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It has been 33 years since the night of 22 May, 1987 when nearly 50 Muslim men from Hashimpura, a settlement in Meerut were rounded up and packed into the rear of a truck of the Provincial Armed Constabulary (PAC), an armed police of Uttar Pradesh. It was the blessed month of Ramadan and all the Muslims were fasting.

That night 42 of those on board the truck were killed in two massacres in neighbouring Ghaziabad district. One along the Upper Ganga canal near Muradnagar, the other along the Hindon canal in Makanpur, on the border with Delhi.

The cops had returned home after dumping the dead bodies into the canal. A few days later, the dead bodies were found floating in the canal and a case of murder was registered. 

Vir Bahadur Singh was the chief minister of Uttar Pradesh and Rajiv Gandhi was the prime minister of India when this incident took place. 

Not much has changed for the survivors and the relatives of the victims even today. The wounds are still fresh. Hashimpura remains devoid of basic municipal amenities, the erring silence on the narrow lanes of the locality amid the activities of a daily life speaks of the horror of the fateful day in 1987.

The massacre was the result of one among the many outcomes of the decision taken by the Rajiv Gandhi government to open the locks of Babri Masjid. After a month of rioting, the situation was tense in various parts of Meerut, and a lot spilled over in the nearby areas.

Timeline

May 22, 1987

Nearly 50 Muslims picked up by the PAC personnel from Hashimpura village in Meerut, Uttar Pradesh.
Victims later shot and bodies thrown into a canal. 42 persons declared dead.

1988

UP government orders CB-CID probe in the case.

February 1994

CB-CID submits inquiry report indicting over 60 PAC and police personnel of all ranks.

May 20, 1996

Charge sheet filed against 19 accused before Chief Judicial Magistrate, Ghaziabad by CB-CID of Uttar Pradesh police. 161 people listed as witnesses.

September 2002

Case transferred to Delhi by the Supreme Court on a petition by the families of victims and survivors.

July 2006

Delhi court frames charges of murder, attempt to murder, tampering with evidence and conspiracy under the IPC against 17 accused.

March 8, 2013

Trial court dismisses Subramanian Swamy's plea seeking probe into the alleged role of P Chidambaram, then Minister of State for Home, in the matter.

January 22, 2015

Trial court reserves judgement.

March 21, 2015

Court acquits 16 surviving accused giving them benefit of doubt regarding their identity.

May 18, 2015

Trial court decision challenged in the Delhi HC by the victims' families and eyewitnesses who survived the incident.

May 29, 2015

HC issues notice to the 16 PAC personnel on Uttar Pradesh government's appeal against the trial court verdict.

December 2015

National Human Rights Commission is impleaded in the matter. NHRC also seeks further probe into the massacre.

February 17, 2016

HC tags Swamy's appeal with the other petitions in the matter.

September 6, 2018

Delhi HC reserves verdict in the case.

October 31, 2018

Delhi HC convicts 16 former PAC personnel for life after finding them guilty of the murder of 42 people.

One of the distinguish features of the Noble Quran is that it presents different sorts of classifications. It is quite evident as one of the names of the Quran is Furqan that is it differentiates between things through its unique style of classification. The Quran openly proclaims the difference between right and wrong, truth and falsehood, literate and illiterate, light and darkness and so on. The system of Quranic taxonomy has a pivotal element with regard to ranking of human beings. It classifies them into two groups, one, who is honorable in the sight of their Creator and the second, disliked by Him.

This Quranic approach of classification is quite genuine, void of all sorts of bias. Since humans have no say in their birth, color or region, therefore the Quran doesn’t recognize these parameters to classify two groups of people.

The crux of Quranic taxonomy rests with the human ability which has been equally distributed among all humans. In terms of abilities to perform, barring those tasks performed with exceptional talents, all humans are equal. This is where Quran draws a line and specify who is most honorable in the sight of their Creator, it says:

 O mankind, We created you from one man and one woman, and then divided you into nations and tribes so that you may recognize one another. Indeed, the most honorable among you in the sight of Allah is he who is the most pious of you. Surely, Allah is All-knowing, All-Wise. (Chapter 49, Verse 13).

Criterion of judgement

To be most righteous in the sight of God, one has to be of pious nature. The Quran uses term Taqwa (a sense of distinguishing between right and wrong, piety) to exemplify the pious nature. It further specifies that the source of pious nature - Taqwa is an inherent quality of human beings. Along with the faculties of hearing, seeing and speaking they have been bestowed with (Taqwa) the criterion of distinguishing between virtues and vices, it has been mentioned in the Quran as:

And by the human self and by Him Who balanced it, then inspired it with its wickedness and piety (Chapter 91, Verses 7 & 8).

Good deeds and human nature

With the advent of human race on earth, the equation has been set in simple terms. Humans have to be obedient to their Creator by means of using their intellect, smart enough to use their ability to judge between right and wrong and spend their lives in performing good deeds. For this very reason God has created life and death:

Who created death and life that He may try you to see which of you is best in deeds, and He is All-Mighty as well as All-Forgiving (Chapter 67, Verse 2)

Since life is all about performing good deeds, the ability to perform any good action has been made as natural as recognizing any color with naked eyes. It is within the reach of a person to identify the difference between colors, so is his criterion of judgement that tells what to perform and what to refrain from?

Good actions have been synchronized with human nature whereas evil deeds are quite detrimental, that’s why there is a universal consensus over the conception of virtues and vices. No one can dare to differ with virtues like truth, justice and honesty etc, and no one appreciates vices like falsehood, violations and corruption. With this inherent ability of humans to identify good and bad, the concept of virtues and vices has been described with the same bent of human intellect, there is no philosophical and ideological kind of description to tell what truth and falsehood are, it is as simple as this:

Prophet Muhammad (peace be upon him) said: Give up what is doubtful to you for that which is not doubtful; for truth is peace of mind and falsehood is doubt (Tirmidhi)

Highway of actions

The Quran presents a highway of actions for everyone who believes in it and intend to be most honorable in the sight of the Creator. For each and every day, there is a definite plan of action to go ahead with it to please the Creator. Again, for every week and month, there are clear specifications with regard to individual and collective actions. So no place for claims and reservations, no place for any excuse either, things have been made clear. For a person to be honored, he has to be man of deeds, that’s it. Every person has fair chances of performing better, as the life has been given, criterion of judgement between right and wrong has been given, and plan of action has been provided with. Now one has to energize himself for everyday action and try to set right the intention.

Difference in human efficiencies

No doubt there are differences in human abilities and efficiencies, one may argue about the quality and magnitude of actions. Those who are of high efficiency may perform well and those who are inefficient may not? True, to convince what Quran emphasizes is, God doesn’t look at the magnitude of an action, rather He sees with what intention in what circumstances it has been performed? If any person keep fast in scorching heat for more than 16 hours a day will get high rewards compare to the one who fast less than 10 hours a day at a cold place. Again, if the intention is to please the God, than every action, no matter how small or big it is in its scale, will fetch rich dividends. A poor’s donation of few rupees will be equal in rewards as compare to what a millionaire gets by donating thousands of rupees from his enormous wealth. The act of charity has demanded sacrifice; both of them have sacrificed in accordance with their capacities. Therefore upon asking whose charity is noble in the sight of God, the Prophet Muhammad (pbuh) said: The charity of poor person who tries hard to get few rupees from his hard earn money to donate in the way of God (Nasai – Book of Hadith).

The Quranic taxonomy of human is quite justifiable as every human bear testimony to its genuine and unbiased classification through what we term as actions. Therefore the world has to witness a race between men and women to see who can compete with others in order to please their Creator?

Whosoever acts righteously – whether a man or a woman and embraces belief, We will surely grant him a good life; and will surely grant such persons their reward according to the best of their deeds. (Chapter 16, Verse 97)

God-oriented actions, privilege for the Humanity

It’s very unpleasant to notice that in today’s world the parameters like statuses, resources and wealth have been regarded as privilege and honor for both humans and their societies. No doubt they are, but not at the cost of losing the very essence of human nature and sacrificing its interest. Today’s advancements speak of this dark phase where the height of inventions and discoveries touching the skies while the dignity and honor of humans have gone to the lowest of the low. The ever increasing poverty, hunger, untimely deaths, different forms of corruption in the land, violation of human rights are just to remind a few. The presence of rich and poor, highs and lows in the society speaks of disparity of actions, lack of selfless service and hearts void of God’s love and fear.

The beauty of humanity is to remain in the service of God and always stand on the toes to help those who are in need. This God-oriented action enables every doer to be dear to his God as the classification of good and the bad is purely based on the actions performed for the sake of the Creator:

Everyone is assigned a rank according to his deed. Your Lord is not heedless of what they do (Chapter 6, Verse 132).

Muhammad Abdullah Javed is the Director of AJ Academy for Research & Development. He can be reached at [email protected]

The carnage or to put it more precisely the anti Muslim violence in Delhi (February-March 2020) has shaken us all. Analysts are burning midnight oil yet again to understand the deeper causative factors of the same. 

One of the neglected aspects of analysis of communal violence has been the one related to prevalent factor of Caste in Indian society. Caste is inherent in the scriptures called as Hindu scriptures; caste has been the rigid frame work of Hindu society, which has also penetrated into other religious communities in India.

The deeper connection between Hindu nationalism or Hindutva and caste has been explored somewhat but not too many studies have taken up the relationship between the communal violence and caste in India.

Suraj Yengde (IE, Delhi Pogrom is an attempt to Divert attention from Government’s Failures, March 8, 2020) makes some points on this issue. Yengde points out, “Many are still downplaying the Delhi riot as an affliction of Hindutva or Hindu-Muslim binaries. It is neither. It is not religious but caste tensions that encourage such treacherous acts.”    

He quotes from the Gujarat activist Raju Solanki, “in the 2002 Godhra riots there were 2,945 arrests in Ahmadabad. Of these, 1,577 were Hindus and 1,368 Muslims. Among the Hindus arrested, 797 were OBCs, 747 Dalits, 19 Patels, two Baniyas, and two Brahmins. The upper castes became MLAs, the rest were jailed. Also, it is not an accident that Dalits constitute nearly 22% of the total arrests in India; Adivasis 11%, Muslims 20% and OBCs 31%. More than 55% of under trials also come from the same communities (NCRB 2015).”

While this data is on the dot it must be stated that while caste has lot of role in the emergence of politics of Hindutva, in the resultant violence the primary focus has been religion, here caste plays a role which is secondary in some ways.

To trace the outline of the Hindu nationalism’s prime mover RSS; one can definitely say that its formation and rise is primarily due to the rising caste consciousness and the beginnings of struggles aimed at injustices due to the caste Varna System. While Hindu Mahasabha was already on the scene as parallel and opposite to the Muslim League, these formations initially had only Kings and landlords. Later these formations were joined in by some elite, affluent sections of society.

RSS in particular was a response to the ground level changes resulting in coming up of low caste/average people in social and political space. It was the non-cooperation movement led by Gandhi and then the non Brahman movement in Nagpur-Vidarbha area which disturbed the Brahmanical sections, supported by landlord-kings, to take up the agenda of Hindu nation. The core articulation of Hindutva politics was to present the glorious ancient times, when Manu Smriti’s laws ruled the roost. These were getting a jolt now as the efforts of Joti Rao Phule and later the campaigns of Ambedkar started empowering the downtrodden dalits. This was a serious threat to Brahmanical system.

While this was the core an external threat was to be created to ‘unify’ Hindu society. And here the Muslims, Muslim Kings rule came in as handy. It is this anti Muslim tirade and actions which was the frontage for Hindutva, while the anti dalit-agenda was the real underlying motive. The whole of Shakha (RSS branches) baudhiks (intellectual sessions) were structured around this. The promotion of communal historiography, the hatred for Muslims was the visible part of RSS training, while glorification of past is the fulcrum which in a way is the code language for retaining the hierarchy of caste and also of gender.

Practically also if we see the strengthening of Hindutva began on the issue of a Muslim king destroying the temple of the birth place of Lord Ram, this campaign got its vitriol after the implementation of Mandal Commission in 1990. The anti Muslim Hate and promotion of values of caste and gender hierarchy are synthesized by Hindutva politics. That’s as far as the political agenda of Hindu nationalism goes. As far as communal violence is concerned, it has been an anti Muslim work through and through. All the statistics shows that victims of communal violence are primarily Muslims, around 80% of victims being Muslims. These Muslims do come from all sections of Muslims, more from the poor.

The caste comes into operation in the mechanism of riot production. Hindutva politics, through its extensive network has been working relentlessly among dalits. The recent book by Bhanwar Meghwanshi, “I was a Kar Sevak”, brilliantly describes the mechanism of co-opting dalits into the agenda of sectarian politics. RSS has floated innumerable organizations, like Samajik Samrasta Manch, which work among dalits to promote Brahmanical values and to integrate dalits into the scheme of Hindutva politics. They are made to act as foot soldiers of Hindu nationalist politics. Those who spread hate through indoctrination and propaganda are safe in their cozy houses or offices while the poor dalits are made to soil their hands with the blood of religious minorities.

The face of Gujarat violence, Ashok Mochi, now talks of dalit-Muslim unity. The data compiled by Raju Solanki and quoted by Yengde is the norm in the cases of violence in India. Those who are incited, those who are later charged with violence are not the ones who give donations to RSS or support its various activities. Most of these do come from the sections of indoctrinated youth from downtrodden communities.

Yengde has done a valuable job in drawing our attention to the role of caste in communal violence; the problem with his thesis is the undermining the role of ‘Hate against religious minorities’, which is the base on which the violence is orchestrated. The extent and degree of indoctrination done through shakhas is very powerful and effective. This can gauzed from the experiences of the likes of Bhanwar Meghwanshi, who tells us the difficulties he had to face to come to grips of reality of caste while overcoming the RSS propaganda.