Chandrababu Says Sorry To Muslims!

Chandrababu Says Sorry To Muslims!

A.M. KHAN YAZDANI DANNY·MONDAY, APRIL 9, 201811 Reads
Published Date : 28-May-2011 22:00:00 GMT 
http://www.greatandhra.com/viewnews.php?id=29443&cat=10&scat=46
Nearly seven years after losing power, the Telugu Desam Party chief N Chandrababu Naidu has made a candid admission that the alliance with the BJP-led NDA had caused a lot of damage to his party.
The long friendship with the “communal” BJP had resulted in the alienation of Muslims from TDP. In a frank introspection at the party’s annual conclave “Mahanadu”, Naidu admitted that the TDP had to suffer the consequences of the Muslim anger in the wake of the post-Godhra riots in Gujarat.
For the first time, Naidu tendered apology to the minority community for his party’s alliance with BJP and assured them he would never repeat the mistake.
The TDP, he assured, would strive to protect the interests of minorities and would stand by them in future.
“During our rule, we had committed some mistakes. I express my sincere regrets for that. Supporting the NDA regime was one of the mistakes. Despite our persistent demand, the Gujarat Chief Minister Narendra Modi did not resign after the Godhra violence. As a result, Mulsims have moved away from us. Such mistakes will never happen and we will never ever have an alliance with communal forces,” Naidu told the gathering of his party workers.
Continuing his confessional mood, he said he had ignored the interests of the government employees and assured that he would never repeat such mistakes, according to lead stories in “Andhra Jyothy” and “Eenadu”.
Earlier, he had also confessed to certain policy errors pertaining to agriculture sector and promised nine-hour free power supply to farmers if his party was elected to power in the next elections.
Naidu’s bold attempt to take a fresh look at his party’s policies shows that he is keen for an image make-over. He is desperate to offload the baggage of the past and prove to the voters that he is a changed man now. The anti-farmer and pro-rich image was one of the main reasons attributed to the TDP’s rout in the previous elections.
Meanwhile, the ruckus created by NTR’s son and TDP MP N Harikrishna at the Mahanadu venue has hogged the media headlines across major publications. The maverick leader had left the meeting venue in a huff, apparently peeved over the posters and banners of Naidu’s industrialist-son Nara Lokesh dominating the Mahanadu venue.
According to a report in “Andhra Jyothy”, Naidu, during an interaction with his close confidants, expressed displeasure over his brother-in-law’s attitude. He lamented that at a time when the party is facing multiple challenges it was unbecoming on the part of Harikrishna to create fresh trouble over non-issues.

BJP condemns Naidu remarks at Mahanadu
May 30, 2011, 12.19am IST
http://articles.timesofindia.indiatimes.com/2011-05-30/hyderabad/29599172_1_n-chandrababu-naidu-naidu-remarks-mahanadu
HYDERABAD: The BJP on Sunday condemned TDP chief N Chandrababu Naidu for his statements during the Mahanadu wherein he regretted his association with the NDA government.
Party spokesman Naraparaju Ramchander Rao said Naidu's claim that Muslims had lost faith in TDP after the Godhra carnage was uncalled for as Muslims in Gujarat had already left behind the incident with a `forget and forgive approach'.

Chandrababu Naidu showers sops on Muslims
Friday, 28 September 2012 
Hyderabad, September 28:
Telugu Desam Party by releasing an exemplary Muslim plan has given a new challenge to Indian political parties. TDP supremo Mr. N Chandrababu Naidu showered sops on Muslim minority and announced a budget of Rs 2500 crore if it comes to power. Addressing the party's Minority Convention at NTR Trust Bhawan Mr. Naidu announced a Minorities Sub-Plan on par with BC sub plan under which he promised eight per cent quota for Muslims in politics, education, employment and annual budget.
Naidu announced that the TDP would give tickets to 24 candidates belonging to minority communities during the next assembly elections. He also promised that he would personally ensure the victory of at least 15 candidates across the State. Besides this Mr. Naidu also announced 10 percent reservation to Muslims in education sector.
Politburo member Mr. Zahed Ali Khan, Former MP SM Lal Jaan Pasha, general secretary TDP Mr. Ahmed Shareef, former minister N Md Farooq, former chairman Waqf Board Alhaj Mohammed Saleem, Mr. Ameer Babu, Mr. Ali Masqati, Mr. M A Salam, Mr. Younus Ikbani, Mr. M. A Hakeem, Mr. S A Aleem, Mr. Shahbaz Ahmed Khan, Mr. Ali bin Sayeed Alkatmi and other TDP leaders were also present at the convention.
Mr. Naidu announced that Urdu classes will be arranged in every school where atleast 20 students wish to learn Urdu. Besides this he announced interest free loans to Muslim women upto 50000 rupees. He promised that Waqf properties will be retrieved. All the imams and muezzin of all the masajid of the state will be paid monthly salary of 3000 and 5000 respectively. He said TDP will ensure scholarships to students studying in religious madrasas and also promised to establish banks under interest free Islamic banking system. He also promised that TDP would not interfere with the Muslim Personal law. TDP supremo also announced an aid of 50000 rupees for Muslim girl’s marriage.
He also promised the implementation of recommendations of Justice Sachar and Justice Ranganath Mishra Commissions. He said a separate Muslim Empowerment Policy would be framed for the socio-economic development of the community.
Siasat news
http://www.siasat.com/english/news/chandrababu-naidu-showers-sops-muslims

Modi’s mentality not acceptable in India: Chandrababu Naidu
Submitted by admin4 on 14 July 2013 - 7:28pm
http://twocircles.net/2013jul14/modi%E2%80%99s_mentality_not_acceptable_india_chandrababu_naidu.html
By TwoCircles.net Staff Reporter,
Hyderabad: Former key NDA ally Telugu Desam Party chief N. Chandra Babu Naidu in strong words slammed the Gujarat chief minister Narendra Modi for his ‘puppy’ remark comparing 2002 Gujarat riots victims to a puppy getting crushed under car wheels.
“Muslims were killed in huge numbers during 2002 Gujarat riots, comparing it to puppy getting crushed under car is shameful. It is disgraceful that man holding CM post is having such kind of feelings,” Mr. Naidu said while addressing press conference at his residence.

He said after every natural disaster, communal riots or any act of terrorism, it is the duty of the government to provide sense of security to its people and relief to the victims. But Naidu said, “Mr. Modi doesn’t even have any remorse for open killings of Muslims right under his Govt. He has overlooked that his comments would hurt the sentiments of families who lost their loved once in the riots, and it will boost motivations of communal roguish elements.”
Former Andhra Pradesh Chief Minister even though was key partner in NDA central government but never shared cordial relations with Narendra Modi. He still considers NDA protection to Modi after Gujarat riots was the main reason for his defeat to the Congress.

After 2002 riots when even Nitish Kumar was coming out in support of Modi, Naidu emerged as the biggest opposition to him in NDA. In fact, the TDP president was the first person to demand the sacking of Modi after the massacre and had even threatened to withdraw support to the NDA then. Such was the hostility of Naidu towards Modi that he refused to nominate another TDP MP as the Lok Sabha Speaker, after the death of G.M. Balayogi in a helicopter crash in March 2002, in protest against the Gujarat riots. 

In August 2003, Mr. Naidu stalled the scheduled visit of Modi to Hyderabad to participate in Ganesh Visarjan program on the grounds that it would trigger communal riots in the city.
Recently when Mr. Modi won Gujarat elections, he invited Mr. Naidu to his swearing in ceremony which Naidu declined to accept and even stopped his brother in law and Telugu film star Bala Krishna from attending it.

Chandra Babu Naidu said people with outlook like Narendra Modi doesn’t have any place in such a secular country like India. He demanded Narendra Modi to withdraw his comments.

Faraizi movement

Faraizi movement
From Wikipedia, the free encyclopedia
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The Faraizi movement was founded in 1818 by Haji Shariatullah to give up un-Islamic practices and act upon their duties as Muslims (fard).[1] The movement protected the rights of tenants to a great extent.

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Views
The Faraizis adhered to the Hanafi school with certain differences in practices.

Tawbah i.e. to be penitent for past sins as a measure for the purification of soul
To observe strictly the obligatory duties of Faraiz
Strict adherence to Tawhid
India being Dar al Harb, Friday prayers and Eid prayers were not obligatory.
Denouncing all cultural rites and ceremonies, which had no reference to the Quran and Sunnah, as bidah or sinful innovations[2]
The leader of the Faraizis was called Ustad or teacher, and his disciples xagird or students, instead of using the terms like pir and murid. A person so initiated into the Faraizi fold was called Tawbar Muslim or Mumin.[2]

Reception

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The Faraizi movement was widely received in the districts of Dhaka, Faridpur, Barisal, Mymensingh and Comilla.[3]

Some Muslims, on the other hand, particularly the landlords of Dhaka, hence, reacted sharply against him, which caused a riot in Nayabari, Dhaka District. Due to the reaction of these landlords and Hindu landlords and European indigo planters, this movement swelled into a socio-economic issue.[4]

The landlords levied numerous abwabs (plural form of the Arabic term bab, signifying a door, a section, a chapter, a title). During Mughal India, all temporary and conditional taxes and impositions levied by the government over and above regular taxes were referred to as abwabs. More explicitly, abwab stood for all irregular impositions on Raiyats above the established assessment of land in the Pargana) over and above normal rent and such abwabs were horribly dishonest in the eye of law. Several abwabs were of a religious nature. Haji Shariatullah then intervened to object to such a practice and commanded his disciples not to pay these dishonest cesses to the landlords. The landlords even inflicted a ban on the slaughter of cows, especially on the occasion of Eid. The Faraizis ordained their peasant followers not to obey such a ban. All these heated instances added up to tensed and stressed relationships amongst the Faraizis and the landlords, who were all Hindus.[2][citation needed]

The Islamic-led Faraizi movement could be witnessed in various parts of Bengal, with overwhelming English-Bengali agreement for perhaps the very first time. The outraged landlords built up a propaganda campaign with the British officials, incriminating the Faraizis with a mutinous mood. In 1837, these Hindu landlords indicted Haji Shariatullah of attempting to build up a kingdom of his own. They also brought several lawsuits against the Faraizis, in which they benefitted dynamic co-operation of the European indigo planters. Shariatullah was placed under the detention of the police in more than one instance, for purportedly inciting agrarian turbulence in Faridpur.[2][additional citation(s) needed]

Succession
After the death of Haji Shariatullah, his son, Muhsinuddin Ahmad Dudu Miyan, led the movement to a more agrarian character. He organised the oppressed peasantry against the oppressive landlords. In retaliation, the landlords and indigo planters tried to contain Dudu Miyan by instituting false cases against him.[2] However, he became so popular with the peasantry that in the cases, courts seldom found a witness against Dudu Miyan.

The initial victories of Dudu Miyan captured the imagination of the masses and Haji sahib the greta sought Dudu Miyan's protection against the oppressive landlords.

Dudu Miyan died in 1862 and before his death he had appointed a board of guardians to look after his minor sons, Ghiyasuddin Haydar and Abdul Gafur alias Naya Miyan who succeeded him successively. The board, with great difficulty, kept the dwindling movement from falling to pieces. It was not until Naya Miyan attained maturity that it regained some of its lost strength. Nabinchandra Sen, the then sub-divisional officer of Madaripur District, thought it prudent to enter into an alliance of mutual help with the Faraizi leaders, who, in their turn, showed a spirit of co-operation towards the government.[2]

On the death of Naya Miyan in 1884, the third and the youngest son of Dudu Miyan, Syeduddin Ahmad was acclaimed leader by the Faraizis. During this time, the conflict of the Faraizis with the Taiyunis, another reformist group reached the climax and religious debates between the two schools of thought had become a commonplace occurrence in East Bengal. He was bestowed with the title of Khan Bahadur by the government. In 1905, on the question of the partition of Bengal, he lent support to Nawab Salimullah in favour of partition, but he died in 1906.[2]

Khan Bahadur Syeduddin was succeeded by his eldest son Rashiduddin Ahmad alias Badshah Miyan. During the early years of his leadership, Badshah Miyan maintained the policy of co-operation towards the government. However, the annulment of the partition of Bengal made him anti-British and he took part in the Khilafat and non-co-operation movements. Soon after the establishment of Pakistan he summoned a conference of the Faraizis at Narayanganj and declared Pakistan as Dar-ul-Islam and gave permission to his followers to hold the congregational prayers of Jum'ah and Eid.[2]

Wahhabi Movement in India (Bengal)

 Wahhabi Movement in India (Bengal)

On December 11, 2013 By Arnab Sengupta

Whhabi Movement in India – Bengal

The centre of the Wahhabi movement in Bengal was Narkelbaria, a village bordering on the thanas of Basirhat and Kalinga in the district of Barasat.

Wahabi Movement under Syed Mir Nisar Ali (Titu Mir) 

Syed Mir Nisar Ali, popularly known as Titu Mir, was the leader of the Wahabi Movement in India. He was born on 26th January, 1782 in the village of Chandpur, close to Narkelbaria.

During his pilgrimage to Mecca he came into contact with the Wahhabis and made the acquaintance of Sayyid Ahmed Khan of Rai Bareilly. Upon his return from Mecca, Titu Mir collected a large body of followers who were mostly Muslim peasants and weavers. Around Narkelbaria his main task was that of a religious reformer.

The Wahhabi movement was a political struggle and a fight for prestige.

The Wahhabi Movement can be seen as the rudimentary steps of an anti imperialist national struggle. They had formed a kind of military order. At the head was TituMir, with the Fakir Mishkeen Shah as his chief adviser. Maizuddin, a common weaver, became his minister. Other notables, all of whom came from peasant ranks, were known as sardars. At Narkelbaria they had their headquarters.

There they had built a bamboo stockade. Within the stockade there were different quarters, one reserved for the store of food and other necessaries of life, one for the storing of arms, and one was stuffed with bricks and stones to ward off the enemy in case of a sudden attack.

Titu Mir had proclaimed the illegitimacy of the Company’s government and the Muslims were the rightful owners of the empire. The rebels had declared that henceforth they were to receive rent from the peasants and they proceeded from village to village enforcing their demand. The India Gazette reported that. Parwanas were issued to the principal zamindars of the district asking them to send grain for the army. Generally, the smaller zamindars had submitted and supplied the rebels with the necessaries of life, while the bigger zamindars sought safety for themselves and their families by leaving the place.

How Saudi funded Rs 1,700 crore for Wahabi influence in India

How Saudi funded Rs 1,700 crore for Wahabi influence in India 

Posted By: Vicky Nanjappa Updated: Thursday, June 25, 2015

 New Delhi, June 25: Last year violence broke out near a Mosque in Bommanhalli, Bengaluru and what was being termed as minor tiff was in fact a case of some youth trying to impose the Wahabi preachings. 

 When the seniors in the administration of the Mosque opposed these youth, there were clashes in which 4 persons were injured seriously.

 In another incident that occurred in Maharashtra, Wahabi scholars bribed some members of the Mosque and attempted taking over the administration. While the Muslims in many states have opposed the Wahabis tooth and nail, success for the Saudi Arabia sponsored Wahabis was highest in Kerala. 

These are instances that could be read with the recent Wikileaks documents which suggested that Saudi Arabia is worried about the growing influence of Iran over India and the outreach by Tehran to the Shia community was worrying. The Muslim World League also requests Saudi Arabia to establish Wahabi centres in India to counter the threat from the Shias. 

How Saudi Arabia set up Wahabi centres in India?

 Saudi Arabia realizes that the Shias in India are a threat to the dominance of the Sunni community. India houses a large number of Shias and this according to the Saudis gives Iran an upper hand in India. However for Saudi the Sunnis in India have not followed the violent Wahabi style of Islam and there are many seniors in the Muslim community who will not allow that to happen. 

The only way Saudi could instill a radical thinking in the minds of the Sunni Muslims in India was by the establishment of Wahabi centres. The Wahabis are an extremely orthodox set of Sunni Muslims. There are several Muslims in India who subscribe to the Wahabi view. 

As a first step, Saudi sent in several Wahabi preachers into India an Intelligence Bureau report states. The years 2011 to 2013 alone saw a record number of 25,000 Wahabis coming to India and conducting seminars in various parts of the country. With them they brought in Rs 1700 crore in several installments and used it to propogate the Wahabi style of Islam. 

Wahabism found success in Kerala: 

The drive by Saudi to impose the Wahabi culture in India has not been entirely a success. The highest rate of success that they have witnessed is in Kerala. 

This is a lot to do with the fact that there is a large population of people who go to Saudi in search of employment. Many in Kerala have welcomed with open arms the Wahabi style of preaching and this has let the Saudi controlled lot take control over nearly 75 Mosques in the state. 

The newer Mosques that are coming up in Kerala are also constructed in the manner in which they done in Saudi Arabia. 

This is just one small indicator of how much people of the state are willing to follow the radical style preached by the Wahabi scholars. Moreover the inflow of funds into Kerala from Saudi is the highest when compared to any other part of the country. 

It was in Kerala that one got to see posters mourning the death of Osama Bin Laden and also a prayer for Ajmal Kasab after he was hanged. Intelligence Bureau officials tell OneIndia that a large number of youth appear to be attracted to this radical style of Islam, but also add that there are some elders who are trying to oppose it. 

The Wahabi rule book in India: 

Each time a Wahabi preacher comes to India, he comes in with a rule book. What they intend to do is ensure that the rule book is circulated in the Mosques. 

However when the administration of the Mosques have opposed this it has led to clashes. The rule book has a set of guidelines which need to be ahdhered to failing which the horrific Sharia law would be imposed. 

Here are a couple of guidelines that have been set as per the Wahabi rule book: 
• Shrines shall be forbidden • 
Every Muslim woman should wear purdah or be subject to severe punishment 
• Men have to compulsorily grow beards 
• Women should not be allowed to work. Exception can be made only if the family is in need.
 • Men and women should not mingle together in public.
 • No weeping loudly at funerals. 
• Abide by the Shariat law; every offence committed shall be punishable under this law. 
• All men should wear trousers which are above their ankles.
 • No laughing loudly or listening to music; no dancing or watching television. 

Wahabi universities being set up: 

The Saudi sponsored Wahabis are aiming to set up their own education system in India as well. Out of the total Rs 1700 crore that has been earmarked for the cause, Rs 800 crore is being spent on setting up Universities in different parts of the country. One such university was seen in Andhra Pradesh as well. Over all they propose to set up 4 such universities which will only cater to Wahabi preachings. 

With the take over of the existing Mosques becoming extremely difficult, they have earmarked Rs 400 crore to set up 40 Mosques adhering only to Wahabi preachings in different parts of the country. 

A sum of Rs 300 has been been earmarked to set up Madrasas while the remaining Rs 200 crore has been set aside as miscellaneous costs which also would include bribes to paid off to Mosque authorities as was seen in Maharashtra. 

The birth of the Jamiat Ahl-e-Hadith: 

The birth of the Jamiat Ahl-e-Hadith took place in India in the state of Jammu and Kashmir. As a first step they wielded their influence on the various Mosques which began preaching the Sharia law as mandated by the Wahabis. 

The next stop was Maharashtra and Uttar Pradesh following which they began wielding influence heavily in Kerala. The Jamiat Ahl-e-Hadith was the umbrella body which oversaw the flow of Wahabi scholars into India. The same outfit is also making efforts to spread their ideology into Andhra Pradesh, Uttar Pradesh, Bihar and until last year Karantaka. 

Difference Between Sunni and Wahabi

Difference Between Sunni and Wahabi
• Categorized under Islam,Language,Religion | Difference Between Sunni and Wahabi

Difference Between

Sunni vs Wahabi

The major difference between Sunni and Wahabi is the beliefs and rituals. Sunnis are in majority and almost 90% percent of Muslims around the world belong to Sunni sect whereas the members of Wahabi movement are located in Saudi Arab. There are a few main and major as well as many secondary differences between the Sunni and Wahabi Muslims which caused these sects to be cut off from each other and emerge independently.

The major difference between them is that Wahabis believe that Prophet Muhammad should be praised only as a human being whereas Sunnis show extra special care and respect towards the Prophet of Islam.


Sunni Muslims celebrate the birthday of the Holy Prophet and arrange Meelaad. Meelaad is a form of gathering in which the Sunni Muslims get together and praise the Holy Prophet. The birthdays of Sufi saints are also celebrated with much dedication and enthusiasm. The day of their deaths are commemorated in the form of Urs. Wahabi Muslims do not believe in celebrating and practicing all these events which are very strongly rooted in Islam. Wahabis call these practices of events as unlawful and wrongful innovations. Wahabis also believe that this is as close as to shirk or polytheism and Sunnis follow the ways of infidel Hindus.

Sunni Muslims believe that Prophet Muhammad is Nur and still present in this world. Whereas Wahabis do not believe in using pious individuals as intermediaries when asking Allah as they consider it shirk or polytheism. Sunnis believe in the saints and mysticism whereas Wahabis do not believe in mysticism, intercession and prostration as well. Sunni Muslims visit the tombs of the saints and perform tawassul for the blessings of Allah whereas it is the greatest sin for a Wahabi.

Sunni Muslims believe in four imams of fiqah or Islamic laws such as Hanfi, Hanbli, Malakii and Shaafeyii whereas Wahabi does not follow an Iman in Fiqh. Wahabi Muslims are a group of fundamentalists and have an orthodox version Islam. Wahabis in Saudi Arab do not allow their females to work side by side with their men and they also are not allowed to drive a car. The women are treated as third rate citizens and they are bound to wear a long abayaa or garment to cover them from head to toe. Sunni Muslims are moderate and believe in the equality of women as suggested by Islam.

There are many differences present in their rituals of praying, marriage ceremonies, dresses etc. Wahabi Muslims have separate mosques and schools. Wahabi Muslims are followers of Mohammed ibn Abdul Wahab in the 18th century in Arabia, and his movement came up against a lot of opposition from the Indians Sunni Muslims. Members of the Wahab movement in Saudi Arabia believe their role as a restorer or reformer to free Islam from negative deviances, heresies, innovations, superstitions and idolatries. Wahabis prefer to eliminate music and listening to songs. They are against watching television and drawings of living things which contain a soul.

Summary

1. Wahabi Muslims are followers of Muhammad ibne Abdul wahab present in the 18th century in Saudi Arabia whereas Sunni Muslims are followers of Prophet Muhammad and his companions.

2. Sunni Muslims believe in intercession and mysticism whereas Wahabis call them as deviants and wrongful innovations in Islam.

3. Sunni Muslims strictly follow one of the four schools of thoughts or madhabs of fiqah or Islamic jurisprudence whereas Wahabis follow their sheikh.

4. Wahabis do not observe annual Sufi festivals, events or the birthday of Prophet Muhammad.

5. Sunni Muslims wear charms and believe in healing powers unlike Wahabi beliefs like visiting tombs or shrines of saints.



Read more: Difference Between Sunni and Wahabi | Difference Between http://www.differencebetween.net/language/difference-between-sunni-and-wahabi/#ixzz5DuSUv6UZ

Sufi and Bhakti Movement in India

Sufi and Bhakti Movement in India
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India is known to the world as a birth as well as meeting place of various religions, creeds and faiths.

Apart from the oldest ancient Hinduism, India had given birth to Jainism and Buddhism, the two glorious religions which by their rich principles, ideas and philosophy not only saved Indians from superstitious beliefs and spiritual dogmas but also enriched the ancient Hinduism which had been misinterpreted by Brahmanism.

The two religions with their principles of non-violence and noble Philosophy proved to be the sister religions of Hinduism.

events-131017.jpg
image source: irh.wisc.edu/images/events-131017.jpg

After them, came Islam in the beginning of the medieval age in India, which in-spite of its principle of universal brotherhood could not associate herself with Hinduism. It was due to the fact that the Islamic people were annoyed with the outer form of Hinduism like elaborate rites and rituals, polytheism and idolatry etc.

Of course they did not try to go deep into Hindu Philosophy, Islamic religious men and the Muslim rulers wanted to propagate the Islamic religion by adopting forceful methods. It was characterised as a militant religion. Muslims consider Hindus infidels and Muslim rulers very often declared jihad on the eve of wars against Hindus. Muslim rulers of the Sultanate period did not treat Hindus properly. The Hindu religious sentiments had received a rude set back, when the Muslim rulers plundered and destroyed the Hindu temples.

Antagonism between the two different sects of people continued to grow day by day. Religious supremacy made the Muslim rulers and people to exhibit mutual hatred and hostility, towards their fellow Hindu Citizens. At this critical hour of human ignorance and mutual hatred and hostility, there appeared a group of serious religious thinkers who by their Sufi and Bhakti movement awakened the People about God and religion. They did everything to establish brotherhood, love and friendship between the Hindus and Muslims.

The Sufi Movement:
The Sufi movement was a socio-religious movement of fourteenth to sixteenth century. The exponents of this movement were unorthodox Muslim saints who had a deep study of vedantic philosophy and Buddhism of India. They had gone through various religious text of India and had come in contact with great sages and seers of India. They could see the Indian religion from very near and realized its inner values. Accordingly they developed Islamic Philosophy which at last gave birth to the Sufi Movement.

The Sufi movement therefore was the result of the Hindu influence on Islam. This movement influenced both the Muslims and Hindus and thus, provided a common platform for the two.Though the Sufis were devout Muslims, yet they differed from the orthodox Muslims. While the former believed in inner purity, the latter believed in external conduct. The union of the human soul with God through love and devotion was the essence of the teachings of the Sufi Saints. The method of their realizing God was the renunciation of the World and Worldly pleasures. They lived a secluded life.

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They were called Sufis as they wore garments of Wool (suf) as their budge of poverty. Thus the name ‘Sufi’ is derived from the word Suf. They consider love to be the only means of reaching God. Historian Tara Chand says, “Sufism indeed was a religion of intense devotion, love was its passion; poetry, song and dance, its worship and passing away in God its ideal”.

The Sufis did not attach importance to namaz, hajj and celibacy. That is why they were misunderstood by orthodox muslims. They regarded Singing and dancing as methods of inducing a state of ecstasy which brought one nearer to realisation of God. There were some leading Sufi saints like Khwaja Muinuddin Chisti, Fariuddin Ganj-i-Shakar, Nizam-ud-din Auliya etc.

Khwaja Muinuddin Chisti (1143-1234):
Khwaja Muinuddin Chisti was a great Sufi Saint of India. The Chisti order was established in India by him. He was born in 1143 A.D. in Seistan in Persia. He came to India around 1192 A.D. shortly before the defeat and death of Prithvi Raj Chauhan and settled on at Ajmer. It is said that some of the Hindu families influenced Prithviraj to drive out Muinuddin Chisti from his state.

Accordingly Prithvi Raj sent the chief priest of Ajmer, Rama Deo, with an order to Muinuddin to leave his state. But Rama Deo was so much impressed and fascinated with the personality of Chisti that he became his disciple and remained with him. In this way he attracted everyone who came in contact with him. He had a large number of followers.

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By leading a very simple ascetic way of life and spreading the message of love and equality, he had tried to wipe out ill- feelings from the minds of the people of two communities i.e. Hindus and Muslims. Of course no authentic record of his activities is available. He did not write any book but his fame rose with the fame of his successors. However living for a long period of more than ninety years and spreading the message of love and universal brotherhood he breathed his last in 1234 A.D.

Farid-ud-din Ganj-i-Shakar (1176-1268):
Farid-ud-din Ganj-i-Shakar was another great Sufi Saint of India. He was popularly known as Baba Farid. He was a great disciple of Shaikh Muinuddin Chisti. He spent most of his time in Hansi and Ajodhan (in modern Haryana and the Punjab, respectively). He was deeply respected in Delhi. He was surrounded by a large number of people whenever he visited Delhi.

His outlook was so broad and humane that some of his verses are later found quoted in the Adi-Granth of the Sikhs. He avoided the company of the Sultan and the Amirs. He used to say, “Every darvesh who makes friends with the nobles will end badly”. Baba Farid raised the chisti order of the Sufis to the status of an all India organisation by his high mysticism and the religions activities. He breathed his last in 1268 A.D.

Nizam-ud-din Auliya (1235-1325):
Nizam-ud-din Auliya was the most famous of the Chisti Saints. He was the disciple of Baba Farid. He came to Delhi in 1258 and settled in the Village Chiaspur near Delhi. In his life time seven Sultans ruled over Delhi, but he did not go to any of them. When the Sultan Ala-ud-din Khilizi once expressed his desire to meet him, he said, “I have two doors in my home. If the Sultan would enter through one door I would go out through the other.”

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Nizam-ud-din’s strong personality and mystic ideology made him most popular. He laid much emphasis on love which leads one to the realization of God. He also said that love of God means love of humanity. Thus he spread the message of universal love and brotherhood. He said that those who love god for the sake of human beings and those who love human beings for the sake of God are favorite to God. This is the best way to love and adore God. However, preaching his teachings for a long period he breathed his last in 1325 A.D. After him, the Chistis did not stay around Delhi; they dispersed and extended their message to the eastern and southern parts of India.

The Bhakti Movement:
The Bhakti movement was another glorious religious movement in the history of India. It was purely based on devotion to God and nothing else. Devotion means Bhakti through which one can realize God. The chief exponents of this cult were Ramanuja, Nimbarka, Ramananda, Vallabhacharya, Kabir, Nanak and Sri Chaityana. They preached the doctrine of love and devotion to realize God. Therefore the movement came to be known as Bhakti Movement.

The concept of Bhakti or devotion to God was not new to Indians. It is very much present in the Vedas, but it was not emphasized during the early period. Much later during the Gupta period, when the worship of Lord Vishnu developed, many holy books including the Ramayan and the Mahabharata were composed depicting the love and mystical union of the individual with God. The Ramayana and the Mahabharata, though written earlier were re-written during the Gupta times. Therefore Bhakti was accepted, along with Jnana and Karma, as one of the recognized roads to salvation. But this way (Marga) was not popularized till the end of fourteenth century in India.

However, the development of Bhakti started in South India between the seventh and the twelfth century. During this period the Shaiva Nayanars and the Vaishnavite disregarded the austerities preached by the Jains and the Buddhists and preached personal devotion to God as a means of Salvation. They also disregarded the rigidities of the caste system and unnecessary rites and rituals of Hindu religion.

They carried their message of love and personal devotion to God to various parts of South India by using the local languages. Although there were many points of contact between south and north India, the transmission of the ideas of Bhakti Saints from South to north India was a slow and long drawn-out process.

It was mainly due to the fact that Shaiva Nayanars and the Vaishnavite alvars preached in the Local Languages. And use of Sanskrit language was still less. However the ideas of Bhakti were carried to the north by scholars as well as by saints. Among these mention may be made of Namadeva, Ramananda, Ramanuja, Nimbarka, Vallabhacharya etc.

Namadeva:

Namadeva was a Maharashtrian Saint who flourished in the first part of the fourteenth century. He was a tailor who had taken to banditry before he became a saint. His poetry which was written in Marathi breathes a spirit of intense love and devotion to God. Namadeva is said to have travelled far and wide and engaged in discussions with the Sufi Saints in Delhi.

Ramananda:

Ramananda was also a Maharashtra Saint who belonged to the period between the second half of the fourteenth and the first quarter of the fifteenth century. He was a follower of Ramanuja. He was born at prayag (Allahabad) and lived there at Banaras. He was a great devotee of Lord Ram and therefore he substituted the worship of Ram in place of Vishnu. He was dead against caste system in India.

He picked up disciples from different castes of Indian Society. He taught his doctrine of Bhakti to all the four Varna’s, and disregarded the ban on people of different castes cooking or eating their meals together. Among his disciples there were a cobbler, a weaver, a barber and a butcher. His favorite disciple was Kabir who was a weaver.

His disciples also included women like Padmavati and Surasari. He was broad in enrolling his disciples. Ramananda founded a new school of vaishnavism based on the gospel of love and devotion. He laid stress on the Worship of Ram and Sita. He preached in Hindi instead of Sanskrit. Thus his teachings became popular among the common men.

Ramanuja:

Ramanuja was a great preacher of Bhakti cult. He flourished in the early part of the twelfth century. He belonged to South India. He was a follower of Vaishnavism. His great disciple was Ramananda. He preached that devotion to God was the only way to attain Salvation. He disregarded caste system and lined to be entertained by the low caste people.

Nimbarka:

Nimbarka was another great preacher of Bhakti Cult. He belonged to the South, but spent most of his life in Mathura. He was a great devotee of Lord Krishna and Radha. He preached the doctrine of Self Surrender. Vallabhacharya was another distinguished preacher of the Bhakti Cult. He was born in a telugu Brahman family in Banaras in 1479.

He was a great devotee of Lord Krishna. He spent most of his time at Vrindavana, Mathura and Banaras and preached Krishna Bhakti or devotion to Lord Krishna. He was the founder of the pushti marga, the path of divine grace. He preached that the follower of Pushti Marga or the path of divine grace will definitely get the highest bliss.

Besides these great preachers of Bhakti Cult, there were other three prominent exponents of the cult who by their sincere efforts not only popularised the Bhakti Cult but also immortalised themselves in the history of India. They were Kabir, Nanak and Sri Chaitanya.

Kabir:
Among those who was most critical of the existing social order and made a strong plea for Hindu-Muslim Unity, the name of Kabir stands out. Kabir was a Champion of the Bhakti Cult. Of course there is a good deal of uncertainty about the dates and early life of Kabir. According to a legend, Kabir was the son of a brahmana widow who due to certain reasons left him after his birth in a helpless condition on the bank of a tank at Banaras in 1440 A.D.

Fortunately a Muslim weaver Niru by name saw the baby and took him home. He was brought up in the house of a Muslim Weaver. But he was not given proper education. He learnt weaving from his foster father and made it his profession. Kabir from his very childhood developed a love for religion. While living at Kashi he came in contact with a great saint named Ramananda who accepted him as his disciple.

He also met a number of Hindu and Muslim Saints. Though he was married and later become the father of two children his love for God could not be wiped out amidst worldly cares. He did not leave home. He spent his life as a family man. He at the same time started preaching his faith in Hindi Language. He attracted thousands of people by his simple spell bounding speech. His followers were both the Hindus and the Muslims.

He breathed his last in 1510. It is said there happened a miracle after his death. His dead body was claimed by both the Hindu and the Muslim followers. Even a quarrel took place over this issue. After some time a follower out of curiosity lifted the cloth which had covered Kabir’s dead body. To the utter surprise of everybody present there, it was found a heap of flowers at the place of the body. Where did the body go? Realizing its implication both Hindu and Muslim followers distributed flowers among themselves.

Teachings:
The teachings of Kabir were very simple. He first of all emphasized on the unity of God. He said, we may call the God by any name such as Rama, Hari, Govinda, Allah, Sahib etc. it makes no difference. They are one and the same. Kabir said God is formless. He strongly denounced idol-worship. He also did not believe in incarnations (Avatara) of God. He disregarded formal worships and practices like idol-worship, Pilgrimages, bathing in holy rivers.

He advised people not to give up the life of a normal house holder for the sake of a saintly life. He said that neither asceticism nor book knowledge could give us true knowledge. Dr. Tara Chand says ‘The mission of Kabir was to preach a religion of love which would unite all castes and creeds. He disregarded the outer form and formalities of both Hindu and Islamic religion. Kabir strongly denounced the caste system. He gave emphasis on the unity of men and opposed all kinds of discrimination between human beings.

His sympathizers were with the poor man, with whom he identified himself. The teachings of Kabir appealed both Hindus and Muslims. His followers were called as Kabir panthis or the followers of Kabir. His poems were called as dohas. After his death, his followers collected his poems and named it Bijak.

Nanak:
Guru Nanak, the founder of Sikhism was one of the great exponents of Bhakti Cult. He was born in 1469 in the village of Talwandi (now called Nankana) on the bank of the River Ravi in the state of Punjab. Nanak from his very childhood showed a religious bent of mind and later preferred the company of Saints and Sadhus.

Although he married early and inherited his father’s profession of accountancy, he did not take interest either. He had a mystic vision and forsook the worldly life. He composed hymns and sang them with stringed instrument which was played by his faithful follower named Mardana.

He is said to have made wide tours all over India, even beyond it, to Srilanka in the South and Mecca and Medina in the west. He attracted a large number of croweds where-ever he went. His name and fame spread far and wide and before his death in 1538 he was already known to the world as a great saint.

Teachings:
First of all like Kabir, Nanak laid emphasis on the oneness of Godheads. He preached that through love and devotion one can get the grace of God and the ultimate Salvation. He said, “Caste, creed or sect have nothing to do with the Love and Worship of God.” Like Kabir, he said, “God does not live in any temple or mosque. One cannot realize Him by taking bath in holy rivers or going on pilgrimages or performing rites and rituals. One can attain him by complete surrender.

Therefore like Kabir, he strongly denounced idol-worship, Pilgrimages and other formal observances of the various faiths. However Nanak laid great emphasis on the purity of character and conduct as the first condition of approaching God. He also laid emphasis on the need of a Guru for guidance. He spoke about the universal brotherhood of man.

Nanak had no intention of founding a new religion. He only wanted to bridge the differences and distinctions between the Hindus and the Muslims in order to create an atmosphere of peace, goodwill, mutual trust and mutual give and take. The scholars have given different opinions about the impact of his teachings on Hindus and Muslims.

It has been argued that the old forms of religion continued almost unchanged. It also did not affect any major change in the caste system. Of course his ideas in course of time gave birth to a new creed called Sikhism.

However in a broader sense it can be viewed that both Kabir and Nanak could create a climate of opinion which continued to work through the succeeding centuries. Their teachings had been reflected greatly in the religious ideas and policies of Akbar.

Sri Chaitanya:
The worship of Lord Vishnu was much popularized in the form Rama and Krishna, his incarnations, in the later phase of Bhakti Movement. It became a sectarian movement and the champion of this movement was Sri Chaitanya. But the Bhakti movement led by Kabir and Nanak were non- sectarian. The Bhakti Movement of Sri Chaitanya based on the concept of love between Lord Srikrishna and the milk-maids of Gokul, especially Radha.

He used the love between Radha and Krishna in an allegoric manner to depict the relationship of Love, in its various aspects of the individual soul with the Supreme Soul. In addition to love and devotion as a method of worship, he added the musical gathering or Kirtan which can give a special form of mystic experience while praying Him (God).

Through this method of worship one gets himself detached from the outside world. According to Chaitanya, worship consisted of love and devotion and song and dance which produced a state of ecstasy in which the presence of God, whom we called Hari, could be realised. He said that such a worship could be carried out by all h-respective of caste, colour and creed.

The teachings of Sri Chaitanya had profound impact in Bengal and Orissa. His love and form of worship crossed all the man made boundaries of the Indian Society and he welcomed the people into his fold irrespective of caste, creed and sex.

Sri Chaitanya, who took the Bhakti Movement to the extraordinary heights of lyrical fervour and love, was born at Nawadip or Nabadwip (Nadia) a place in West-Bengal. His parents Jagananth Mishra and Sachi Devi was a pious Brahmin couple migrated from Orissa. They gave Chaitanya early education in Bengali and Sanskrit. His early name was Bishwambhar but he was popularly known as Nimai.

He was also called Goura as he was white in complexion. Chaitanya’s birth place Nadia was the centre of vedantic rationalism. So from an early life he had developed an interest in reading scriptures. He had acquired proficiency in Sanskrit literature, logic and grammar. He was a great lover and admirer of Krishna. His biographer Krishna Das Kabiraj says “Sri Chaitanya used to say, O Krishna! I don’t want education, power or followers.” Give me a little faith which will enhance my devotion to you. He was very unfortunate from family point of view, as he had lost his parents and his wife at an early age.

However at the age of 22 he visited Gaya where he was initiated into the Krishna cult by a recluse. He became a god-intoxicated devotee who incessantly uttered the name of Krishna. Chaitanya is said to have travelled all over India in spreading the Krishna Cult. He spent most of his time in Puri, Orissa on the feet of Lord Jagannath.

His influence on the people of Orissa was tremendous. He is said to have initiated Prataprudra Dev, the Gujapati king of Orissa into his cult. He is still worshipped as Gauraong Mahaprabhu as the very incarnation of Krishna and Vishnu. He is said to have disappeared in the temple of Lord Jagannath in 1533 A.D.

Causes of the Popularity of Bhakti Movement:
The causes of the popularity of the Bhakti movement are not far to seek. There are mainly two causes which are clearly seen behind its success. The first and the foremost cause was the simplicity of the Bhakti cult as well as the simplicity of its teachings. The second great cause was that it was preached in the local languages.

The Results of Bhakti movement:
The results of the Bhakti movement were far-reaching.

The first and the foremost result was that it minimized the differences and distinctions between the Hindus and the Muslims. The people of one religion tried to understand the people of other religion.

Secondly, the caste system gradually lost its previous importance as the Bhakti preachers disregarded it.

Thirdly, the spiritual life of the people became very simple and more developed than before.

Lastly, the movement had tremendous impact on the literature and language of the country. It helped the regional languages to get enriched in spreading the cult of Radha and Krishna. Bhakti Literature were produced in plenty in different regional languages. In Orissa Bhakti literature in Oriya language were produced by Panchasakha and others.

And this Bhakti movement has ever lasting influence on the people of India and outside. Even Akbar the great, was greatly influenced by the Bhakti and Sufi Philosophers, which made him to follow a secular stand in the field of religion.

दिल्‍ली: नाबालिग लड़की के रेप केस में नाबलिग आरोपी गिरफ्तार किया

दिल्‍ली: नाबालिग लड़की के रेप केस में नाबलिग आरोपी गिरफ्तार किया

https://khabar.ndtv.com/news/delhi/mioner-accused-in-arrest-for-minor-girl-rape-case-in-delhi-1842052

दिल्ली के गाजीपुर इलाके से शनिवार को एक नाबालिग लड़की लापता हुई थी, जिसकी शिकायत उसके घरवालों ने पुलिस में की थी.
Reported by: मुकेश सिंह सेंगर, Updated: 24 अप्रैल, 2018 2:42 PM

दिल्‍ली: नाबालिग लड़की के रेप केस में नाबलिग आरोपी गिरफ्तार किया
फाइल फोटोनई दिल्ली: दिल्ली के गाजीपुर इलाके से शनिवार को एक नाबालिग लड़की लापता हुई थी, जिसकी शिकायत उसके घरवालों ने पुलिस में की थी. लेकिन लड़की रविवार को मिल गई और पूछताछ में उसने बताया कि उसका एक पड़ोसी जो पहले पास में रहता था और अब कही और रहता है वो उससे मिलने गई थी. 

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टिप्पणियां घरवालों के आरोपों के बाद लड़की का मेडिकल कराया गया और मेडिकल रिपोर्ट के हिसाब से रेप का मामला दर्ज कर लड़की के दोस्त नाबालिग लड़के को गिरफ्तार कर जुवेनाइल जस्टिस होम में भेज दिया गया. लड़का गाजियाबाद में एक मदरसे में पढ़ाई करता है और लड़की उसके साथ वहां गई थी. घरवालों का कहना है मामले की पूरी जांच होनी चाहिए. कोर्ट के सामने लड़की ने ऐसा कोई बयान नहीं दिया गया कि उसे जबरन फंसाया गया या कोई और कम्युनल बात नहीं कही.

लड़की हिन्दू है और लड़का मुस्लिम है. पुलिस की तफ्तीश में कोई कम्युनल एंगल नहीं निकला है. लड़की खुद सीसीटीवी में लड़के के साथ जाती दिख रही है.


गाज़ीपुर मदरसा रेप केस और मौलवी : मामला प्रेम प्रसंग का है : पुलिस जाँच में मौलाना निर्दोष : रिपोर्ट
Posted by News Editor


Amit Tyagi
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पिछले दो दिन से भक्त लोग सेकुलरों के मुँह में दही माठा जमा रहे हैं। सारे हिंदुत्ववादी वीर लँगोट बाँधकर तिरंगा भगवा बैनर लेकर मैदान में डटे हुए हैं । ये आरोप लगाते हुए कि यूपी पुलिस मौलवी को बचा रही है। इन बुद्धिहीनों का आरोप सुन के ही हँसी आ रही थी। हँसी ये आ रही थी कि हद दर्जे तक मुस्लिमों से नफरत करने वाला हिंदू सम्राट सत्ता में है और करीब तीन एनकाउंटर हर रोज करने के हिसाब से यूपी पुलिस साक्षात यमराज बनी हुई है, तौ ई मौलवी को बचा कौन रहा है। चूँकि साहिबाबाद अर्थला सात साल रहा हूँ तो वो मस्जिद और मदरसे की माली हालत से भी भलीभाँति वाकिफ हूँ तो ये भी कहने की हालात में नहीं था कि ज़रूर बहुत मोटी रकम मौलवी ने भाजपा को चंदे में दे दी होगी। या हड्डी की तरह यूपी पुलिस के आगे फेंक दिया होगा। फिर मामला क्या है।

जैसा कि सभी जानते हैं कि बीते शनिवार को दिल्ली के गाजीपुर इलाके से एक नाबालिग लड़की लापता हो गई थी, जिसकी गुमशुदगी की रिपोर्ट उसके घरवालों ने पुलिस से की थी| लेकिन लड़की रविवार को साहिबाबाद अर्थला के एक मदरसे से बरामद कर ली गई। पुलिस पूछताछ में लड़की ने बताया कि वो एक लड़के से खुद मिलने गई थी जो पहले उनका पड़ोसी हुआ करता था लेकिन अब कहीं और रहता है|

पुलिस ने लड़की का मेडिकल कराया गया और मेडिकल रिपोर्ट के हिसाब से रेप का मामला दर्ज कर लड़की के नाबालिग दोस्त को गिरफ्तार कर लिया| उसको हिरासत मे लेकर जुवेनाइल जस्टिस होम में भेज दिया गया है|
दोषी लड़का गाजियाबाद के साहिबाबाद में एक मदरसे में पढ़ाई करता है और लड़की उसके साथ वहां गई थी|



मिली जानकारी के अनुसार कोर्ट के सामने लड़की ने ऐसा कोई बयान नहीं दिया जिससे ये ज़ाहिर हो कि उसे जबरन फंसाया गया| इसी के साथ उसने माना कि ग़लती उसकी भी है और ये मामला कम्युनल नहीं है| चूँकि लड़की हिन्दू है जबकि लड़का मुस्लिम है| पुलिस की भी खोजबीन में कोई कम्युनल एंगल नहीं निकला है| सीसीटीवी फुटेज में में भी लड़की स्वेच्छा से आरोपी लड़के के साथ जाती हुई दिख रही है|

यानी कि सारा मामला प्रेम प्रसंग का है..बहरहाल मदरसे में बलात्कार का मुद्दा मिला था मगर सुने हैं लड़की बयान देकर सब गुड़ गोबर कर दिया । बहरहाल बलात्कार और अपहरण का कथित आरोपी शहबाज़ और उसका एक हिंदू दोस्त फिलहाल पुलिस हिरासत में हैं मदरसा संचालक मौलवी को क्लीनचिट मिल चुकी है । पर संघियों का पूरा ज़ोर मदरसा संचालक को फंसाकर मामले को बलात्कार और हिंदू मुस्लिम बनाने का था पर मामला फेल हो गया ||

#Dhanywad, Amit Tyagi
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पुलिस जाँच में मौलाना निर्दोष, पुलिस ने काफी खातिर तवाजो करके मौलाना को छोड़ दिया, मदरसों में लगाये गए कैमरे ने एक बार फिर योगीजी को ‘थैंक्स” कहने पर मजबूर कर दिया अगर सीसीटीवी न होते तो अब तक मदरसा बाबरी मस्जिद की तरह बिखर चुका होता, लेकिन कुर्बान जाए सीसीटीवी लगावाने वाले की सोच पर, उन्होंने एक बार फिर मदरसे को बचा लिया, जैसा कि क्लिप में साफ तौर पे दिख रहा है कि लड़की अपने आशिक के हाथों में हाथ डालकर जा रही है, लेकिन मैं बात सिर्फ गय्यूर लोगो की करूँगा… बड़े बड़े पत्रकार, सोशल एक्टिविस्ट ओर लंबी लम्बी दाढ़ी वाले, जो अपने सेक्युलर होने का धर्म निभा रहे थे, जो आसिफा के साथ आये लोगो का कर्जा उतार रहे थे, उन्होंने अपनी पोस्ट पर हैशटैग #justiceForGeeta पर बिना तहक़ीक़ किये जो पूरी कम्युनिटी को कठघरे में खड़ा किया है वो हास्यसपाद है, यही वो सेलिब्रटी हैं जो कल आपको संघ के प्रोपगेंडा से कैसे बचें पर लंबे लंबे व्याख्यान देते दिख जाएंगे, लेकिन अफसोस कि संघ की चाल में खुद फंस गए, ओर लगे मौलवियों मदरसों को गालियां देने, दरअसल इन गय्यूर लोगो को उड़ता तीर लेने की आदत है!!!

सोर्स – चौधरी साहब
वाया – सहेली नीलू खान

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Navjot Singh Sidhu

@RoflSidhu_
भाजपा के लोग सिर्फ #JusticeForGeeta के लिए ही क्यों कैंडल मार्च निकाल रहे है?
उन्नाव,सूरत,कठुवा,कानपुर जैसे तमाम रेप केस के लिए कैंडल मार्च क्यों नहीं?
क्या भाजपा के नेता मोदी जी के बोलने के बाद भी पीड़िता और आरोपी में भी धर्म देखती है? राजनीति के लिए कोई इतना कैसे गिर सकता है!

Ragini Nayak

‪कठिन सवालों से बचने के लिये ‘धर्म’ की आड़ लेना भाजपा का चरित्र हैं..बलात्कार जैसे जधन्य अपराध पर अंकुश लगाने में भाजपा सरकारें विफ़ल रही हैं.कांग्रेस के विरोध और जनता के आक्रोश ने उन्हें बलात्कारियों के खिलाफ़ कार्यवाही करने को मजबूर किया और करते रहेंगे..I
Ravish Kumar
‏

@SirRavishKumar

सिर्फ #JusticeForGeeta के लिए ही क्यों कैंडल मार्च ? उन्नाव, सूरत, कठुवा, कानपुर जैसे तमाम रेप केस, मर्डर केस के लिए कैंडल मार्च क्यों नहीं ? कहीं ऐसा तो नहीं कि वो बलात्कारी, आरोपी हिन्दू हैं ?

Kapil Mishra
‏
Verified account

@KapilMishra_IND

Asifa और Geeta में फ़र्क क्यों केजरीवाल?

Asifa के लिए इंडिया गेट पर मार्च ठीक
Geeta के लिए जनता निकले तो पेट में दर्द

देवस्थान के नाम पर तमाशा
मदरसे के नाम पर सन्नाटा

#JusticeForGeeta के लिए एक शब्द नहीं बोला ना केजरीवाल ने ना मालीवाल ने

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Dalit Bridegrooms On Horses Challenge India’s Caste Status Quo

Dalit Bridegrooms On Horses Challenge India’s Caste Status Quo
Bhasker Tripathi and Shreya Khaitan, April 27, 2018  
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In Madhya Pradesh, when the wedding of Dalit groom Ramprasad Bamnia (center, with sword in hand), was obstructed by people from the upper castes for riding a mare, the Ujjain police came to his rescue and stayed through the wedding.



Ujjain district, Madhya Pradesh, and Bhilwara district, Rajasthan: As a wedding procession of 200-odd people danced to the hit Bollywood song Ghoomar, Ramprasad Bamnia, 27, dapper in a dark blue suit, a multi-coloured turban, and sword in hand, sat proudly atop a white-coloured mare.



“This was the third most important day of my life,” Bamnia said. The happiest was when he started studying at a special boarding school for children from the scheduled castes (SC)–the constitutional name for those who were considered at the bottom of the social hierarchy in India–and the second happiest when he was selected in Madhya Pradesh’s (MP) police force, after several failed attempts.



As the procession made its way to the house of the bride Sonia Bamnia, in Ghatiya village, 20 km north of the religious city of Ujjain, in the central Indian state of MP, Bamnia and his guests were accosted by about a dozen people between the ages of 20 and 28 years. They threatened to burn the music system if the procession didn’t stop playing the song Ghoomar–a traditional Rajasthani folk song adapted for the movie Padmavat, which the Karni Sena, a Rajput fringe group protested alleging that it defamed the Rajput queen Padmavati. The crowd also insisted that Bamnia get off the mare as he crossed the houses of Rajputs, considered to be a higher caste in the traditional system. Bamnia refused to get off the mare.



Over the last couple of years, Dalit weddings have been interrupted by upper castes in Rajasthan, Uttar Pradesh and Gujarat.



In April 2018, in Uttar Pradesh (UP), a Dalit, Sanjay Jatav, was denied the right to ride a mare to his wedding. When he protested, water and electricity supply to his and his fiancé’s family were stopped by some upper caste families.



In 2018, a 21-year-old Dalit, Pradip Rathod, was allegedly killed in Gujarat, by upper caste men, for owning and riding a horse. The Dalit community in Gujarat has also been assaulted for sporting a moustache and performing Garba–a Gujarati folk dance.



Such stand-offs are a manifestation of a deeper struggle within society: Men and women from upper castes are increasingly anxious that Dalits–who make up 16.3% of India’s population–previously considered untouchables, and relegated to jobs considered impure, are enrolling in schools in greater numbers, studying in colleges, finding better jobs and aspiring for long-denied equality.



This is the first part of a two-part series on upper-caste resistance to the rise of Dalits and how the criminal justice system still fails them. The second part explores opposition to inter-caste romantic relationships, and the struggle Dalits face getting justice.



Poverty rates for the SC population have fallen sharply: In urban areas, it fell from 40.6% in 2004-05 to 21.7% in 2011-12, comparable to the fall in poverty rates for the rest of the population, excluding other backward classes (OBCs). In rural areas, poverty rates for SCs fell from 53.5% in 2004-05 to 31.5% in 2011-12, less than the rest of the urban population, excluding OBCs.




Source: Handbook on Social Welfare Statistics (January 2016), Ministry of Social Justice & Empowerment



Dalits question the status quo



Hidden behind these numbers, on the ground, Dalits are questioning the status quo in small ways.



In Dhuwaliya village, in Rajasthan’s Bhilwara district, Prakash Meghwanshi’s wedding procession, or Bindauli, as it is locally called, was stopped by a group of upper caste men and women who asked him to get off the horse in front of the houses of the upper castes, police said. Meghwanshi refused, and when his family threatened to call the police, those stopping the procession let it proceed.



“Since years, no Dalit had ridden a horse at his wedding in our village. People either didn’t even think of doing it or if they did, they would be scared of what the upper caste people would say,” Rampal Balai, the father of the bride in Dhuwaliya, who arranged for the horse, said. “I wanted my daughter to have a big wedding and I was aware of our rights” to mount a horse.



Those who had stopped the procession said it was not caste-related, and that no one rides in front of the temple on a horse. Police said the temple was just a pretext for stopping the procession and that the procession was just passing the side wall of the temple.



“It’s an issue of dignity,” Satish Kumar of the Jaipur-based Centre for Dalit Rights told IndiaSpend. The upper castes feel that if someone considered lower caste can mount a horse, and ride on the main path of a village, “hamari izzat mitti me mil jaayengi (we won’t be respected any longer)”. Dalits, especially those who migrated to urban areas for study and work, want to have the right to ride a horse, just like everyone else does, Kumar said.



“Earlier there was a lot of child marriage in Dalits so such processions were not common. That’s changed now,” said Bhanwar Meghwanshi, who works for Dalit rights in Rajasthan, and is a national council member of the People Union for Civil Liberties.



“This happens because of old attitudes. The upper castes would consider themselves above all, and believe that old traditions would continue forever,” said Panchuram Saraswat, station house officer, who first appeared at the scene of the wedding procession in Dhuwaliya.



“They don’t know about the law.”



Charbhuja_Temple

The “Charbhuja” temple in Dhuwaliya village, Bhilwara Rajasthan. Upper caste Jats  asked a Dalit groom to get off the horse when his wedding procession was passing through a lane to the left of the temple.



In MP, when the upper castes stopped the wedding procession of police constable Ramprasad Bamnia, the guests agreed to stop playing the song Ghoomar, but Bamnia refused to get off the mare or stop the procession. Then, some of the upper castes threw stones–some hit Bamnia’s relatives, one hit Bamnia’s head and he fell off the mare. He was saved because of the turban, he said.



“I never imagined that I would have to go through such trauma at my marriage due to my caste. And there was this unsaid pressure on me because I was a part of the police administration. Had I let it go, what example would others have received,” said Bamnia. “The incident had shaken me and had hurt my self-respect.”



A national human rights commission report lists prohibitions that Dalits have been subjected to such as driving through the locality on their own vehicle, taking a dead body on the main street of the village, especially where upper castes live, mounting a horse at a wedding procession, entering a higher caste locality for wedding functions, and playing musical instruments for their wedding.



“They [upper castes] must think, ‘how can these downtrodden people rise and ride a mare and pretend to be equal to us’,” said Bamnia.



Bamnia went to the local police station to complain, but did not receive much help. He then reached out to the district’s superintendent of police (SP), who promised to send his deputy and 20 members of a special task force to ensure a peaceful wedding. “What really touched me was that seeing me walking back home on foot, ASP (additional SP) sir sent his own vehicle to take me to the wedding,” Bamnia recalled.



“I still think if this could happen to me in a village this close to the city, what atrocities people from my caste must be facing in villages located far-away from the city,” said Bamnia. “We are not competing with anybody; we just want to have decent lives with decent jobs.”



Nationwide, reporting of crimes against SCs has increased. Over the decade to 2016, the reported crime rate against dalits rose by 25%; from 16.3 crimes per 100,000 dalits reported in 2006, to 20.3 crimes in 2016, according to an April 2018 IndiaSpend analysis of 2016 National Crime Records Bureau (NCRB) data, the latest available.







Change in power equations upset upper castes



When IndiaSpend spoke to two of the five men against whom a case had been filed for stopping Meghwanshi’s procession, they said it wasn’t because he was Dalit.



“Nothing happened,”  Baluram Jat, 38, said. “We just told them not to break tradition. No one rides a horse in front of the temple. But they wouldn’t stop and we let them go. We did not fight, or verbally abuse them. I don’t know why they filed this case. Just because they are Dalit, they could file a case. It’s the power of being a Dalit.”



Some Jats–a caste higher than the Dalit–from the village said the only problem they have with Dalits is that they relied on reservations to get jobs.



“The problem we have is with the reservation system. Why is it that if one of us (higher castes) gets 80%, we still don’t get a job, and they (lower castes) get a job even if they get 50%,” said a Jat–requesting anonymity–in Dhuwaliya.



Some days after a first information report (FIR) was filed with the local police station at Raila, those accused came to the father of the bride, who had filed the case. “They came and apologised and told me they would not stop any wedding procession in the future,” Balai said. “Ours is a small village and we want to live in peace,” said Ghasiram Jat, 45, one of those named in the FIR for stopping the procession.



Dhuwaliya is a village of about 50-60 households, villagers said, equally divided between upper castes and Dalits. Though both communities have separate temples and don’t communicate much with one another, they do attend each others’ weddings and even give money to the family at such functions. Ghasiram went to the wedding of Balai’s daughter, after the procession was stopped, he said.



Laws and political advancement empower Dalits



In 2015, the Centre for Dalit Rights filed a public interest litigation in the Jaipur High Court listing several cases where Dalits were not allowed to ride a horse through the village during wedding processions, or where funeral processions were stopped.



The Jaipur High Court ruled it was the duty of the district magistrate, the sub-divisional magistrate, superintendent of police, and circle officer of the police to prevent such cases. The court also asked for the formation of a special team in ‘atrocity-prone areas’ to see that funeral rights to Dalits are not denied and their marriage processions are not blocked.



In 2015, an amendment to the national law for prevention of atrocities against SCs and scheduled tribes also made it a punishable offence to obstruct or prevent a person from a SC or tribe from mounting or riding bicycles or motorcycles, or wearing footwear or new clothes in public places, and taking out wedding processions or mounting a horse, or any other vehicle, during wedding processions.



Social scientists believe that seeds of these issues also lie in the rise of social and political upliftment of Dalits in the last few decades.



With economic liberalisation in the 1990s, India saw democratic decentralisation, said Ujjain-based Yatindra Singh Sisodia, professor and director at the Madhya Pradesh Institute of Social Science Research.



With a 1992 constitutional amendment, gram panchayats (village councils) were provided constitutional status, with seats reserved for those from the SCs and scheduled tribes. “This led to the massive increase in participation of Dalits in decision-making processes, which in turn led to the social and economic betterment of the Dalits. The upper castes could not accept this change,” Sisodia told IndiaSpend.



“In the last six 5-year-terms of the panchayats, the system has created a strong panchayat-level representation of Dalits, which challenges the upper castes in important decisions, thus creating friction,” said Sisodia.



Ramprasad Bamnia_620

Ramprasad Bamnia, a Dalit groom from MP, who was attacked by people from the upper castes for riding a mare and playing the song Ghoomar. His education, and his mother’s political post helped changed the perception of the village towards them, he said.



In Madhya Pradesh’s last gram panchayat elections, which took place in 2014-15, sarpanch (village head) candidates from the SC, Scheduled Tribes and Other Backward Classes won over 18,183 seats, more than 80% of the total 22,604 seats. Only 15,136 seats–about 67% of the total seats–were reserved for candidates of these communities.



“We were always poor. No one cared about us. But then in 2005 my mother won the panchayat elections to become the sarpanch of the village,” said Bamnia. But since Bamnia’s mother had beaten a candidate supported by the upper castes, her office had no support from them. “Gradually, my mother and father made political relations and figured out the ways to carry out works in the panchayat,” Bamnia said.



Around the same time, Bamnia’s elder brother was selected to become a teacher in a government middle school. Bamnia was one of the few in his village to complete high school, he said. “All these changes in my family changed the perception of the entire village. Upper castes of my village never openly said anything against us but they never liked us either,” said Bamnia.



Over a decade to 2011, the literacy rate of India’s SCs grew faster than that of the general population; for SCs, it grew 11.4 percentage points from 54.7% to 66.1%, compared to an increase of 8.2 percentage points from 64.8% to 73% for India’s general population. The gross primary school enrollment rate (the proportion of primary school-aged children who enroll in school) for people from the SCs has consistently been high.



Though a lower proportion of the SC population enrolls in college, the pace of growth in enrollment has been the same as the rest of the population. The gross enrolment ratio (proportion of youth aged 18-23 years who enrolled in higher education) of people from the SCs grew from 13.5% in 2010-11 to 19.9% in 2015-16 versus an increase from 19.4% to 24.5% for the rest of the population.




Source: District Information System for Education 2010-11 and 2015-16; All India Survey of Higher Education 2010-11 and 2015-16; Selected Educational Statistics (2004-05), Ministry of Human Resource Development
Note: Gross enrollment ratio: those enrolled in school as a proportion of children of school-going age in the population



In several villages, changes in caste relationships began years ago. For instance, in Kawaliyans, a village about 5 km from Dhuwaliya, where Balai’s son-in-law, Prakash Meghwanshi, comes from, Dalit grooms have been riding horses in wedding processions around the village for several years. Meghwanshi was surprised when people from his wife’s village stopped the wedding. “I had gone on a horse for my Bindauli in my village just the day before and there were no problems,” he said.







This tussle between upper and lower castes is likely to continue with rising aspirations of the youth, political changes, and the narrowing gap between education levels of different caste groups.



Fifty-four-year-old Bhuraram Parmar’s family represents an upwardly mobile lower caste family. His father moved from their village in Rajasthan and got a job as a government employee in Gujarat. Bhuraram’s younger son studied engineering from a private college in Jaipur and is studying for the government services exam, his daughter is the sarpanch in a Rajasthan village, his daughter-in-law, Vimla, is currently completing an arts degree from a private college in Gandhidham.



In 2014, Bhuraram’s 24-year-old disabled son was pulled off the horse during his wedding in Rajasthan’s Pali district. The case is ongoing in the Pali district court, Bhuraram said. “Most lawyers are unwilling to fight a case against the higher castes, and witnesses scared of the repercussions,” he told IndiaSpend over the phone. “What crime did I commit because my son mounted a horse? I never thought this would happen to me in my own village.”



Still, Parmar is adamant. “When my younger son marries, it will be in the village. He will sit on a horse and go through the village. Even if one of us dies, I will not have any regrets,” he said.



(Tish Sanghera, a graduate of King’s College London and an intern with IndiaSpend, contributed to this story.)



This is the first of a two-part series.



Next: A Dalit Family’s Struggle Shows How India’s Justice System Is Failing Its Lowest Castes



(Tripathi is a principal correspondent and Khaitan is a writer/editor with IndiaSpend.)



We welcome feedback. Please write to respond@indiaspend.org. We reserve the right to edit responses for language and grammar.