Zee telugu hot serial Soyagam with servant 3

Zee telugu hot serial Soyagam with servant 3

A quarrel over religion broke out between Bollywood lyricist and scriptwriter Javed Akhtar and Dalit activist and writer Kancha Illaiah at the Jaipur Literature Festival here on Friday.

On Jan 25, 2013 in the Lit Fest lyricist Javed Akhtar claimed that he is an atheist but occasionally he has been seen as a Muslim intellectual. Is he really an atheist? By the way, in the literary festival he said that ‘no religion gave equality to women and weaker sections.’ Can he recollect any space where these two groups enjoy better equality than religious realm? He is obsessed with film industry and perhaps he thinks that it is space where equality and justice prevail. 

He also said “all religious values should be based on justice and equality.” What does he mean by justice and equality? Does he think both the terms are better defined by narrow-intellectual human than the Creator of the universe? Can he claim justice and equality are prevailed everywhere in the world and there is no violence of these. Who is responsible for the implementation and violation of these values? Creator or opportunist human?

Moreover, every religion and ideology tries to establish an equal and just society. In this regard rules are formulated. Unfortunately some opportunist creatures always violate these rules for their interest. In the name of equality, freedom and justice they exploit women and weaker section of the society. There is no need of citing instance. One can see any time and anywhere.

In the modern world democratic set up is considered as the best form of government. The system is run by a constitution. Can anybody claim that the citizens of a democratic country do not fall prey to injustice and inequality?

Remember! Religion is the only authority which provides better justice and equality than another else.

Widen your knowledge and come out of illusive world then you will see what is justice and equality and where they prevail. 

links

http://timesofindia.indiatimes.com/india/Jaipur-Lit-Fest-Spat-between-Javed-Akhtar-Kancha-Ilaiah/articleshow/18185676.cms

Research Proposal for Ph. D

Topic of research: Muslim religious organisations in Assam: A study of North-East India Nadwatut Tamir O Emarate Sharyiah.

Introduction: There are many Muslims religious organisations in Assam. Some of them emerged in Assam and some arrived from other parts of India. Most prominent among are North-East India Nadwatut Tamir O Emarate Sharyiah, Ahl-e-Sunnat al-Jama’t, Jamiat Ulama-e-Hind, Jama’t-i-Islami Hind and Tablighi Jama’t. All these organisations are playing an active and important role in both religious and social life of Muslims. Obviously there are similarities as well as differences between these. The present work seeks to analyse their activities and approaches and to examine their ideological similarities and differences.

Proposed research work: The history of Muslims in Assam starts with the invasion of Bkhtiyar Khilji in 1205. From then the Muslims witnessed so many ups and downs in both religious and socio-economic life. To uphold their religion, Muslims tried their best through various ways time to time. Sufism was traced from early part of Muslims era headed by famous sufi Azan Fakir and Giyasuddin Aulia. They tried to encourage and attract people through Zikr (remembrance of God in a prescribed way) and Zari (Assamese sufi devotional songs)[1]. Richard M. Eaton mentioned that sufis were concerned with apprehending transcendent reality unmediated by priest and were attracted to the yogi traditions of Kamrup as Kamrup was a centre of yoga as described by Mughal administrative manual Ain-i-Akbari. This statement cleared that Sufism was there in Assam around 1595. Eaton further said that within the very first decade of Turkish conquest there began the circulation of Persian and Arabic translation of a Sanskrit handbook on tantric yoga named Amrtakunda (the Pool of Nectar)[2] .

Gradually some other ideological groups made headway into Assam from outside these were Jamiat Ulama-e- Hind, Jamat-i-Islami Hind and Tablighi Jamat. In the first phase Jamiat Ulama-e- Hind was only Muslim organisation and enjoyed full hegemony over Muslims for long time. Jamiat Ulama-e- Hind ─a pan-Indian organisation launched its branch in Assam named Assam State Jamiat Ulama in 1921 with head quarter at Badarpur, Karimganj which was shifted later to Khaybar gaon in Nagaon district of Assam. To endorse the aims and objectives of the organisation various seminars, symposiums, public conferences etc. were held throughout Assam as well as it distributed handbooks, pamphlets etc. to people. The organisation held its 4^th general public session at Nabin Chandra College, Badarpur, Karimganj on 24/25 April 1984 and to enhance its publicity published a memorandum comprising its aims and objectives. A similar session was also held at Sonaram High School, Guwahati, Assam on 3^rd April 2005.[3] Presently the organisation publishes a weekly news paper Swadanio Jamiat. Barak and Tripura unit of the organisation publishes its mouthpiece named Jamiyat Dweepi from Karimgnaj. Al-Jamiat an Urdu weekly published by Jamia’t Ulema-e-Hind is also available in Assam.

Similarly Jamat-i-Islami Hind ─a national organisation also established its branch in Assam non-formally first in 1965 and officially in 1975 with headquarter at Guwahati. The organisation started an Assamese weekly Mujahid in 1979. Under the supervision of the organisation some books in Assamese were published by the Asomia Islamic Sahitya Shabha that contained the teaching of Islam in the perspective of the organisation along with its basic ideology. For instance: Islam at a glance in 1979, Qura’n Bodh in 1997 and Islamer Abedhan Ki edited by famous Muslim scholar Abul Hussain Saberi first in 1983 and later in 2004. This organisation also left no stone unturned to propagate its aims and objectives along with the message of Islam. Interestingly, the organisation gets support mostly from educated people while other organisations get support from almost all sections of the Muslim community.

In this context, the local ulemas woke up with some counter ideology and activities and gathered in a platform named Ahle Sunnat al-Jamat. They are ideologically known as Rampuris that similar to Barelowi group of North India. Detailed have not been known about them as they are still semi-organised. As they are conservative in nature and hold firmly the existing traditions they enjoyed laymen’s support.

An Assamese Muslim religious organisation: North-East India Nadwatut Tamir O Emarate Saryiah: In the last quarter of twentieth century a new ideological group emerged named North-East India Nadwatut Tamir O Emarat-e-Saryiah headed by visionary leader Moulana Abdul Jalil Choudhury. The organisation went through many developing phases to emerge in its final shape. At first, in 1963 a small organisation was established namely Idara-e- Ta’lim and Tanjim and later on it was renamed as Assam Nadwatut Tamir in 1965 and further in 1976 established Emarate Shariya and again renamed as North-East India Nadwatut Tamir O Emarate Shariya and selected Moulana Abdul Jalil Choudhury as its first Amir Sariyat (Muslims religious leader). The primary aim was to wipe out heresy from the Muslims society through Ta’lim (education), Tazkir (propagation) and Tasnif (writing/publication) on the basis of the Quran and the Sunnah (the way prescribed by the Prophet Muhammad pbuh). To achieve the basic objective of Ta’lim (education) the organisation established an institute for higher education named Al Jamiyatul Arabiatul Islamia (Arabic Islamic University) at Badarpur, Karimganj, popularly known as Deraiel Title Madrassa and Sobahi Maktab (morning school) at village level for primary Islamic education among the children. For the promulgation of its second aim, the organisation initiated various assemblies of Tafsir-e-Qur’an and Hadith (explanation and discussion of Qura’n and Hadith) in various occasions and made it as a routine campaign at village level. An authorised scholar is deputed for this purpose in each strategic area who plies mosque to mosque under his jurisdiction in an interval of week or so. On the other hand, the organisation launched a monthly magazine under its aim of Tasnif known as Neda-e-Deen to propagate the teaching of Islam and to create mass awareness. The magazine also reflects the aims and objectives of the organisation. In 1985 the organisation launched its youth branch to promote responsiveness among the young generation called Yuva Nadwa. The structure of the organisation is almost same as Khilafat. The chief of the organisation is designated as Amir-e-Sariyat who is the supreme authority of Muslims community within the jurisdiction of the organisation. There is a department for dispute resolution called Darul Qaza headed by a chief Qazi (nominated by the Amir-e-Sariyat with the consent of advisory council). Department of treasury was also established called Biatul Mal and fund is raised through various donation by the followers like Zakat etc. and expend to the development of poor people of the community. There is also an Advisory council called Majlis-e-Sura where all sorts of policies and activities are discussed and take resolution for necessary action. It looked like a government per se. The organisation initiated various measures to revive the existing form of religion which was weeded with heresy as they said. A renaissance was started among the Muslims of Assam especially in Barak Valley.

Debates and ideological conflicts with other organisations: Since it came into being, there have been ideological debates with other schools and organisations that came up with some counter activities. The conflicting issues among these organisations are:

§  Most interestingly, first and foremost debating issue between Nadwatut Tamir and Jamiat Ulam-e-Hind was “selection of Amir-e-Sariyat” is permissible or not.’ Jamiat Ulam-e-Hind holds the opinion that the Islamic law does not allow the “selection of Amir-e-Sariyat” in a particular area (Assam). They argued that Jamiat Ulam-e-Hind is a national organisation which already has a chief (Amir-e-Sariyat) and Assam comes under his jurisdiction. According to Sariyah there can’t be two Amirs in a same territory at same time. It was the burning issue for long time but now both the organisations have their own Amir-e-Sariyat.

§  The conflicts and debates Between Nadwa and Ahle Sunnat revolved around major three issues i.e. Milad O Qiyam, pattern of Qabr (grave) and pronunciation of the Arabic letter ض.

§  On the other hand, the conflicting issue between Nadwa and Jamat Islami Hind was the “position of Sahabas” (companion of Prophet Muhammad pbuh). According to Abul Ala Maududi ─the founder of the organization Sahabas are not above the criticism for their activities while Nadawa holds the view that Sahabas are beyond criticism. It is worth mentioning that it is a local debating issue.

All these issues remained as centre of dispute and debate. Although these issues have not been resolved till the date but now these are not taken as seriously as earlier.

The burgeoning of these groups with their views aggravated the peaceful environment. Everywhere there was hue and cry. Debate sessions, seminars, public conferences etc. were held to resolve the issues that influenced the whole community. To attract more followers into their fold they started various religious activities and established educational institutes to foster their own ideology.

Objectives: Even as there is a paucity of scholarship on Muslim religious organizations in the contemporary period in India, those which do exist are largely focused on North Indian organizations. Whenever we talk about Muslim religious organizations mostly we pay heed in North India. It is almost as if North-East is elided from the imagination. It is therefore, important to look at how these organizations work and operate in the North-East, which presents a very different cultural milieu from the North, and also to understand and analyze an organization which is unique and local phenomena in Assam. The present thesis would be a pioneering work in this field and therefore, will focus on the following questions:

§  To trace the rise of Muslim religious organizations in Assam and their social and ideological context.

§  To study the uniqueness of Muslim religious organization in Assam and how is it different from other pan-Indian Muslim religious organizations.

§  To study the origin, growth and evolution of North East India Nadwatut Tamir O Emarate Saryiah.

§  To examine the Debates with other organizations on the basis ideology and practices in the context of religious text.

---

[1]. Assam Muslims: Fallacy and Fallout, p. ii (foreword)

[2]. Richard M. Eaton, The Rise of Islam and the Bengal Frontier 1204-1760, p. 77-78

[3] . Smaranika, 3rd April 2005

'Failure of economist PM behind price rise'

The Economist PM is the most successful one to make policy against the interest of common people. He knows better the way how to steal public purse. The govt. has no time to think for welfare of poor and common people as the ministers engage in looting public treasury.






link: http://timesofindia.indiatimes.com/india/Failure-of-economist-PM-behind-price-rise/articleshow/7300577.cms

Should voters have right to 'negative voting?

In today’s corrupted politics exercising right to vote is a challenging task to a secular, progressive and honest citizen. The party gives ticket to candidate without bothering mass opinion. Voter has two options either caste his vote in favor of corrupted candidate or refrain from voting. In case of later, he will loose his most important political right and will deprived from right to freedom of speech. So I think there should be an option of 'negative voting' in ballot paper.