Stopped from installing idol in temple, 100 Hindu families threaten to convert to Islam

Mumbai, June 9: A 45-year-old doctor posted in the 108 ambulance service at Malad railway station in Mumbai died of COVID-19 after two hospitals refused admission, in spite of the fact that he was a frontline warrior against coronavirus.

The victim is Dr Shaukat Ali, who was working with the 108 ambulance service for the last four years. A few days ago, he got his blood tests done after his health deteriorated. The result stated typhoid fever following which he started getting treatment at home in Malwani.

Ali's family ran from pillar to post to get him hospitalised in either a private or government hospital, to no avail.

"On Friday, his condition worsened and he started feeling breathless. Despite us calling the 108 ambulance service, no one picked up the call. So after waiting for a while, I and uncle's colleague, Dr Nigam, rushed him to SK Patil hospital in Malad East in an auto. But they refused us stating they were admitting only COVID-19 patients.”

“Then we took him to Desai Hospital, where doctors were initially ready to admit him but later refused stating lack of beds. They said we could take him home as his condition was fine," Zubair Shaikh, Ali's nephew said.

"But his condition worsened. So, I called Dr Nigam and we managed to admit him in Shatabdi hospital. On Sunday, when his results came out stating that he had COVID-19, doctors had already put him on a ventilator, where he passed away in the evening," he added.

Zubair further said, "Had the doctors at Desai Memorial Hospital admitted him, my uncle would have been alive today. It is a matter of great regret that a doctor, who was risking his life during this pandemic, could not get help from his own government hospitals."

Ali's wife and his two children's are in UP, while he was staying with his elder daughter who had recently appeared for HSC exams and preparing for NEET.

Mangaluru, May 7: The Dakshina Kannada District Muslim Okkoota has strongly condemned permit for opening of textile and footwear shops across the district at a time when the number of Covid-19 positive cases are on the rise.

In a press note here on Thursday, former Mayor and Okoota President Ashraf alleged that the permission to open the shops at a time when Eid-ul-Fitr was nearing would lead to rush in the shops in turn bringing in fear of spread of Covid-19. 

He expressed his resentment over the fact that the administration has neglected the appeal made by the Okkoota as well as the Qazi of Udupi against permitting textile shops during the lockdown period.

He warned that the administration, district in-charge Minister, MLA and MP themselves will be responsible in case of increased infection cases due to this decision.

The district in-charge minister Kota Srinivas Poojary yesterday had announced that textile shops in the district can be opened from May 7.

In the beginning of January 2020 two very disturbing events were reported from Pakistan. One was the attack on Nankana Sahib, the holy shrine where Sant Guru Nanak was born. While one report said that the place has been desecrated, the other stated that it was a fight between two Muslim groups. Prime Minister of Pakistan Imran Khan condemned the incident and the main accused Imran Chisti was arrested. The matter related to abduction and conversion of a Sikh girl Jagjit Kaur, daughter of Pathi (One who reads Holy Guru Granth Sahib in Gurudwara) of the Gurudwara. In another incident one Sikh youth Ravinder Singh, who was out on shopping for his marriage, was shot dead in Peshawar.

While these condemnable attacks took place on the Sikh minority in Pakistan, BJP was quick enough to jump to state that it is events like this which justify the Citizenship Amendment Act (CAA). Incidentally CAA is the Act which is discriminatory and relates to citizenship with Religion, which is not as per the norms of Indian constitution. There are constant debates and propaganda that population of Hindus has come down drastically in Pakistan and Bangla Desh. Amit Shah, the Home minister stated that in Pakistan the population of Hindus has come down from 23% at the time of partition to 3.7% at present. And in Bangla Desh it has come down from 22% to present 8%.

While not denying the fact that the religious minorities are getting a rough deal in both these countries, the figures which are presented are totally off the mark. These figures don’t take into consideration the painful migrations, which took place at the time of partition and formation of Bangla Desh later. Pakistan census figures tell a different tale. Their first census was held in 1951. As per this census the overall percentage of Non Muslim in Pakistan (East and West together) was 14.2%, of this in West Pakistan (Now Pakistan) it was 3.44 and in Eat Pakistan it was 23.2. In the census held in Pakistan 1998 it became 3.72%. As far as Bangla Desh is concerned the share of Non Muslims has gone down from 23.2 (1951) to 9.6% in 2011.

The largest minority of Pakistan is Ahmadis, (https://minorityrights.org/country/pakistan/) who are close to 4 Million and are not recognised as Muslims in Pakistan. In Bangla Desh the major migrations of Hindus from Bangla Desh took place in the backdrop of Pakistan army’s atrocities in the then East Pakistan.

As far as UN data on refugees in India it went up by 17% between 2016-2019 and largest numbers were from Tibet and Sri Lanka.  (https://www.un.org/en/development/desa/population/migration/publication…)

The state of minorities is in a way the index of strength of democracy. Most South Asian Countries have not been able to sustain democratic values properly. In Pakistan, the Republic began with Jinnah’s classic speech where secularism was to be central credo of Pakistan. This 11th August speech was in a way what the state policy should be, as per which people of all faiths are free to practice their religion. Soon enough the logic of ‘Two Nation theory” and formation of Pakistan, a separate state for Muslim took over. Army stepped in and dictatorship was to reign there intermittently. Democratic elements were suppressed and the worst came when Zia Ul Haq Islamized the state in collusion with Maulanas. The army was already a strong presence in Pakistan. The popular formulation for Pakistan was that it is ruled by three A’s, Army, America and Allah (Mullah).

Bangla Desh had a different trajectory. Its very formation was a nail in the coffin of ‘two nation theory’; that religion can be the basis of a state. Bangla Desh did begin as a secular republic but communal forces and secular forces kept struggling for their dominance and in 1988 it also became Islamic republic. At another level Myanmar, in the grip of military dictatorship, with democratic elements trying to retain their presence is also seeing a hard battle. Democracy or not, the army and Sanghas (Buddhist Sang has) are strong, in Myanmar as well. The most visible result is persecution of Rohingya Muslims.

Similar phenomenon is dominating in Sri Lanka also where Budhhist Sanghas and army have strong say in the political affairs, irrespective of which Government is ruling. Muslim and Christian minorities are a big victim there, while Tamils (Hindus, Christians etc.) suffered the biggest damage as ethnic and religious minorities. India had the best prospect of democracy, pluralism and secularism flourishing here. The secular constitution, the outcome of India’s freedom struggle, the leadership of Gandhi and Nehru did ensure the rooting of democracy and secularism in a strong way.

India so far had best democratic credentials amongst all the south Asian countries. Despite that though the population of minorities rose mainly due to poverty and illiteracy, their overall marginalisation was order of the day, it went on worsening with the rise of communal forces, with communal forces resorting to identity issues, and indulging in propaganda against minorities.

While other South Asian countries should had followed India to focus more on infrastructure and political culture of liberalism, today India is following the footsteps of Pakistan. The retrograde march of India is most visible in the issues which have dominated the political space during last few years. Issues like Ram Temple, Ghar Wapasi, Love Jihad, Beef-Cow are now finding their peak in CAA.

India’s reversal towards a polity with religion’s identity dominating the political scene was nicely presented by the late Pakistani poetess Fahmida Riaz in her poem, Tum bhi Hum Jaise Nikle (You also turned out to be like us). While trying to resist communal forces has been an arduous task, it is becoming more difficult by the day. This phenomenon has been variously called, Fundamentalism, Communalism or religious nationalism among others. Surely it has nothing to do with the religion as practiced by the great Saint and Sufi traditions of India; it resorts mainly to political mobilization by using religion as a tool.