THE COMPANION English Monthly

November 2009 Vol: 04 Issue: 05 Total Pages : 36 (WC)

Executive Editor contents

Irfan Waheed

Manager FEATURES
Mohammad Rizwan Legacy
09968438410 7 How Islamic Inventors Changed the World
Purification of Soul
9 Do We Mind Our Language?
Asst. Manager
SIO History
Izhar Ahmed 10 Formative Years of SIO
09811674037 Muslim World
15 Two Political Experiments of Turkey-II
Marketing, advertisment and circulation
managers and executives
In Focus
18 Islam and Muslims in Cyberspace
Syed Irfan (South) - 09845961798
21 The Internet: Freedom or Prison?
Ansari Ziya-ur-Rehman (Mumbai) - 09224209699
23 IAD: Does it exist?
Wakf Scams
Each Copy Rs. 10.00 24 Biggest Land Scam in Indian History
Annual Subscription Rs. 110.00 Judiciary
26 Ishrat Jahan: Murder in Cold Blood
D-300 (Old 230) Abul Fazal Enclave, Jamia
Nagar Okhla New Delhi-110 025 Honour Killings
Tel. 011-26949817. Telefax 26946285 27 Honour Killings in Haryana
Mobile: 09968438410 / 09811674037 Reflections
Email: editorcompanion@gmail.com 28 Nobel Prize of a Mistake
managerrmgp@sio-india.org
www.sio-india.org Child Labour
14 Small Hands of Bondage
Habeeb Haris on behalf of StudentIslamic In Review
Organisation of India A P Zone. Printer Publisher & 31 The Lost Symbol
Editor Mohd Salimullah Khan.Printed at Bharat
Offset 2034/35 Qasim Jan Street, Delhi-110006,
31 iMuslims: Rewiring the House of Islam
Published from D-300 (Old 230) Abul Fazal REGULARS
Enclave,Jamia Nagar, Okhla New Delhi-110 025. 5 Editorial
The opinions expressed in the columns of
THE COMPANION contain positions and viewpoints
6 Feedback
that are not necessarily those of editorial board or 33 Education News
the Students Islamic Organisation of India. These
are offered as a means for SIO to stimulate dia-
logue and discussion in our continuing mission of
being a student and youth organisation.

4 November 2009 THE COMPANION n

Gleanings
Qur’an
“Woe to every slanderous reviler, habitual defamer, who hoards wealth and incessantly counts it! He thinks his wealth
will immortalize him. Most surely, no, indeed! He will be hurled in the Crusher.” [Al-Humaza 104:1-4]

Hadeeth
Ibn Masud, may Allah be pleased with him, relates that the Prophet, peace be upon him, said: "Adhere to the truth, for the
truth leads to righteousness, and righteousness leads to Paradise. A person continues to speak the truth until (at last) his
name is written down with Allah as a truthful person. And avoid falsehood, for falsehood leads to shameful deeds, and
shameful deeds lead to Hell. A person continues to tell lies until (at last) his name is recorded with Allah as a liar." [Bukhari,
Muslim, Ahmad, Tirmidhi]

Appreciate the Scenry

The most beautiful thing about beautiful scenery is that
it usually inspires us. It has us connecting so many dots and
feeling such harmony. If a husband has just had a big fight
with his wife, a walk in the fresh air would likely have him
come back home calmer, and more ready to find a solution. If
a family wants to spend quality time together, have fun, and
make memories that would last for generations, they might
go on a camping trip together. A stressed employee might
take lunch in the park because the natural surroundings might
mean a tranquil break in the day. A student who takes a year
off for traveling before beginning university can open up
his/her horizons and have the experience help decide what
he/she really wants for the future.
At times, people will look into life-coaching or help when
they feel like something in their life needs to change. They
may feel that they're just going around in circles and all the
scenery looks the same, and it isn't of the inspiring variety.
They know they need goals, they know they need a point B,
they know they need a vision for their lives, but for some
reason, they haven't been able to define it. They haven't
discovered what would make them love their life and savour
everyday simply because they're working towards the
realisation of that vision. And they're hoping that a coach
will tell them what their vision should be.
Sorry to say it, but that's a futile hope. Vision comes from
within you. You decide. Others may influence your thoughts
about it, perhaps even help you mould it, but, at the end of
the day, it is you who has to live it. And if you've decided that
it is not a fun one, that it is a futile waste of your time and
might cause complete and utter misery, then it's a dumb vision
to hold on to because you'll never do anything about it.
You'll need to: "Get a life! Get a vision!"
When you finally find your 'right' vision, your life will
never be the same. You'll have such purpose and drive, that
you may wake up in the mornings much earlier than usual
and perhaps even without the aid of an alarm clock.
If you can dream it, if you can picture it, if you can visualize
it, you're on your way to yours. There's something so liberating
about finally connecting to that dream. I can't tell you what
that feels like, but I pray that you find it soon. Or maybe
you've already found it, but have buried it somewhere beneath
responsibilities or life's tasks that consume your time. Or
maybe you're frightened of failure, or maybe even success.
But if you don't do this, not much else will seem important.
You set a vision so that you can start appreciating the scenery.
And the waves upon your feet.
[Adapted from Release Your Inner Queen of Sheba! by Heba
Alshareef, pp. 76 - 78]

Notable Quotes
The world is three days: As for yesterday, it has vanished, if it is not absorbed.
along with all that was in it. As for tomorrow you may never —Ali Ibn Abi Talib
see it. As for today it is yours, so work in it. I will not serve God like a labourer in expectation of my
—Hassan al-Basri wages.
If you are aware of your humility, then you are arrogant. —Rabia al-Basri
—Ibn Ata’illah The only lasting beauty is the beauty of the heart.
Knowledge is of two kinds: That which is absorbed and —Jalaluddin Rumi
that which is heard. And that which is heard does not profit n
n THE COMPANION November 2009 5

Reima gining Islam
eimagining
in the Internet Age
Age
The Holy Qur’an was revealed fourteen hundred
years ago on Prophet Mohammad (may peace and
blessings upon him) and today after one and a half
millennium, there are hundreds of thousands of
references to the holy book on the Internet, perhaps
as much as, if not more than, the entire conventional
literature of Islam, glorifying God’s Word, interpreting
finer nuances of its meaning in the context of modern
day and disseminating the message which is so central
to the Muslims’ belief. The Internet has become a
crucial part of the daily life of many Muslims around
the globe giving access to them the vast ocean of
knowledge, information and resources. Internet users
can access the classic Islamic literature in all major
languages of the world, know prayer timings and
direction of qibla, download daily prayers from
Makkah or any part of the globe, buy Islamic head
scarves or Barbie doll’s Muslim rival Sara, or even
listen to the live podcast or Khutbah or Islamic show.
With no end of Islamic portals and websites, discussion
forums and even entertainment sites, one can download
oodles of Islamic nasheeds, recitations of the Qur’an,
halal resources and literature, as also can engage oneself
in the myriad of activities on end.
The World Wide Web offers freedom to benefit
from a vibrant exchange of ideas, information and news
while not being restricted to geographical locations.
The Web provides a forum for a cultural and religious
interaction and help Muslims unite into one Ummah –
the nation of Islam. Nonetheless, those feeling alienated
from the mainstream Islam or with exclusivist
tendencies, also seek refuge in the Web to propagate
their version of Islam.
A recent phenomenon in the Islamic cyberspace is
that of blogging. Blogs or Web logs or personal journals
and intended for general public readership. Social
networking sites like Facebook and Friendfeed and
especially Twitter have ushered the blogosphere into
the age of micro-blogging where users can post or
Tweet in a variety of ways. The advances in computer
technology has enabled developers to incorporate the
6 November 2009
Editor’s Note
Qur’an and religious texts in software applications.
The new media has transformed qualitatively the
relationship within Islamic community spawning new
insights, affiliations and identities, and has simply
reflected more conventional understandings of the
Deen. While there are cultural, linguistic and
interpretative filters that engender specific nuances and
understandings, there is a growing conviction that the
core values of faith remain the same. This is despite
the existence of extremist opinions within and inimical
forces without.
Whether the technological tools will act as a
transformational force to change the society and the
entire world at large is open to question given it is
faced with a spectrum of religious, cultural and political
complexities. Even the divisions of Islam in Sunni, Shia
and Sufi Islam are not clear-cut and there is substantial
common ground in core values that is demonstrated
on many websites and portals.
Although most Islamic content on the Web is shared
resources of generic and specifically non-sectarian
nature, the debate has started on the topics surrounding
deeper ijtihadic (interpretative or personal reasoning)
issues. Amidst all differing and merging religious
interpretations, the change has occurred and continues
to occur affecting religious understanding, education,
family laws (marriage, divorce, and inheritance),
opportunities and need for women’s education and
employment, democracy, pluralism, human and civil
rights. On the other hand, there are more conservative
and even intolerant and puritanical voices attempting
to implement their values and attitudes.
The Internet provides a free and open environment
for online interaction. Yet, the revival of Islam cannot
be achieved without effective application of online
knowledge of Web architecture and offline contexts.
The net outcome of using the Internet is more likely to
be positive than negative as it overcomes most, if not
all, of the obstacles of reformation in Islam that
existed.n
THE COMPANION n
Letters
the climate for a decade or more with devastating effects over
the whole earth.
The awarding of the Nobel Peace Prize to President Obama
is in recognition of his sincere efforts to stabilise an unruly
and turbulent planet.
—Farouk Araie
Peace prize mockery
Nobel Prize Committee’s decision to confer this year’s
Peace prize on President Barack Obama appears to ?be
misplaced at this stage of his presidency.
One cannot understand the reason for such a hurry by
the Nobel Prize Committee! Promises alone should not be the
only criterion to justify such a prestigious award, as it seems
to go against the spirit of the Nobel Prize for which it was
created. President Obama has a lot to do on all his promises,
particularly on the front of Palestinian-Israeli conflict.
Obama’s peace prize
In the past, Nobel Prize Committee appears to have made
The Nobel Peace prize for US President Barack Obama is
a few controversial decisions in this regard. One feels the
uncalled for. Traditionally, and as a matter of principle, the
committee should consider withdrawing Peace prizes
prestigious award has been for persons of repute who had
conferred on Simon Peres and similar political leaders in the
made the difference in their respective fields. Moreover, it is
past for failing to keep up to their promises.
a prize for an achievement and not merely for intentions.
—Ehsanul Haque
Obama could have done well by merely restricting to
saying a thank you, rather than accepting the prize. The prize
would anyway come his way if he( succeeds in resolving the
Palestinian-Israeli imbroglio, and normalising relations with
Iran. ( The decision has been ( taken in a haste. Goldstone report – Act now
The Goldstone report is the most
—Sibte Hassan Naqvi comprehensive, and transparent investigation
Worthy recipient as of yet into what happened in Gaza during
the 23-day war. A new war might be awaiting
President Obama is indeed a worthy recipient of the Nobel
besieged Gaza. Palestinian civil society has
Peace Prize. Obama brings to bear on this world in mutation a strongly and almost unanimously condemned
politician’s grasp of his times, a masterly sense of history in the Palestinian Authority’s latest decision to
the making and a determination to impose the stamp of his delay adoption by the UN Human Rights Council
of the report prepared by the UN Fact-Finding
ideas upon events.
Mission, headed by justice Richard Goldstone,
Aristotle, in the Nicomachean ethics wrote that sincerity, into the recent Israeli war of aggression against
courage, generosity, modesty and other noble character traits the Palestinian people in the occupied Gaza
Strip. A common demand in almost all
are virtues. President Obama embraces all these characters. Palestinian statements issued in this respect
Leaders who act sincerely have the ability to avoid duplicity. was for the UN to adopt the report and act
without undue delay on its recommendations in
The Nobel Prize is being awarded to the greatest political
order to bring an end to Israel’s criminal
leader of our time. Among the public men of our times, we impunity and to hold it accountable before
have known no one of more affirmative and immovable and international law for its war crimes and crimes
masterful character than President Obama. He is determined against humanity committed in Gaza and,
indeed, all over the occupied Palestinian
to eradicate nuclear weapons globally. He understands that
territory.
even a small scale, regional nuclear war could produce as
many direct fatalities as the entire World War II and disrupt
n THE COMPANION November 2009 7

How Islamic Inventor
Inv entorss
Chang ed the W
Changed or
Wor ld
orld
From coffee to cheques and the three-course meal, the Muslim world has given us many
innovations that we take for granted in daily life. As a new exhibition opens, Paul Vallely
nominates 20 of the most influential- and identifies the men of genius behind them.
1. The story goes that an Arab named Khalid was tending
his goats in the Kaffa region of southern Ethiopia, when he
noticed his animals became livelier after eating a certain berry.
He boiled the berries to make the first coffee. Certainly the
first record of the drink is of beans exported from Ethiopia to
Yemen where Sufis drank it to stay awake all night to pray on
special occasions. By the late 15th century it had arrived in
Mecca and Turkey from where it made its way to Venice in
1645. It was brought to England in 1650 by a Turk named
Pasqua Rosee who opened the first coffee house in Lombard
Street in the City of London. The Arabic qahwa became the
Turkish kahve then the Italian caffé and then English coffee.
2. The ancient Greeks thought our eyes emitted rays, like
a laser, which enabled us to see. The first person to realise
that light enters the eye, rather than leaving it, was the 10th-
century Muslim mathematician, astronomer and physicist Ibn
al-Haitham. He invented the first pin-hole camera after
noticing the way light came through a hole in window shutters.
The smaller the hole, the better the picture, he worked out,
and set up the first Camera Obscura (from the Arab word
qamara for a dark or private room). He is also credited with
being the first man to shift physics from a philosophical
activity to an experimental one.
3. A form of chess was played in ancient India but the
game was developed into the form we know it today in Persia.
From there it spread westward to Europe - where it was
introduced by the Moors in Spain in the 10th century - and
eastward as far as Japan. The word rook comes from the
Persian rukh, which means chariot.
4. A thousand years before the Wright brothers a Muslim
poet, astronomer, musician and engineer named Abbas ibn
Firnas made several attempts to construct a flying machine.
In 852 he jumped from the minaret of the Grand Mosque in
Cordoba using a loose cloak stiffened with wooden struts.
He hoped to glide like a bird. He didn’t. But the cloak slowed
his fall, creating what is thought to be the first parachute, and
leaving him with only minor injuries. In 875, aged 70, having
perfected a machine of silk and eagles’ feathers he tried again,
jumping from a mountain. He flew to a significant height and
stayed aloft for ten minutes but crashed on landing -
concluding, correctly, that it was because he had not given
his device a tail so it would stall on landing. Baghdad
international airport and a crater on the Moon are named
after him.
8 November 2009
Legacy
5. Washing and bathing are religious requirements for
Muslims, which is perhaps why they perfected the recipe for
soap which we still use today. The ancient Egyptians had
soap of a kind, as did the Romans who used it more as a
pomade. But it was the Arabs who combined vegetable oils
with sodium hydroxide and aromatics such as thyme oil. One
of the Crusaders’ most striking characteristics, to Arab
nostrils, was that they did not wash. Shampoo was introduced
to England by a Muslim who opened Mahomed’s Indian
Vapour Baths on Brighton seafront in 1759 and was appointed
Shampooing Surgeon to Kings George IV and William IV.
6. Distillation, the means of separating liquids through
differences in their boiling points, was invented around the
year 800 by Islam’s foremost scientist, Jabir ibn Hayyan, who
transformed alchemy into chemistry, inventing many of the
basic processes and apparatus still in use today - liquefaction,
crystallisation, distillation, purification, oxidisation,
evaporation and filtration. As well as discovering sulphuric
and nitric acid, he invented the alembic still, giving the world
intense rosewater and other perfumes and alcoholic spirits
(although drinking them is haram, or forbidden, in Islam). Ibn
Hayyan emphasised systematic experimentation and was the
founder of modern chemistry.
7. The crank-shaft is a device which translates rotary into
linear motion and is central to much of the machinery in the
modern world, not least the internal combustion engine. One
of the most important mechanical inventions in the history of
humankind, it was created by an ingenious Muslim engineer
called al-Jazari to raise water for irrigation. His 1206 Book of
Knowledge of Ingenious Mechanical Devices shows he also
invented or refined the use of valves and pistons, devised
some of the first mechanical clocks driven by water and
weights, and was the father of robotics. Among his 50 other
inventions was the combination lock.
8. Quilting is a method of sewing or tying two layers of
cloth with a layer of insulating material in between. It is not
clear whether it was invented in the Muslim world or whether
it was imported there from India or China. But it certainly
came to the West via the Crusaders. They saw it used by
Saracen warriors, who wore straw-filled quilted canvas shirts
instead of armour. As well as a form of protection, it proved
an effective guard against the chafing of the Crusaders’ metal
armour and was an effective form of insulation - so much so
that it became a cottage industry back home in colder climates
THE COMPANION n
such as Britain and Holland.
9. The pointed arch so characteristic of Europe’s Gothic
cathedrals was an invention borrowed from Islamic
architecture. It was much stronger than the rounded arch
used by the Romans and Normans, thus allowing the building
of bigger, higher, more complex and grander buildings. Other
borrowings from Muslim genius included ribbed vaulting,
rose windows and dome-building techniques. Europe’s castles
were also adapted to copy the Islamic world’s - with arrow
slits, battlements, a barbican and parapets. Square towers
and keeps gave way to more easily defended round ones.
Henry V’s castle architect was a Muslim.
10. Many modern surgical instruments are of exactly the
same design as those devised in the 10th century by a Muslim
surgeon called al-Zahrawi. His scalpels, bone saws, forceps,
fine scissors for eye surgery and many of the 200 instruments
he devised are recognisable to a modern surgeon. It was he
who discovered that catgut used for internal stitches
dissolves away naturally (a discovery he made when his
monkey ate his lute strings) and that it can be also used to
make medicine capsules. In the 13th century, another Muslim
medic named Ibn Nafis described the circulation of the blood,
300 years before William Harvey discovered it. Muslims
doctors also invented anaesthetics of opium and alcohol mixes
and developed hollow needles to suck cataracts from eyes in
a technique still used today.
11. The windmill was invented in 634 for a Persian caliph
and was used to grind corn and draw up water for irrigation.
In the vast deserts of Arabia, when the seasonal streams ran
dry, the only source of power was the wind which blew
steadily from one direction for months. Mills had six or 12
sails covered in fabric or palm leaves. It was 500 years before
the first windmill was seen in Europe.
12. The technique of inoculation was not invented by
Jenner and Pasteur but was devised in the Muslim world and
brought to Europe from Turkey by the wife of the English
ambassador to Istanbul in 1724. Children in Turkey were
vaccinated with cowpox to fight the deadly smallpox at least
50 years before the West discovered it.
13. The fountain pen was invented for the Sultan of Egypt
in 953 after he demanded a pen which would not stain his
hands or clothes. It held ink in a reservoir and, as with modern
pens, fed ink to the nib by a combination of gravity and
capillary action.
14. The system of numbering in use all round the world is
probably Indian in origin but the style of the numerals is
Arabic and first appears in print in the work of the Muslim
mathematicians al-Khwarizmi and al-Kindi around 825. Algebra
was named after al-Khwarizmi’s book, Al-Jabr wa-al-
Muqabilah, much of whose contents are still in use. The
work of Muslim maths scholars was imported into Europe
300 years later by the Italian mathematician Fibonacci.
Algorithms and much of the theory of trigonometry came
from the Muslim world. And Al-Kindi’s discovery of frequency
n THE COMPANION
analysis rendered all the codes of the ancient world soluble
and created the basis of modern cryptology.
15. Ali ibn Nafi, known by his nickname of Ziryab
(Blackbird) came from Iraq to Cordoba in the 9th century and
brought with him the concept of the three-course meal - soup,
followed by fish or meat, then fruit and nuts. He also
introduced crystal glasses (which had been invented after
experiments with rock crystal by Abbas ibn Firnas - see No
4).
16. Carpets were regarded as part of Paradise by medieval
Muslims, thanks to their advanced weaving techniques, new
tinctures from Islamic chemistry and highly developed sense
of pattern and arabesque which were the basis of Islam’s
non-representational art. In contrast, Europe’s floors were
distinctly earthly, not to say earthy, until Arabian and Persian
carpets were introduced. In England, as Erasmus recorded,
floors were “covered in rushes, occasionally renewed, but so
imperfectly that the bottom layer is left undisturbed,
sometimes for 20 years, harbouring expectoration, vomiting,
the leakage of dogs and men, ale droppings, scraps of fish,
and other abominations not fit to be mentioned”. Carpets,
unsurprisingly, caught on quickly.
17. The modern cheque comes from the Arabic saqq, a
written vow to pay for goods when they were delivered, to
avoid money having to be transported across dangerous
terrain. In the 9th century, a Muslim businessman could cash
a cheque in China drawn on his bank in Baghdad.
18. By the 9th century, many Muslim scholars took it for
granted that the Earth was a sphere. The proof, said
astronomer Ibn Hazm, “is that the Sun is always vertical to a
particular spot on Earth”. It was 500 years before that
realisation dawned on Galileo. The calculations of Muslim
astronomers were so accurate that in the 9th century they
reckoned the Earth’s circumference to be 40,253.4km - less
than 200km out. The scholar al-Idrisi took a globe depicting
the world to the court of King Roger of Sicily in 1139.
19. Though the Chinese invented saltpetre gunpowder,
and used it in their fireworks, it was the Arabs who worked
out that it could be purified using potassium nitrate for military
use. Muslim incendiary devices terrified the Crusaders. By
the 15th century they had invented both a rocket, which they
called a “self-moving and combusting egg”, and a torpedo -
a self-propelled pear-shaped bomb with a spear at the front
which impaled itself in enemy ships and then blew up.
20. Medieval Europe had kitchen and herb gardens, but
it was the Arabs who developed the idea of the garden as a
place of beauty and meditation. The first royal pleasure
gardens in Europe were opened in 11th-century Muslim Spain.
Flowers which originated in Muslim gardens include the
carnation and the tulip.n
Compiled from 1001 Inventions: Discover the Muslim
Heritage in Our World. For more information, go to
www.1001inventions.com.
November 2009 9

Do We Mind Our Langua
We ge?
Languag
Khalid Baig
“Every religion has a distinct moral call and the moral call of Islam is haya.” [Hadith]
H aya is an all-encompassing Islamic concept that
includes modesty, decency, and inhibition against
sin. It is an inner feeling. A state of mind that reflects itself in
myriad ways. Among other things, it shows itself in the
language one uses.
How should one communicate about morally sensitive
and delicate subjects? Anyone can be crude, explicit, and
vulgar. But Islam civilizes this aspect of our life also and
teaches us to be refined, subtle, and indirect. As a result, the
language of Islamic societies has been the language of haya.
They do not talk about some subjects, (not publicly at least),
not because of ignorance, but because they know. When
there is need to talk about sensitive subjects, they are
mentioned in a language that is as fully clothed as decent
men and women should be.
Such haya in the language is both a consequence of and
a contributor to the haya in the society. It is difficult to nurture
haya in actions if it is not cultivated in words also. The life of
haya requires an environment of haya and our ways of
communication are a very important determinant of that
environment. Thus, it stands to reason that the discourse of
a people who’s distinct moral call is haya would also reflect
that cherished distinction.
Today, three factors have begun to change this. First,
there is blow-back effect from emerging Muslim presence in
Western countries. The languages and the discourse here
have had as much regard for haya as one can find on a hot
summer day on a beach in Europe or the USA. The prevailing
forms of expression about delicate issues are as subtle as a
sledgehammer. This is inherent inability of the language in its
current state of development. Moreover, being explicit and
crude is considered a virtue by the “open society.” To its
convoluted logic inhibitions are a sickness and having taboos
is taboo. The atmosphere is clearly hostile to haya.
Unfortunately, as emerging communities within this landscape
Muslims have had little time for scrutiny; they have borrowed
the vocabulary and idiom without questioning.
Another reason for this attitude is the “accent complex”
of immigrant communities. Immigrants know that their
acceptance in the society depends upon their ability to speak
the language like the natives. This builds pressures for
assimilation as far as language is concerned. When it remains
within healthy limits it provides a positive force for gaining
command over the language. But when it exceeds those limits
it becomes a complex: We just don’t want to sound different.
Period. That is why many of us avoid benedictions when
writing in English, even though that has been a cherished
and extremely valuable Islamic tradition . That is why we
avoid titles of respect in places where we would be routinely
using them if we were conversing in Arabic, or Urdu, or Farsi,
etc, etc. And that is why it does not occur to us to deviate
from the prevalent modes of expression even on intimate
subjects.
One can see the results of this attitude in the most unlikely
places: Jumma Khutbas, religious talks and writings, and
religious discussion groups. Normally we do not recognize
10 November 2009
Purification of Soul
these changes because we have become accustomed to them.
So one example might help. In 1947, when British India was
partitioned into Pakistan and India, rogues and fanatics
targeted women in addition to men and children. The tragedy
was remembered, but it was always referred to as the ‘violation
of women’ or ‘sacrifice of honor’. In contrast, during the
Bosnia tragedy, everyone was using the R-word. Matter of
fact. Mechanical. Indifferent to haya.
This is just a symptom of a widespread problem. One can
routinely find today in the religious Q & A columns published
in Muslim newspapers and magazines, explicit language about
the most intimate matters. In the past, such issues were
discussed only privately, or in specialized text. They were
never considered appropriate for mass media.
Second, the emerging communication technologies,
because of the lopsided international power structure, have
effectively put Muslims at the receiving end of the global
media. This global media is alien to the ideas and ideals of
haya. It is spreading its haya-hostile language with impunity.
To make matters worse, most Muslim media outlets today act
simply as clipping services for the global media. All they can
do is translate and in doing that they are unwittingly
(carelessly?) creating a new haya-neutral or anti-haya
vocabulary even in the languages which hitherto were
influenced by Islamic moral teachings. Thanks to the careless
Muslim journalists, the R word has become a common word
in Pakistan also.
The issue of media is, of course, a much bigger issue. Our
subservience here has crippled our ability not only to know
about ourselves but also to think for ourselves. We let the
labels carefully crafted by the global media machine to color
our understanding of the world around us. We let its language,
its images, its tone, and its modes of expression dictate to us
what we will focus on and what we will talk about and how,
when we do.
Third, there is a deliberate effort by big powers to destroy
the moral fiber of all societies, especially the Muslim societies,
for strategic reasons. The machinery of this social engineering
project is gigantic and one of its main goals is to corrupt the
discourse by using all means possible. The notorious “sex
education” and “family welfare education” schemes are just
one example of this effort. The NGO’s (Which are in fact
FGO’s or Foreign Government Organizations), the
international “aid agencies”, and the UN have been working
feverishly to introduce all the wrongs in the name of “rights”.
Together they act as one big Commission For the Elimination
of All Forms of Haya And Morality From the World. Sadly
they have discovered that most obscene of ideas and
expressions magically become legitimate, even respectable,
when broadcast from their “respectable” platforms.
Overall, the result has been alarming. It is robbing our
children and youth of their innocence. It is robbing our
societies of their sense of haya and Islamic morality. When a
people forget their distinct moral call, they are a people lost.
We should watch our language before we talk our way into
that disaster.n
THE COMPANION n
History of SIO
Formativ
ormative Y
tive ear
Years of SIO
ears
KHAN YASIR
None believed in Moses Except some
youths. (Yunus: 83)
Y ouths are backbone of every revolution. Youths have
an ability to alter the status-quo and existing norms,
to swim against the tide, to alter course of the wind and to
remain adamant in the face of the stiff adversities. In a nut-
shell it is only the heart of a youth that dares to collide with
the mountains if they hinder in the way of his aspiration.
Every obstacle is too tiny in comparison to the height of
wisdom and will-power of youth. History bears witness to
these facts.
Today ‘students’ and ‘youths’ both the words are used
indeed as synonyms. This is because every revolution in
modern times has materialised itself by the grace of ardent
activism of students. Be it Bolshevik revolution of Russia
(1917), independence movements of third world countries
(1940-1990), pro-democratic reforms agitation of Hungary
(1956), Islamic revolution of Iran (1979) and Tiananmen Square
movement in China (1989) etc. certainly this does not mean
that students are always right or vice versa, it only signifies
that students are ‘agents of change’ it can either be for good
or bad. They are just like electricity, if misguided (as
unfortunately the case is today) they not only can cause
rude shocks but can prove themselves as the greatest menace
to the humanity as a whole.
The greatest revolution which mankind has ever
witnessed was also adequately fuelled by the youth vigour.
When sworn iman, Ali was 13, Zubair bin al Awam 16, Abdur
Rehman bin Auf 27, Saad bin Abi Waqas 27, Abu Ubaida 28,
Umar bin Khattab 32, Uthmaan 34, Abu Bakr 38, Saeed bin
Zaid, Abdulla bin Masud and Jafar bin Abi Talib (RAA) were
not more than 20. With this youth brigade the – Prophet
(pbuh) brought a revolution within a short span of 23 years –
that remained invincible for more than a millennium.
From this brief discussion what emerges out clear as day
is the fact that to combat the darkness of the baatil, the
required courage, stoics and intrepidity is more (if not ‘only’)
in youth.
Before independence
Before 1947 a majority of thoughtful Muslim students
were either part & parcel of Indian National Congress’ student
wing or All India Students Federation. When Muslim League
formed its separate student wing – a large chunk of Muslim
n THE COMPANION
students crowded under its banner. Nevertheless the fact is
that all those students though, were brimming with a desire
of service, duty and even vengeance; they had no clear plans
of any kind of Islamic revolution in soul and soil. At best they
desired and dedicated themselves for the cause of Pakistan –
and that’s it. What after that? They were not concerned.
This is the picture of that era in a wider canvas but when
one zooms-in then it could be easily found out that there
were many students who were anguished at this state of
affairs. Especially in Aligarh they were even organised under
Halqa e Islami. Still it was more of an isolated, limited and
tenuous attempt – nevertheless it was an attempt – which in
itself was appreciable as; it is better to light a candle than to
curse the darkness.
Islamic movement at that time was coping up on one hand
with allegations, slanderous remarks and taunts and on the
other with pangs of organisation, consolidation and yes!
……Partition. Due to these and other reasons earlier in
Tehreek there was not any thought of organising students
and youth on a separate front, but soon Islamic movement
realised the urgent necessity of bringing youth-mettle in its
rows. To give this crude thought a concrete shape, a meeting
was called in Darul-Islam, Pathankot – even before the
partition – but the task remained unachieved in the wake of
the critical situations that arose due to the tragedy of the
partition. After partition, Islami Jamiat Tulba (IJT) was formed
in Pakistan in 1947, but in India the trauma of partition was so
stern and circumstances so obstructive for Muslims that even
if such a thought would have arrived in the minds it could not
have been materialised.
After independence
Many students who came across the Tehreek were on
their own convulsing with the desire to organise the work of
the Islamic movement among the fellow students. Maulana
Shafi Munis in his “Mukhtasar Tarikh e Jamaat e Islami Hind”
has mentioned a few students like Shamshad Ali Khan,
Abdullah Safdar, Aasi Ziyai etc. of Aligarh Muslim University,
later Anwar Ali Khan, Nejatullah Siddiqui, Rao Irfan Ahmed
Khan, Qazi Ashfaq and others got admitted – these students
were familiar with the Islamic movement. As a result a loose-
knit bunch of these students started functioning in the
university premises. This work could be considered as the
pilot project and a laboratory. The work got popularity to the
extent that a Student Islamic Organisation (SIO) started
November 2009 11
functioning with a constitution since 1956.
Central Advisory Council (Markazi Shura) of Jamaat in its
four year term’s policy and programme of 1956 decided to
form separate zones for students. As a consequence, at
several places students’ zones were established under
different names with or without the direct patronage of Jamaat.
In 1966 advisory council of Jamaat’s ‘West U.P & Delhi
zone’ in its sitting of Rampur formed a student union (Halqa
e Talaba) at western U.P and Delhi level with Irfan Ahmed
Khan as its mentor. A new era of Islamic student activism
began in 1967 with All India conference of Jamaat at
Hyderabad. Students and youths realised the need of an
organised struggle and several notable bodies of students
and youths were formed throughout the country.
At that time students were organised mainly at the local
level and were scattered in the length and breadth of the
nation with no connection and coordination amongst
themselves. But a significant number was also of those
students who were organised at the state level. Student &
Youth Organisation of Uttar Pradesh, Ideal Student League
of Kerala, Students Islamic Union of Andhra Pradesh, Halqa
e Talaba e Islami of Bihar, Muslim Student Association of
Calcutta, Student Islamic Circle of Tamil Nadu, Halqa e Talaba
e Islami of Karnataka, Halqa e Talaba e Islami of Maharashtra,
even a student organisation (yet another SIO) was formed in
West Bengal under the direct patronage of Jamaat.
Ingredients of SIO
The period amid 1968-71 was very fruitful as far as the
activities of students are concerned. Every corner of the
country brings testimony to this fact. At the end of 1971
students and youth were well organised at least in 40 different
places in UP. Grand conferences were held by them.
Uttar Pradesh: A conference was called in Benaras
representing students of eastern UP; another was called in
Aligarh of the western UP. The response of the general
students to these calls was mammoth and encouraging. An
all state conference of UP was called in Kanpur where people
from forty different places (units) participated. The quality of
work and enormous response was so encouraging that active
students were sincerely thinking of organising a student
organisation at the state level.
Hyderabad: Halqa e Talaba Jamaat e Islami was a very
active bunch of students of Andhra Pradesh. The work of
Jamaat was introduced in a large segment of students and
youth. Students of the city actively took part in the activities
of this Halqa. Libraries were established and maintained in
different parts of the city. A local picnic was organised in
1974 and other programmes were held. Activities like
distribution of literature, conferences, picnics etc. proved
helpful in introducing the Islamic movement to the students.
These and various other activities were perceived vigorously
12 November 2009
until the proclamation of emergency.
Bihar: Halqa e Talaba e Islami of Bihar was another attempt
of discharging the duties of establishment of Deen which
students of the Islamic orientation felt that they are upholding
as witnesses unto mankind. Though the scope of their
activities was not very wide, they succeeded in providing
the Islamic movement with cream-students of the state (it is
important to note here that Mohd. Jafar was amongst these
students who later became the first president of SIO, and
served for four long terms in Jamaat as General Secretary and
is now the Deputy Ameer e Jamaat). Here a well organised,
ardent and active team of Islamic students was nurtured.
Besides its annual conferences, the weekly and monthly local
meets for Tazkiya and Tarbiyat were also widely appreciated.
Kerala: Students in Kerala also started organising their
rows in late 60s. Precisely after 1968 a wave of awakening
swept across the Muslim students of the state. An Ideal
Students League was formed. Students responded with
massive support and assistance and this league was widely
acclaimed. In a very short span more than thirty branches of
this league were established and more than thousand students
were listed as its members. Though, some people argue that
one of the main reasons of this immense response from the
student community was a loose criterion of membership, and
therefore members of this league were not at all at par (in
Tazkiya and Tarbiyat) with members of other colleague
organisations in other states. Nevertheless Islamic movement
was benefited a great deal by this league which no doubt has
provided it with immense credibility and mass support in
student community and also nourished it with many ardent
and active workers.
West Bengal: Muslim Students’ Association (MSA) in
West Bengal, Bihar, and Tamil Nadu was yet another “youth
power” to reckon with. This association was earlier not very
close to Jamaat, and this affected its activities. But later youths
with tehreeki fikr joined its ranks in large numbers and took
active part in its activities. Some members of Jamaat guided
and looked after the association from outside and pupil from
Aligarh strived from inside. As a result of all these factors;
this association also started reaping fruits. Later when SIM
was formed one part of MSA assimilated in it. (Others joined
SIO later).
Tamil Nadu: Students Islamic Circle was actively involved
in carrying forward the message of the Islamic movement.
The organisation has started working systematically with a
constitution. Ardent activists like Mr. Abdur Raquib irrigated
the organisation.
Maharashtra: Halqa e Talaba e Islami was operating at
three different places. That is in Nanded, Sholapur and
Aurangabad. The work was concentrated and consolidated
in these areas with regular weekly programmes, libraries and
THE COMPANION n
other activities.
Karnataka: The state also had its share of Islamic student
activism with yet another Halqa e Talaba e Islami. Though,
the work amongst students was there in its initial stages and
mainly relied on active assistance of the Jamaat people.
Meanwhile moves were taken to establish a coordination
committee which would have comprised these scattered
students and youth bodies all over the nation. A meeting was
called in Aligarh. Central Advisory Council of Jamaat was
presented with a proposal of the formation of an all India
student organisation; Shura even contemplated on this issue
in its summit of Bangalore (1974) but could not reach upon
any consensus. Before the matter was given any further
consideration emergency was imposed since June 1975 and
all the democratic activities (meetings, gathering, association,
speeches etc.) were proscribed.
Activities of students during emergency
In November 1973, SIO (previous) held its yearly
conference in which representatives of the country’s almost
all the Islamic student bodies were present. A session in this
conference was dedicated to the theme that how the work of
the Islamic movement could be bettered in student
community? Nearly all the student representatives were
unanimous that for this task to be achieved a separate student
organisation is indispensable. After that dialogue, the subject
was ruthlessly pursued with the leaders of the Tehreek. At
last in March 1975 a convention of student bodies was called
in Aligarh in which a Contact-Committee and a Muslim
students’ secretariat was formed. But just after two months
of these rather bold steps, emergency was imposed; there
was a halt for a while. In August 1975 some people met and
decided firmly that work must continue at any cost. In this
regard from October 1975 to January 1976 tours in the length
and breadth of the nation were organised. Students were
motivated throughout the nation. Working methodology was
changed as per the requirements of the emergency. These
daring youths proved that work of the Islamic movement can
continue even in most adverse of the circumstances.
Emphasis was on personality development through extensive
reading, training & tazkiya, members’ camps and social work.
So passionate was the response that another all India meet of
students’ representatives was called in Aligarh on 19 March
1976 where it was decided to form an all India organisation of
students. A provisional organisation was informally formed
then and there but due to the emergency it was considered in
the best interest of the work that this body must not be
‘christened’ with any name; instead different units will work
under different banners at local levels. This anonymous
organisation fought tooth and nail against the curtailment of
the individual liberty and press censorship. It paid in shape
of imprisonments of several of its affiliated members and
students. Work – though hotchpotch – was extended to
n THE COMPANION
different areas. And by the grace of Allah the dark clouds of
emergency shed-off.
After emergency
After emergency a few of the organisations decided firmly
to form an all India student organisation on their own, keeping
the procrastination of Jamaat for-whatever-reasons in mind.
In a meeting at Aligarh dated 25 April 1977 the constitution
was passed and Students Islamic Movement (SIM) was
formed. Although the decision was considered as hasty or
need-of-the-hour in respective circles – the Movement was
highly acclaimed. Those who associated themselves also
worked indefatigably for its success; as by the grace of Allah
after only two years of its formation on 19-21 October 1979,
around ten thousand students (including 1200 girls)
participated in its all India conference. In the same grand
conference Andhra’s Students Islamic Union’s members asked
Syed Hamid Hussain that why Jamaat is not forming a student
organisation under its right guidance? He answered that
“Insha Allah Jamaat will form a student organisation of its
own, but before then let different student organisations in
different states under Jamaat consolidate themselves”. The
same SIU of Andhra Pradesh, after organising a training camp
(Tarbiyati Ijtima) at Pakhal prepared and sent a proposal to
Jamaat in which it was requested to build some means of
coordination between all the scattered Islamic student
organisations.
Meanwhile Jamaat received the information of the lack of
coordination and various kinds of imbalances in the activism
of these ardent youths from length and breadth of the nation.
Ameer-e-Jamaat Maulana Mohd. Yusuf; responded by calling
a meeting of representatives of SIM and other student
organisations in Delhi on April 1980. He reminded the student
representatives that, “all of our endeavours are for nothing
except the fruits of hereafter”. To avoid the tensions it was
decided that where any such Islamic student organisation is
at work no other organisation must attempt to butt in.
In February 1981 at the juncture of all India conference of
Jamaat at Hyderabad several student organisations again
appealed to the Jamaat to establish some sort of “contact
and collaboration” amongst the sprinkled student
organisations which are working with an Islamic zeal.
Decision of Jamaat leadership
After analysing the work of different student organisation
and their appeals, Central Advisory Council of Jamaat in its
annual session of April 1981 decided to form a committee to
look into the depth of the matter. The committee was formed
with Maulana Sirajul Hasan as its convenor and was
comprising of Maulana Shafi Munis, Abdul Aziz and T.K
Abdullah. The task given to the committee was to meet with
responsible persons of the student organisations and to
convey their opinion to the Jamaat.
November 2009 13
 Bangalore meeting: In the presence of the four-member-
committee, a meeting of representatives of student
organisations was called on 29-30 June 1981 in Bangalore. In
this meeting, representatives of Halqa e Talaba e Islami of
Bihar, Halqa e Talaba e Islami Maharashtra, Halqa e Talaba e
Islami Karnataka, Students Islamic Union of Andhra Pradesh,
Students Islamic Circle of Tamil Nadu etc. were present.
Besides, representatives of students from Kerala, Uttar
Pradesh and Delhi were also present. Convenor Sirajul Hasan
illuminated on the objective of the meeting while saying, “For
several months we are receiving oral and written thoughts
that intimate the fact beyond any doubt that students are in
want of a well-knit organism at national level which could
facilitate coordination in students and they could work on
better terms for the Islamic cause throughout the nation.
Keeping this pious desire of students in mind, Shura has
decided first to jot down the opinion of those students who
are somehow organised under Jamaat”. Here for two long
days delegates discussed every dimension of the matter at
length and at last proposed to form a federation (wifaq) of
students at national level. The four member committee too
weighed on the side of this proposal.
Lucknow: Now on the intimation of Shura; committee –
as a next step – fixed 18 September 1981 as the date to talk
with the representatives of SIM. At that occasion whole CAC
of SIM was present at Lucknow. Convenor of the committee
earlier gave a letter to SIM asking their opinion regarding
“federation” which was proposed after the Bangalore meeting.
After discussing this letter amongst them, CAC of SIM
concluded, “SIM cannot agree with any proposal of any
‘federation’, because the foundation of SIM has been
achieved through several steps, amongst those an
indispensable one was the ladder-of-federation of different
student organisations”.
At the end of the dialogue president of SIM Zaki Kirmani
gave a final verdict and written opinion to the four-member
committee, in which two things were suggested:
1.Only one all India organisation of students should be
there, whose details could be chalked out by student workers
themselves guided by senior leaders of Jamaat – this is the
best and ideal state.
2.If the above mentioned is not possible then reluctantly
we propose a coordination committee of all the student
organisations under Jamaat. This committee will help students
in coming nearer to each other, sorting out differences and
misunderstandings; trying to understand each other,
developing thinking and practical coordination until the entire
associated pupil fraternity agree on a unified organised
structure.
Calicut: CAC of Jamaat pondered upon the report of the
committee and on 23 October 1981 decided to call a meeting
14 November 2009
of the representatives of all the Islamic student bodies to
reach upon any final conclusion. Therefore on 10-11 December
1981 at the office of Jamaat e Islami Calicut (Kerala); a historic
conference was organised of the representatives of nearly all
the Islamic student organisations operating all over the
nation.
After the opening talk of the convenor of the committee,
dialogue set in motion. The theme of discussion was that
either they are in favour of an all India organisation under the
patronage of Jamaat or an all India federation under the same.
This session of deliberation lasted till the evening of 11
December. After the extensive and even heated debate when
the opinion was sought; all the present delegates except
Halqa e Talaba e Islami (Bihar), opted for an all India
organisation. Opinion of Halqa e Talaba e Islami (Bihar) was
in favour of an all India federation. On the eve of 11 December
a written-script was prepared and endorsed by all the
representatives present. In this note, proceedings of the
meeting and the decision or rather recommendation was noted
down. This note ended with the passage:
“at the end it was clarified from the side of committee that
all the organisations and unions of students are our own,
and on this basis we are in best hope that whatever will be
the final verdict of the Shura of the Jamaat; will be acceptable
to all. And not only this but all the organisations have assured
(both orally and written) that whatever will be the personal
opinion of its own; the decision of Jamaat nevertheless will
be binding and if any organisation has to fulfil any procedural
formalities in this regard, it will faithfully do it. All the delegates
including of Halqa e Talaba e Islami of Bihar complied and
assured again that the decision of Jamaat will be
implemented”.
The script was endorsed by, Naazim e Aala of Halqa e
Talaba e Islami of Bihar: Syed Mohd. Iqbal, president of SIM:
Dr. Mohd. Rafat, SIU’s Abdul Baasit Anwar, Halqa e Talaba e
Islami of (Sholapur) Maharashtra’s Tajammul Husain, SIC
Tamil Nadu’s Abdur Rauf Khalid, Halqa e Talaba e Islami of
Karnataka’s Mohd. Faheemuddin.
Shura of Halqa e Talaba e Islami of Bihar after pondering
over the proceedings of the Calicut meeting, again expressed
its contentment over its opinion regarding an all India
federation of students (instead of an all India organisation),
and sent their arguments in favour of the same to the convenor
of the committee.
Decision of formation of an all India student
organisation
16 February 1982 – eve of Jamaat’s CAC meeting. The
four member committee has proposed its unanimous proposal
in favour of an all India organisation in these words,
“students must have an effective organisation under the
patronage of Jamaat e Islami. The meaning and connotations
THE COMPANION n
of the “patronage” will be fixed by CAC for which concerned
clauses of the constitutions of Halqa e Talaba e Islami of
Bihar and SIU of Andhra Pradesh could be referred to. The
organisation will also own a constitution which will be
prepared by the exchange of ideas within the organisation
and it will be implemented after the ratification of the (Chief)
patron”.
To efficiently perform this gruelling task of – suggesting
methods of implementation of the above mentioned
recommendations, preparing a synopsis & guidelines for the
constitution and preparation of the message which was
supposed to be sent to all the organisations for referendum –
Shura formed a committee with Syed Hamid Husain as
convenor and Dr. Ahmed Sajjad, Syed Yusuf as members.
CAC approved the proposals of the committee and on 3rd
March 1982 Afzal Husain (General Secretary of Jamaat) wrote
a letter informing all the student organisations and its zonal
patrons of the decisions. CAC also requested that within a
month respective organisations must inform the central
leadership of the Jamaat regarding their final decision.
In a letter dated 8 March SIM President Zaki Kirmani
requested Ameer-e-Jamaat that implementation of the decision
must be postponed that student organisations get respite to
put the matter before their Shuras and seek opinion. On 10
March 1982, in his letter SIM president Dr. Mohd. Rafat
informed regarding the decision of ‘body of the
representatives’ (Majlis-e-Numaindgaan) that they are
welcoming the decision of an all India student organisation
but in Calicut meeting no outline of the patronage clause was
finalised, that’s why “we seek more time for discussion before
pronouncing any final opinion”.
Ataullah, Secretary General, SIC Tamil Nadu, informed
through a letter (dated 27 March 1982) that Advisory
Council’s (Majlis-e-Aamla) one of the executive meeting which
was presided by Ejaz Aslam, patron of SIC agreed with all the
decisions of the CAC of the Jamaat.
In a letter written by the Naazim-e-Aala of Halqa e Talaba
e Islami of Bihar informed that though Shura of their union is
still considering its stand of an all India federation as better
and more viable but now when Jamaat e Islami has taken its
final decision our Shura accepts this decision plus the
synopsis of the constitution of the proposed all India student
organisation.
SIU of Andhra Pradesh held its Shura on 21 March 1982
in Hyderabad where all the clauses and decisions of the Shura
of Jamaat were agreed upon – informed Abdul Baasit Anwar
to the General Secretary of Jamaat. Other organisations also
accepted the decision of Jamaat.
Acting president of SIM Rahmatullah reported to Ameer-
e-Jamaat that they were supposed to report with their final
opinion before end of the April but this issue is a core and
n THE COMPANION
fundamental issue and Ansaar (members) & Numaaindgaan
are insisting on their inclusion in the decision making on this
particular issue. At last one representative per ten Ansaars
(members) contemplated on the issue from 12-15 August at
the meeting of Vijaywada and president of SIM Dr. Mohd.
Rafat informed Ameer-e-Jamaat,
“After analysing all the dimensions of the matter SIM
has reached upon the conclusion that the nature of the
patronage which is suggested in the letter of the General
Secretary of Jamaat – is not acceptable. The nature of
patronage suggested by the representatives goes as follows,
‘an advisory committee must be erected comprising of the
representatives of the student organisation and Jamaat
leaders which would advise the organisation on the matters
in which organisation has referred to the committee’, in this
form it is hoped that organisation will get the desired
patronage of Jamaat”.
Constitution making
After receiving the feedback from all the organisations,
convenor called a meeting on 26-29 August 1982 for the
constitution making of the new organisation in Delhi. In this
meeting seven of SIM and three representatives each of other
organisations were summoned. Meeting was conducted on
due date presided by Maulana Shafi Munis. From Bihar;
Mohd. Jafar, Ahmed Ali Akhtar and Syed Mohd. Iqbal. From
Andhra Pradesh; Abdul Baasit Anwar, Haamid Mohd. Khan
and Khawaja Aarifuddin. From Tamil Nadu Mohd. Ghalib
Husain, P. Mohd. Ataullah and T. M. Abdurrauf Khalid. Mohd.
Iqbal Mulla and Mohd. Ashfaq Ahmed participated from
Karnataka and Maharashtra respectively. No representative
of SIM was present.
In this meeting constitution of a nation wide Islamic
student organisation was prepared; the name of the
organisation was chosen Islami Tanzim e Talaba (ITT) and
after the ratification of the chief-patron was considered
executed since 1st Muharram 1403 Hijri.
The process of filling the forms of the membership was
unleashed nationwide with hustling pace. The states where
till then no such student organisation was operating; the
response was unexpectedly colossal. Kerala, U.P, Madhya
Pradesh, West Bengal, Rajasthan and Maharashtra were
amongst the forerunners. From the states it was reiterated
time and again that the newly formed organisation must start
its operations as soon as possible. Keeping this in mind,
ninety members selected for the ZAC of Kerala, Karnataka,
Tamil Nadu, Andhra Pradesh, Maharashtra, Rajasthan, U.P,
Bihar and West Bengal were summoned in Delhi at the end of
July 1983 to elect the President and CAC, that was the
organisation’s first step towards the practical involvement in
the nation wide activism. After two days of passionate debate
and discussion the representatives chose Mohd. Jafar (Bihar)
as the president of ITT.n
From then on there was no lookingNovember 2009 15
back…….!!!

Two Political Experiments
Political
of T ur
Tur
urkkey-II
Postmodern coup of Feb 1997
T hings started to change. The ‘power centers’ of
Turkey – general staff (army), bureaucracy joining
hands with coalition party – DYP started to fumigate the
political environment. The centre of the crisis was the
allegation that Erbakan Government has deviated from secular
ideology of state. As mentioned earlier, secularism is the soul
of modern Turkey. Armed force, Bureaucracy, Constitution
court and the media are the power centers which safeguard
the Secularist and Kemalist principles of the country.
The constitution of Turkey which was totally restructured
by Kemal Pasha and later by his successor Celal Bavaria
gives the army excessive powers. With the amendments on
1961 the armed force of Turkey attained constitutional powers
to such an extent that the decisions of National Security
Council (MGK) formed part of the government and its decision
making. MGK advisory board comprises of the chief of
general staff, the president of Turkey, selected council of
16 November 2009
Muslim World
ministers, the commanders-in-chief from the army, navy, air
force and police. MGK acts as advisory function to the prime
minister, his deputy, the minister of foreign affairs, internal
affairs, defense and the president. It is this excessive
constitutional power of the military that they were able to
topple down three governments of Turkey. In 1960, against
government of the Democratic Party; in 1971 following
economic recession, social unrest and political assassinations
and on 12 Sept 1980, following the armed conflicts of the left-
wing and right-wing.
In the same way, the military planned of new method of
coup against the Nejmuddin Erbakan’s government in 1997.
But this coup was unique in the series. Instead of dissolving
the parliament or withdrawing the constitution, the Turkish
Military in the National Security Council by a 55 point mere
memorandum (Irtica) pressured Erbakan to step down. For
this reason, the incident was labeled as "postmodern coup".
It is also known as “soft coup”. The 28 February process till
now, maintains its grip on contemporary politics of Turkey.
A massive propaganda was done against Erbakan’s
government. Even polling companies were employed to
produce false survey results, suggesting that the great
majority of people believed that secularism was at risk. The
military urgently called on civilians to take action. Mesut Yilmaz
(leader of opposition – Motherland Party) made a statement
in which he said Turkey was heading toward chaos. He said:
"We acknowledge that the fundamentals of the republic are
under threat. We have to consolidate our powers despite our
differences”. Deniz Baykal (CHP) argued that the RP had
established a partnership with Iran to eliminate the secular
democratic regime in Turkey, calling for resistance against
this attempt. Mesut Yilmaz even alleged that the RP was getting
weapons and that the RP's support base was becoming more
militant. He further asserted that Erbakan would rely on anti-
democratic means to achieve his goals. Many reports arguing
that arms sales were on rise were made. The military tanks
started to patrol through the streets giving indications of a
coup.
On 28 February 1997, a historical National Security Council
(MGK) meeting was held. On the day before this meeting
news reports indicated that it was to be a sensitive and
important date. The decisions made at the meeting were
THE COMPANION n
reported to the government, which was asked to comply with
legislation on secularism. The measures announced after the
meeting included: Schools controlled by religious sects
should be inspected and transferred to the Ministry of
Education; a transition should be made to eight-year
obligatory elementary education; Quran courses should be
inspected and supervised; media actors supporting military
personnel fired because of involvement in fundamentalist
activities should be placed under scrutiny; codes on attire
should be observed; acts and statements insulting Ataturk
should be punished. After five days of resistance, Prime
Minister Erbakan signed the decisions. A committee was set
up to effectively implement the MGK's decisions. The welfare
party was finally dissolved by the constitution court. A strict
vigil was arranged by the ‘vanguards of secularism’ that no
signs of Islamism is to be seen anywhere.
Welfare Party (Refah Party - RP) was dissolved by the
constitution court on 1998, alleging that the party has violated
the principles of secularism and Nejmuddin Erbakan was
banned from politics for five years. The crackdown did not
stop in just banning the party. The authorities have done
their utmost to cut the Islamists down to size. party convention and stated that the dissolution of Refah
Headscarf Controversy party was a black dot on the path towards our goal. But we
The issue of headscarf which has been an issue of hot need to go forward with new strategies. Again a new party
controversy starting from the secularization process imposed named the Virtue Party (FP) was formed on December 1997
by Ataturk was again stirred during the 28th February process. with Rejai Kutan as its leader. It became the third largest
Ataturk viewed scarf as an obstacle to the secularization of party in the parliament after the 1999 general elections.
Turkey. The headgear act was passed in 1925 which initiated Erbakan became very popular by this time and polls showed
the process of costume modernization. Fez caps which was that the party would win the next elections. But the
the identity of Turkish culture, headscarf and beard was constitutional court ruled out that the party is unconstitutional
banned in parliament, government educational institutes and since it has an Islamic agenda and alleged that the new party
courts according to this law. To avoid the physical and silent is the same as Refah party which was banned earlier. Ban was
risk of wearing the dress code, ladies started to abandon imposed on Fezilet Party on June 2001.
scarves. But with the rise of Islamic movements in 70s the Division of Milli Gorush Movement
number of ladies wearing headscarves especially the
Nejmuddin Erbakan led Milli Gorush movement had to
university students increased substantially. A law was again
passed in 1982 strictly banning headscarves in universities. face the third oppression by the Kemalist authorities after 28
February process. This indeed created desperateness and
Following the soft coup of 1997, the media of Turkey unrest inside cadres. All the organisational assets got
made headscarf a political tool and picturised it as a symbol dissolved multiple numbers of times, all the properties attained
of political Islam. Massive agitations rose against the law, on by years of hard works and efforts were seized, not once.
the streets of Ankara and Istanbul. There was even martyrdom Dissolution of Refah Party was the third; starting from National
on the issue. They started propagating headscarf as a symbol Order Party and National Salvation Party. This created a
of hypocrisy by projecting prostitutes wearing headscarves. turning point in the Milli Gorush Movement. Internal
This confrontation between the religious and secular elements problems started in virtue party.
led to a change in the political formulations in Turkey. True
Rajab Tayyib Erdogan, Abdullah Gul, Bulant Erenge and
Path Party (DYP) divided into two. The coalition of Refah
Abdul Latif Shener who were the most popular leaders of the
Party and True Path Party was dissolved.
Milli Gorush movement and the young leaders of the party,
Virtue Party (Fazilet Party) started to express their differences of opinion with the way of
After the dissolution of Refah Party by the constitutional thought of Erdogan and Rejai Kutan. They were of the opinion
court Nejmuddin Erbakan made a historical speech in the that the present strategy of party is not the way it should be.
n THE COMPANION November 2009 17
Party always overplayed and that was the reason the Kemalist
generals pushed them out. They were also of the opinion
that the Turkish foreign policy must never be against the US,
Israel and the European Union rather take them into
confidence. They insisted that the party leadership must be
from younger generation. In the party congress of May 14th,
2000 Abdullah Gul stood as a candidate for party leadership.
Rejai Kutan who was in the opposition and who was
supported by the ‘traditionalists’ in the party including
Nejmuddin Erbakan, won the election and was elected as the
president of the virtue party. This paved way for the division
of Milli Gorush movement which gave rise to two parties:
Saadet Party and AK Party in 2001.
Saadet Party (Happiness Party)
Saadet Party was formed on 20th July 2001 with Rejai
Kutan as president of the party. Saadet Party is the proof of
strong political will and determination of Nejmuddin Erbakan.
It strongly affirms that there is no compromise in the basic
ideals of Milli Gorush. Though at the time of division, many
experts and specialists have gone to AK Party, Saadet party
has a strong Organisational structure. It now has a strong
youth wing named Anadolu Gençlik Dernegi (Anatolia Youth
Foundation). The party conducts weekly meetings which also
gives priority to tazkiyyah of cadres and members. The party
owns hundreds of schools. Milligazette, a news paper daily
with strong subscription base is run by Saadet Party. The
party also has formed 22 NGOs which includes technical
consultancies, lawyers, Doctors networks, Labor union,
Human rights organization, business organizations,
18 November 2009
construction and training companies etc. The major reason
of the Milli Gorush’s massive support was its honest, efficient
and productive services in local governments.
The manifesto of Saadet party says: “A developed and
free Turkey cannot be attained by the existing constitution.
With this constitution whose preparation and acceptance is
controversial and which is full of prohibitions and restrictions
from the beginning to the end, the complete and perfect
democracy cannot be formed… Therefore the Saadet party
considers its basic duty is to work urgent enactment of a
constitution, which will be suitable for the conditions
prevailing in the 21st century… The role of the National
Security Council will be transformed into an advisory body,
as it is the case with other democratic countries.”
Regarding the legislations it says: “In the present
situation, the legislative body is under domination of the
state’s administrative organ (enforcement). Drafts of laws are
prepared mostly by the bureaucracy and even by the foreign
economic forces and the Turkish Grand Assembly are forced
to sanction them by the government institutions. With the
changes, which it will make in the constitution, out party will
enforce separation of powers and it will make the legislature
dependent entirely on the will of the nation.”
“For the happiness of the people the right not the wrong;
beautiful and good not beast and bad; beneficial not harmful
should become dominant. Therefore we consider working for
the domination of right, good, beautiful and beneficial and
justice with our entire energy as a duty necessitated by being
human. Inorder to reach this goal The movement consider it
mandatory to comply with the following basic principles:-
n No conflict no confrontation and no tension; but
dialogue compromise and peace.
No double standards and no discrimination; but equality
and justice.
n No exploitation; but equitable sharing and sincere
solidarity.
n No pressure and no coercion; but democracy and
human rights.
n No superiority of selfish interests and no materialism;
But ethics and morality.
n No anarchy and no disorder; but compliance with
agreements”
It is also very important to mention the importance given
to women in the party. The women are organized under the
Women’s wing named Saadet Party Women Presidency.
Strength of women in the party comprises of more than half
the party’s total strength.n
Suhail KK is the President of SIO of India
THE COMPANION n
In Focus
Islam and Muslims in Cyberspace
Cyberspace
From (Re)presenting to (Re)understanding
Dalia Yusuf
A n initial study of Islam and Muslim environments in
cyberspace proves that there is a great chance for
representing Islam and Muslims.
Using the Internet as an alternative and interpersonal
form of communication may help to break the traditional cycle
of stereotyping among Muslims themselves and between
Muslims and others. A more profound and deliberate study
may lead us to recognize the possibility of reunderstanding
and rediscovering not only the other but also Muslim self-
understanding.
To a certain extent, any study of Muslims using the Internet
may begin with the predictable psychological barrier between
committed Muslims and the media. This was reflected in a
discussion on whether the Internet is lawful or prohibited, as
the Internet seems to raise issues of pornography and privacy.
One Muslim user lamented, “The already critical social
problems of Muslim youth at present will be further worsened
by the emerging Internet technology.”1 This was an expected
argument among the various reactions.
Muslim Existence on the Web: Initial Focuses
Many factors determine Muslim existence on the Internet,
as opposed to the cinema or television, and make it more
vivid and active. The Internet is different from the cinema
industry as the Internet needs less infrastructure and does
not depend only on visual expression. It is also different from
television, which through most of its history, especially in
n THE COMPANION
the Muslim world, has been dominated by the government
and needs huge investments. These factors, beside the
objects and goals of various Muslim activists and
intellectuals, make the Muslim existence in cyberspace
inevitable and vital.
Muslim existence initially focussed on traditional content,
as Gary Bunt states in his Book Virtually Islamic.The primary
form of Islamic expression online was the Qur’an and Sunnah,
using hypertexts and the advantages of multimedia. However,
this primary form developed rapidly into a more sophisticated
existence that varies according to the different sects and
points of view. Perhaps the most effective form is the one
that tries to keep up with modern times in all areas.2
The Internet seems, generally, to be the “voice of the
voiceless.” According to Bunt, “Minority opposition may
believe that cyberspace is an environment in which religious,
cultural and sectarian differences can be articulated with great
safety.” 3 Therefore, on this digital platform we can expect to
find many expressing themselves as Islamic representatives
speaking in the name of Islam. Consequently, concern arises
among interested scholars and analysts of the so called
“fragmentation of authority,” especially in the areas of
Shari`ah and jurisprudence.
This concern cannot be discussed without understanding
some of the problematic interpretations of the relation between
the sacred text and relative human understanding. One of
these interpretations, which can guarantee some kind of
respected diversity instead of fragmentation, is the realization
of the “interactive distance” between the sacred text and our
human understanding. This realization makes the different
Muslim traditions and methodologies respected as long as
they are based on the fixed principles—as no one owns the
absolute truth.
From this interactive distance between text and human
understanding emerges the possibility of ijtihad, or personal
reasoning, after the revelation. For Muslims, the nature of
time and history is fundamentally different during the event
of the revelation and the sacred mission of the Prophet (peace
and blessings be upon him), because then God guided the
affairs of the community in a uniquely direct way.
After this era, but depending on its principles and
guidelines, we established personal reasoning. Muslims,
therefore, always change their position if, after careful and
meticulous use of reasoning, more appropriate and correct
conclusions can be found. Consequently, Islam is a dynamic
November 2009 19
religion that is able to fit with the ever-changing milieu. 4
This understanding is highlighted by Bennabi, not only
to establish pluralism among Muslims, but also to understand
the process of resurgence and disappearance of civilizations
between Muslims and non-Muslims. Bennabi emphasises
that whereas civilisation is the transformation of any good
idea into a reality, Islam is a set of guidelines, a way of life, or
a project, that creates a civilisation only when put into
practice; when its adherents carry it and move through the
world positively influencing man, material and time. Therefore,
a Muslim may be uncivilised just as a non-Muslim may be
civilised. 5
Among Muslim intellectuals, some scholars, such as
Sheikh Tahtawi, see various interpretation
and ijtihad methodologies as the Muslim practice of pluralism
and democracy. Tahtawi tries to show that democratic
concepts are compatible with the Islamic Law by comparing
political pluralism in western societies to forms of ideological
and jurisprudential pluralism that exist in the Islamic
experience. 6
Cyber Muftis: Traditionalism and Modernity
Therefore, the Internet may clearly present a range of
trends, among them the Islamic jurisprudential traditions, but
these different customs should have an internal consistency
that guarantees an organized diversity. The Internet achieves
the involvement of traditional scholars and muftis, putting
them to the challenge of dealing with the concerns and
problems of modern daily life.
There are relatively well organized and accessible systems
for searching for authentic religious references. But the
medium itself (the Internet) puts much more responsibility on
the user’s shoulders, to compare and choose among the fiqhi
opinions according to the user’s context and circumstances.
The Internet can provide scholars and muftis a great
opportunity to network and communicate, and this may
develop the essential process of interaction. The importance
of such a process can be imagined when we know that Al-
Ghanwishi referred to the difficulties of communication and
transportation among Muslims as one of the reasons they
failed to develop shura (mutual consultation) from a value to
a political system. 7
The advantages and disadvantages of being in
cyberspace bring forward the question of whether or not the
Internet in the Muslim world will cause real social, cultural,
and possibly political changes; and if so, what are these
changes? There is no direct simple answer; it is as
sophisticated and dynamic as the Internet itself, used in
different contexts and with different habits.
Social Life of Information
Fundamental facts should be discussed in order to
understand the issue of changing people's attitudes and
minds on certain topics. One of these facts is that the “social
life of information, as the creation of knowledge from raw
20 November 2009
information, is a social activity of human beings. Much of
what we recognize as learning comes from informal social
interactions between learners and mentors.” 8
The relation between information technology on the one
hand, and change and development on the other, cannot be
isolated from distinct factors and environments. “Technology
can only transform to a certain extent, and other factors exert
great influence on the utilization and eventual success or
failure of new concepts and technology.” 9
This matter needs a great deal of study and analysis, not
only by focusing on the interrelation between information
technology and the various social and cultural contexts, but
also by studying the history of information. “The importance
of organizational learning and tacit knowledge suggests that
to a degree no one has yet appreciated, the history of
information is an institutional history.” 10
Some intellectuals refuse to see the Internet as a cause of
change, especially in the political sphere, as most of the
Muslim and Arab world are mainly affected by the oral culture,
this being related to socio-cultural reasons along with high
rates of illiteracy. As access to the Internet requires skills in
using the computer and the English language, this makes the
influence of the Internet limited in many ways.
But there is another point of view, which refers to a
sophisticated process of change through the Internet and
the information revolution. This is not related only to the
medium itself but is related to the nature of the users. Some
users are active enough to release the message from its
medium by printing or by communicating with the people
orally—delivering the released messages that are still affected
by the characteristics of the Internet.
One of the most important things, especially for the
consumer of this technology—most of the Muslim world are
consumers and not producers of this technology—is to know
the challenges as well as the characteristics of this medium.
The architecture of the Web decides its traits, but the
media work within the culture introduces its needs. For
instance, many of those whom we can call cybersociologists
see virtual relations and communication in cyberspace as
reflecting the community’s hunger for “third places,” which
are described by Oldenburg as “the core settings of informal
public life.” The free or inexpensive local “third places” have
disappeared and many of us have an increased feeling that
the community is lacking. “Third places,” according to
Oldenburg, are necessary for a community to arise. "There
are places where members of a community interact with others
and come to know the ties that they have in common. In part,
this virtual communication is a response to the hunger for a
community and has followed the disintegration of traditional
communities around the world.” 11
The interrelation between reality and the virtual
community can be observed in many situations and in relation
to different contexts. For example, many Muslims and Arabs
suffered an intense feeling of helplessness during the
THE COMPANION n
Palestinian Intifada and the war on Iraq. Cyberspace has been
an active arena for showing such feelings, and thus Web
authors should realize the necessity of a balanced message
that does not encourage the illusion of cyberaction only, but
uses the advantages of cyberactivism.
This balanced coverage cannot be achieved without
sufficient knowledge of both Web architecture and offline
contexts. By absorbing both spheres, unique solutions and
formulae for problematic issues can be created. Addressing
social groups, as opposed to individuals, can reactivate their
roles rather than marginalize them.
Other social and psychological problematic phenomena
can be understood and solved by more involvement of the
proper offline social structures. For example, interpersonal
and intimate communication in cyberspace emerges as what
is known now as “e-love”—an idealistic image that can be
drawn for both women and men via this virtual relationship,
which is free of responsibilities.
On the interactive page for cyber-counseling at
IslamOnline.net, a simple principle is repeated in response to
such e-love problems. In cyberspace, as in the real community,
there is a private sphere as well as a public sphere, and one of
the safe healthy interactions between men and women is
engaging in public activities on the Web rather than private
interactions, where the risk of illusion is increased.
The same page also relates to the offline community by
advising most of the youth who face the problems of an
empty life and who seek to kill time online to interact and
participate actively in their communities.
Anonymity: Between Freedom and Trust
Human interaction revolves around issues of trust, and
trust in the anonymous computer realm is hard (but not
impossible) to come by. Reputation systems are important
components of that, but in reality we judge the
trustworthiness of a person on a million different factors. 12
Here we realize the difficulty of human interaction in
cyberspace, as the large amount of freedom is limited by a
similar amount of lack of trust; both are the result of the
anonymity of the Web.
Through this anonymity flourishes discussion about the
usual taboos (politics, religion, and sex).This opportunity
can be tackled in many ways according to the authors’
objectives, from stimulating pornographic sites to other sites
that investigate and explore such taboos. The relative freedom
of expression in cyberspace can form a suitable atmosphere
to discuss the psychosexual and social problems of our
societies.
According to the experience of IslamOnline.net Web site,
many were shocked by the discussion of problems on the
cyber-counselling page but, after a while, they realized the
difference: the difference between exciting commercial
phenomena on the Web and the discussion of our real
n THE COMPANION
concerns and social problems. This opportunity shows the
hidden half of our societies, helping us to reinforce the
infrastructure of our social life.
The same experience indicates the importance of
specialization as well as interdisciplinary involvement
between different fields. Social and psychological problems
are discussed by sociologists, psychologists, and
psychiatrists, who may consult with the Shari`ah section on
given topics. Likewise Shari`ah may consult with Counseling
or other sections. This provides the different specialists with
a relatively comprehensive awareness.
Interactive and interpersonal communication via the
Internet can overcome generalities and one may discuss
personal concerns, investigating the matters to reach greater
understanding. The method used in the IslamOnline.net
counseling service does not suggest or impose a solution,
but enlightens users in order to empower them according to
their circumstances.
More Characteristics of the Internet
There are more characteristics of the Internet that can
affect society if we use them in parallel with awareness of the
challenges:
n The Internet is an alternative arena, as it provides
genuine competition to mainstream media. It does not replace
it but affects it deeply, in that it is related to civil society and
cyberactivism.
n The Internet gives the opportunity for more
representation of day-to-day life and the personal touch. The
discussion forums and chat rooms form a challenging
rediscovery of one’s self and others. The Internet re-examines
the chronic issues of identity. For instance, Muslims in the
West have a different kind of media via the Internet, which
may reshape their identity. “Media and technology have
brought together seemingly dispersed communities.” 13 This
unification has found expression in local media.
n Not only has access to information increased
opportunities for learning about Islam, but it has also
developed a sense of belonging to and identifying with a
local, national, and global Ummah. The concept of identity
links very strongly to knowing about other Muslims and
their condition. Being informed about Muslims around the
world seems to have a direct link to how people identify
themselves as Muslims. For many, then, identity has been
influenced directly by the existence of Muslim media, which
provides knowledge and information about Muslims, and
religious advice and instructions. 14 This expected influence
can be achieved actively on the Web.
n The other prominent characteristic is what the Web
experts describe as the “rhetoric of links and hypertext and
multi-media.” Hypertext opens up particular kinds of writing
innovations, such as the linking together of data, analysis,
and interpretation in the same medium, and the juxtaposition
of materials in written, visual, and aural forms. 15
November 2009 21

These characteristics and many more, which need
deliberate investigation and elaboration, do not really mean
that the Internet is actually the “voice of the voiceless,” as
there is a digital gap.
The Digital Gap: Who Maps the Web?
There is much energy, money and time that is needed to
bridge the gap between disadvantaged and advantaged
communities. The predominance of the English language also
needs to be reduced and the attitudes of Web authors need
to change.
Often there is little, or limited, information on works by
people from developing countries. Web authors need to
address this problem by allowing equal coverage to writers
from developing areas, or simply by giving exposure to
individuals outside their society in their articles. 16
Muslims, because they are distributed between the
switched-off and the switched-on areas, can play a role by
introducing the problems, the languages, and the concerns,
not only for Muslims but also for humanity. Muslims can ally
with others against injustice in a dynamic way, to protect
Muslim interests and keep the human values.n
_____________________
Dalia Yusuf is a writer and a consultant for
IslamOnline.net.
REFERENCES
1 John Horvath, “ Islam and the Internet,” 9 Sept. 1998.
2 IslamOnline.net, About Us.
3 Gary Bunt, Virtually Islamic: Computer-mediated
Communication and Cyber Islamic Environments (Cardiff: Univ. of
Wales Press, 2000).
4 Joanne McEwan. Reviewof Orientalism by Ziauddin Sardar. 2002.
5 Institute of Islamic Political Thought, “Democracy in Islamic
Political Thought.”
6 Ibid.
7 IslamOnline.net (Arabic), Interview with Sheikh Rashed, 2003.
8 G. C. Gupta, reviewof The Social Life of Information by John
Seely Brown and Paul Duguid. Resource Center for Cyberculture Studies,
Aug. 2003.
9 Ibid.
10 Ibid.
11 Robin Hamman, “Introduction to Virtual Communities,”
Research and Cyber-sociology Magazine, Issue 2.
12 G. C. Gupta, review.
13 Peter Mandaville, Transnational Muslim Politics: Reimagining
the Umma. London: Routledge, 2001.
14 “Young Muslims and Muslim Media in Britain.”
15 Bruce Mason and Bella Dicks, “Research Methodology Online,”
Digital Ethnographer, issue 6, School of Social Sciences, Cardiff
University.
16 Kirsten Smith, “Minority Groups and People from Developing
Nations on the Net.
22 November 2009
In Focus
The Internet:
Freedom or Prison?
Bourja Saeed
Freedom is that great symbol which all the divine religions
called for, that which all civilizations, ideologies, and
revolutions struggled to achieve. The Internet and the
information age provided the world with a new avenue of this
freedom. The Internet has given a new and different dimension
to communication between individuals, groups and nations.
It has become a market for what is good and what is bad. The
type of merchandise displayed on the Internet instigated a
civilizational and cultural process of scrutinizing the world
wide web in order to distinguish what is good from what is
bad. In fact, unanimously, nations have condemned the
display of the sex industry and the dissemination of cyber-
corruption. However, the infringement of cyber-freedom has
been extended to all activities that criticize draconian policies,
especially in the Islamic World.
Globally speaking, there are many ways in which this
freedom has been compromised. One of these ways is the
coding and decoding of disseminated or exchanged
information through the Internet. For instance, governments
and security agencies can spy on any person that exchanges
any type of information on the Internet, especially decoded
exchanged information. Such infringements make the freedom
of the Internet meaningless. Secondly, Internet providers
easily can monitor any information being exchanged as soon
as you log on. Internet providers, through software, can
monitor all the things you do on the Internet. These include
the sites you visited, when, and how. The provider also has
access to the web pages you visited and the nature of the
information you dealt with, the chats you made, the e-mail
you sent or received, and the bills you paid through the
Internet.
Is this freedom or a department of the Central Intelligence
Agency? One of the great dangers to those browsing the
great “Internet prison” is what is called News Groups, where
information and messages are archived and anyone has access
to view them, read them, copy them even after 20 years to
come. Some information can be used against you for decades
to come because the Internet does not forget.
Israeli companies are leading the process of developing
such software. Programs such as ICQ chat have become
popular internationally. The Tel Aviv-based Mirabils Co.
produced it. It can easily be used to spy on users, and
information can be saved on the hard drives of their
computers. Abri Nte Ltd. produced a program called Session
Wall-3, which is used to analyze Internet users. It produces
detailed reports on users.
Lance Golander, of Terrangon, Oregon, has used the
THE COMPANION n
software and is amazed by information provided by the
software that exposes his clients. He said, “I never imagined
the magnitude of control I have on my clients. It makes me
sick to see this much detailed information on them.”
Human Rights Watch did a survey of freedom on the
Internet in the Middle East last September. The results were
posted on their website. HRW concluded that the restrictions
imposed on users as well as the cost make it impossible to
exchange information via the Net in many countries. However,
despite the restrictions imposed, the report predicts the failure
Ab bas and the Goldstone R
Abbas Reepor t:
port:
Our shame is complete
Ramzy Baroud
A
s Israeli bombs fell on the Gaza Strip during its
one-sided war between December 27, 2008 and
January 18, 2009, millions around the world took
to the streets in complete and uncompromising outrage. The
level of barbarity in that war, especially as it was conducted
against a poor, defenseless and physically trapped nation,
united people of every color, race and religion. But among
those who seemed utterly unmoved, unreservedly cold were
some Palestinian officials in the West Bank.
Mahmoud Habbash, the PA Minister of Social Affairs is
but one of those individuals. His appearances on Aljazeera,
during those fateful days were many. On one half of the screen
would be screaming, disfigured children, mutilated women,
and search parties digging in the dark for dead bodies, at
times entire families. On the other, was Habbash, spewing
political insults at his Hamas rivals in Gaza, repeating the
same message so tirelessly parroted by his Israeli colleagues.
Every time his face appeared on the screen, I cringed. Every
unruly shriek of his, reinforced my sense of shame. Shame,
perhaps, but never confusion. Those who understand how
the Oslo agreement of September 1993 morphed into a culture
that destroyed the very fabric of Palestinian society can fully
appreciate the behavior of the Palestinian Authority in the
West Bank during the Gaza war, before it and today.
But especially today.
Those who hoped that the Israeli atrocities in Gaza would
rekindled a sense of remorse among the egotistical elites in
Ramallah, were surely disappointed when the PA withdrew
its draft resolution supporting recommendations made by
South African Judge Richard Goldstone. The Goldstone report
is the most comprehensive, and transparent investigation as
of yet into what happened in Gaza during the 23-day war. It
decried Israeli terror, and chastised Palestinians as well. But
the focus on Israel undoubtedly and deservingly occupied
much of the nearly 600-page report. The next step was for the
n THE COMPANION
of such efforts and an increase in the number of users. It also
indicated that more than one million Arabs use the Internet
currently and indicated some improvements in the issue of
privacy.
Finally, it remains to be asked: When will Muslims be able
to breathe freely? The lack of freedom is the main source of
backwardness. At any rate, the winds of freedom are coming
and no one will be able to stop it.n
Goldstone Report
Human Rights Council to send the report for consideration
to the United Nations Security Council, which was to study
the findings for a possible referral of the case to the
International Criminal Court e in the Hague. Such a move
would have been historic. Knowing the full implications of
such a possibility, Hamas accepted the report’s
recommendations in full. Israel, backed by its traditional US
ally, rejected it, leveling all sorts of accusations and insults
on the world-renowned Jewish judge.
The draft resolution – condemning Israel and calling for
the transfer of the report to the UNSC - was due for a vote at
the Council on October 2. Alas, it was withdrawn at the behest
of the Palestinian Authority and its president Mahmoud
Abbas himself. Palestinian friends and allies at UNHRC were
shocked, but obliged. They were equally disappointed when
they watched PA envoys discussing the matter, not with the
Asian, African or other traditional allies at the Council, but
with US and European diplomats, who seemed to have a
greater sway over Palestinian political action than those who
have for decades supported Palestinian rights at every turn.
Something went horribly wrong. How could a leader of
an occupied and suffering nation commit such a ‘mistake’,
deferring an urgent vote and discussion on a report pertaining
to the death of over 1,400 people, the maiming and wounding
of thousands more, to a later date, six months from today?
Theories flared. Israeli and other media argued that US
pressure on PA president Mahmoud Abbas was the main
reason behind the supposedly unanticipated move. A positive
vote on the resolution would jeopardize the ‘peace process’,
therefore any action must be stifled for the sake of giving the
‘peace process’ a chance, was the rationale.
Amira Hass of Haaretz opined, “The chronic
submissiveness is always explained by a desire to ‘make
progress.’ But for the PLO and Fatah, progress is the very
continued existence of the Palestinian Authority, which is
now functioning more than ever before as a subcontractor
November 2009 23
for the IDF, the Shin Bet security service and the Civil
Administration.”
Jonathan Cook, however, offered another view: “Israel
warned it would renege on a commitment to allot radio
frequencies to allow Wataniya, a mobile phone provider, to
begin operations this month in the West Bank. The
telecommunications industry is the bedrock of the Palestinian
economy, with the current monopoly company, PalTel,
accounting for half the worth of the Palestinian stock
exchange.”
“No blood for mobile phones,” should perhaps be the
new chant in Palestine. But it’s that sad fact that held the
Palestinian will hostage for too many years. However, it’s not
just mobile companies whose interests triumph over Gaza’s
agony. Indeed, the post-Oslo culture has espoused a class of
contractors. These are businessmen who are either high-
ranking officials in the PA and the Fatah party, or both, or
closely affiliated with them. Much of the billions of dollars of
international aid that poured into Palestine following the
signing of Oslo found its way into private bank accounts.
Wealth generated more wealth and “export and import”
companies sprung up like poison ivy amidst the poor dwelling
of refugees throughout the occupied territories. The class of
businessmen, still posing as revolutionaries, encroached over
every aspect of Palestinian society, used it, controlled it, and
eventually suffocated it. It espoused untold corruption, and,
naturally, found an ally in Israel, whose reign in the occupied
territories never ceased.
The PA became submissive not out of fear of Israeli wrath
per se, but out of fear that such wrath would disrupt business,
the flow of aid thus contracts. And since corruption is not
confined by geographical borders, PA officials abroad took
Palestinian shame to international levels. Millions marched
in the US, in Europe, in Asia, South America and the rest of
the world, chanting for Gaza and its victims, while some PA
ambassadors failed to even turn out to participate. When
some of these diplomats made it to public forums, it was for
the very purpose of brazenly attacking fellow Palestinians in
Hamas, not to garner international solidarity with their own
people.
Readily blaming ‘American pressure’ to explain Abbas’
decision at the UNHRC no longer suffices. Even the call on
the 74-year-old Palestinian leader to quit is equally hollow.
Abbas represents a culture, and that culture is self-seeking,
self-serving and utterly corrupt. If Abbas exits, and
considering his age, he soon will, Mohammed Dahlan could
be the next leader, or even Mahmoud Habbash, who called
on Gaza to rebel against Hamas as Israel was blowing up
Palestinian homes and schools left and right.
Palestinians who are now calling for change following
the UN episode, must consider the Oslo culture in its entirety,
its ‘revolutionary’ millionaires, its elites and contractors. A
practical alternative to those corrupt must be quickly devised.
The Israeli wall is encroaching on Palestinian towns and
villages in the West Bank, and a new war might be awaiting
besieged Gaza. Time is running out, and our collective shame
is nearly complete.n
Ramzy Baroud (www.ramzybaroud.net) is an author and
editor of PalestineChronicle.com. His work has been
published in many newspapers, journals, and anthologies
around the world.
24 November 2009
Internet Addiction Disor der
Disorder
Does it exist?
For the past five years, psychologists and psychiatrists
have debated on whether or not there is such a thing as
an Internet Addiction Disorder (IAD).
In a recent study released on October 12th by Dr. Kimberly
Young, the executive director of the Center for On-Line
Addiction, the behavior of 496 heavy Internet users was
compared against the clinical criteria used to classify
gambling. Gambling is considered to be the closest
addiction to on-line addiction because it involves failed
impulse control without the use of an intoxicant.
Young found that people who have “Internet Addiction”
met four or more of the established criteria, and that
college students are particularly at risk.
However, many other experts do not agree with Young’s
research. Dr. Goldberg, one of her most vehement critics,
says that her definition of the disorder does not address
some of the underlying factors that might cause someone
to use the Internet often and compulsively. He also says
that “Internet Addiction” is not a disorder, but rather a
possible sign of other problems such as depression or over-
anxiety. He believes that labeling a symptom hides its origins.
What Are the Symptoms?
Maressa Hecht Orzack, a psychologist at Harvard University
in Cambridge, Massachusetts and founder/director of the
Computer Addiction Services department at McLean
Hospital, a Harvard-affiliated teaching hospital in Belmont,
Mass., is one of the strong supporters for the existence
of the new disorder. She says that people suffering from
the disorder do have psychological symptoms such as:
Having a sense of well-being or euphoria while at the
computer; Inability to stop the activity; Craving more and
more time at the computer; Neglect of family and friends;
Feeling empty, depressed, and irritable when not at the
computer; Lying to employers and family about activities;
Experiencing problems with school or job.
She adds that related physical symptoms are:
Carpal tunnel syndrome, Dry eyes, Migraine headaches,
Back aches, Eating irregularities, such as skipping meals,
Failure to attend to personal hygiene, Sleep disturbances,
change in sleep pattern.
The Right Balance
Many psychologists say that behavioral research should
identify and recommend ways to find and maintain a healthy
balance between time spent on-line and time spent
interacting in person with family and friends. It is
recommended that the time spent on the net be regulated
so that it does not consume time designated for reading
or for family duties and gatherings. For safety reasons, it
is also recommended that people engaged in chat rooms
do not disclose personal and contact information about
themselves or their families, and that adults supervise their
children’s involvement in on-line activities.n
THE COMPANION n
Wakf Scams

Biggest Land Scam in Indian History

Bigg

A vast majority of people in the country believe

that if the Wakf properties - donated by Muslim
rulers and individuals across the country, are properly
utilized, they can do wonders for the upliftment of the
Indian Muslims. Time and again the safety of
the Wakf lands is demanded from the government. Of
late, when it was reported that Mukesh Ambani procured
a wakf land in Mumbai by paying 'a meager contribution',
the lapses in handling the wakf properties vociferously
came to fore. However, the storm brewed after the
incident soon calmed down and Mukesh Ambani continued
building the skyscraper on the said land.
With Outlook, the popular English weekly magazine
in its September 21, 2009 issue carrying a detailed report
of how the wakf lands across the country are being
misused, the issue is in the limelight once again. The report
has even termed the mismanagement of the wakf property
in India as one of the biggest scandals in Indian history.
Claiming that there are approximately 3,00,000
registered Wakf properties in India on about four lakh
acres of land, the report says, "The properties that should
have been used for the welfare of the Indian Muslims,
are mortgaged, sold and encroached upon with the
connivance of the very institutions and individuals
responsible for safeguarding it."
Questioning the functioning of the Wakf boards and
highlighting the corruption within, the report says, "The
Wakf boards in most states of India are repositories of
corruption, in league with land sharks and builders. They
continue to get away with the daylight robbery of their
own community because, whenever there is any demand
for scrutiny, they crudely take cover behind the “Islam in
danger” sentiment."
"Those who purport to be leaders of the community
are complicit in the conspiracy to rob resources while
perpetuating a siege mentality. They want to capture
existing institutions and sell them off piece by piece. They
are adept at fanning fears and feeding into the victimhood
syndrome but quite incapable of building institutions or
shepherding the community towards modernity", claims
the Outlook report.
Questioning the very nature of the Wakf board
formation, the report quoting from a senior bureaucrat
says, “The boards are ill-constituted, not constituted or
politically constituted. Often, they’re nothing more than
a gang of thieves.”
"Mostly, political hangers-on and operators from the
minority community are sent off to man the boards. The
policies of successive governments have created a class
of “sarkari Musalmans” adept at capturing institutions and
bagging positions through which they can patronise others
down the pecking order. The incentive they have, besides
authority, is to pilfer as much as they can get away with",
says the report.
Detailing how actually the wakf lands are misused
andhow a small group of “insiders” at Muslim institutions
benefit from the overall laxity in the boards, the report
says, "For instance, there is the case of a member of the
Delhi minorities commission running a private school on
a large tract of Wakf land in the expensive Nizamuddin
area and paying the board a pittance of Rs 1,000 rent per
month. Mohammad Arif, section officer in charge of
properties in the Delhi Wakf office, admits reluctantly
that there are “some schools running on Wakf land but
they are not for the poor and charge fees”. Further digging
reveals that, two decades ago, Delhi Wakf ran a charitable
dispensary but it was shut down. Now the main service
they provide is paying salaries of imams attached to
masjids."
Elaborating how the efforts to mend the irregularities
are thwarted, the report quoted standing counsel for Jamia
Millia Islamia Atyab Siddiqui as saying, "Whenever there
is an initiative from educated Muslims to preserve a legacy,
build an institution or perhaps even introduce modern
education, there is a run-in with the Wakf board. “We
believe the Wakf does not have the instruments to preserve
old mosques and we have been arguing that the ASI is
better positioned to manage properties. But the problem
that enlightened sections of society face is that they run
up against monetary interests of a few who hide behind
the guise of religion.”

n THE COMPANION November 2009 25


Quoting K.K. Mohammad, a veteran ASI archaeologist
who has worked across India and now the superintending
archaeologist for the Delhi circle, the report says, “My
experience shows me that whenever people claim
protected monuments as living shrines, there is a
commercial incentive of occupying the monument or
developing the land around it. All communities have people
who do this.”
Interestingly, the report claims Salman Khursheed, the
Union minister for minority affairs also admitting there
are lapses in managing the wakf properties. "Wakf is one
of those areas in which accountability has not been
demanded. The community itself has not demanded
accountability possibly due to a level of ignorance", the
report has quoted him as saying.
Moreover, the report has claims deputy chairman of
the Rajya Sabha Rahman Khan is also of the view that the
wakf lands are great assets for the Indian Muslims and if
used properly, they can do wonders for the community.
“If the Wakf properties were managed properly, many
problems of Muslims such as joblessness, lack of
education and resultant poverty would have been resolved.
Today, even if we presume that 70 per cent of these
properties have been encroached upon or sold off, even
the remaining 30 per cent is a huge resource that can be
developed", the Outlook report has quoted Rahman as
saying.
Rahman Khan was chairman of the joint parliamentary
committee on Wakf that submitted its report a year ago.
He has recommended to the Manmohan Singh government
that there be a “total change” in the constitution of the
boards and a national Wakf development corporation be
set up with professionals at the helm.
So, can this Outlook report that claims the misuse of
the wakf properties as a "collectively the biggest land
scam in India’s history", work as an eye-opener for the
Congress-led UPA government which otherwise leaves
no stone unturned to claim a well-wisher of the Indian
Muslims?n
Courtesy: www.ummid.com
26 November 2009
Wakf at a glance
The institution of Wakf in India is 800 years old. It began
when Muslim rulers donated huge lands for charity. The
approximate number of registered Wakf properties in
India is 3,00,000. Wakf properties account for 4 lakh
acres of land. According to the deputy chairman of
the Rajya Sabha, K. Rahman Khan, this makes the board
the third-largest landholder after the railways and
defence. There are 35 Wakf boards in India, many of
them non-functional. Each board is having 5 minimum
number of members. The number, however, varies
according to the Muslim population of a state. Members
are nominated by ruling parties in each state. Wakf
Acts The 1954 and 1995 central laws endow huge powers
with the state governments that set up and run Wakf
boards in their states.
MODUS OPERANDI
Outright sale
n Builder or businessman identifies a Wakf property
n They approach members of the board
n The land is sold for a pittance,
n Board members get their cut
Cheap rent
n Happens in states where outright sale is not
encouraged
n Builder/ businessman approaches board members
n The land is given on a ridiculously low lease
n Land use is changed to facilitate commercial
exploitation
n Members pocket their cuts
Allegations against the board
n Although Wakf is a national resource to be used
to develop institutions and earn income for Muslims, it
is so terribly managed that it is the only system where
virtually no accountability is demanded
n Cases of blatant corruption abound. Land is sold
off for buildings, hotels, malls or factories for a pittance
or given out for shockingly low rents to commercial
interests.
n The boards have become an avenue for political
patronage. Muslims who cannot be accommodated in
ministries are sent off here. They mostly never do
anything for the community. In most cases, they are
hand-in-glove with the land mafia and encroachers.
n The “Islam in danger” sentiment is crudely raised
to hoodwink the Muslim public and stop any real
scrutiny of the functioning of boards, whose members
are out to make a fast buck
n Ironically, Wakf boards keep claiming properties
protected by the ASI as “living” religious shrines. In
many cases, there is a clear monetary incentive under
the guise of religion.
n The mess in the boards is also a reflection of
the apathy of state governments. Many have not
constituted boards; none have carried out a survey of
Wakf properties as required by the 1995 Act.
n As a result of this mess, 70 per cent of Wakf
properties are encroached upon, often in connivance
with board members or government department
overseeing. (Source: Outlook)
THE COMPANION n
Judiciary
Ishrat Jahan: Mur
Ishra der in Cold Blood
Murder
Ram Puniyani
I n the aftermath of Gujarat carnage the then Prime
Minister, Atal Bihari Vajpayee subtly reprimanded Modi
Governemtn that Raj Dharma should have been followed.
The implication was that state should have actively intervened
to protect the innocents who were killed during the violence.
What will one say if the same state selectively picks up
innocent citizens, kills them and presents false stories to save
its skin? While taking the oath, while joining the state one is
supposed to treat all citizens as equal irrespective of their
religion caste and gender. What do we say about the state,
which goes on to kill its innocent citizens who happen to
belong to minority community?““As the Citizen’s Tribunal
pointed out in the aftermath of Godhra train burning Gujarat
State machinery was told to sit back when the rioters were
unleashed to kill and maim, to loot and to rape during the
carnage. Now we know that in the same state, police officers
have become emboldened enough to pick up minority
elements, kill them in cold blood and proclaim that it is an
encounter! The repeated cry of terrorists planning to kill Modi
has been a favorite ploy of the police officers for killing
innocents to please the CM, to seek promotions. It also helps
to create a larger than life picture of Modi.
When Ishrat Jahan was killed in the June 2005, along with
three others, the police officers boasted of their success that
they have ably averted the attack on Modi by killing four
terrorists of Lashkar-e-Tayyaba. Forensic and post mortem
reports confirm that they were killed in cold blood on 14th
June, shot at close range in a police custody and then, taken
in a car, then put in a row on the road on the outskirts of
Ahmadabad. To show that it was encounter, arms-ammunition
was kept on their body. At this point of time National Human
Rights Commission asked for magisterial inquiry. Later state
Government also confirmed of magisterial inquiry going on.
At the same time the police investigation was also started.
Justice Tamang has come out with his report that it was
not an encounter and that the four killed in cold blood by
police were not having any terrorist links. In response the
Gujarat government is leaving no stone unturned to say that
Justice Tamang had no business to release his report, the
Gujarat high court has brought a stay on the report. But
already the contents of the report are known through the
media reports and Gujarat Government is finding no place to
hide its face, also Supreme Court has seen nothing wrong in
what Justice Tamang did. The total lack of remorse on the
part of Gujarat Government is not surprising at all!
The officer, D. G.Vanjara, who killed these four, was also
the one who had brutally killed Soharabbudin and his wife
n THE COMPANION
Kauserbi, and is now behind the bars. There is a section of
Gujarat people, who are very appreciative of what Vnajara
has done, and the situation which Modi Government has
brought in. Now the Gujarat Government asks that when the
police inquiry was going on, what is the legality of magisterial
inquiry? On the contrary as per the law after the death of a
person in police custody, or due to police action of this type,
inquest, magisterial inquiry and police inquiry all these have
to be done.
It is not that it is the first time that encounter, fake
encounter killings, are taking place. The difference here is the
total identification and defense of such acts by the political
leadership of state. The difference is that a section of people
are being made to believe such dastardly acts are needed to
make the society safe. The effort of Gujarat Government is
just to show a brave face in the light of exposure of its brutality
in killing the innocents. Incidentally Ishrat was wearing her
college, Khalsa College Mumbai, Identity Card around her
neck when she was killed in cold blood. Legal nuances and
nitty gritty apart where are we heading in twenty in Twenty-
first Century?
Just slightly an year ago in the face of police arrest of
many Muslim youth in the aftermath of bomb blasts citizens
tribunals were held in Hyderabad and then in Jaipur. Legal
luminaries and social activists formed the jury of these
tribunals. Both tribunals pointed out that the attitude of police
is very biased and many a Muslim youth are being arrested
without any proof whatsoever. Will such actions by state,
will such a defense of killing of innocents, not intensify the
sense of injustice amongst a section of Indian citizens?
Where are we heading to? On one hand there are inquiry
commission reports showing as to how communal
organizations orchestrate crimes and the section of police
and part of state administration colludes. On the other plane
there is the phenomenon of terrorism, which has many factors
contributing to it but it is only Muslims who are blamed for
that. We are also witnessing a serious and by now inbuilt
discrimination leading to exclusion of minorities from the
social facilities. In such an atmosphere what will happen to
the psyche of the youth and others from minority community?
The social disparities we are creating due to such policies are
there for all of us to see. The tragedy is that a section of
people have started asserting the correctness of these
happenings. The situation which is being created due to all
this is further used to blame minorities for it. The Modi-Vanjara
duo, which is becoming a law unto them, is the symptom of
deeper malaise of Gujarat.n
November 2009 27

Honour Killings in Haryana
Kavita Krishnan
“Only whores choose their own partners.... Recently an
educated couple married against the samaj’s (community’s)
wishes in Jhajjar. We hail the panchayat’s decision to execute
them...The government cannot protect this atyachar
(immoral behaviour).... (The law of the land) is the root of
all problems... That’s your Constitution, ours is different.’’ –
Mahendra Singh Tikait, farmers’ leader of Western UP
“Yahan izzatdar woh hain jo ladki ko marte hain (Those
who kill their girls are respected here)” – a teacher in rural
Haryana
‘‘Khap leaders are keepers of Jat tradition” - Justice
(retd) Devi Singh Teotia, a former judge of the Punjab &
Haryana HC, active member of the Sarv Khap Panchayat,
demanding legalising of the khaap panchayats
M ahendra Singh Tikait’s outrageous and offensive
remarks once again raise the question: why do the
khaap panchayats of Haryana and Western UP which open
issue ‘death sentences’ for couples who defy their caste-
diktats on love and marriage, enjoy impunity?
In the context of such executions, Congress MP from
Rohtak Deepender Hooda (whom the Congress proudly
counts among its contingent of ‘young MPs’) had expressed
sympathy for the “sentiments and local customs of khaap
panchayats.” Will the Sonia Gandhi and Manmohan Singh
tell us why leaders of their party endorse such “sentiments”
that mock the constitution and openly call for
lynching? ““Tikait says women who choose their own
partners are ‘whores’. The ‘dishonour’ of ‘whoring’, in his
eyes, does not lie, it seems, in the act of buying sexual services.
After all, men in the same region openly buy their wives (as
reproductive machines) from other states, because women
are in short supply due to female foeticide. The ‘dishonour’
according to him lies primarily in women choosing their own
partners. This choice threatens the structures of property
and land, and with it, the very edifice of the feudal order.
Tikait’s words are all the more unfortunate coming from a
representative of the farmers’ movement. One caution,
however. The Times of India story that carried Tikait's
statements, described the farmers’ leader in stereotypical terms
as “squatting on his haunches...dhoti-clad...bare-chested...".
The suggestion seems to be that it is only in the “backward”
rural, lower-class hinterland that such views on women exist.
The question is: isn't Ashok Todi prosperous, ‘modern’ and
upper class? What about US-educated Deepender Hooda?
And are not men who are dhoti-class, bare-chested and squat
on haunches capable of being progressive? The likes of Tikait
may offer the more juicy sound-bytes and makes an easier
28 November 2009
Honour Killings
target for the corporate media. We in the women’s movement,
however, can’t lose sight of the fact that educated and well
off fathers and brothers are quite as culpable in policing their
daughters’ and sisters’ sexuality. Murders in the name of
'honour' have land and property as a sub-text, and they do
not happen only in 'uncivilised' hinterlands but often enough
in elite sections of cities.
Home Minister P Chidambaram has rejected the need for
a special law to deal with the Haryana killings, saying they
should be dealt with as murders.
The killings and lynchings themselves may be murders.
The question is: is it legal to justify and call for such killings,
as the khaap panchayats do, as Tikait does? Does our existing
law permit any individual or institution to issue diktats on
adults’ choice of marriage partners, and declare ‘death
sentences’ for those who defy these caste-imposed diktats?
If it is indeed illegal to issue such diktats and death sentences,
why does neither Home Ministry nor the State Government
of Haryana take any action against those who issue them?
Sati and dowry killings are also murders, but we have
specific laws to recognise them. Can murders which are openly
justified – even by leaders from Chidambaram’s own party, as
well as their allies like Tikait – in the name of social tradition
be dealt with in the same way as ordinary murders?
If the Central Government and State Governments refuse
to invoke existing laws to punish those who openly flout the
Constitution and call for such killings; if the existing laws do
not even allow the National Crime Records Bureau to
document or assess the actual numbers of such killings (since
they’re all lumped together as murders), then surely we need
a specific law that “• declares it illegal for any group or
individual, be they khaap panchayats or Sangh outfits or
parents like D P Yadav or Ashok Todi to coerce adults in
matters of marriage; “• spells out punishments for diktats
and death sentences issued by khaap panchayats, and also
for Tikait-type justifications of such ‘executions’; “• that
spells out punishments for concerned police and
administration authorities who fail to protect couples and
take preventive action against those who issue death
sentences “• that spells out punishments for parents who
falsely accuse women of being ‘minors’ so as to separate
them from husbands and have them locked up in Nari
Niketans.n
Kavita Krishnan is the Secretary, All India Progressive
Women’s Association (AIPWA), kavitakrish73@gmail.com
Courtesy: http://countercurrents.org
THE COMPANION n
Reflections

Obama, man of peace? No

No,, just a
Nobel prize of a mistak
prize mistakee
Robert Fisk

The US president received an award in the faint hope that he will succeed in the future.
That's how desperate the Middle East situation has become.

H is Middle East policy is collapsing. The Israelis have

taunted him by ignoring his demand for an end to
settlement-building and by continuing to build their colonies
on Arab land. His special envoy is bluntly told by the Israelis
that an Arab-Israel peace will take "many years". Now he
wants the Palestinians to talk peace to Israel without
conditions. He put pressure on the Palestinian leader to throw
away the opportunity of international scrutiny of UN Judge
Goldstone's damning indictment of Israeli war crimes in Gaza
while his Assistant Secretary of State said that the Goldstone
report was "seriously flawed".
After breaking his pre-election
promise to call the 1915
Armenian massacres by
Ottoman Turkey a genocide,
he has urged the Armenians to
sign a treaty with Turkey, again
"without pre-conditions". His
army is still facing an
insurgency in Iraq. He cannot
decide how to win "his" war in
Afghanistan. I shall not
mention Iran.
And now President Barack
Obama has just won the Nobel
Peace Prize. After only eight
months in office. Not bad. No
wonder he said he was
"humbled" when told the
news. He should have felt humiliated. But perhaps weakness
becomes a Nobel Peace Prize winner. Shimon Peres won it,
too, and he never won an Israeli election. Yasser Arafat won
it. And look what happened to him. For the first time in history,
the Norwegian Nobel committee awarded its peace prize to a
man who has achieved nothing – in the faint hope that he will
do something good in the future. That's how bad things are.
That's how explosive the Middle East has become.
Isn't there anyone in the White House to remind Mr Obama
that the Israelis have never obliged a US president who asked
for an end to the building of colonies for Jews – and Jews
only – on Arab land? Bill Clinton demanded this – it was
written into the Oslo accords – and the Israelis ignored him.
n THE COMPANION
George W Bush demanded an end to the fighting in Jenin
nine years ago. The Israelis ignored him. Mr Obama demands
a total end to all settlement construction. "They just don't
get it, do they?" an Israeli minister – apparently Prime Minister
Benjamin Netanyahu – was reported to have said when the
US Secretary of State, Hillary Clinton, reiterated her president's
words. That's what Avigdor Lieberman, Israel's crackpot
foreign minister – he's not as much a crackpot as Mahmoud
Ahmadinejad, but he's getting close – said again on Thursday.
"Whoever says it's possible to reach in the coming years a
comprehensive agreement," he
announced before meeting Mr
Obama's benighted and elderly
envoy George Mitchell, "...
simply doesn't understand the
reality."
Across Arabia, needless to
say, the Arab potentates
continue to shake with fear in
their golden minarets. That
great Lebanese journalist Samir
Kassir – murdered in 2005, quite
possibly by Mr Obama's new-
found Syrian chums – put it
well in one of his last essays.
"Undeterred by Egypt since
Sadat's peace," he wrote,
"convinced of America's
unfailing support, guaranteed
moral impunity by Europe's bad conscience, and backed by a
nuclear arsenal that was acquired with the help of Western
powers, and that keeps growing without exciting any comment
from the international community, Israel can literally do
anything it wants, or is prompted to do by its leaders' fantasies
of domination."
So Israel is getting away with it as usual, abusing the
distinguished (and Jewish) head of the UN inquiry into Gaza
war crimes – which also blamed Hamas – while joining the
Americans in further disgracing the craven Palestinian
Authority "President" Mahmoud Abbas, who is more
interested in maintaining his relations with Washington than
with his own Palestinian people. He's even gone back on his
November 2009 29
word to refuse peace talks until Israel's colonial expansion
comes to an end. In a single devastating sentence, that usually
mild Jordanian commentator Rami Khouri noted last week
that Mr Abbas is "a tragic shell of a man, hollow, politically
impotent, backed and respected by nobody". I put "President"
Abbas into quotation marks since he now has Mr
Ahmadinejad's status in the eyes of his people. Hamas is
delighted. Thanks to President Obama.
Oddly, Mr Obama is also humiliating the Armenian
president, Serg Sarkisian, by insisting that he talks to his
Turkish adversaries without conditions. In the West Bank,
you have to forget the Jewish colonies. In Armenia, you have
to forget the Turkish murder of one and a half million
Armenians in 1915. Mr Obama refused to honour his pre-
election promise to recognise the 20th century's first
holocaust as a genocide. But if he can't handle the First World
War, how can he handle World War Three?
Mr Obama advertised the Afghanistan conflict as the war
America had to fight – not that anarchic land of Mesopotamia
which Mr Bush rashly invaded. He'd forgotten that
Afghanistan was another Bush war; and he even announced
that Pakistan was now America's war, too. The White House
produced its "Afpak" soundbite. And the drones came in
droves over the old Durand Line, to kill the Taliban and a
host of innocent civilians. Should Mr Obama concentrate on
al-Qa'ida? Or yield to General Stanley McChrystal's Vietnam-
style demand for 40,000 more troops? The White House
Isn't there anyone in the White House to remind
Mr Obama that the Israelis have never obliged a
US president who asked for an end to the building
of colonies for Jews – and Jews only – on Arab
land? Bill Clinton demanded this – it was written
into the Oslo accords – and the Israelis ignored
him. George W Bush demanded an end to the
fighting in Jenin nine years ago. The Israelis
ignored him. Mr Obama demands a total end to
all settlement construction. "They just don't get
it, do they?" an Israeli minister – apparently Prime
Minister Benjamin Netanyahu – was reported to
have said when the US Secretary of State, Hillary
Clinton, reiterated her president's words. That's
what Avigdor Lieberman, Israel's crackpot foreign
minister – he's not as much a crackpot as
Mahmoud Ahmadinejad, but he's getting close –
said again on Thursday. "Whoever says it's
possible to reach in the coming years a
comprehensive agreement," he announced before
meeting Mr Obama's benighted and elderly envoy
George Mitchell, "... simply doesn't understand
the reality."
30 November 2009
shows the two of them sitting opposite each other, Mr Obama
in the smoothie suite, McChrystal in his battledress. The
rabbit and the hare.
No way are they going to win. The neocons say that "the
graveyard of empire" is a cliché. It is. But it's also true. The
Afghan government is totally corrupted; its paid warlords –
paid by Karzai and the Americans – ramp up the drugs trade
and the fear of Afghan civilians. But it's much bigger than
this.
The Indian embassy was bombed again last week. Has
Mr Obama any idea why? Does he realise that Washington's
decision to support India against Pakistan over Kashmir –
symbolised by his appointment of Richard Holbrooke as
envoy to Afghanistan and Pakistan but with no remit to
discuss divided Kashmir – enraged Pakistan. He may want
India to balance the power of China (some hope!) but
Pakistan's military intelligence realises that the only way of
persuading Mr Obama to act fairly over Kashmir – recognising
Pakistan's claims as well as India's – is to increase their support
for the Taliban. No justice in Kashmir, no security for US
troops – or the Indian embassy – in Afghanistan.
Then, after stroking the Iranian pussycat at the Geneva
nuclear talks, the US president discovered that the feline was
showing its claws again at the end of last week. A
Revolutionary Guard commander, an adviser to Supreme
Leader Khamenei, warned that Iran would "blow up the heart"
of Israel if Israel or the US attacked the Islamic Republic. I
doubt it. Blow up Israel and you blow up "Palestine". Iranians
– who understand the West much better than we understand
them – have another policy in the case of the apocalypse. If
the Israelis attack, they may leave Israel alone. They have a
plan, I'm told, to target instead only US troops in Iraq and
Afghanistan, and their bases in the Gulf and their warships
cruising through Hormuz. They would leave Israel alone.
Americans would then learn the price of kneeling before their
Israeli masters.
For the Iranians know that the US has no stomach for a
third war in the Middle East. Which is why Mr Obama has
been sending his generals thick and fast to the defence
ministry in Tel Aviv to tell the Israelis not to strike at Iran.
And why Israel's leaders – including Mr Netanyahu – were
blowing the peace pipe all week about the need for international
negotiations with Iran. But it raises an interesting question.
Is Mr Obama more frightened of Iran's retaliation? Or of its
nuclear capabilities? Or more terrified of Israel's possible
aggression against Iran?
But, please, no attacks on 10 December. That's when
Barack Obama turns up in Oslo to pocket his peace prize – for
achievements he has not yet achieved and for dreams that
will turn into nightmares.n
THE COMPANION n
Child Labour
Small Hands of Bonda
Bondagge
Abu Bakr Sabbaq Subhani
W e are living in a civilized era. While we celebrate
gleefully umpteen number of days—Gandhi Jayanti,
Children’s Day, Teachers’ Day, Human Rights’ Day, Literacy
Day and so on—we somehow fail to be consistent with the
meaning and spirit of rituals and purpose behind these days
so much so that the so-called special days are forgotten for
the rest of the year.
The celebration of Children’s Day on November 14, that
marks the birth anniversary of India’s first Prime Minister
Jawaharlal Nehru, is characterised with the same kind of
hypocrisy. Expect all sorts of kindness with orphans and
children in politicised special treats for the poor children,
only to ignore them for a whole year! Here might one ask a
simple question: Are we caring enough for our children, the
millions who are citizens of tomorrow? The answer will
invariably be a big NO.
And this is besides the fact that countless governmental
and non-governmental organisations are working towards
the development and welfare of children. Only in India, we
have thousands of registered organisations to help society
achieve better lifestyle but, on the other hand, we have
millions of children who have lost their childhood, who have
never seen the face of school and who are forced to work
sometimes as bonded child labour, known in India as peyjolis
and kuthias. They are literally slaves at the hands of landlords
and industrialists especially under carpet and loom owners.
There are an estimated 15 million bonded child labourers
in India and possibly even more. The Ministry of Labour
(India), Children and Work,(1995) notes that “84.98 percent
of all child labour is in agricultural sector and given that
agriculture accounts for up to 85 percent of all bonded child
labourers, the total bonded child labour is approximately 18
million. The International Labour Organisation (ILO) has
estimated that “218 million children between the age of 5 and
17 work in developing countries. Of these, 122.3 million
children work in Africa-Pacific region, 49.3 million in Sub-
Sahara Africa, and 5.7 million work in Latin America and the
Caribbean. Most working children in rural areas are found in
agriculture, many children work in domestic, urban children
work in trade and services, with fewer in manufacturing and
construction.’’ According to UNICEF, 14 percent children in
India between the age of 5 and 14 are engaged in child labour
including carpet manufacturing.
Economic compulsion is the largest factor responsible
for making child labour so rampant. Poverty has many
dimensions that aggravate the problem of child labour. In
most cases, parents need income from their children for the
survival of the family. Child labour deprives children of their
childhood and their dignity and is detrimental to their health,
education, and most importantly, in developing capabilities
and availing opportunities as normal individuals in the
society.
After the UN Declaration on the Rights of the Child 1959,
India adopted National Policy on Children in 1974. The policy
reaffirmed the constitutional provisions and stated “it shall
n THE COMPANION
be the policy of the State to provide adequate services to
children, both before and after birth and through the period
of growth to ensure their full physical, mental and social
development.”
Conservative estimates put child labour in India between
12 million and 110 million, while more than 3,25,000 child
labourers are in the beedi industry mostly in the southern
state of Tamil Nadu. As revealed in study by Vidyasagar, an
estimated 10,000 children are working in the silver smithies of
Salem district. The Indian carpet industry consumes 3,00,000
children to produce hand-woven wool carpets. Ninety percent
of these children, or about 2,70,000, are bonded labourers.
These notorious sectors are violating all laws relating to
child and labour rights. For instance, Bonded Labour Act,
the Children (Pledging of Labour) Act, and Child Labour Act
of 1986, all categorically state that child labour is a crime.
Whether bonded or otherwise, it is committed against nearly
220 million children (one in every seventh child) around the
world, the majority of them are girls in the Asia Pacific region.
The worst forms of abuses at the hands of employers
make the problem of child labour even more complex. There
are instances of child trafficking, commercial sexual abuse,
and the recruitment and use of children for armed conflict or
drug trafficking. The children have to work for long hours
under hazardous conditions. The demand for child labour is
so high and increasing that in many cases desperate parents
have to sell their children in to bondage.
The enforcement of laws against bonded labour and child
bonded labour is ambiguous. The past experience shows
there’s little guarantee that they would actually help curb the
problem. This calls for some different action on the part of
governmental and non-governmental organisations. Today
it is essential to provide poor families some alternative source
of small scale consumption loans. The rapid development of
micro credit organisations, which provide small loan, is surely
encouraging, although micro-credit loans are given mainly
for production purpose. A host of micro insurance companies
are taking initiatives to provide help through policies like
health care and life insurance schemes to vulnerable and
deprived sections of society and thereby reducing their
vulnerability to moneylenders and bondage. Such policies
should be complemented with investments in education and
vocational training for these deprived children. Only with a
holistic approach, one can hope to alleviate this compounding
crisis.
Imagine millions of little boys and girls have lost their
ability to smile or are afraid to smile. Ever seen the faces of a
rag picker, lost face of an orphan, or desperate look of a
prostitute, or weary frame of a child widow, or the face of a
girl waiting at window for her mother to return from work?
Have we ever bothered to fathom the depths of these young
minds? This November 14 is a high time. Let’s not make the
Children’s day just another ritual that comes and walks past.
Let’s make it a day to do our bit to liberalise the innocent
souls from the clutches of bondage and labour.n
November 2009 31

The Lost Symbol
Author: Dan Brown
Reviewed by: Khalid Khan
Publisher: Knopf Doubleday
Publishing Group
Pages: 509
Genre: Thriller
L ike many I got hooked to Dan Brown’s books after
reading Da Vinci Code. Conspiracy theories, secret
societies, blood-chilling plots and highly compressed
timeframe make his books unputdownable. Angel & Demons,
the prelude to Da Vinci Code, was translated as Hollywood
block buster as a sequel to a movie version of Da Vinci Code.
Both the movies made millions at the box office. From critics
to fans everyone was waiting with bated breath for this latest
book The Lost Symbol which took five long years and a
promise to be otherworldly.
Every successful author is like a master chef who knows
exactly the ingredients that make his recipe taste like heaven.
Dan Brown’s recipe is simple and that is ‘encryption’: Encrypt
a mystery in the beginning and keep it deciphering till the
end.
In Angels & Demons the epicentre of the drama was a
secret society ‘Illimunati ‘. Da Vinci Code it’s was ‘Priory of
Scion ‘ and now it’s ‘Free Masons ‘. Free Masons has always
been the prime suspect of conspiracy theorist; it is alleged
they are ruling the world by proxy.
This book also, like the previous two, revolves around
the Harvard symbologist Robert Langdon. The plot begins
with Robert being invited to deliver a lecture on ‘Masonic
history of Capitol Hill ‘ at the National Statuary Hall by his
friend and mentor Peter Solomon. To his amazement and
disgust, Robert finds he has been tricked to come to
Washington by a lunatic who has kidnapped Peter. Soon
Robert discovers a severed hand of his friend lying on the
floor of Capitol Rotunda with strange symbols tattooed on it.
The kidnapper as a ransom demands that Langdon find the
fabled Masonic Pyramid, which has the power to transform
man into divine being, in return for his friend’s life. Robert
has no clue about the location of the pyramid; he does not
even believe the pyramid exists.
Katherine Solomon, Peter’s sister, is a pioneer and path
breaking researcher on noetic science. It is an advanced
32 November 2009
In Review
branch of science that believes thoughts can be quantified
and can be used as a physical force.
While Katherine’s book bore titles like Quantum
Consciousness and Principals of Neural Science, her brother’s
favourites were the Kybalion, the Zohar and the Dancing Wu
Li Masters. Peter, through his convincing arguments, proved
Katherine’s deep-rooted connection between mysticism and
science. Tonight Katherine is working in her Lab at the
Smithsonian Institute unaware that her enemy is going to
penetrate it and make her work turn into smoke in no time.
Malakh has waited years for this night. He has done the
impossible. He has infiltrated into the most powerful society
on earth ‘The Free Masons ‘ and rose to the highest echelon
of power – the 33rd degree. With Peter as his prisoner, he has
forced Robert to find him the hidden pyramid that can
transform him into God.
Dan Brown easily captivates the reader to turn the 509-
page thriller a single sitting affair. But new questions arise
about freemasonry. If America is founded by Free Masons
like George Washington and Benjamin Franklin and American
architecture including that of the United States Capitol the
meeting place of the US Congress which is full of Masonic
symbology, then might one wonder: Is Free Masons are really
ruling the world or is it just another myth?n
iMuslims
Author: Gary R Bunt
Reviewed by: Ziauddin Sardar
Publisher: Hurst & Co
Pages: 358
T he Internet has rewired
Islam. The web is now at
the core of all Muslim
communities and performs a central role in Islamic
expression. It is being used to reinterpret Islam; and
Muslims themselves are being transformed.
The “i” in iMuslims, says Gary Bunt in this fascinating
study, is not simply the Internet. It also represents repacking
of information on Islam, new pathways of interactivity and
interconnection among Muslims, and an innovative online
universe. A plethora of travellers on the religious path —
scholars, students, activists, mystics — are developing new
THE COMPANION n
affinities that go far beyond traditional boundaries. Cyber
Islam is challenging and mutating a conventional
understanding of Muslim identity.
But not everything is new. This “Cyber Islamic
Environment” has strong historic resonance. The new
networks are not unlike traditional networks during the time
of the Prophet Mohammad, when religious knowledge
evolved as an open-source system. Just like Wikipedia,
experts and ordinary people collaborated to develop a
consensus on Islamic knowledge.
For example, the scholarship that developed around the
collection of sayings and traditions of the Prophet
Mohammad, hadith, was a collaborative effort. Scholars
travelled far and wide, making connections with networks
around centres of knowledge, both to collect and transmit
versions of Hadith. The criteria for evaluatingHadith were
also a product of collaborative efforts. This “open-source
Islamic scholarship”, Bunt writes, “was subjected to
limitations and restrictions over time”. It has now been
rediscovered by an Internet-savvy generation.
Even the terms employed to describe online activities
invoke traditional connections. The Arabic term for a blogger
is mudawin, defined as “to record... set down, put down in
writing”. It evokes the image of traditional Muslim chroniclers
of eye-witness history.
The conventional ways of seeking religious guidance
through questions and answers, as well as the madrasa, where
young Muslims would normally go for religious education,
are both available online. Not surprisingly, some Muslims
now explain their religious affiliation by identifying with a
specific website, rather than a mosque or religious sect.
The strongest and most authoritative Islamic voice in
cyberspace, Bunt says, is the Koran. Online translations and
commentaries provide unrestricted access. Most religious
institutions, such as Egypt’s al-Azhar and Iran’s Qom, have a
strong web presence with designated sheikhs and ayatollahs
responding across the net to petitioners.
The loudest voice belongs to the jihadis. Networks like
al-Qaida use the net with cunning and panache, both for
logistic and publicity purposes, utilising free web space,
encryption and anonymising tools to manipulate agendas,
public opinion and promote their worldview. Bunt provides
examples of jihadi sites, where trendy jargon blends with
fiery polemic based on obscure references to medieval
scholars.
But for every jihadi there are thousands of reformers. The
net has made basic sources, such as the Quran, the life of the
Prophet Mohammad and classic texts on law and history,
available to everyone. Young Muslims use these sources to
create fresh dialogues, present new interpretations and thus
n THE COMPANION
This “Cyber Islamic Environment” has
strong historic resonance. The new
networks are not unlike traditional
networks during the time of the Prophet
Mohammad, when religious knowledge
evolved as an open-source system. Just
like Wikipedia, experts and ordinary
people collaborated to develop a
consensus on Islamic knowledge.
For example, the scholarship that
developed around the collection of
sayings and traditions of the Prophet
Mohammad, hadith, was a collaborative
effort. Scholars travelled far and wide,
making connections with networks
around centres of knowledge, both to
collect and transmit versions of Hadith.
The criteria for evaluatingHadith were
also a product of collaborative efforts.
This “open-source Islamic scholarship”,
Bunt writes, “was subjected to
limitations and restrictions over time”.
It has now been rediscovered by an
Internet-savvy generation.
transform the Islamic knowledge economy.
Groups like Indonesia’s Liberal Islam Network have used
the Internet to alter traditional outlooks and introduce new
ways of thinking. Reformist blogs in Arabic, Farsi, Urdu, Malay
and Bengali play a major part in shaping opinion, challenging
state media, and are frequently used as an instrument of
resistance — as we saw recently in Iran.
iMuslims is an excellent guide to the emergence of “specific
forms of online Islam”. Along the way, Bunt explores some
very interesting questions. Can humanity’s relationship with
God take on a digital interface? One thing is clear: cyberspace
is transforming both Islamic beliefs and Muslim practices.
What is really new, as Bunt shows so powerfully, is the
contribution of concerned and thinking Muslims, with no
background in traditional education. This opening of Islamic
knowledge to ordinary believers is a good development.
“Open source” provided Islam with its strength in history; it
will play a major part in rescuing Muslim societies from the
current impasse.n
November 2009 33

Acknowledgment of the Creator
is motive of education
Deliberation at SIO’s National Workshop
2-3 October 2009, Hyderabad: The Students Islamic
Organisation of India organised a two-day national workshop
on the theme “Islamic Philosophy of Knowledge and
Education” on October 2-3, 2009 at Islamic Center, Hyderabad.
The workshop started with Quranic Dars on the first 5
verses of Surah Al-Alaq by Abdur brother Rafiq, secretary
general, SIO of India. Brother Suhail KK, national President
SIO of India, in light of SIO’s Policy and Programme opined
the need of organising the workshop. He said SIO wishes to
make Islamic philosophy of education as a matter of
discussion in our academic institute.
Presenting the keynote Address Dr. Badarul Islam, former
national secretary of SIO, spoke on Islamic philosophy of
education and pointed that Islam envisages every individual
to question his identity and the reason why he has been
created.
A detailed study on the ‘Analysis of Contemporary
Education System’ were presented during the panel
discussion presided by Dr. Mohammed Rafat, Zonal President,
JIH, Delhi & Haryana. Shanawaz Ali Raihan, national secretary,
deliberated on the ‘History of Secularisation of Society and
its Impact on Education’.
The second day began with the lecture by Dr. Mohd.
Rafat who spoke on Islamic civilisation and shed light on
about the rise and downfall of the Islamic civilisation.
34 November 2009
SIO News Flash
Explaining the pedagogy and epistemology of Islamic
education, Dr. Hifzur Rehman Principal Sashibhushan Institute
of Education, said the Ilm or knowledge is light that enlightens
an individual.
Dr. Badarul Islam distinguished and presented the
foundations and growth of western and Islamic education
while speaking on ‘Islam and Modern Philosophies of
Education’. He said the modern education system is based
on trial and error.
Dr. Zaki Kirmani, director Centre for Studies on Science
Aligarh, spoke on ‘Islam and Reconstruction of Science’,
while Mr. Sadatullah Hussaini, former national President SIO
of India, spoke on ‘Islam and restructuring social studies’.
Mr. Ashraf Mohammedy, managing director, Idafa
Investments Pvt. Ltd., deliberated and differentiated and also
dealt with the impact of the modern economic system vis-a-
vis Islamic economic system. Dr. Shafi Abdullah, director
Institute of Islamic Medical Science, proclaimed that Prophet
Muhammed (PBUH) is the first scientist of marrow and
enlightened the audience with the Prophetic medicines.
Delegates from different part of the country participated
in the workshop.
Be the founders of new Islamic
civilisation: A call at SIO’s national seminar
October 4, 2009, Hyderabad: Our aim should be to be
founders and leaders of a new Islamic Civilisation said Br.
Sadatullah Hussaini, Former National President, SIO of India
at a half-day seminar on the theme “Islamic Philosophy of
Knowledge and Education” that was organised on October
THE COMPANION n

4, 2009 at Nehru Auditorium, Hyderabad.
Welcome address was delivered by SIO National
Secretary Shahnawaz Ali Raihan. SIO President Suhail KK
urged the country’s student community to ponder over Islamic
contribution in different branches of knowledge. Speaking at
the occasion Dr. Mohd. Rafat, Professor at Jamia Milia Islamia,
New Delhi, said that we’ve great institutions and thus we
need to make them centres of knowledge not just information-
providing centres. Prof. Saud Alam Qasmi, Professor AMU,
lamented that present education system may have provided
degree holders and but could not provide good human beings
who hold moral values. Dr. Zaki Kirmani, Director Centre for
Studies on Science, Aligarh, questioned the lethargic
approach of muslims and the reason why the community is
lagging behind in the various fields today. Dr. Badarul Islam
speaking at the Seminar said that accountability is the basis
and foundation of morality and the motive of education should
be to know your creator.
Mr. Ashraf Mohammedy, Managing Director, Idafa
Investments Pvt. Ltd. dealt with the impact of the modern
economic system versus Islamic economic system. Dr. Shafi
Abdullah, Director Institute of Islamic Medical Science
proclaimed that Prophet Muhammed (PBUH) is the first
scientist of marrow and enlightened the audience with the
Prophetic medicines.The program was concluded with SIO
Andra Pradesh President Asif Mohiuddin’s vote of thanks.
SIO’S NEW PUBLICATION WING - WHITE DOT
October 4, 2009, Hyderabad: A book authored by Dr.
Badaural Islam, titled ‘Ta’leem ki Akhlaqi Bunyaden’ was
released at the hands of Dr. Mohd. Rafat, Zonal President,
JIH, Delhi & Haryana and Professor at Jamia Milia Islamia,
New Delhi. The book is published by White Dot Publishers,
the new publication house of SIO of India. The book released
on the occasion of seminar on “Islamic Philosophy of
Knowledge and Education” was organised on 4 October 2009
at Nehru Auditorium, Hyderabad.n
n THE COMPANION
Deene Madaris Organisers’
Camp Held at Delhi
October 10-11, New Delhi: SIO conducted
a two-day Deeni Madaris Organiser’s camp
at its Headquarters. The objectives of
the camp were expansion of organisational
activities in madarsas, appriciating vitality
and benefits of madarsas and to
emphasising the need of organisational
activities.
During first session of the camp Nusrat Ali
Sb, General Secratary JIH, delivered a
lecture on the “role of ulema in the
reconstruction of society”. The second
session was a panel discussion on
‘Graduates of madarsas opportunities and
potentialities” by brother Umair Anas Nadvi
coordinated by brother Najm-us-Saqib.
Participants had an opportunity to get
benefitted from various learned scholars.
Maulana Farooq Khan delivered speeches
on “How to deliver Dars-e-Quran” and
“Manhaj-e-Tafseer in the 20th century and
its impacts”. Ahmed Jamal Nadvi spoke
on the curriculum of education in the Deeni
madaris.
After salat -al-Maghrib, Maulana Khalid
Saifullah Rahmani delivered lecture on
“New field of Islamic Fiqh: Fiqh-al- Aqalliyat
(Fiqh of minorities)” Leaders of Jamaat,
SIO and a huge gathering of students from
various universities attended this lecture.
The next day, brother Abdul Rafique,
General Secratary SIO of India, delivered
speech on “Organisational activities in
deeni madaris: programme and strategy”.
He presented in an account activities in
deeni madaris. Later, organises of deeni
madaris presented report on organisational
activities in madaris in their respective
zones . A detailed discussion followed the
report presentation session. Brother Suhail
KK, President SIO, delivered concluding
speech.n
November 2009 35