Govt to provide 100% funding to develop schools, hospitals on waqf properties: Mukhtar Abbas Naqvi

Govt to provide 100% funding to develop schools, hospitals on waqf properties: Mukhtar Abbas Naqvi

https://www.indiatoday.in/india/story/govt-provide-100-funding-develop-schools-hospitals-waqf-properties-mukhtar-abbas-naqvi-1547425-2019-06-12

Union minister Mukhtar Abbas Naqvi on Wednesday said all waqf properties across India will be geo-tagged and digitised and the government will provide 100 per cent funding to develop educational institutions and hospitals on such properties for the welfare of society.
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Press Trust of India
Press Trust of India 
New Delhi
June 12, 2019UPDATED: June 12, 2019 20:38 IST

Naqvi's announcement of geo-tagging of waqf properties comes a day after he spelt out the government's plan to empower the minorities | File Photo
All waqf properties across India will be geo-tagged and digitised and the government will provide 100 per cent funding to develop educational institutions and hospitals on such properties for the welfare of society, Union minister Mukhtar Abbas Naqvi said on Wednesday.

Mukhtar Abbas Naqvi, while chairing the 80th meeting of the Central Waqf Council here, said there are around 5.77 lakh registered waqf properties across the country and their geo-tagging and digitalisation will ensure transparency and safety of records.

The Centre has decided to start a programme on a war footing to utilise waqf properties across the country for educational empowerment and employment-oriented skill development of the needy, especially economically backward girls in those areas which were deprived of these facilities since Independence, the minority affairs minister said.

Prime Minister Narendra Modi-led government has decided to provide 100 per cent funding to develop schools, colleges, ITIs, polytechnics, hospitals, multi-purpose community halls "Sadbhav Mandap" on waqf land under Pradhanmantri Jan Vikas Karykram (PMJVK), he said.

A programme on a war footing has been launched for 100 per cent geo-tagging and digitalisation of waqf properties across the country to ensure these properties can be utilised for the welfare of society, Naqvi said.

Mukhtar Abbas Naqvi said that while only 90 districts of the country had been identified for minority communities' development during the earlier government, the Modi government has expanded development programmes for minorities in 308 districts of the country.

A report of a five-member committee constituted to review waqf properties lease rule, headed by Justice (Retd) Zakiullah Khan, has been submitted, Naqvi told reporters.

The recommendations of the committee will ensure that waqf rules are made easy and effective for better utilisation of waqf properties and to free these properties, several of which are entangled in disputes for several decades, from disputes, he said.

The Central government is taking necessary action on the recommendations of the committee.

The Central Waqf Council is providing financial help to state waqf boards for digitalisation of waqf records so that state waqf boards can complete digitalisation work within the decided time frame.

"GIS/GPS mapping of the waqf properties has been initiated with the help of IIT Roorkee and Aligarh Muslim University. The Central Waqf Council has provided video conferencing facilities to 20 state waqf boards and it would be provided in the remaining state waqf boards by the end of this year," he said.

Naqvi's announcement of geo-tagging of waqf properties comes a day after he spelt out the government's plan to empower the minorities.

Several scholarships such as pre-matric, post-matric and merit-cum-means will be provided to 5 crore students from minority communities, including 50 per cent girls, over the next five years, he had said on Tuesday.

Mukhtar Abbas Naqvi had also said girls from minority communities who have dropped out of school will be linked to education and employment through "bridge courses" from reputed educational institutions of the country.

Madrassa teachers across the country will be trained by various institutions in mainstream subjects such as Hindi, English, Maths, Science and Computer so that they can impart mainstream education to the madrassa students, he said.

Sangh Parivar members

Sangh Parivar members
The Sangh Parivar includes the following organisations (with membership figures in brackets). They are also categorized.

Political
All Jammu and Kashmir Praja Parishad, literally, "People's Council", a political party active in Jammu from 1947 to 1963.
Bharatiya Jana Sangh, literally, "Indian People's Association" a political party that existed from 1951 to 1977.
Bharatiya Janata Party (BJP), Indian People's Party (100 million, March 2015)[53]
Occupational and Professional
Bharatiya Kisan Sangh, literally, Indian Farmers' Association (8m)[54]
Bharatiya Mazdoor Sangh, Indian Labourers' Association (10 million as of 2009)[54]
Bharatiya Railways Sangh, Indian Railways Workers' Association
Fishermen's Co-operative Societies (2.2m)[54]
Samskar Bharati, Organisation of Indian Artists[55]
Akhil Bharatiya Adhivakta Parishad, All India Lawyers' Council[56]
Akhil Bharatiya Vidyarthi Parishad, All India Students' Council (2.8m)[54]
Akhil Bharatiya Shaikshik Mahasangh, All India Teachers' Federation (1.8m)[54]
National Medicos Organisation, Organisation of Medical Practitioners[57][58]
Akhil Bharatiya Poorva Sainik Seva Parishad, (ABPSSP) All India Ex-Military Servicemen Council.[59][60][61]
Economic
Swadeshi Jagaran Manch, Nativist Awakening Front[62]
Vitta Salahkar Parishad, Financial consultants' association
Laghu Udyog Bharati, an extensive network of small industries.[63][64]
Sahkar Bharati, Organisation of co-operatives
Social Services
Deen Dayal Shodh Sansthan, for the development of rural areas on the basis of Integral Humanism (1.7m)[54]
My Home India - organization to promote nationalism and cultural assimilation between Northeast India and rest of India. Provide helpline to Northeast India people across the country.
Bharatiya Vikas Parishad, Organization for the development & growth of India in all fields of human endeavor (1.8m)[54][65]
Vivekananda Medical Mission, Sociomedical Services (1.7m)[54]
Seva Bharati, Organisation for service of the needy (founded in 1984)
Sakshama, an organization working among the blind[59][60][66]
Nele (a part of "Hindu Seva Pratishthana"), Home for destitute Children[67]
Lok Bharati, National NGO's Front
Seema Suraksha Parishad, Seemanta Chetana Mancha an organization working among the people of border districts[59][60]
Exclusively Women
Rashtra Sevika Samiti, literally, National Volunteer Association for Women (1.8m)[54]
Shiksha Bharati (2.1m), to provide education and training for skill up gradation to underprivileged girls and women.[54][68]
Durga Vahini, Women's wing of Vishwa Hindu Parishad.
Religious
Vishwa Hindu Parishad, World Hindu Council (2.8m)[54][69]
Bajrang Dal, Literally, Team/Crew of Hanuman (2m)
Hindu Jagarana Vedike, literally, National Volunteer Association for men to protect the Hindus
Dharm Jagaran Samiti, Organization for conversion of non-Hindus to Hinduism[70] and their coordinating committee "Dharam Jagaran Samanvay Samiti"[69][71]
Muslim Rashtriya Manch, National Front of Muslims
Rashtriya Hindu Andolan, based in Maharashtra calls for the deletion of "secular" from the Indian Constitution[69]
Rashtriya Sikh Sangat, a sociocultural organisation with the aim to spread the knowledge of Gurbani to the Indian society.[55]
Hindu Rashtra Sena, propagating for the establishment of Hindu Rashtra.[69][72]
Regional based
Hindu Munnani, a religio-cultural organization based in Tamil Nadu.[73]
Hindu Aikya Vedi, Hindu United Front based in Kerala[74]
Educational Organizations
Ekal Vidyalaya, Involved in free education and village development in rural areas and tribal villages of India.
Saraswati Shishu Mandir, School
Saraswati Vidya Mandir,School
Vidya Bharati Akhil Bharatiya Shiksha Sansthan , Educational Institutes
Vijnana Bharati, Science Forum[59][60][75]
Socio-Ethnic
Vanavasi Kalyan Ashram, Organisation for the improvement of tribals
Youth for Seva, Organisation for the improvement of children
Friends of Tribals Society
Anusuchit Jati-Jamati Arakshan Bachao Parishad, Organisation for the improvement of Dalits[76]
Bharat-Tibet Maitri Sangh, India-Tibet Friendship Association
News & Communication
Organiser, Magazine[77][78]
Panchjanya (magazine)
Vishwa Samvad Kendra, communication Wing, spread all over India for media related work, having a team of IT professionals
Hindustan Samachar, a multi-lingual news agency.[79][80][81]
Think Tanks
Bharatiya Vichara Kendra, General Think Tank.
Hindu Vivek Kendra, a resource center for the promotion of the ideology of Hindutva.[82]
Vivekananda Kendra, promotion of Swami Vivekananda's ideas with Vivekananda International Foundation in New Delhi as a "Public Policy Think Tank" with 6 Centres of study.
India Policy Foundation, a not-for-profit Think Tank[83]
Bharatiya Shikshan Mandal, a Think Tank on educational reforms.[84]
India Foundation, a Think Tank[85]
Akhil Bharatiya Itihas Sankalan Yojana (ABISY), All-India history reform project
Syama Prasad Mookerjee Research Foundation (SPMRF)[86][87]
Overseas
Hindu Swayamsevak Sangh, literally, Hindu Volunteer Association overseas wing of RSS
Hindu Students Council, Overseas Hindu Students' Wing
National Hindu Students' Forum, Hindu student group in UK
Sewa International,UK based Charity[88]
India Development and Relief Fund, USA based charity[88]
Children
Others
Samskrita Bharati, promotion of the Sanskrit language[55]
Central Hindu Military Education Society, to encourage more Hindus to join the Defence Services[89]
Kreeda Bharati, Sports Organization.[59][60][90]
Samskar Bharati, Cultural unit[91][92]

Islamic Modernism - 2

Islamic Modernism
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For Liberal movements in Islam, see Liberal Muslim movements. For the topic of Islam in the contemporary sociology of religion, see Islam and modernity.


Islamic Modernism is a movement that has been described as "the first Muslim ideological response"[Note 1] attempting to reconcile Islamic faith with modern values such as nationalism, democracy, civil rights, rationality, equality, and progress.[2] It featured a "critical reexamination of the classical conceptions and methods of jurisprudence" and a new approach to Islamic theology and Quranic exegesis (Tafsir).[1]

It was the first of several Islamic movements – including secularism, Islamism, and Salafism – that emerged in the middle of the 19th century in reaction to the rapid changes of the time, especially the perceived onslaught of Western Civilization and colonialism on the Muslim world.[2] Founders include Muhammad Abduh, a Sheikh of Al-Azhar University for a brief period before his death in 1905, Jamal ad-Din al-Afghani, and Muhammad Rashid Rida (d. 1935).

The early Islamic Modernists (al-Afghani and Muhammad Abdu) used the term "salafiyya"[3] to refer to their attempt at renovation of Islamic thought,[4] and this "salafiyya movement" is often known in the West as "Islamic modernism," although it is very different from what is currently called the Salafi movement, which generally signifies "ideologies such as wahhabism".[Note 2] Since its inception, Modernism has suffered from co-option of its original reformism by both secularist rulers and by "the official ulama" whose "task it is to legitimise" rulers' actions in religious terms.[5]

Modernism differs from secularism in that it insists on the importance of religious faith in public life, and from Salafism or Islamism in that it embraces contemporary European institutions, social processes, and values.[2] One expression of Islamic Modernism (expressed by Mahathir Mohammed) is that "only when Islam is interpreted so as to be relevant in a world which is different from what it was 1400 years ago, can Islam be regarded as a religion for all ages."[6]


Contents
1 Overview
1.1 Salafism and modernism
1.2 Trends
2 History of Modernism
2.1 Influence on Muslim Brotherhood
2.2 Muhammadiyah
3 Connection with the contemporary Salafism
4 Islamic modernists
4.1 Contemporary Modernists
5 Contemporary use
5.1 Pakistan
6 Criticism
7 See also
8 Notes
9 References
9.1 Bibliography
Overview

Egyptian Islamic jurist and Islamic modernist Muhammad Abduh.

Egyptian Islamic jurist and scholar Mahmud Shaltut.

academic, poet, barrister, philosopher, and Islamic modernist Muhammad Iqbal.
Salafism and modernism
The origins of Salafism in the modernist "Salafi Movement" of Jamal al-Din al-Afghani and Muhammad Abduh are noted by many authors,[7][8][9][10] although others say Islamic Modernism only influenced contemporary Salafism.[11] According to Quintan Wiktorowicz:

There has been some confusion in recent years because both the Islamic modernists and the contemporary Salafis refer (referred) to themselves as al-salafiyya, leading some observers to erroneously conclude a common ideological lineage. The earlier salafiyya (modernists), however, were predominantly rationalist Asharis.[12]

Trends
Some trends in modern Islamic thought include:

The acknowledgement "with varying degrees of criticism or emulation", of the technological, scientific and legal achievements of the West, while at the same time objecting "to Western colonial exploitation of Muslim countries and the imposition of Western secular values" and aiming to develop a modern and dynamic understanding of science among Muslims that would strengthen the Muslim world and prevent further exploitation.[13]
Invocation of maqasid al-sharia or objectives of the sharia (Islamic law) in support of maslahah[14][15] (i.e. "public interest", a secondary source for Islamic jurisprudence)[14][15] which was "invoked and expanded" by Islamic reformists in "many parts of the globe to justify initiatives not addressed in classical commentaries but regarded as of urgent political and ethical concern."[16][17][18]
Reinterpreting traditional Islamic law using the four traditional sources of Islamic jurisprudence – the Quran, the reported deed and saying of Muhammad (ahadith), consensus of the theologians (ijma) and juristic reasoning by analogy (qiyas), and also ijtihad
Taking and reinterpreting the first two sources (the Quran and ahadith) "to transform the last two [(ijma and qiyas)] in order to formulate a reformist project in light of the prevailing standards of scientific rationality and modern social theory."[1]
Restricting traditional Islamic law by limiting its basis to the Quran and authentic Sunnah, limiting the Sunna with radical Hadith criticism.[Note 3][20]
Employing ijtihad not to only in the traditional, narrow way to arrive at legal rulings in unprecedented cases (where Quran, hadith, and rulings of earlier jurists are silent), but for critical independent reasoning in all domains of thought, and perhaps even approving of its use by non-jurists.[21]
A more or less radical (re)interpretation of the authoritative sources. This is particularly the case with the Quranic texts on polygyny, the hadd (penal) punishments, jihad, and treatment of unbelievers, banning of interest on loans (riba), which conflict with "modern" views.[Note 4]
On the issue of jihad, modernists such as Muhammad Abduh and Rashid Rida, took a different line than "traditionalist-classicist" scholars, emphasizing that jihad was allowed only as defensive warfare to respond to aggression or "perfidy" against the Muslim community, and that the "normal and desired state" between Islamic and non-Islamic territories was one of "peaceful coexistence."[23][24] According to Mahmud Shaltut and other modernists, unbelief was not sufficient cause for declaring jihad.[24][25] The conversion to Islam by unbelievers in fear of death at the hands of jihadists (mujahideen) was unlikely to prove sincere or lasting.[24][26] Much preferable means of conversion was education.[24][27] They pointed to the verse "No compulsion is there in religion"[Quran 2:256][28]
On the issue of riba, Syed Ahmad Khan, Fazlur Rahman Malik, Muhammad Abduh, Rashid Rida, Abd El-Razzak El-Sanhuri, Muhammad Asad, Mahmoud Shaltout all took issue with the jurist orthodoxy that any and all interest was riba and forbidden, believing that there was a difference between interest and usury.[29]
An apologetic which links aspects of the Islamic tradition with Western ideas and practices, and claims Western practices in question were originally derived from Islam.[30] Islamic apologetics has however been severely criticized by many scholars as superficial, tendentious and even psychologically destructive, so much so that the term "apologetics" has almost become a term of abuse in the literature on modern Islam.[Note 5]
History of Modernism
Further information: Islam and modernity § Islamic modernists until 1918
Commencing in the late nineteenth century and impacting the twentieth-century, Muhammed Abduh and Rashid Rida undertook a project to defend and modernize Islam to match Western institutions and social processes. Its most prominent intellectual founder, Muhammad Abduh (d. 1323 AH/1905 CE), was Sheikh of Al-Azhar University for a brief period before his death. This project superimposed the world of the nineteenth century on the extensive body of Islamic knowledge that had accumulated in a different milieu.[2] These efforts had little impact at first, however were catalysed with the demise of the Ottoman Caliphate in 1924 and promotion of secular liberalism – particularly with a new breed of writers being pushed to the fore including Egyptian Ali Abd al-Raziq’s publication attacking Islamic politics for the first time in Muslim history.[2] Subsequent secular writers including Farag Foda, al-Ashmawi, Muhamed Khalafallah, Taha Husayn, Husayn Amin, et. al., have argued in similar tones.[2]

Abduh was skeptical towards Hadith (or "Traditions"), i.e. towards the body of reports of the teachings, doings, and sayings of the Islamic prophet Muhammad. Particularly towards those Traditions that are reported through few chains of transmission, even if they are deemed rigorously authenticated in any of the six canonical books of Hadith (known as the Kutub al-Sittah). Furthermore, he advocated a reassessment of traditional assumptions even in Hadith studies, though he did not devise a systematic methodology before his death.[33]

Influence on Muslim Brotherhood
The "early Salafiyya" (Modernists) influenced Islamist movements like Muslim Brotherhood[34][35] and to some extent Jamaat-e-Islami. The MB is considered an intellectual descendant of Islamic modernism.[36] Its founder Hassan Al-Banna was influenced by Muhammad Abduh and Rashid Rida who attacked the taqlid of the official `ulama and insisted only the Quran and the best-attested ahadith should be sources of the Sharia.[37][37] He was a dedicated reader of the writings of Rashid Rida and the magazine that Rida published, Al-Manar.[38] As Islamic Modernist beliefs were co-opted by secularist rulers and official `ulama, the Brotherhood moved in a traditionalist and conservative direction, "being the only available outlet for those whose religious and cultural sensibilities had been outraged by the impact of Westernisation".[39]

Muhammadiyah
See also: Modernism (Islam in Indonesia)
The Indonesian Islamic organization Muhammadiyah was founded in 1912. Described as Islamic Modernist,[40] it emphasized the authority of the Qur'an and the Hadiths, opposing syncretism and taqlid to the ulema. However, as of 2006, it is said to have "veered sharply toward a more conservative brand of Islam" under the leadership of Din Syamsuddin the head of the Indonesian Ulema Council. [41]

Connection with the contemporary Salafism
Part of a series on: 
Salafi movement
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Sab'u Masajid, Saudi Arabia
Ideology and influences[show]
Founders and key figures[show]
Notable universities[show]
Related ideologies[show]
Associated organizations[show]
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Jamal ad-Din al-Afghani, Muhammad Abduh, Muhammad Rashid Rida and, to a lesser extent, Mohammed al-Ghazali took some ideals of Wahhabism, such as endeavor to “return” to the Islamic understanding of the first Muslim generations (Salaf) by reopening the doors of juristic deduction (ijtihad) that they saw as closed.[33] Some historians believe modernists used the term "Salafiyya" for their movement (although this is strongly disputed by at least one scholar – Henri Lauzière).[42] Toward the end of the twentieth century, however, the term "Salafi movement" became associated with the Wahhabism, and strongly antithetical to Islamic modernism[43] which is saw as forbidden innovation (bidah).

Abu Ammaar Yasir Qadhi writes:

Rashid Rida popularized the term 'Salafī' to describe a particular movement (i.e., Islamic modernism) that he spearheaded. That movement sought to reject the ossification of the madhhabs, and rethink through the standard issues of fiqh and modernity, at times in very liberal ways. A young scholar by the name of Muhammad Nasiruddin al-Albani read an article by Rida, and then took this term and used it to describe another, completely different movement. Ironically, the movement that Rida spearheaded eventually became Modernist Islam and dropped the 'Salafī' label, and the legal methodology that al-Albānī championed – with a very minimal overlap with Rida's vision of Islam – retained the appellation 'Salafī'. Eventually, al-Albānī's label was adopted by the Najdī daʿwah as well, until it spread in all trends of the movement. Otherwise, before this century, the term 'Salafī' was not used as a common label and proper noun. Therefore, the term 'Salafī' has attached itself to an age-old school of theology, the Atharī school.[11]

Shaykh Nuh Ha Mim Keller writes:

The term Salafi was revived as a slogan and movement, among latter-day Muslims, by the followers of Muhammad Abduh.[44]

Islamic modernists
Although, not all of the figures named below are from the above-mentioned movement, they all share a more or less modernist thought or/and approach.

Abdulrauf Fitrat (Uzbekistan, then Russia)
Ahmad Dahlan (Indonesia)[45]
Ali Shariati (Iran)
Chiragh Ali (India)[1][45]
Farag Fawda (neomodernist) (Egypt)
Ğäbdennasír İbrahim ulı Qursawí (Russia)
Jamal al-Din al-Afghani[1] (Afghanistan or Persia/Iran)
Mahmoud Mohammed Taha (neomodernist) (Sudan)
Mahmoud Shaltout (Egypt)
Mahmud Tarzi (Afghanistan)[45]
Malek Bennabi[46] (Algeria)
Mohammed al-Ghazali (Egypt)
Muhammad Abduh[1] (Egypt)
Muhammad Ahmad Khalafallah (Egypt)[47][48]
Muhammad Iqbal (India, later Pakistan) [49]
Muhammad al-Tahir ibn Ashur (Tunisia)[50]
Musa Jarullah Bigeev (Russia)
Qasim Amin[51] (Egypt)
Rashid Rida (Egypt)
Shibli Nomani (India)[1]
Syed Ahmad Khan (India)[1]
Syed Ameer Ali (India)[1]
Wang Jingzhai (China)[45]
Contemporary Modernists
Abdelwahab Meddeb (France)[47]
Abdennour Bidar (France)[47]
Gamal al-Banna (Egypt)[47]
Javed Ahmad Ghamidi (Pakistan)
Muhammad Tahir-ul-Qadri (Pakistan) [52]
Soheib Bencheikh (France)[47]
Tariq Ramadan (Switzerland)[33]
Wahiduddin Khan (India)
Abdisaid Abdi (Somalia)
Irshad Manji (Canada)


Contemporary use
Pakistan
According to at least one source, (Charles Kennedy) in Pakistan the range of views on the "appropriate role of Islam" in that country (as of 1992), contains "Islamic Modernists" at one end of the spectrum and "Islamic activists" at the other. "Islamic activists" support the expansion of "Islamic law and Islamic practices", "Islamic Modernists" are lukewarm to this expansion and "some may even advocate development along the secularist lines of the West."[53]

Criticism
Orthodox/traditionalists Muslims strongly opposed modernism as bidah and the most dangerous heresy of the day, for its association with Westernization and Western education.[54]

Supporters of Salafi movement considered modernists Neo-Mu'tazila, after the medieval Islamic school of theology based on rationalism, Mu'tazila. Critics argue that the modernist thought is little more than the fusion of Western Secularism with spiritual aspects of Islam.[citation needed]. Other critics have described the modernist positions on politics in Islam as ideological stances.[55]

One of the leading Islamist thinkers and Islamic revivalists, Abul A'la Maududi agreed with Islamic modernists that Islam contained nothing contrary to reason, and was superior in rational terms to all other religious systems. However he disagreed with them in their examination of the Quran and the Sunna using reason as the standard. Maududi, instead started from the proposition that `true reason is Islamic`, and accepted the Book and the Sunna, not reason, as the final authority. Modernists erred in examining rather than simply obeying the Quran and the Sunna.[Note 6]

Critics argue politics is inherently embedded in Islam, a rejection of the Christian and secular principle of "Render unto Caesar what is Caesar's". They claim that there is a consensus in Muslim political jurisprudence, philosophy and practice with regard to the Caliphate form of government with a clear structure comprising a Caliph, assistants (mu’awinoon), governors (wulaat), judges (qudaat) and administrators (mudeeroon).[57][58] It is argued that Muslim jurists have tended to work with the governments of their times. Notable examples are Abu Yusuf, Mohammed Ibn al-Hasan, Shafi’i, Yahya bin Said, Abu Hamid al-Ghazali, Ismail bin Yasa, Ibn Tulun, Abu Zura, Abu Hasan al-Mawardi and Tabari.[59][60] Prominent theologians would counsel the Caliph in discharging his Islamic duties, often on the request of the incumbent Caliph. Many rulers provided patronage to scholars across all disciplines, the most famous being the Abassids who funded extensive translation programmes and the building of libraries.

See also
Islam and modernity
Islamism
Islamic revival
Liberal Muslim movements
Modern Islamic philosophy
Muslim Reform Movement
Liberal and progressive Muslim movements

Reform (religion)

Islamic modernism

Modernism
Islamic modernism—the reform of Islamic tradition through emphasis on the Quran and Sunnah to meet the needs of modern society, including its institutions and technology—arose in the nineteenth century. Its goal was to restore the strength, dynamism, and flexibility of Muslim societies. A selective approach to borrowing from Western developments was used to prevent Western culture from replacing Islamic culture. Modernists claimed that the adoption of modern science and technology actually meant reclaiming the Islamic heritage, since modern European science had its origins in classical Islamic learning. They distinguished between revealed knowledge and knowledge acquired through reason, but taught that reason did not clash with revelation.

The most important modernist movements arose in Egypt, India, and Indonesia, typically focusing on educational reforms to include the study of modern science and technology within the standard curriculum and legal reforms and codification of the law. Activism and resistance to European imperialism became part of modernist thought through the teachings of Jamal al-Din al-Afghani (d. 1897 ). Al-Afghani asserted that Muslims had to take charge of their own welfare rather than passively accepting foreign domination.

Islamic modernism underwent its richest development in the Middle East under al-Afghani's Egyptian disciple Muhammad Abduh (d. 1905 ). Abduh's teachings in law, education, and theology provided the intellectual basis for the assertion of the harmony of Islam and reason by demonstrating that all rational knowledge, including modern science, is in accord with Islamic principles. Abduh taught that Muslims could overcome European dominance only by embracing science and modern learning in conjunction with modernized religious education and a gradual reformation of society. Abduh's teachings created a tension between adherence to the authority of religion and a willingness to accommodate the demands of modernity. His followers called for a return to the dynamism, tolerance, and flexibility of the first generation of Muslims through close study of the Quran and Sunnah. Abduh's associate Muhammad Rashid Rida (d. 1935 ) sought to safeguard Islam's integrity and scriptural authority by demonstrating the compatibility of Islamic law and modern government.

In India, European domination after the 1857 Indian Mutiny and European missionaries' criticism of Islam sparked the development of the modernist movement. Indian modernism is exemplified by the works of Sayyid Ahmad Khan (d. 1898 ), who tried to convince the British to overcome their distrust of Muslims and to persuade the Muslims to open their minds to Western ideas. Typical of modernists, Ahmad Khan taught that Islam's teachings about God, the Prophet, and the Quran are compatible with modern science, and he placed a heavy emphasis on education. In the first half of the twentieth century Indian modernists had to address the question of how to sustain the Muslim community under a non-Muslim regime. One group, led by Muhammad Iqbal (d. 1938 ), argued that Indian Muslims comprised a distinct nation and must live in a Muslim state. This group struggled for the creation of Pakistan as a separate Muslim polity. The other group, led by Abu al-Kalam Azad (d. 1958 ), held that Muslims should join with Hindus in combating British rule and struggling for a unified, composite nation. Both sides supported democracy.

Similar to the Indian experience, Indonesian modernism was sparked by nineteenth-century Dutch domination and missionary activity. The most important Indonesian modernist movement, the Muhammadiyyah, was founded in 1912 by Hadji Ahmad Dahlan (d. 1923 ). Although the Muhammadiyyah established a network of modernist schools for boys and girls to combine religious and modern scientific education and advocated legal reforms through a return to the Quran and Sunnah and the exercise of ijtihad (independent legal reasoning), its main focus was the purification of religious practices and beliefs.

Modernism's influence has diminished in the twenty-first century due to Islamist accusations of modernist compromise with European powers, which prolonged foreign rule, and the perception of modernism as an elitest, liberal intellectual response to Western power, rather than an indigenous ideology based on Islamic principles and culture. Modernist ideas remain alive, however, in the contemporary advocacy of the exercise of ijtihad in legal matters and the general principle of maslahah (public welfare) as a guiding principle in the evolution of Islamic law. The educational emphasis in modernism has gradually led to a degree of modern learning in some, although not all, religious schools.

Debate on Marxist and Ambedkarist programme

Debate on Marxist and Ambedkarist programme


A.m. Khan Yazdani Danny
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వర్గనిర్మూలన కార్యక్రమాన్ని మార్క్సిస్టులూ చేయడంలేదు, కులనిర్మూలన కార్యక్రమాన్ని అంబేడ్కరిస్టులూ చేయడంలేదు.
27Nallamothu Thirumalarao, Venu Gopal Reddy and 25 others
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Krupakar Ponugoti
Krupakar Ponugoti రాజకీయ ఆధిపత్యం సాధించకుండా అంబేడ్కరైట్లు కుల నిర్మూలన చెయ్యలేరు. కుల నిర్మూలన లేదా సామాజిక సమానత్వం ( కమ్యునిజం వంటిది కాకపోయినా) దళిత శ్రామిక నియంతృత్వం తోనే సాధ్యమయ్యేది. అందుకు సుదీర్ఘ, వ్యూహాత్మక, నిర్ణయాత్మక బల సాధన అవసరం.
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 · Reply · 9h · Edited
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny రాజ్యాధికారం రావాలా? రాజకీయ అధికారం వస్తే సరిపొతుందా? అనేక సంవత్సరాలు రాజకీయ అధికారాన్ని సాధించుకున్న ఉత్తర ప్రదేశ్ లో అంబేడ్కరిస్టులు ఏ మేరకు కుల నిర్మూలన కార్యక్రమాన్ని చేపట్టారూ?
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 · Reply · 9h
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Dear Krupakar Ponugoti ! Now I am leaving for masid for morning prayer. We shall continue the discourse on my coming back. It is very important issue we should discuss in length.
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 · Reply · 9h
Krupakar Ponugoti
Krupakar Ponugoti అంబేడ్కర్ వాదాన్ని యుపీ లో అధికార సాధనకు పరిమితం చేశారు. కుల నిర్మూలనా కార్యక్రమం బాధిత వర్గాల, ప్రచార, శైశవ కార్యక్రమం గానే ఉంది తప్ప, కేవలం అదే కార్యక్రమం తో లేరు. యుపీ అంబేడ్క రైట్లకు రాజకీయ ఆధిపత్యం వచ్చి ఉండవచ్చు. కానీ, సామాజిక ఆధిపత్యం రాలేదని మనం గుర్తుంచు కోవాలి.
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 · Reply · 9h
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny కేరళలోగానీ, పశ్చిమ బెంగాల్ లో గానీ రాజకీయ అధికారాన్ని సాధించిన కమ్యూనిస్టు పార్టీలకు మార్క్సిజం మీద నిబధ్ధత లేదనేది నా అభిప్రాయం. తొలిసారి గెలిచినపుడు నంబూద్రిపాద్ కొన్ని భూసంస్కరణలు, కొన్ని విద్యా సంస్కరణలు చేపట్టారు. అంతే. ఆ తరువాత షరా మామూలే.
అంబేడ్కరైట్లకు రాజకీయ అధికారం వచ్చినా కులనిర్మూలన కార్యక్రమం సాకారం కాదని మీరు చెప్పదలిచారా? లేక ఉత్తరప్రదేశ్ లో పలుసార్లు రాజకీయ అధికారాన్ని సాధించిన బిఎస్ పికి అంబేడ్కర్ సిధ్ధాంతం మీద నిబధ్ధత లేదని చెప్పదలిచారా?
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 · Reply · 8h · Edited
Krupakar Ponugoti
Krupakar Ponugoti A.m. Khan Yazdani Danny రెండో పేరా లో మీరు వేసిన ప్రశ్నలకు అనుకూలమైన విగా నా జవాబులు ఉండవు.
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 · Reply · 8h
A.m. Khan Yazdani Danny
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Dear Krupakar Ponugoti ! Please continue the debate for the interest of general public.
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 · Reply · 8h
Krupakar Ponugoti
Krupakar Ponugoti A.m. Khan Yazdani Danny అధికారం నా దృష్టిలో నాలుగు స్థూల భాగాలు.1. రాజకీయ అధికారం.2. ఆర్థిక అధికారం.3. సామాజిక అధికారం.4. ప్రాపంచిక దృక్పథ అధికారం. వీటిల్లో బియస్పీ కి చివరి మూడు భావాలు గా, ఆత్మరక్షణ, ప్రతిఘటన స్తితిలో చిన్నపాటి ప్రాక్టీసు గా ఉన్నాయే తప్ప, నిలదొక్కుకున్న అధికారాలు గా లేవు. ఇక బియస్పీకి లభించినది, ప్రతిసారీ భాగస్వామ్యం తో కూడుకున్న తాత్కాలిక, అస్తిర ప్రభుత్వాధికారం మాత్రమే.
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 · Reply · 8h
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny బిఎస్పికి ఒకసారి స్వంతంగా సంపూర్ణ అధికారం కూడా వచ్చింది.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Krupakar Ponugoti! సాంకేతికంగా చూస్తే ప్రస్తుత దేశాధినేత రామ్ నాథ్ కోవింద్ కూడా సామాజికంగా దళితులే. గతంలోనో దళితులైన కేఆర్ నారాయణన్ మన దేశాధినేతగా వున్నారు. కేవలం రాజకీయ అధికారం ద్వార కులనిర్మూలన కార్యక్రమాన్ని చేపట్టలేమని తేలిపోయినపుడు, రాజ్యాధికారాన్ని సాధించడానికి అంబేడ్కరిజం సూచించే కార్యక్రమం ఏమిటీ?
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 · Reply · 8h · Edited
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Krupakar Ponugoti మార్క్సిస్టులు చేస్తున్నట్టుగానే చాలామంది అంబేడ్కరిస్టులు కార్యక్రమం గురించి మాట్లాడకుండా ఇతర విషయాలతో కాలం గడుపుతున్నారు. మీరు బయటపడి మాట్లాడుతున్నందుకు ధన్యవాదాలు. మనం పరస్పర అవగాహన కోసం మరింత విపులంగా చర్చించాల్సిన అవసరం వుంది.
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 · Reply · 8h
Krupakar Ponugoti
Krupakar Ponugoti మనువాద పార్టీలలో కొందరు దళిత వ్యక్తులకు ఉన్నత పదవులు రావడం వల్ల ఆ వ్యక్తులు బాగుపడగలరు. కానీ, ఒక వ్యవస్తగా దళితుల్లోని అందరి వ్యక్తులకు, వ్యవస్తీకృతమైన ,నిలకడ కలిగిన, నిరంతరాయమైన, సమగ్ర సాధికారం లభించడంవేరు . ఈ ఆఖరిదే ఇప్పుడు మేము బలంగా కోరుకునేది
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 · Reply · 8h · Edited
Indus Martin
Indus Martin Krupakar Ponugoti అన్నా జాకీర్ హుస్సేన్, ఫక్రుద్దీన్, కలాం లాంటి ముస్లింలు అదే అధికార పీఠం ఎక్కారు. ఏదీ ముస్లిం విమోచనా? పైగా గద్దె పై కలాం హయాంలో గోధ్రాలు రచించబడ్డాయి. ముస్లింల పోరాటమే అబద్దం అనేద్దామా? అధికారంలో దళితులకన్నా ఎక్కువే షేర్ ముస్లింలు పొందారు. అంతా అధికారం కోసం చేసే నాటకం అందామా అని అడిగాను డాని నీ
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 · Reply · 4h
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin ! పిచ్చుక మీద బ్రహ్మాస్త్రం వాడేశారుగా? బాగుంది.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin Is Muslims got more share in power than Dalits?
అధికారంలో దళితులకన్నా ముస్లింల వాటా ఎక్కువా? …See More
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Krupakar Ponugoti మీ కోరిక చాలా సమంజసమైనది. అది సాధ్యమయినంత త్వరగా సాకారం కావాలని నేనూ కోరుకుంటాను. ఈ కోరికను సాకారం చేసుకోవడానికి ప్రస్తుతం అంబేడ్కరిస్టులు చేపట్టి కొనసాగిస్తున్న కార్యక్రమం ఏమిటీ? అలాంటి కార్యక్రమంతో పనిచేస్తున్న సంస్థ మీ దృష్టిలో ఏదైనా వుందా?
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 · Reply · 8h · Edited
A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Krupakar Ponugoti లేకుంటే కులనిర్మూలన పుస్తకం అంబేడ్కర్ ప్రసంగించని ప్రసంగం. అయినట్టు
కులనిర్మూలన యాగం ఇంకా ఆరంభంకాని కార్యక్రమం. అయిపోయిందా?
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 · Reply · 8h · Edited
Krupakar Ponugoti
Krupakar Ponugoti A.m. Khan Yazdani Danny ముందు అసలు కుల నిర్మూలన అనే దాకా దయచేసి వెళ్లకండి, డానీ గారూ. ఎందుకంటే కుల నిర్మూలన అనేది ఇప్పట్లో సాధ్యమయ్యే పనిగాదు. ఐతే, వ్యక్తులూ, సంస్థలు ఆ దిశగా కొంత పరివర్తనాయుతమై న ప్రవర్తనా చైతన్యా లను కలిగి ఉండొచ్చు. కానీ, అది సరిపోదు. కుల రహిత సమాజం కమ్యునిస్టు పార్టీలు కలగనే ఊహా జనిత కమ్యూనిజం వంటిదే. ఉన్న వ్యవస్థలో అవకాశాల ప్రాతినిధ్యం కల్పించుకోవడం ఒక స్థాయి. ఉన్న అధికార వ్యవస్థను పట్టుకోవడం రెండో స్థాయి, ఒక గ్రేట్ ముందంజ గా విప్లవాత్మకమైన మార్పు కోసం బహుజన ప్రభుత్వాలు పూనుకోవడం తదుపరి స్థాయి అవుతుంది. ఇండియాలో బహుజన వ్యవస్థలు ఇందుకోసం నిలకడగలగిన శక్తి సామర్ధ్యాలు పెంపొందించుకోవా లంటే కొన్ని శతాబ్దాలు అవసరం కావొచ్చు. ఎందుకంటే తిరగేసి చెప్పుకోవాలంటే బహుజన వ్యతిరేక తాత్విక రాజకీయ వ్యవస్థలు ఇప్పటి ఆధిపత్య స్థితికి రావడానికి కొన్ని వేల ఏళ్ళు సంఘర్షణ,యుద్దం, కుయుక్తులు పనిచేసాయనేది కదా చరిత్ర మనకు చెబుతుంది.
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A.m. Khan Yazdani Danny
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Indus Martin
Indus Martin జాకీర్ హుస్సేన్, ఫక్రుద్దీన్, కలాం లాంటి ముస్లింలు అదే అధికార పీఠం ఎక్కారు. ఏదీ ముస్లిం విమోచనా? పైగా గద్దె పై కలాం హయాంలో గోధ్రాలు రచించబడ్డాయి. ముస్లింల పోరాటమే అబద్దం అనేద్దామా? అధికారంలో దళితులకన్నా ఎక్కువే షేర్ ముస్లింలు పొందారు. అంతా అధికారం కోసం చేసే నాటకం అందామా?
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 · Reply · 7h
Indus Martin
Indus Martin కులనిర్మూలన అంటే మీ ఉద్దేశ్యంలో ఏమిటో బ్రీఫ్ గా చెప్పండి.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin garu! కులనిర్మూలన కార్యక్రమం గురించి అంబేడ్కరిస్టులు చెపితే తెలుసుకోవాలనేది నా అభిప్రాయం. కులనిర్మూలన కార్యక్రమం గురించి మీరు వివరిస్తానన్నా వినడాానికి నేను సిధ్ధం
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Indus Martin
Indus Martin ప్రజాస్వామ్య ఉద్యమాలతో పాటు సాయుధ ఉద్యమాలూ చేసిన చరిత్ర ముస్లింలకు ఉంది. అలాగే బయట దేశాల నుండి కూడా మాటా, తూటా మద్దతు ఇస్లాం కి ఉంది. కానీ ఈ దేశంలో ముస్లిం సోదరుల గౌరవం ఏమేరకు పెరిగింది. వాళ్ళ బ్రతుకులు ఏమేరకు బధ్రత సాధించాయి? ఇదంతా కూడా జస్ట్ టైం పాస్ అనేనా మీరు అనేది?
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin garu ! నేను ఇస్లామిస్ట్ సిధ్ధాంతాల గురించి మాట్లాడడంలేదు. ఇస్లాంతో సహా సకల మతాల ఉగ్రవాదాల మీద నాకు ఆసక్తి లేదు. సమర్ధనా లేదు. సదభిప్రాయమూ లేదు. వాటి మీద కేవలం దురభిప్రాయం మాత్రమే వుంది.
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Shaik Yaseen
Shaik Yaseen Indus Martin సర్ తూట మద్దతు అంటే గన్నులు, బాంబులు అందించారు అంటార మీరు? అయితే ఏ దేశం నుండి వచ్చాయి ? అంత మద్దతు క్రైస్తవుల కు వుంది కానీ ముస్లిం లకు లేదు , ఉంటే ఏదో ఒక దేశం ప్రస్తుతం జరుగుతున్న వాటి మీద స్పందన ఉండేది.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin ! ఉగ్రవాదాన్ని ఆశ్రయించడానికి ఉగ్రవాదులు అనేక సమర్ధనలు చెప్పుకుని వుండవచ్చుకానీ ఉగ్రవాద చర్యలు మొత్తంగా అమానవీయమైనవి. అవి ఏమాత్రం సమ్మర్ధనీయమైనవి కావు. భారత న్యాయస్థానాలు ఉగ్రవాదుల మధ్య పాటిస్తున్న మత వివక్షను మాత్రం నేను ఖండిస్తాను.
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Indus Martin
Indus Martin ప్రశ్న ఉగ్రవాదం గురించి కాదు సోదరా. ముస్లిం సోదరుల పోరాటాలు ఫలితం సాధించలేదు కాబట్టి అవి కూడా ఏమీ చెయ్యలేదు అని మీరు అంటారా అని
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Indus Martin అసలు ముస్లింలు పోరాటాలు కాదుకదా నిరసన తెలపడం కూడా మొదలెట్టలేదు.
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Indus Martin
Indus Martin A.m. Khan Yazdani Danny అయితే దళితులు కనీసం అంతకన్నా కాస్త ముందుకు చేరుకున్నారు. నిరసన చెబుతున్నారు.
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A.m. Khan Yazdani Danny
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Chukkambotla Rammohan
Chukkambotla Rammohan Nice discussoin
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Pothu Raju Perikala
Pothu Raju Perikala ==
దేశంలో ఉన్న అన్ని దరిద్రాలనూ ధిక్కరించేది..వాటిపై చర్చల్లో పాల్గొనేదీ..ముందుకో వేనక్కో ఊపేసేదీ..ఆలోచనలను రేపేసీది..ఒక్క దళిత చైతన్యవంతులూ..సోష్లిష్టు భావజాలకులే..సార్.
మనలో మాట..వీళ్లకే పట్టిందా..వీళ్ళుఏది చేసినా విమర్శించేవాళ్లు..నడుస్తున్న అభివృద్ది దారులెటు..?
-->>తిక్త👁
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny ఇలాంటి అమూర్త స్థాయి పదాలవల్ల ప్రయోజనం లేదు. వర్తమాన భారత దేశంలో అణగారిన సమూహాల కోసం అంబేడ్కరిస్టులు (దళిత చైతన్యవంతులు), మార్సిన్స్టు (సోషలిస్టు) ల కార్యక్రమం ఏమిటీ? అన్నది ప్రశ్న. మీ దగ్గర సమాధానం వుందా? నేను రెండు శిబిరాలనూ అడుగుతున్నాను.
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Pothu Raju Perikala
Pothu Raju Perikala A.m. Khan Yazdani Danny ==
ప్రశ్నే..అమూర్తంగా అనిపించడం లేదా సార్..?!
అసలు విషయం చెప్పనా..?
వీళ్ళు ఏది చేసినా..ఎక్కడ పని చేసినా గుర్తింపు నివ్వని వయవస్థా దాని నిర్మాణాన్ని ప్రశ్నించని మన జ్ఞాన సమాజానికి చీటికీ మాటికీ గుర్తొచ్చేది..వీళ్లే..ప్రశ్నించడానికీ ప్రశ్నిస్తే పైనబడి తన్నడానికీ..
అందు వల్ల మీ ప్రశ్నే అమూర్తంగా ఉందనిపిస్తుంది..
ఉన్నారా విజయవాడలో..కలుస్తా కలిసినపుడు మాటాడతా..విపులంగా
పాత ధోరణులను మార్చుకోవలసిన ఆవశ్యకత చాలా ఉందనిపించడంలేదా..?
-->>తిక్త👁
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Nallamothu Thirumalarao
Nallamothu Thirumalarao నిప్పులాంటి నిజంఅన్నా!
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny భారత ముస్లింల విమోచన గురించి ఎవరయినా మాట్లాడారేమో నాకు తెలీదు. స్వతంత్ర భారత దేశంలో ముస్లింల కార్యక్రమం మతసామరస్యం. ముస్లింలు మతసామరస్యాన్ని మించి ఇప్పుడు ఏదీ కోరుకోవడంలేదు.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny తమకే ఆచరించడం సాధ్యంకాని పెద్దపెద్ద ఊహాజనిత లక్ష్యా లను ప్రకటించి చిన్న కార్యక్రమాన్ని కూడ చేయనివాళ్ళను ప్రశ్నించి తీరాల్సిందే కదా?
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Krupakar Ponugoti
Krupakar Ponugoti A.m. Khan Yazdani Danny అసమానతల సమాజం లో ప్రశ్న అందరికీ ఏకరూప సమానమైనది కాదు.వ్యవస్తీకృతమైన పెద్ద దోపిడీదారుల కు పెద్ద ప్రశ్న. చిన్న దోపిడీదారుల కు చిన్న ప్రశ్న. బాధితుల య్యే తీవ్రత ను బట్టి బాధితులకు వేరే ప్రశ్నలూ ఉండాలి. వర్ణ,కుల వర్గ దోపిడీ చేసే దాన్ని బట్టీ, బాధితులయ్యే స్థాయీ భేదాలను బట్టీ ప్రశ్నల సైజులు, స్వభావాలు, రకాలు, మారాలి. కానీ, అందరికీ ఒకటే ప్రశ్న అన్ని సందర్భాలకు సరైంది కాదు.
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A.m. Khan Yazdani Danny
A.m. Khan Yazdani Danny Krupakar Ponugoti ! నువ్వు నాకు నచ్చుతున్నావు. నేల విడిచి సాము చేయకుండా నేల మీద నిలబడి సాము చేస్తున్నావు.
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A.m. Khan Yazdani Danny
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Sreerama Murthy
Sreerama Murthy Ambedkaristulu cheste ayyedi kadu
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Kalyan Kathi
Kalyan Kathi ఇండియాలో దోమల నిర్మూలన, కులనిర్మూలన, వర్గ నిర్మూలన
జరిగే పని కాదేమో....
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Vajpayee was unease at Kalam's visit to Gujarat

Vajpayee's unease at Kalam's visit to Gujarat 'natural': BJP 
PTI | Updated: Jul 1, 2012, 22:30 IST 

PATNA: In a virtual endorsement of former President A P J Abdul Kalam's views in his memoir that then  .Prime Minister Atal Bihari Vajpayee was uneasy with his visit to Gujarat after the 2002 riots, Bihar BJP president  C P Thakur today said it was 'natural' for a government to feel uneasy with the visit of  the constitutional head to a state ravaged with strife. 

"Vajpayee's uneasy at Kalam's visit to Gujarat was only natural as no government of the day would like the constitutional head to visit a state ravaged with strife," Thakur told reporters. 

"Even in the states, a government would not be pleased with  the governor visiting a strife-torn region," he said. 

Thakur, who was the Union health minister in the then NDA government headed by Vajpayee, said that despite the sense of uneasiness with Kalam's visit to Gujarat, Vajpayee did not oppose the latter's decision when he went ahead. 

The senior BJP leader also hit out at the political parties  for their 'hyprocratics stand' on treating the saffron party as communal or secular "at their whims and not on the basis of ideological consistency".

In an indirect dig at the JD(U) and specifivcally to the LJP supremo  Ramvilas Paswan, he said "Some political parties or politicians have no problem with the BJP ideological credentials so long as they reap benefits of political power in its association, but they start questioning its ideology the moment the party becomes despensable". 

Only 22 Muslims in 16th Lok Sabha

Only 22 Muslims in 16th Lok Sabha
The largest number of Muslim MPs come from West Bengal with four from Trinamool Congress and two each from Congress and CPI.
Written by ZEESHAN SHAIKH |
Mumbai |
Published: May 17, 2014 4:16:35 am 


Muslim representation in the 16th Lok Sabha has hit an all-time low at 22. This is the worst in the history of Indian Parliament with the previous low being in 1957 when there were only 23 Muslim MPs.

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While Muslims constitute 10.5 per cent of the population, its percentage representation in the new Lok Sabha will be 4.2 per cent. In 1957, it was marginally high at 4.6 per cent. The highest representation was in 1980 when 49 Muslims were elected to Parliament.

The largest number of Muslim MPs come from West Bengal with four from Trinamool Congress and two each from Congress and CPI.

The second highest number is from Bihar with RJD, NCP, Lok Jan Shakti Party and Congress sending one MP each. In Assam two Muslim MPs, both from All India United Democratic Front, have won. Kashmir has elected three Muslim MPs while Kerala elected three. Tamil Nadu and Andhra Pradesh have elected one Muslim MP each while there is none from Uttar Pradesh