another and understand each other before they decide to marry," he said.
In Mirpur, the British Pakistani men marrying local women have an increasingly bad reputation. Lodhi claims that almost half of them are already married. In one case, a British Pakistani man married more than six times. "Most of these men are over 40 and even 60 in some cases," Lodhi said.
"They know most of their victims are poor and cannot do anything against them," said Khan. "So they marry here, and spend a few months or years impregnating women. In some cases, they take the kids with them and in others they leave both the wife and kids here, and ruin their lives."
"What else could it be described as except debauchery and lust?" he said.
Attique Khan believes that society has to take steps to stop such marriages. "Efforts could be made at the government level, but civil society has to create awareness to stop this trend," he said.
Thursday, 15 July 2021
Wednesday, 14 July 2021
Tuesday, 13 July 2021
Some brothers and sisters have asked me to comment on a practice that is increasingly reported of travelling Muslim scholars and teachers of Islam in the West, and those who travel to the West as teachers and preachers. This is the practice of contracting secret marriages in the places these scholars visit or pass through.
The first thing to be said is that people generally do not make a secret of actions and relations except when they have some sense that these actions and relations, if known, would be disapproved of. Those who take the responsibility of public teaching of Islam must know that they are seen as representatives of the religion and looked up to as role models. Not only the words they preach but also their actions and lifestyle influence the decisions and actions of others; before God they are liable for that influence and for its consequences in the lives of others. Preachers, teachers, and other public figures in the community, have a responsibility to ensure that their conduct adheres to the ideal of those who fear even to displease God, let alone wilfully disobey His commands or those of His Messenger, upon him be peace.
Every Muslim knows that good deeds repel evil ones. God has said so in His Book: “Verily, the good deeds remove the evil deeds”. (Surah Hud 114) The effort of preparing for prayers and doing the prayers through the day helps to sustain God-wariness, to prevent failures and shortcomings from becoming established habits with consequences hard to undo. We strive after good thoughts, words and deeds in order to disable and annul temptation, so that we acquire, so far as God wills, something to negate/counter the harms and wrongs that we accumulate to our account over a lifetime.
But how many of us are mindful that the converse is also true: that evil deeds can negate, undo or outweigh good ones? The following is reported by `Abd al-Razzaq in his Musannaf:
Ma`mar and Sufyan al-Thawri narrated to us from Abu Ishaq, who narrated from his wife saying that she called among a company of women on `A’ishah. A woman said to her: O umm al-mu’minin, I had a slave-girl, whom I sold to Zayd ibn Arqam for 800 with deferred payment of the price. Then I bought her from him for 600 and I paid those 600 on the spot and I wrote him 800 as debt. `A’ishah said: By God!How evil is what you bought! How evil is what you bought! Tell Zayd ibn Arqam that he has invalidated his jihad with the Messenger of God, peace be upon him, except if he repents. (Abd al-Razzaq, al-Musannaf, 8/185)
Note here the strength and presence of mind of `A’ishah. In her indignation against this legal trick to do what God’s law fiercely condemns and pronounces as illegal (namely, loans on interest), she does not exaggerate or lose her balance of judgment. She does not hesitate to say of Zayd that, by taking part in this transaction, he has annulled his effort of jihad. But she also remembers to say, ‘except if he repents’. Some wrongs (like riba) are indeed so heavy in their nature and their personal and social consequences that that they may annul one’s good deeds. Yet, until death is known to be imminent, the door of repentance is not closed to any sinner, and God has said that He loves to forgive.
Secret marriage is one of several kinds of violation by men of the rights and dignity of women. I have been informed that it is increasingly common for Muslim preachers in Europe and America and for those visiting the West to marry women in secret and for a short period, after which they, presumably, end the marriage, before going on to contract another marriage of the same sort somewhere else. This is a violation of the laws and good purposes of marriage, and a vicious exploitation of women whose circumstances oblige them to enter into such contracts. The wrong is analogous to riba, which is a violation of the laws and good purposes of lending money, and severely injurious to those whose circumstances force them to borrow in this illegal way.
Marriage in Islam is presented as a good deed, a noble thing to do, when it is done in the manner and for the purposes described as ma`ruf – i.e., according to the known, established norms of kindness and public, legal form. It is explicit in Surat al-Nisa’ that even when a Muslim contracts a marriage with a slave, he must inform her family and get their consent, and he must pay her the mahr. What is explicitly forbidden is taking lovers in secret, debauchery, and fornication, i.e., sexual relations without responsibility for the other person and for the consequences of the act. Secret, temporary marriages are (just like the legal tricks to enable riba) a legal cover for what is illegal and known to be so.
Marriage is both a personal and social fact for the contracting parties. It is not merely one and not the other. It is an integral part of what makes marriage a good deed that it should be done with the intention of building a legal, social, physical space in which children are to be welcomed and raised. It is an integral part of what makes marriage a good deed that it connects families not hitherto connected, or it extends and consolidates existing connections. In this way, marriage widens the network of family relations, so that there is multiplicity of siblings and cousins, uncles and aunts and nephews and nieces, among whom responsibility for each other’s well-being (physical, economic and spiritual) is shared, usually unevenly, as means and talents and situations are diverse. The social relationships facilitate and diversify, and thereby strengthen and support, the burdens of personal relationship of the husband and wife. It goes without saying that when a man contracts a marriage he commits himself, in principle, to provide for his wife for her lifetime – it is not lawful for a Sunni Muslim to contract a marriage knowing in advance that this commitment is temporary. Let us suppose that a Sunni Muslim owns an oil-well and he is able to pay out, all at once, as much money as any woman could expect to have in a whole lifetime: for this Sunni Muslim it is still unlawful to contract a marriage knowing that it is temporary, however much he pays out, and unlawful also, obviously, for the woman. Of this man it may be that his great wealth makes him the greater sinner, since he could use it not to indulge himself but to assist others to get married.
What distinguishes a marriage as such, what ennobles it above any form of improper association of man and woman, is that it is proclaimed to be a responsible union: marriage proclaims the couple’s right to privacy and intimacy with each other, and the purposes of that right. The neighbourhood and community must know the legal status of the couple’s being together, so that they can celebrate their relation and support it. Secret marriages, in addition to violating the rights of women, also violate the right of the community to be spared the innuendoes and slanders that are so corruptive of social order, harmony and trust. Such marriages do the same long-term damage to what is nowadays called ‘personal and social capital’, as American-style fast foods (and other ‘instant’ conveniences, not least social media ‘friendships’), do to long-term physical and mental health, and to the long-term sustainability of how food is produced and distributed.
The Prophet, peace be upon him, said: ‘Proclaim the marriage’ (Sunan al-Nasa’i, 3369; Musnad Ahmad, 15697; Sunan Sa`id ibn Mansur, 635). This a clear injunction that marriages must be proclaimed, made public, not held in secret. That is the practice of the Prophet himself, of all his Companions, and of the prominent scholars of the early generations. None of them ever indulged in secret marriages and they never, explicitly or tacitly, approved any such marriages. We read in al-Mughni, k. al-Nikah that among those who expressed explicit disapproval of secret marriages are: `Umar ibn al-Khattab, `Urwah ibn al-Zubayr, `Ubaydullah ibn `Abdillah ibn `Utbah, `Amir al-Sha`bi. Abu Bakr `Abd al-`Aziz says: ‘Such a marriage is void’. There too we find that the majority of the jurists say that the proclamation of marriage is recommended, i.e., they do not make it a legal condition for the validity of a marriage, assuming that it has been legally witnessed. Some say that proclamation is mandatory. This is the opinion of al-Zuhri: ‘If someone marries secretly, brings two witnesses but commands them to keep it secret, it would be obligatory to separate the husband and wife’. Similarly, it is reported that Imam Malik’s opinion is that non-proclamation of marriage invalidates the marriage (al-Mughni, k. al-nikah).
Even those scholars who do not make proclamation a legal condition for the validity of a marriage do not express approval for keeping it secret. Ibn Taymiyyah, as forceful and forthright as ever, likens secret marriages to prostitution (Majmu` al-fatawa, 32/102).
Sunni fiqh condemns secret and temporary marriages (secret or public) because they are so injurious to the rights and dignity of women, and because they diminish the good that comes from marriage, namely family life and family relations with all that they provide of testing and training for mind, heart and temperament, and for all the consolations of sharing feelings and experiences across generations. Contracting secret/temporary marriages reduces marriage to sexual relations in an ugly sort of rental arrangement, that is profoundly demeaning, especially to women. Accordingly, I strongly advise women to be careful before they consent to marry anyone. I strongly advise them to inform, consult with and find support from, family, friends and community before they make any commitments so that the matter is known, and so that their rights are observed and respected. It is better (for women and men) to endure the hardships of being single than to enter into contracts that insult the laws and norms, and seek to subvert the purposes, of marriage as commanded by God and His Messenger, upon him be peace.
As for those who present themselves in public as teachers and preachers of Islam and yet have entered into such contracts, what can I say? It is obligatory for them that they refresh their intentions in due fear of God and that they remember that the door to repentance, to reform, and to making amends, is not closed.
God’s Messenger has affirmed in many places that God loves to forgive His creatures if they turn to Him. He makes the way to forgiveness easy for whoever repents sincerely. No believer’s sins, however great or numerous, can be greater than His mercy.
Sh. Akram Nadwi
Monday, 12 July 2021
Friday, 9 July 2021
Thursday, 8 July 2021
“Hum unka murder bhi na karen “Can’t we even murder them (Muslims)?” These were the words of Suraj Pal Amu, president of an Indian far-right outfit Karni Sena, while addressing an audience of 50,000 at a Mahapanchayat (great council) in the north-Indian state of Haryana on May 30. The council was held in support of the accused arrested for lynching a Muslim man in Mewat, Haryana.
On May 16, a 25-year-old Muslim youth Asif Khan from Mewat’s Khalilpur Kheda village was lynched allegedly by a mob. Asif was returning home after buying medicines.
“Unhone bola ‘Mulleh, tum logo mein se ek ko bhi nahi chhodenge,’ aur ye bhi bola ‘tum sab se hum Jai Shri Ram bulvayenge’ (They said they will not leave any of us alive and also said they will make us chant Jai Sri Ram),” the Quint quoted Asif’s cousin Rashid, an eyewitness, as saying.
When the police arrested the accused in the ‘lynching case’, people from a certain section of the Hindu society opposed their arrest. This is not the first time when some sections of the Hindu majority community in India supported people accused of committing crimes against Muslims, India’s largest religious minority.
This incident, and similar incidents like this, illustrate that India is following the path of Nazi Germany where the majority of Germans were radicalized to the extent that they blindly supported the holocaust against the Jews. In Nazi Germany, Jews were dehumanized by Hitler’s propaganda machinery. They were called ‘cockroaches.’ Using such kind of genocidal terminology is the first step towards genocide. Holocaust didn’t start with gas chambers, it started with hate speeches.
When a section of the society is dehumanized, the other groups of the society become apathetic towards them. The perfect example of this was how German society supported Nazis and their actions, which killed millions of Jews.
I can see the same pattern being replicated in India. Muslims in India are being dehumanized and the majority of Hindu society has become mute spectators. The right-wing Hindu politicians and a large section of Indian Media continuously target Muslims. This leads to the dehumanizing of Muslims in the social sphere and they are, in turn, treated as the second class citizens of India.
The pattern of this dehumanization can be seen in various ways.
Since ultra-Hindu nationalist Narendra Modi came to power in 2014, several Muslims were lynched by Hindu extremist mobs in different incidents across the country. Following these incidents of violence against the Muslims, those Hindu extremists who were involved in these heinous crimes received support from certain section of the majority community, and in turn, exposing the deep-seated bigotry of the majority society.
Just a week after Modi took oath as Prime Minister of India in 2014, a Muslim techie named Mohsin Shaikh was lynched in Pune, Maharashtra by members of a far-right Hindu outfit called Hindu Rashtra Sena. The accused Dhananjay Desai was released on bail and received a heroic welcome from his supporters.
In 2017, a Muslim daily wage worker named Afrazul was brutally beaten up and burnt alive on live camera in Rajsamand, Rajasthan. A Hindu man Shambhu Lal Regar, who committed this heinous crime, was hailed as a hero. His supporters attacked a local court in Rajasthan and hoisted a saffron flag on top of it. Within three days, his supporters had collected Rs 2,75,000 ($3,767). Moreover, on the occasion of a Hindu festival, people made a tableau of Regar and used it in a parade.
In another incident, Alimuddin Ansari was lynched in Jharkhand on June 29, 2017. His killers got bail from the court and Modi’s ministerial colleague, Jayant Sinha garlanded them. In a BBC interview, Sinha even admitted that BJP leaders had provided legal expenses to the accused in the case.
In 2018, an 8-year-old nomadic Muslim girl was raped and brutally killed inside a temple in Kathua, Jammu and Kashmir. The culprits kept her in captivity for several days, sedated her and raped her multiple times and later killed her.
When police arrested some accused in the case, a Hindu Right Wing organization called Hindu Ekta Manch took out a march in support of the accused. The rally was attended by BJP ministers.
BJP leaders not only support these criminals but also deliver anti-Muslim hate speeches to fuel Islamophobia in the country.
For example, in 2016, Anant Kumar Hegde, a BJP leader had said “Islam should be wiped out from this world.”
In the Mahapanchayat (great council) held in Haryana on May 30 to support the alleged killers of a Muslim man Asif Khan, approximately 50,000 people attended the event and several local BJP leaders had also joined it. The council cannot be seen in isolation, as this was not the only event that took place in Mewat in support of the murder accused. Many such small panchayats were held in different villages of Mewat before this Mahapanchayat.
These incidents are enough to expose the deep-seated anti-Muslim hatred prevailing in the majority community of India. The radicalization of the Hindu majority has happened to such an extent that they are openly taking out rallies in support of the people accused of violence against Muslims, and which include rapists and murderers as well.
This radicalized lot is openly calling for the killing of Muslims because they are confident that the government will not take any action against them. These radicalized speakers are aware that the more hatred they will spew against Muslims, the more their popularity will grow among their supporters.
Hindu Nationalists in India understand the anti-Muslim psyche of the society. It is one of the main reason that they do not shy away from spewing hatred against Muslims. In India, many far-right Hindu leaders proudly accept their involvement in anti-Muslim criminal activities. Their hatred against Muslims makes them more popular in society.
Bhavesh Patel, a convict in Ajmer Dargah Blast 2007, was released on bail in 2018. When he reached his hometown Bharuch, he was a given heroic welcome by a large crowd that included office bearers of BJP and other far-right Hindu outfits.
Pragya Thakur is accused in the Malegaon Bomb blast of 2008. After being released from jail on bail, she contested parliamentary elections on a BJP ticket in 2019 and emerged as a winner by getting 8,66,482 votes. Thakur has confessed on camera that she was involved in Babri mosque demolition in 1992. Yet, this has not mattered for a society where hatred for Muslims is a populist tactic to win elections and wield power.
A year ago, when India was witnessing historical mass protests against the Citizenship Amendment Act (CAA), a few BJP leaders including Kapil Mishra, and their supporters marched on the streets against Muslim protesters and shouted slogans like “Shoot the traitors”.
It is a fact that hate speeches in India always incite people to commit crimes against targeted groups, especially the Muslim minority community. In India, where the polarization of the political sphere has led to a divisive body politic, the otherization of Muslims is key to stay in power.
In another incident last year, a Hindu man Kapil Gujjar fired at Muslims who were protesting against CAA at Shaheen Bagh Delhi. Later on, Kapil was released on bail and joined BJP. Following the outrage, the BJP, however, expelled him.
Few weeks after the shooting incident, anti-Muslim riots took place in North East Delhi in February 2020, in which scores of Muslims were killed and dozens of properties belonging to Muslims were burnt down and many were arrested. However, the leaders who shouted hate-filled slogans and delivered incendiary speeches were never arrested. On the contrary, they became more popular among the masses.
In April 2021, a Hindu priest Narsinghanand organized a press conference where he abused the Prophet of Islam (PBUH). A case was registered against him but he was never arrested. Following the press conference, he became the apple of the eye for Hindu Nationalists. The BJP leader Kapil Mishra raised 4.8 million INR through crowdfunding for Narsinghanand.
Suraj Pal Amu who recently addressed a Mahapanchayat in support of murder accused, has been appointed as spokesperson of BJP. No action has been taken against him yet.
If murder and terror accused are being treated as heroes in a society, then that society can be anything but civilized. Right-wing leaders in India want to spread hated against Muslims because it helps them to gain popularity, and society by and large wants to elect hatemongers because they want to teach a lesson to Muslims.
In the present political landscape of India, the onus of reforming the Hindu society is on the shoulders of well-meaning Hindus who want to defeat this fascism. India needs a social reformer from the majority Hindu community who can deradicalize the Hindu society.
Wednesday, 7 July 2021
Tuesday, 6 July 2021
For about a week now, TV news channels have run primetime shows on the Uttar Pradesh police busting an alleged “conversion racket” in Delhi. The tentacles of this network are spread across India, we are told. Angry anchors also tell us the racket was being funded by Pakistan’s spy agency ISI.
The police have arrested four people for running the alleged “racket”. While the mainstream media claims that over 1,000 people have fallen victim to it, so far no more than two families have alleged forceful conversion of their sons, both students of a school for the deaf in Noida.
So, what’s the “conversion racket” all about? Who are the people arrested for allegedly running it? What are they accused of exactly? Is there any truth behind the narratives playing out on TV screens?
Newslaundry went on the ground to find out.
On the fourth floor of a building in Delhi’s Batla House, a nameplate identifies the occupant, “Mohd Umar Gautam, Chairman, IDC.”
Umar is the leader of the “conversion racket”, according to the UP police’s Anti Terrorist Squad which arrested him on June 20 along with Mufti Kazi Jahangir Kasmi, an employee of the IDC, or Islamic Da’wah Centre.
A woman answered the doorbell. “We don’t want to talk to the media,” she said. “You are not showing the truth.”
She was Umar’s wife Razia, 51. It took some persuasion for her to agree to tell the family’s side of the story.
Razia has been married to Umar for over 30 years. They both originally come from Rajput families in Fatehpur district, UP.
“My husband was a disciple of Lord Hanuman and would visit the temple every Tuesday and Saturday,” Razia recalled, narrating the story of the couple’s conversion from Hinduism to Islam in the 1980s. “We were so religious that people would often call me Poojita, meaning one who worships. As is the custom for Hindu families in Uttar Pradesh, we would also go for ‘Maghi Snan’. Our marriage was arranged when we were still in our teens.”
Maghni Snan is an annual 30-day ritual that involves devotees taking a dip in the Ganga river.
The year was 1984. Umar was Shyam Pratap Singh Gautam and studying for a BSc at the Govind Ballabh Pant University, now in Uttarakhand. One of his rommmates at the university was a Muslim named Nasir Khan. “Nasir would take my husband on his cycle to the temple every week,” Razia said. “One day, Shyam asked him why he accompanied him to the temple so diligently. ‘To please my God,’ Nasir replied. ‘My religion teaches me to take care of those in my haqooq’. It was this incident that changed the course of Shyam’s life.”
By “those in my haqooq”, Nasir meant the people in his social circle whom his religion enjoined he had obligations towards.
Shyam spent a month reading the Bible, Gita and Quran, and then converted to Islam. He took a new name, Mohd Umar Gautam. His conversion wasn’t out of the ordinary. Several villages in and around Fatehpur have seen Rajputs converting to Islam.
Sometime in the 90s, Umar and Razia moved to Delhi. For over a decade, between 1995 and 2007, Umar was employed at Ajmal & Sons, a company owned by perfume baron and All India United Democratic Front leader Badruddin Ajmal with its head office in Assam’s Hojai. According to Razia, her husband oversaw schools run by Ajmal & Sons.
“My husband is a reputed man and a respected scholar. Because of this incident my entire family has been disturbed,” Razia said, wiping away tears with her headscarf. “You can ask around if we have converted anybody by force. There is our househelp from Nepal, check with him if we have ever tried to influence him to change his religion.”
Umar and Razia have two sons and a daughter. The older son is an engineer at an IT firm and the younger is preparing for MBA. Their daughter, Fatima, is an assistant professor at a deemed university in Delhi. She told Newslaundry that her father was cooperating with the investigation when he was arrested. “I remember him leaving that day. We thought since everything was transparent on our end, it should be fine. Else we would have informed a lawyer and local leaders,” she said, breaking down.
Fatima said they have records of all conversions which IDC helped formalise. “We can produce video clips of reverted Muslims who embraced Islam on their own,” she maintained, adding that her family were planning to launch an online campaign to garner support for Umar.
At this point, a couple of Umar’s neighbours joined the conversation. Anjum, a resident of Kanpur, said she had contacted Umar about a decade ago when she wanted to convert to Islam from Sikhism. “My husband is Muslim and I wanted to formalise the relationship legally,” she added. “I came from a Sikh family. We believed in the ideals of Brahmakumaris.”
The other neighbour, an elderly woman who lives on the floor below, said, “Food and religion can’t be forced down anyone’s throat.”
She claimed that a few days ago a TV channel’s staff came to her house asking what kind of a person Umar was. “They never aired it because I said nice things about him,” she added.
Razia passed her mobile to me, playing a video from a YouTube channel called Millat Times. It was an interview with Sujit Shukla, a doctor in Bengaluru. In the interview, posted two days after Umar’s arrest, Shukla said he had heard about Umar on a train journey years ago and contacted him when he wanted to convert to Islam in 2004. “Everything is documented and filed,” Shukla said when asked about the conversion process. Did he benefit materially from his conversion? Shukla laughed and said, “Well it’s a loss making venture financially since all family ties are cut soon after conversion.”
Addressing a press conference in Lucknow on June 21, Prashant Kumar, additional director general, law and order, claimed the police unearthed the “conversion racket” while investigating a case filed at Ghaziabad’s Masuri police station.
The case was filed on June 4 against Mohd Ramzan alias Vipul Vijayvargiya and his brother-in-law Mohd Kashif who had tried going into Ghaziabad’s Dasna temple by hiding their identities, Kumar alleged, with the aim of assassinating its priest.
The priest, Yati Narsighanand Saraswati, is a Hindutva extremist who routinely spews venom against Muslims and their faith. In April, speaking at Press Club of India, he hurled insults at Islam and Prophet Muhammed, leading to the Delhi police filing an FIR against him. The previous month, his followers had brutally assaulted a Muslim boy for entering the temple premises to drink water. Afterwards, the temple put up a poster barring Muslims from going in.
The investigation into Ramzan and Kashif, Kumar claimed, led the ATS to Umar who they allegedly found was involved in the “forced conversion” of about 1,000 Hindus.
Razia disputed these allegations. Ramzan and Kashif had gone to the Dasna temple to debate the priest after he insulted their religion and prophet. Umar knew Ramzan, a resident of Nagpur who converted to Islam after marrying a Muslim woman named Ayesha.
Shahabuddin has been living in the locality for seven years and knows Umar. He said “people would go to him only to legalise conversion”.
“It is all political,” another resident, who has lived in the colony for decades, added with a wry smile, referring to Umar’s arrest.
At Umar’s home, Razia also lashed out at the incumbent political dispensation. “So many people have died of Covid, so many have lost jobs, yet the focus of the government is conversion,” she said, suggesting the case may be a ploy to distract from “real issues”.
The doorbell rang. A few Delhi police personnel cops had arrived for identity verification. Umar’s wife and daughter panicked. Frantic calls were made to local legislator Amanatullah Khan. The women are ushered into another room as Gautam’s son answered the police’s questions at the door. The family was getting used to the new normal.