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Transcript of MANUU BOOK
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OLLOQUIUM PRO EEDINGS
Mainstreaming the Indian Muslim Women
The Way Forward
Organized by
Centre for Women’s Studies
Maulana Azad National Urdu University – Hyderabad
In collaboration with
National Commission for Women New Delhi
Edited by
Dr. Ameena TahseenDirector, CWS, MANUU
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This work is licensed under the Creative Commons Attribution-NonCommercial 4.0International License. To view a copy of this license, visithttp://creativecommons.org/licenses/by-nc/4.0/.
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C O N T E N T S
1 Acknowledgements
DR. AMEENA TAHSEEN 2 Foreword
PROF. KHWAJA M. SHAHID 3
PrefaceDR. AMEENA TAHSEEN
4 Keynote Address
PROF. AMINA KISHORE
5 Address by Guest of Honor
MS. SHAMINA SHAFIQ 6 Address by Chief Guest
MS. LALITHA KUMARAMANGALAM 7 Presidential Address
PROF. FATIMA ALI KHAN 8 Inclusion of Madrasa Girls in Mainstream
Education System -Problems & Prospects
DR. AMEENA TAHSEEN
9 Religious Fundamentalism and Muslim Women’s
Struggle for Gender Justice
DR. SHAHIDA 10 In Search of A Space: The Indian Muslim Woman
DR. GULFISHAAN HABEEB 11 Economic Empowerment of Excluded Muslim
Women through Islamic Micro Finance: A Caseof HyderabadPROF. FARIDA SIDDIQUI
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12 Contract Marriages – A study in Hyderabad
DR. NAJAMUS SAHER 13 Mainstreaming the Indian Muslim Women –
The Way Forward.
MS. FARIDA HUSSAIN 14 Empowerment of Muslim Women in India
MS. SHABANA KESAR 15 Girl Students of Deeni Madaris and their Role in
the Mainstream Development ProcessDR. RAFAT SEEMA
16 Mainstreaming of the Indian Muslim Women – Few SuggestionsMs. DILNAZ BAIG
17 Mainstreaming of the Indian Muslim Women -
A Grass Root Level PerspectiveMS. RUBINA NAFEES FATIMA
18 Empowerment of Muslim Women Education &
Training
MS. QAMAR JAMALI, 19 Dropout of Muslim Girls – Reasons & Remedies
(A study with reference to School Education in
Hyderabad)MS. RUQIA TASKEEN
20 Evolving Role of Women in Muslim Societies
MS. KANEEZ FATIMA, 21 Role of Media in Empowerment of Muslim
Women
MS. RASIA NAYEEM HASHMI
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Acknowledgements
It is my prime duty to place on record my sincere thanks for the
faith bestowed on me by Prof. Mohammed Miyan, Former Vice-
Chancellor, MANUU and Prof. Khwaja M. Shahid, Vice-Chancellor I/c,
MANUU, to shoulder the responsibilities of Centre for Women’s Studies,
MANUU. I acknowledge their immense support with a deep sense of
gratitude to organize the Colloquium on “Mainstreaming the Indian
Muslim Women – The Way Forward” in collaboration with theNational Commission for Women, New Delhi on 24-02-2015, as a first
activity after taking the charge of director of the Centre.
I acknowledge with appreciation the whole-hearted cooperation
and association extended by the National Commission for Women to
conduct the Colloquium. I place on record my gratitude to Hon’ble
Chairperson, NCW, Smt. Lalitha Kumaramangalam for her valuable
presence as Chief Guest of the programme, and also I am indebted to Ms.
Shamina Shafeeq, Member NCW, for her great efforts to organize the
colloquium and to grace the occasion by participating as a Guest of
Honour.
I take this opportunity to record my gratitude to Prof. Fatima
Alikhan (Former Head, Dept. of Geography, & Director, CWS, OU) for
her remarkable participation to chair the programme and enlightening the
audience with her presidential address. I am also indebted to Prof. Amina
Kishore, (Professor, Abul Kalam Azad Chair-MANUU) for her
thoughtful key note address. She has been always a source of immense
support for me. I acknowledge her support with deep sense of gratitude.
I would like to take this opportunity to thank all the resource
persons & paper presenters for their cooperation rendered on me.
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Without their active participation & support it would have not been
possible to conduct the Colloquium and to bring out the papers in the
compiled form. My special thanks to
Dr. Gulfishaan Habeeb, (Associate Professor, English, DDE, MANUU)
for her great support in editing the text.
I want to thank my supporting staff for their cooperation in
organizing the programme and bringing out this proceedings.
Dr. Ameena Tahseen
Director, CWS, MANUU
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Foreword
It is a well accepted fact that Women in general, particularly in India, are
not treated well by the society. Whether it is social status or violence or
remuneration for the services rendered or sexual harassment, the women
are at the receiving end. There have been a number of researches,
discussions and debates to address this issue. These efforts might have
contributed in some improvements, but a lot more is still desired to be
done. In a society, which is historically male dominated; it is a daunting
task to make people understand the importance of due respect and status
to women. A society cannot claim to be civilized or progressive unless it
provides a respectful, honourable and safe place to its women folk. There
is, no doubt that a number of laws and organizations are in place to work
for the welfare of women. It is, however, more important to change the
mindset of the men and also women wherever necessary.
It is very important for self-respect and redemption of the status
of women that they should be provided as good education as is provided
to men. It will be heartening to note that wherever women entered in to
any profession on the basis of their education, skills and knowledge, they
have out-performed the men. It reiterates the importance of education forwomen. The educated women will not only contribute to the knowledge
base of the society but will also economically enrich it. I very strongly
subscribe that a woman with economic and financial strength will occupy
a high position in the society which she deserves.
The crisis of values in present day societies can also be taken
care of by an educated and respected woman as a mother, sister, wife,daughter or in any other capacity. She has to be given a befitting status
independent of her relationship to the men folk.
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I feel that Indian Muslim Women are also facing all those
challenges which are being faced by women from other socio-religious
and cultural groups. No doubt there can be certain specific issues to
Indian Muslim Women, but same will be true to the women of other
groups. The need is to tell the society to respect the women and treat
them with equality.
The Colloquium on " Mainstreaming the Indian Muslim
Women – The way forward" has aptly discussed the issues related to
women and found a way forward. I am glad that the papers received onthe topic are being printed in the form of a book. The message of the
Colloquium is required to be taken forward. This book is a right step in
the right direction. But the need is to travel much beyond the book to
enlighten the men and women of the street, houses, offices, academic
institutions etc.
(Prof. Khwaja M. Shahid)
Vice-Chancellor I/c, MANUU
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Key Note Address
Prof. Amina KishoreMaulana Abul Kalam Azad Chair, MANUU
Prof Fatima Ali Khan, Mrs Kumaramangalam, Mrs Shamina Shafiq and
Dr. Amena Tahseen Congratulations. The topic and the event are both so
timely and the wording is apt.
A meaningful triangular partnership is visible today: The
academics are sitting together with the governmental agency and the field
specialists at one table. In the discussion of gender issue it is such
partnership that is efficacious and mutually facilitating. I wish the
organizers had also included a representative of the Ulema so that the
discussion of the issues pertaining to the Indian Muslimah could be
complete. (About my own last point I am going to contradict myself a
little bit but to that later.)
I shall start with two critical observations. In spite of constantly
evolving theorizing about Human Rights and gender justice, there is very
little serious Islamic gender discourse. In late 20th century historians like
Gail Minault and Barbara Metcalf had referred to the new stirrings in
Indian society to redefine the Indian Muslim Women’s image. In the first
decade of the 21st century commentaries by social critics like Zarina
Bhatty, Asghar Ali Engineer and Tahera Aftab emphasized the need for
interventions on behalf of the Indian Muslim Woman. Islamist feministgroups were seen emerging in Mumbai, Kerala etc. In spite of what
appeared like a renascence we see that no path breaking changes have
occurred. There is a stasis in the whole matter. Our analyses are the same.
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Our arguments continue to border on the dismal and the stereotypes
persist.
Let me spell out the stereotypes as I perceive them. Whenever
the problem of the backwardness of Muslim Women has been analyzed it
has been seen against the backdrop of Islam. Islamist Feminists tend to
believe that the Muslim Woman’s backwardness is primarily due to the
patriarchal interpretation of the Islamic text. Once this becomes a
predetermined supposition the society outside of Islam feels free of any
responsibility whatsoever and it is decided that all problems will besolved if the corrective comes from within.
Looking at Islam and the Islamic gender statement as an obstacle
to women’s rights is a very limited perspective. Every religion has
enabling and disabling factors related to gender, class, caste and numbers
etc. The perceptions of one religionist about the other is always limited by ignorance of the inside story. The story of the marginalization of the
Indian Muslim Woman is the story of marginalization within the
marginalized groups. It is important to look into the social economic and
political factors and find solutions for the issues that trouble this doubly
marginalized group. I do not agree with the theory that the
marginalization of the Indian Muslim Woman comes exclusively fromwithin. I also do not subscribe to the view that the Muslim woman is a
voiceless victim solely of patriarchal highhandedness. It is the habit of the
Western feminist groups to perceive the Indian Muslim woman as a
creature of monolithic oppression. This view neglects to see the many
other shades and types of victimization.
Mostly the Indian Muslim Woman is represented in a one-
dimensional light, the wearer of Hijab, a bearer of many children, a slave
to husband’s vagrancy, etc. In my opinion the Indian Muslim woman
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positive action, Beyond that, we have to chalk out a follow up plan and
implement it.
Mainstreaming the Indian Muslim woman does not simply mean
increase the numbers of women in the system and creating a visibility of
participation in public enterprises. The Indian Muslim Woman needs to
be empowered as a Woman first and then given some special attention to
her specificity of being a Muslim woman. Her difference must be
honoured and her equality must be assured on all counts. Her communityidentity should in no way be a retarding factor in any consideration. This
is necessary because there is a frightening possibility of the oft repeated
formula of “poor oppressed Muslim Woman” becoming a
psychologically accepted reality and the women may get habituated to the
self image of “passive victim”.
One sees it happening already with women in India. A woman
police officer was recently heard saying she does not like to take late
evening duties because women are not safe on the roads after dark!!
Social consciousness should change. Institutions must allow
space to women and consciously take steps to prevent over-masculinisation of the system. Aberrations should not become acceptable
as norms. We have always said the Education is a strong weapon. I'm
afraid we have let that become a mere slogan. What is important is that
education should seep into the social consciousness of both men and
women. Education should be respected for what it is. There are three
main results of education. It is a builder of personality and a provider oflivelihood. More than this, education gives us knowledge — knowledge of
the Self and of the other.
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Institutions like MANUU should add an edge to the formal
education program and start vocational education facilities for women,
with greater care taken to encourage Muslim women with an eye to the
ground reality. Parallel education is a means of adding that necessary
edge to education. I trust that the Center for Women’s Studies and
Department of women Education can come forward for working out such
schemes. You can also run awareness programs for creating awareness
about existing Governmental schemes for women, SHGs, legal remedies,
Islamic banking etc. These are enabling and quality enhancing moves.Apart from this Social attitudinal changes are also needed.
In the last three decades or so, there has been a growth in the
number of Muslim women activist groups who are operating in various
spheres of Women’s issues. Their presence in the English language media
has been a major means of mainstreaming the issues of Muslim women.Another healthy aspect of this emergence of the Muslim woman activism
is that much of it is emerging from the grass root non-elitist sphere.
Intelligently these groups are working in the field and spreading
awareness without taking up any cudgels with the system- whether of the
institutionalized religions or the social systems.
If the partnership of institution and field activist continues I am
sure that true mainstreaming will take place. I stand by the belief that out
there are many learned Muslim men, Ulemas, and Muslim organizations
who see the need to repair the obsolete patterns of exclusivity and
indifference towards women. The woman in Islam occupies a place of
dignity. It is for the male counterparts to accord the dignity and equalityto women which the Islamic text already provides. This done, true
mainstreaming becomes possible, with governmental policies and
education filling the rest of the gaps.
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What yet needs to be done is to hold dialogues across the gender
divides. All said and done, after 60 years of independence, after a 20
years' war against gender bias, Indian Society is reeling under the
onslaught of prurient sexuality and the licentiousness of the tongue.
Unless women mainstream themselves and take up positive leadership
this loosening of the cultural fabric of the society will not be prevented.
The modern day idiom is on a downslide.
Indifference and insensitivity towards gender-respect allows
men in high & low places to use language carelessly. Discomfited, hurt
and embarrassed, women will retire into the shell of silence. I hope some
of you will raise a voice in the course of the day about this new weapon
of silencing the women a language of abuse and indignity.
THANK YOU.
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Address
Ms. Shamina Shafiq
Member NCW, New Delh
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It is important to understand the reason for discussing about
mainstreaming Muslim Women and the issues affecting them. Unless we
understand the issues we cannot address the problems. When I came to
Hyderabad last time and visited the women of the Old City, many
important issues came up before us. One woman told me that her husband
had remarried and thrown her out of the house along with four children.
But when she went to a police station to book a complaint against him,
the Police Officer told her that he cannot do anything for her because this
practice is common in the Muslim community. This is the problem at thegrass root. Unless the other people of the country understand the
problems or issues related to shariah or Islamic issues or personal law
issues, how will they address the issues concerning Muslim women? The
other thing is, why are we talking about mainstreaming? We are not only
talking about the mainstreaming of Muslim women: we are talking about
Dalit women, we are talking about all marginalized sections of thesociety. As we are here in this University we thought we would be talking
about Muslim women. NCW is not only talking about the mainstreaming
Muslim women. NCW is not about the “Muslim women” or “Hindu
women” or “Sikh women” or “Christian women”: it is about Indian
women. But we also need to understand that Indian women are not just
Indian women: they are tribal women, they are Dalit women, there are somany other categories in which women are already divided and already
are living in. Therefore, their situations are different and to understand
those situations is very important. Most of us know the problems because
women’s problems are universal irrespective of whether she is living on a
mountain or whether she is living on a plain or whether she is living in a
desert, whether she is Muslim or Hindu the problems are universal. Yet because of religious identity or their geographical identities the solutions
might be different. So we have to look into solutions and that is why
perhaps to the best of my understanding we are here today. After this
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also, the dialogue is not going to end. I request all the eminent panelists,
all the speakers and anybody for that matter in this house, if you have
solutions place them before us. I don’t find many NGOs who are working
especially towards the cause of Minority women be it Sikh women or be
it Jain women. When the Expert Committee of the Minority Women
searched for NGOs working on Jains not even a single organization came
forward which said that it had worked for the women belonging to the
Jain community. We could not found a single organization. So it not just
about one community, it is about several other communities and womenliving in those communities. We have to mainstream women living in
those communities.
There are some best practices. Can we share those practices and
save time in reinventing the wheel? When we look towards the South, we
know categorically that we are going to get some good results in terms of
best practices. In Kerala, there are organizations that are working in avery good functional manner as far the Muslim women are concerned.
We know when it comes to (the erstwhile) Andhra Pradesh, there are very
good organizations. When we talk about the South there is a lot of
seriousness. It is not just one dialogue that NCW has initiated. It is a
series of six dialogues in two months across different states. We are
trying to come out with solid recommendations and best practices whichcan then be taken on to the right platform.
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It is time to Act and as a Muslim woman, not as a member of
NCW, I feel strongly that there is a huge gap which needs to be filled. As
a responsible member of NCW, I feel it is my duty to ensure that this gap
is filled. We need to have solutions and solutions could not be restricted
only to the government but also to the civil society, to the NGOs, and to
the activists. It is now time to talk about Individual Social Responsibility.
When we are talking about CSR – Corporate Social Responsibility, I
personally advocate ISR − Individual Social Responsibility. If we just
start working in our family, our extended family, our neighbourhood interms of empowering and mentoring, we are also doing what Islam
preaches i.e. first take care of your family, then your neighbours, then
your community.
We need to take the first step. The Constitution of India has
given us equal rights. We need awareness about and access to the various
schemes and programmes. As responsible Indians, it is our duty to ensurethat all the programmes and policies of the Government of India and of
the state governments reach out to the last person in the queue. For that
we need to have collaborative effort and ensure that we do hand holding
by ourselves first and share it across so that more people are inspired.
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Address
Smt. Lalitha Kumaramangalam
Chairperson, NCW, New Delhi.
The problems of women are similar across communities, across the
countries, across the religions and it does not make any difference
whether one is Hindu or Muslim or Christian or whether you live in India
or you live in Australia or you live in the Middle East or anywhere else.
Women have very similar problems. We have been talking about the
problems of women across communities; it’s not any religion that
marginalizes women. Across the world it is in the practice of the
religion that mistakes happen and that is a human fault. Again there are
mistakes in practices of every religion. The problem of the non-inclusion
of women is that women are not included in many aspects of life that they
should be included in whether it is education or nutrition. Indian women
don’t get the nutrition that they deserve. In India women don’t get
educated as much that they should be. In India they don’t get recognition
that they work as hard or harder than most of the men in this country
whether it is in the north-east, whether it is in the south, whether it is in
the east of India. There is no financial value put on the amount of work
that women do. Internationally the figure is that the women do about
70% of the work and they get hardly 1% of salary earned internationally.
Also they own less than 10% of property again throughout the world.
India is no different.
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All I am saying is all women deserve equal opportunities. Men
and women can never be equal: no two human beings are equal. Some
will be better than others; some will be less than others. Again that has
nothing to do with religion or even gender. Actually what we are here for
today is to address the gender imbalance of Muslim women. Gender
imbalance exists across the world. But the point is that, when we talk
about women we automatically talk first of the problems they face. Why
don’t we talk about the talent that they have? Women are intrinsically
talented − one of the first speakers today spoke about the biology of awoman that holds her back some times. We must recognize it is that
biology that makes us mother; it is this biology that makes us so strong; it
is this biology on the basis of which life continues on this earth.
When you educate a woman or you allow a woman to come
forward and to grow according to her own opportunity etc., you don’t just
allow the woman to grow, you allow her whole family to grow. Womenare naturally inclusive: it is almost part of our genes. For us, we are the
least important people for ourselves. Perhaps this is the mistake that all
women make. We must also learn to make ourselves important. I am not
saying merely as mothers, or sisters or friends or even as educators but
also as women.
Every religion talks about values and about the same values -integrity, honesty, mutual respect, talent and to be able to tell the truth.
But unfortunately today our school system has forgotten to teach these
things to our children. Every school should have value education because
unconsciously we observe things from schools. We do not teach our boys
and girls to work together as a unit and that is a lot of damage to our
country. We have forgotten to teach our boys and girls that they mustmutually respect each other. Where there is lack of respect, there are
always problems that we face like the problem of violence against
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Violence against women, unfortunately, is universal. It doesn’t
matter in what religion you are born into; it doesn’t matter across caste,
class even the economical divide. That is probably the only place where it
doesn’t make any difference if you are a rich or a poor family or a middle
class family, a women still gets bashed up and this is something you must
talk across the table.
Since we are standing in Urdu University we are talking
specially about the problems of Muslim women. But from everything I
heard, most of the problems are identical to the women that we workwith. However, there are also religious lines that are drawn in every
community. There are some solutions that have to be offered to use
specially how to include Muslim women in ICT skill, that is in
information and communication technology skill, for example. Every
woman regardless of age, now a days has a mobile phone. We can use
that for skill development. We can use that for inclusion.
There are programmes now developed by the Indian
Government which include huge programmes of skill. Employability is
very poor and unless you have economic independence or at least you are
able to stand on your own feet, it is almost impossible to be empowered.
Again it does not matter if you are a man or a woman. Even men who arenot employable are normally disempowered compared to other men from
our own country. Women are less empowered than them because women
traditionally have not left their homes to come out and look for work.
Here as the head of the commission I am supposed to address the
problems of women specially the problems of violence against women.
You know when a women is raped it doesn’t matter what religion she belongs to; she is still raped; she has to still live with that for the rest of
her life.
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We have to come up with specific solutions for women like that,
which is also why we decided that we have to talk with the members of
the minorities communities. It’s not just Muslim women: we started with
you but I am starting to talk with Christian women also. Every woman
must have a chance to grow into her own potential.
If women are left behind, the country will lag behind. This is
what everybody must understand, but men must also be equal partners.
Historically, the women’s movements have left men out and that has
created a lot of problems today. We need to bring men on board. Both
men and women must take equal responsibility.
Instead of merely looking at our problems, the time has come
also to start looking at solutions to our problems. Every one of us has the
capacity to come up with some idea or the other which can be a solution.
That is what I want really out of this meeting. All of you who presented
papers, please send me solutions because that is what I can take forward.
Everybody more or less know women face violence; they have not been
given educational opportunities; they need social and family support etc.
How do we get that? How do we achieve that? We need solutions and
women have to be included in mainstreaming. Ultimately women should
have equal access and equal opportunity − these are the two important
points.
They must have equal access especially in education, nutrition
and finance. They have to be skilled so that they can stand on their own
feet. They should have the confidence to be able to ask for what they
think is their right. They have to have the skill to be able to put that right
to good use to transform the opportunities they have been given by
empowerment. It is all about justice to all and the best form of justice is
empowerment.
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Presidential Address
Prof. Fatima AlikhanFormer HODDept. of Geography, OU
I personally congratulate the Organizers, Centre for Women’s
Studies, MANUU and National Commission for Women for conducting
this Colloquium on such an important topic.
In today's discussion a lot of points have been raised, and I hope that
the organizers would make a summary of some of the issues and
document it because these were important issues. One thing which has
been said many times is that, these issues are universal to women across
the world. But then there are also some specific issues within each
religious community. Every religion has given rights to women. Islam
there is no disputing, has given many more rights to women than to men,
but then we have to introspect as to what happened with Muslim women,
what happened that we are considered to be oppressive to our women.
Somewhere along the line these wonderful ideas that were propagated by
Islam have been subverted, hijacked, whatever you want to say. So we
need to look within the community. There are issues that need to be
addressed within the community. There are issues that need to be
addressed by civil society, there are issues that need to be addressed by
the Government.
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In today's discussion we have solid support from National
Commission for Women, and it seems a very strong commission to work
on Women Issues. I am very happy to see that, the members of the
commission are here to listen about Muslim Women and looking for the
strategies for the upliftment of Muslim Women. We hope that something
will change.
I have one suggestion, which I have been saying constantly, it is that,
women and men really need to understand why the situation is like this. It
means that there has to be some Gender Sensitization programmes, and
this perhaps needs to be built into our School Education. I find that the
component for Social Studies has been declining. We had History and
Geography as independent subjects. Now they are one fourth of one paper
in school and within that paper Curriculum Developer or Educationist
keeps putting various things. Now I think we need to also put one
component either call it “Human Rights” which the AP Govt. has already
done and “Women’s Rights” can come under that. But we also need to
have something related to Gender Sensitization. Unless we do that most
of the women may not recognize that they are not getting a fair deal.
Most of the women do not understand when they are being exploited. I
was also a part of a cell which looked into schools “Gender Violence”
etc, and it’s not just the students, it was the women staff of the school,
they were also exploited. So we need to have Gender Sensitization
contents into our curriculum .So that at least that terminology gets into
our system and then once somebody is given an idea they begin exploring
it themselves and then women can take it up throughout their life.
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Exploitation of women has increased across the world, even the
most developed countries has not given a fair due to their women. UNDP
has got a Gender development index which throws up various interesting
things: the more developed countries sometimes are not but a small
country like Jamaica has empowered its women much more. So we need
to take lessons about how these countries have gone about it, and each
community has to be taught that this can be achieved.
There is going to be resistance because, whenever we talk of
equality, somebody has to give in and concede something for somebody
else to get something. There is going to be resistance at all levels but this
needs to be done.
Once again I would like to congratulate, the organizers for giving this
opportunity to discuss on issues of Muslim Women. I congratulate to all
the participants for their deliberations and discussions.
Hope this exercise may find out the way forward at every level.
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Inclusion of Madrasa Girls in Mainstream Education
System - Problems & Prospects
Dr. Ameena Tahseen
Director,
Centre for Women’s Studies MANUU.
Muslims, being a minority in India, represent more than 14% of
the total population. Research carried out by the social scientists in
previous years, have proclaimed the startling Socio-Economic and
educational status of Muslims. The facts shown in those particular
researches are that Muslim community is trailing behind, as compared to
other minorities in India. Muslims are even far backward than the
scheduled caste and scheduled tribes in many aspects.1 Muslims declared
as Backward community in India .2
According to “Sachchar Committee Report”, “Muslims lie
backward at the extreme margin in all aspects of life (Socio-Economic
and educational as well). It’s been derived from the numerical
percentages regarding, educational status of Indian Muslims that, the
position is extremely deprived, whether in terms of primary level or
higher education level, compared to other ccommunities. For example,
the literacy rate among Muslims is,59.1% in 2001. It was far below the
National average with 65.1% and others with ( SRCs)70.8%. In all other
communities of India, the pass-out percentage of Matriculation is 26%(17
years or above) , whereas Muslims carry the figure with 17%.The Muslim
women education in particular, is to its acute conditions. 3 A result
executed in various reports vividly indicates the Gender Gap in
educational status of Muslims, from primary to higher education level.
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Efforts towards the educational Development in colonial India
were initiated in the beginning of nineteenth century. But, the “Modern
education System” has been properly designed and executed after the
independence only. Many special measures adopted by the Government
of India to promote Women education. As an essence of this process,
deprived and excluded communities, backward classes, different castes,
creeds, have been indulged in the mainstream of education and
Development. Whereas, the only Muslim community, who were active
and dynamic participants in all the aspects of life at the onset ofindependence, remained deprived, and slowly reached to the extreme
margin. Particularly Women of this community have descended to lowest
pitch. Observations made by Sachchar committee are gaining attention in
this regard. According to the report, “Provisions and Expanded
opportunities for the promotion of education after Independence, could
not framed the equality between Muslims and other Communities.Difference has been much increased in terms of Birth Place and
Gender……, exclusive difference can be seen in Muslim women of urban
areas. This difference has been raised between Muslims and other
communities, as the time passed….The process of this transition started
in the decade of 1960. From 1983 to 2000, the prospect for the
completion of School education has increased in all the castes. Thisattitude has increased even in Muslims. But Muslims are still backward
than SC(s) /ST(s). An interesting fact is that, from upper primary level to
college education, Muslims perform little better than SC(s) and ST(s).
Ratio of SC/ST students completing upper primary education is 23%,
where as Muslims hold 26%. It portrays that, primary Eeducation is an
obstacle for School education. If Muslim students surpass this obstacle,educational process can be continued.”4
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A midst this backdrop another attention grasping reality is that,
During 1960’s or 1970’s the gap increased in terms of educational status
of Muslims compare to other communities at one side, but at the other
side, trend towards establishment of Deeni Madrasas in Muslim
community, hiked very much.
Although, Madrasa education system exist in India since a long
time, but after independence Madrasas (Including Maktabs and Jamiyats)
became an important source of education for many Muslims. Therefore
we find thousands of Deeni Madrasas established in previous decades.
These Madrasas are providing educational facilities and accommodation,
especially to deprived majority of Muslim community. The fact is that, a
major part of Muslim population still prefers to educate their children in
Urdu Medium Schools or in Madrasas, mostly because of their low
Socio-economic condition. If we pay an skimming eye, Deeni Madrasas
are the prominent centers of education for economically backward
Muslim Students.5 Specifically the most preferable education for Muslim
girls is the Madrasa education.
As far as establishment of Deeni Madrasas for girls is concerned,
we can say that, numerous Deeni Madrasas have been established across
the country for education of Muslim Girls in previous decades. These
Madrasas offered various courses from basic Islamic education to higher
Islamic studies.
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Muslim Women Education The reports on the education, published
before independence of India, revealed total different facts regarding the
educational position of the Muslim Women. Educational status of Muslim
women of that period was comparatively equivalent to other women of
India . It’s been manifested in the memorandum of progress of education
in British India (1916-1926) that, in the educational field, the percentage
of Muslims was better than other communities, even the percentage of
literate girls was not less than other girls of India. In 1937, the aggregate
of Educated Muslim girls was greater than the overall Indian Educatedgirls. Infact Muslim women of that period were admirably equivalent to
their contemporary in every field.6
But today, the image of Indian Muslim Women has changed
drastically. Either their literacy percentage or educational status. At
every level of education the enrollment of Muslim Girls is comparatively
lesser than Girls of any other community. Even we can see an identical
difference between Muslim Women and other minority women and
backward classes. 7
Educational Levels Among Social Groups
Level of Education Women Belonging to Different Social Groups
Hindu Muslim Christian Sikh Jain Buddhist Other
Illiterate 59.3 60.5 32.9 38.9 6.8 44.7 70.3
Literate 5.4 9.5 7.5 3.0 2.5 10.8 6.2
Primary School
Complete
13.0 14.5 15.4 18.1 22.6 14.6 8.5
Middle School
Complete
8.3 6.1 13.1 9.8 14.3 13.2 8.8
High School Complete 7.2 5.6 14.6 16.4 23.4 8.9 4.0
Higher Secondary 6.8 3.5 16.7 13.8 30.4 7.9 2.1
Complete and above 100.0 100.0 100.0 100.0 100.0 100.0 100.0
Source: National Family Health Survey, 1998-99, 11Ps, Mumbai.
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As far as primary education is concerned, the percentage of Muslim
girls is not so lesser than Hindu and Christian girls. A although this
cannot be said, when rural areas are taken into consideration. In
rural areas girls are not systematically admitted in the schools, even
if admitted, they discontinued their schooling. There fore the
difference increases as compared to others.8 At middle to senior
secondary or graduation level, the percentage of Muslim girls seen
lesser then Hindu and Christian girls. It shows that, Most of the
Muslim girls even can’t pursue their school education completely to reach the higher level. This difference enhances as the level of
education increases. The percentage of Muslim Girls in higher
education is 3.56% whereas; the percentage of scheduled caste
women is 4.25%. 9 Muslim women in urban India are much worse
off than rural counterparts, not only in terms of their overall
educational status as citizens of India, but also in terms of theirrelatively poor educational status when compared to Hindu or
Christian women. This trend is all the more alarming when this
situation is compared to the advances in Muslim female education
achieved at the turn of the century. 10Although various measures
adopted for the education and development of Indian women after
independence, but the facts and figures are showing that, theaffirmative action’s does not approached properly to every
community in general and to the Muslim community in particular.
The reasons behind the deprived and marginalized status of Indian
Muslim women are Multi-Dimensional. If we analyze the factors
with different angles, the first and an important dimension which
come into picture is, the emergence of communal ideologies in thesociety or behavior at political level after independence, which
creates complete insecure atmosphere in every sphere of life for
Muslims. A kind of inferiority complex emerged in Muslim
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community. Due to the insecure & inferior feeling Muslims started
Isolate themselves from the mainstream of Education &
Development. Specially this insecurity and inferiority, in turn
severely effects the education and development of Muslim Women.
Another important reason also to be discussed is that, we find the
attitude of Indian Muslim community towards the female gender, is
against the teaching of Islam regarding the rights and provisions
given to Muslim women at large. The Socio-Political scenario,
Cultural Fascism, customary laws, & Gender Concepts within thesociety changed the psychology of Muslim women as well. They
accept secondary position in the family and society by considering
themselves to bound and to follow the exhausting practices is
mandatory. As a result of all these factors, Muslim Women lay
dwon in the background without education, much exposure, support
and opportunities. Most of the social scientist discussed variousreasons, regarding educational backwardness of Muslim women in
rural and urban areas. No doubt, We find a little difference in Urban
areas, that the Muslim girls are moving forward for higher and
professional education, but they are very few in numbers compare
to their population in the cities. The reasons or constraints behind
this are almost the same, both in rural or urban areas. According tothe studies, the causes like conventional difficulties, on appreciation
to pursue education, absence of Urdu medium school & colleges,
residential schools or hostels for girls, especially lack of effective
teaching in Urdu medium schools etc. Other than these general
problems, the specific religious and cultural constraint also affects
the Girls education. Practice of Strict Purdah system, concept of providing only religious education instead of modern or mainstream
education, early marriages, domestic responsibilities, scarcity of
women teachers in Schools or Colleges, high poverty, lack of
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proper scholarships and increasing number of child labours, are few
major obstacles that lie between the paths to move forward for the
higher education. 11 Identification of the problem: Indian
education system has been polarized in the long past with the
concept of Deeni Madrasa education System. Although we cannot
compare Deeni Madrasa education system with “Modern
/Mainstream education system”, but it can be proclaimed that, these
Madrasa are the prominent source of Islamic education, and ethical
training centres of the Muslim population. Establishment ofMadrasa has been more widened in the previous 20 to 30 years. The
facilities being provided by the Madrasa for the Muslim students of
economically backward families, in densely Muslim populated
areas, cannot be overlooked. Huge number of students including
boys and girls, gain vivid knowledge and information through these
Madrasa. Every year thousands of students are obtaining degreesand certificates after completion of studies in these Madrasas.
The concept of establishment of Madrasas for girls in the Muslim
community was not so popular earlier, even as the tendency reached
its peak in the last 20 to 30 years. The most prominent reasons
behind this perception could be the “SHAH BANO Muqqadma” ofthe 1980’s, which soared to discussions and movements for the
protection of sharia, and the rights of Muslim women as per sharia.
The BABRI Masjid fiasco was another turning point in making a
move towards religious fundamentalism within the Muslim
community and in the Other Indian Communities also. The incident
drastically reverted the political and social scenario for Muslimwomen. The perception of securing Muslim identity, protection of
sharia and Muslim women, blocked the majority of Muslims to the
tendency that, these Madrasas could be the secure place for them
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and to hold the possibility of intellectual training of a Muslim
individual in Islamic perspective .This changing conditions
transformed the Muslim views and opinions to an extent that, girls
are to be admitted in these Madrasas. Therefore the tendency
increased to provide Islamic education for girls in Madrasa not only
up to primary level, but to Educate them to a higher level like,
Aalima, Fazila even up to Daktoora(Doctorate).
As such these Madrasas are catering Islamic education as well as
Modern education at least up to primary or secondary level. But the point
of discussion is, whether this kind of education system is sufficient to
enhance their life skills to live a decent or satisfactory life in India?
In the context of discussions on previous pages, the most important
point is to be focused is that, even after availing various certificates from
the Madrasas education system, thousands of students are still deprived
and Unsuccessful in booming up their socio-economic conditions in the
Indian society .They are unable to continue their education to move in a
mainstream or higher educational peaks, and to develop their skills for
compatibility with other higher / professional education system. Even
after giving sufficient years in that particular education system, the
pathetic conditions remain absolutely worrying for both men and women
in this scientific, technological and highly paced developing era.
Especially for Girls/Women it reached to a drastic position. Hence, It is
arguable that, when the Establishment of Madrasas for Girls, and the
enrolment of female students are increasing day by day, then why still
Muslim women are trailing behind on the educational and Development
fronts, compared to the other women of the Nation?
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In the background of educational status of Muslim women in
India, and their increasing tendency towards Madrasas education system
for higher level degrees, catch the attention towards the bright dimension
where the prospects of their educational Development is vibrant and
hopeful .But at the same time the constraints, effecting their progress to
move forward in to Mainstream education, need to be addressed.
Details of Study Method:
Hyderabad is a hub of Deeni Madrasas, for both men and women.But there is no centralized Board to supervise the functions of these
Madrasas and to maintain a common curriculum equallent to the
Degrees/certificate courses of secular education. Most of the Madrasas
are unregistered. These Madrasas are providing education from primary
to higher level in Deeniyat or Islamiyat. Good number of Madrasas are
working for girls in the Hyderabad city .They are functioning on thecharity or self help basis. Out of these, very few Madrasas are availing
government aid (Aid given under SSA programme).
The Basic objective of this study is to know about the perception
of Muslim Girls,( those who are already in Madrasas education
system)towards mainstream education system, and to inquire about the
Socio – Economic and cultural constraints of these girls to move forward
for higher education.
With these objectives, few prominent Madrasas in Hyderabad were
selected for the study.These Madrasa are very active in provision of
Islamic education to Muslim Girls since several years. The Sample was
selected randomly, which includes both female teachers and students.Data was collected by structured questionnaire, and telephonic
interviews.
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ANALYSATION & OBSERVATIONS:
Strength in these Madrasa is about 1000 to 2000, which includes
the girls enrolled for primary classes to the Ccertificate/Degree
courses.They belongs to different age groups like, from the age
of five years to more than twenty five years.
Nearly about 80% enrolled students belongs to poor socio-
economic & educational background. Their parents are either
illiterate or studied only up to primary or secondary level. They
belong to lower income group. Most of the parents are involved
in private/petty jobs or vendors and daily wagers.
Because of their Low Socio-Economic profile, they are helpless
to pay even the lesser fees of Madrasas. Therefore, the
management of these Madrasa has to manage the whole
expenses. Number of such students is very high in the Aqamath
Khana based Madrasas (Hostel Based Schools /Residential
Madrasa).Parents cannot bare the expenses of boarding or
lodging.The Management is taking care of all expenses of the
hostels as well.
There is a high rate of drop outs in this education system. The
same reasons orbit around like, social, economical and cultural
problems, which has been already discussed on the previous
pages.
Curriculum of these Madrasa (short term and long term) framed, basically on “Dars-e- Nizami” .However few other books related
to specific creeds included in the curriculum. The curriculum
has been amended to some extent. Basic English, other subjects
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and computer proficiency also annexed with the syllabus.
Teaching of Modern subjects is carried out by the Vidya
Volunteers, appointed under SSA programme.This type of
curriculum followed only in few Madrasas.
Although such efforts are generating awareness in the girls
towards the modern/secular education, but no fruitful results are
being achieved. Basic reasons for this, the teachers who are
imparting the teaching of different Modern/secular subjects arethe part timers or contractual teachers. They have their own
problems about the working regulations and the honorarium paid
to them. They are unable to adjust themselves either with the
girls or with the system of Madrasa. Their attention is very
meager on overall educational development and evaluation of
the students’ progress, as like the process followed in Schooleducation system.
Management of Few Madrasas are sincerely motivating the
students to appear for the matriculation examination. But, very
less students participate in the examination, and the rate of
success is also not up to the mark, because of poor quality of
education for subjects other than Islamiyat.
Analysis manifests that, the tendency towards Modern/Secular
higher education have been generated in Madrasa girls. Due to
that, their participation in 10th Class Examination is increasing
Slowly every year.
The pass out students of Madrasas, have the opportunity to
continue higher education in “Oriental languages” (A degree
course affiliated by Osmania University) or through Distance
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education programme. Since last few years, female students of
Deeni Madrasa are taking admissions in these courses, and their
higher education in oriental languages. But number of girls
coming forward in this manner is also very very limited.
The basic reason of this transformation pointed out by the
teacher’s in the discussion is that, the awareness towards the
importance of Mainstream education and the need of Women
Employment or acceptance of economic contribution by women
in the family, is emerging slowly in the Muslim community.
The reality come in to light regarding the employability is that,
usually Pass out girls are appointed in the same Madrasas for the
further services,where they completed their studies.But fact is
that very few get this opportunity, and few others, impart home
tuitions on a very less fee ,where they teach Quran and basic
Islamic teachings to small girls.
On the other side, the pass out girls have the opportunity to get
the Employment in those schools or colleges, where the subjects
like Arabic or Urdu languages being taught as a second
language. To get the job in these “Secular Institutions, Degrees
of modern education and Professional training stood essential.
It’s been derived through analysis that,these Madrasa students
started diverting themselves towards the different mainstream
courses and training.But the problem is that, they can pursue
their higher education only in subjects like Urdu or Arabic, not
in any other subjects of social or science Groups.
Although, Modern subjects are included in few Deeni Madrasas,
but these subjects does not stand equivalent or essential for
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every student and at every level of courses. Even the syllabus of
Alima or Fazilah is also not stand equal to higher secondary or
graduation standard framed by State government. Because of all
these factors the proceeding of Madrasa students towards
Mainstream or Higher education becomes very limited.
It is a fact that, the Degrees of very few Deeni Madrasas of India
have the status of “Equivalent to Graduation” and these degrees
have acquittance, based upon this, the students from Madrasa,
gets admission in various colleges or universities. Still there are
many Madrasa whose degree is not considered as equivalent to
graduation. This is an important and attention seeking problem.
Madrasas of girls in Hyderabad city have the same problem,
which needs immediate attention.
The discussed Problem, can be elaborate by taking an example
of Maulana Azad National Urdu University.This University
provide a great opportunity for Urdu speaking community to
continue their Higher education through Urdu Medium.
Establishment of this University took place in 1998 by an act of
Parliament. Its Distance Mode of education completed nearly
seventeen years.Conventional education with different subjects,
have been started 10 years back (2004).Instead of this
opportunity, very few students from Madrasa background takes
admission for Higher or professional courses. They are taking
admission only in subjects like, Urdu, Persian and Arabic or
Islamic studies. Whereas the admissions in Professional courses,
social sciences, or Science Group subjects is not too impressive.
In all the above discussed courses, the inclusion of girls from
Madrasa background remains acutely low in particular. The
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situation remains the same for any other higher educational
institutions of the country.
Although, awareness towards Modern/Mainstream education
have been generated Madrasas students, but due to the limited
opportunities, gender disparities within the family, Socio-
Economic and cultural constraints, they are unable to proceed
from, Madrasas to Mainstream educational field.
Among the selected sample of Fifty Girls, approximately 72% of
students have proclaimed their views over the urgent need and
importance of Higher education, parallel to Deeni Madrasa
education for their Socio-Economic Development, and put forth
the ambition of their inclusion in Higher education, So that they
can prove their abilities in various fields of Development.Only
28% of students, stated that, achievement of Islamic education is
enough for Duniya and Aqirath. According to them it is not for
any other purpose.
83% of students revealed that, they have adopted this particular
educational system to fulfill the ambitions of their parents, but
they want to continue Modern education too.
More than 80% of girls insisted for inclusion of Modern subjects
in curriculum from the beginning of the courses, as they want to
move forward from Madrasa to Mainstream or Higher
education.
An important fact is also revealed in this survey is that, the
percentage of Muslim women working as an Urdu or Arabic
teacher in different English and Urdu Medium schools is
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comparatively much lower than the Muslim male teachers.In
accordance to the conversation with some of the female teachers
reveals that, lack of higher education and teacher training
effecting them to secure jobs in this institutions. Whereas Male
members easily get the opportunity to pursue their higher
education or training compare to Women. One more issue
discussed by the teachers is that, the limitations on the choice of
jobs imposed by the family members are also a big constrain to
move on in different areas of employment.
Most of the Female teachers revealed that, they face various
problems while working specially in the English Medium
Schools. Un awareness of modern technology, less knowledge of
latest techniques of teaching methods, non-proficiency in
English and computers, create a sort of inferiority complex in
them, and they feel in-competent to participate in various
activities of the institutions. They strongly recommend to
include English and different subjects along with Madrasa
syllabus at every level of study. In their views this may lead
Muslim Girls to explore new ways to achieve educational,
economical and social development along with Deeni services.
After the complete analisation, we can say that, there is a
positive change emerging in the mindset of Indian Muslims to
educate their girls to a higher level. This kind of transformation
is more visible in the mindset of young generation. They are
very ambitious to pursue their education to include themselves
in mainstream development. A tendency also arise to involve in
income generating activities for the upliftment of their families.
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RECOMMENDATIONS:
At the outset the result of this study shows an identical change in mindset
of young generation Muslim girls. To promote this tendency, it is verynecessary to take measures at various levels. The Muslim community, the
State, the Social and religious organizations and the educated &
successful Muslim women should come forward to speed up the
transformation process regarding women education, for a better results.
To promote the attitude which is been urged in the Muslim Girls towards
importance of modern and higher education needs many more important
interventions.
It became necessary to change the traditional perception at large
towards the education and development of women in Muslim
community. Their skills and ability must be developed to meet
the challenges of the contemporary era.
Law and order must be strengthened to eradicate the communal
sensation and atmosphere so that, Muslim Girls/women get
secured atmosphere and they can pursue their education easily.
As per the constitutional rights, made on the the basis of
“Equality and Social Justice”, the Muslim Women must get all
the opportunities of education and development on par with
other women belongs to different communities.
Other than General provisions, special facilities must be
provided to Muslim women as considered them “educationally
and economically most deprived or backward community of
India” .In terms of Madrasa Girls, they are receiving very
limited facilities by the SSA Programmes. It is not enough to
promote or fulfil their desire towards Higher education or to
include them in Mainstream education system. Tutorials in
Madrasas, (where the number of students are more), should be
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established for the bridge courses and to prepare them for other
parallel education.
Bridge Course should be designed with the combination of Open
School and Intermediate Syllabus. This bridge course can be
offered by AMU, JMI & MANUU.
Free education at Graduation and post graduation level with
skill development training, Establishment of more number ofUrdu Medium Junior and Degree colleges and free
accommodation in Girls Hostels, Free Bus services, should be
provided to Madrasa Girls by Central Government or State
Government.
Particular measures must be taken by department of women and
child welfare, National and state Commission for Women and
Ministry of Minority Affaire, for the educational Development
of Muslim Girls.
As derived from the conversations and interviews made during
the study, women reflect the lack of confidence in completion of
social and economic necessities. Therefore a continuous
personality development training, educational awareness
programmes and Orientations should be included in the Madrasa
curriculum. This kind of training and orientation activities may
be adopted or sponsored by any national or state level
organisations, corporate sectors, or social welfare institutes,
including Government agencies.
Amendment in the curriculum of these Madrasa is unavoidably
necessary. Female students strongly recommended, to include
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the modern subjects and to adopt new teaching methods and
training of Madrasa teachers for the quality of education.
As the Madrasa girls have minimal access to reach to the sources
of information, therefore it is necessary to organize extension
lectures and awareness programmes on importance and need of
higher / professional education with all the available
opportunities. Such activities must be included as a part of the
curriculum.
It is a fact that, Islam does not loaded any kind of economic
burden or responsibility on Women, But provide her “right to
work”, subject to the desire, requirement and conditions.
Present scenario of livelihood in India, demands the economic
support of Muslim women in the family. As all the research
reports indicates the important reason for the deprived position
of Muslims, including educational backwardness is the result of
their low economic status.Because of poverty, most of the
Muslims prefer to give Professional / higher education to male
child only. The parents often stop the progress of girl child
education. In this context the economic contribution of Muslim
Women gains much more importance. Therefore it is the high
time for Muslim Women to move forward for the employment
or to adopt any Entrepreneurship programmes. This goal can
only be achieved when Muslim girls receive Modern and
Mainstream education along with the Islamic education.So, that
they can play a vital role for the positive and successful
transition of Muslim society.
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References
1.
Social, Economic and Educational status of Muslim community
in India, (Sachar Committee Report) 2006, Govt of India, &
Report of the National Commission for religious & Linguistic
Minorities – 2007, Ministry of Minority Affairs. PP-155-157
2. Dr. Gopal Singh Committee – 1983 – Ministry of Home affairs.
3. Social, Economic and Educational Status of Muslim Community
in India, (Sachar Committee Report) – 2006, Govt of India. pp
52, 53.
4. Social, Economic and Educational Status of Muslim Community
in India, (Sachar Committee Report) – 2006, Govt of India. pp
60-64.
5. Zoya Hassan & Ritu Menon – 2005, “Educating Muslim Girls”-
pp 72.
6. Syeda Syedain Hameed - (2000), Voice of Voiceless “Social
Status of Muslim women in India” – National Commission for
Women – pp 24.
7. S.P. Panday, AK.Singh, Ishtiaq Ahmed – (Ed)- 2007,
Educational Empowerment of Muslim Girls – New Royal Book
Company – Lucknow, pp 56-57.
8. Syeda Syedain Hameed - (2000), Voice of Voiceless “Social
Status of Muslim women in India” – National Commission for
Women – pp 24.
9. Zoya Hassan (2004) – Unequal Citizen in India – A Study of
Muslim women, Oxford University Press, New Delhi.
10. Seema Khazi – (1999) – Muslim Women in India, Minorities
Rights Group international – UK. pp 26.
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11. Syeda Syedain Hameed - (2000), Voice of Voiceless “Social
Status of Muslim women in India” – National Commission for
Women – pp 23-25.
Religious Fundamentalism & Muslim Women’s Struggle
for Gender Justice
Dr. ShahidaHead,
Dept. of Women Education,MANUU
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There is a huge gap between Islam and Muslim community.
Especially when one looks at the status of Muslim woman, the contrast
widens further. The two authentic sources for Muslims to lead an ideal
life are the Qura’an and the Ahadees. Since the original texts are in
Arabic, which is not a language of the Muslim masses in India, there is
bound to be interpretational flaws making inroads. Again it is the men
mostly who work on these scriptures to make them comprehensible and
so the patriarchal overtures find their way in. The impact is for everybody
to see - Muslim women are the most backward of all people in India.Subjugated, oppressed, exploited, abused, hapless and most marginalized
in the name of the great religion; definitely not as envisaged by Allah. It
is often that we observe the cultural practices take religious colour and
thus the sanctity - such as denial of education, offering prayers and
listening to religious sermons in the mosques, practicing widowhood, re-
marriage, property rights, meher, right over earning, right to khula,maintenance ( nan-nafaqua), denying them the equality and equity which
are the true essential elements and the spirit of Islam, and as enshrined
in Qur’an and as was practiced by the greatest humanitarian - the Prophet
(saws). Misinterpretation, rather patriarchal interpretation of original
texts and lack of knowledge to women of the rights provided to them by
the religion are the two important contributory factors for gender violencein Muslim community. These Muslim women, the world over, seem to be
undergoing tremendous discrimination in the realm of family laws.
Particularly in India, they have been voicing their discontentment over
the strong patriarchal overtures in the structure and implementation of
family laws. Be it marriage, ‘Meher’ , Polygamy, divorce (triple talaq) or
maintenance, they all have a direct bearing on women’s lives. There isalso an escalation in the realization of the actual provisions available
under Islamic law and that, the conservative patriarchs, who have
monopolized- both the ‘private’ and the ‘public’ domains alike, for ages
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have in fact denied them their rights as is enshrined in the holy Qura’n.
The laws have not been reformed either for the fear that this amounts to
‘interference’ with the ‘Divine’ thus making them immutable and hence
follow (Taqleed) the same strictures which were introduced fifteen
hundred years ago, or for sheer ignorance. Qura’n’s mandate of justice,
benevolence and compassion although inviolable as values, do undergo
changes in expression and application from one age to another,
(Engineer: 1999). The progressive thinkers in the community, on the
other hand, feel it necessary to make use of the provision of the ‘ Ijtehaad’ to reinterpret the law in the light of the Divine, as is necessitated by the
changing socio-cultural and political milieu. Hence, Muslim feminists are
trying to deconstruct the Muslim conceptual structures which are
products of androcentric culture and patriarchal structure of the Muslim
society during 8th and 11th century A.D.
Religion in India shapes social change and political order in
complex ways that are often misunderstood. Religion’s role in social
change is linked to particular configuration of state authority, religious
ideology, and institutions. Religion may promote democratization or
challenge liberal conception of rights and equality. It appears Islamic
revival does not necessarily repress women but empowers some of them,
granting a more public role in the religious community and providing a
platform for launching critical discussions on religion, rights and
nationhood. On the other hand, religious institutions can usurp
democratic state authority to promote their own agendas even in a
pluralist system like in India.
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Reformist’s attention to the individual effects of religion at the grass root
level leads to better understanding of the power of religion in political
life, and it also reflects how at societal or state level, religion produces
unexpected results by restructuring political engagement with state
structures. Muslim reformists strongly feel that they have a right to
reclaim their religion, to redefine it, to participate and contribute to an
understanding of Islam - how it is codified and implemented - in ways
that take into consideration the realities and experiences of women’s lives
today. They’re strong and vocal in their expression that shariah is notimmutable; that the interpretation is biased and non-Islamic and
patriarchal.
A discernible tension points to a divide in India today. This is
between new forces of progressive Islam with their transformative
rethinking of the religion on the one hand, and long entrenched clerical
interests re-enforcing the counter-weight of popular conservative attitudes
and practices on the other. Yet there are also growing signs of a sense of
urgency on the part of the Muslim community at large to move forward.
Alleviation of poverty, elimination of illiteracy, instituting Muslim
Personal Law and the creation of standard marriage contract,
interpretation of religious sources, especially the Qura’n, and inter –
communal relation all vie for the attention of progressive Muslims, and
cutting through them are questions of gender.
There has been over the last decade or so a groundswell of
expectations among Muslim women and an increasingly focused
articulation in favour of them. Reforming Personal Laws in India is
bound to be a far more complex process. All change is a process of
reformist currents vying with conservative ones. In a communally
charged society, it becomes much more difficult for the forces of reform
to triumph. But the Muslim women are no more mute witnesses to all the
unfair practices being followed in the community in the name of religion.
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What is to be done?
Quran does not make derogatory reference to women; she is kept always
in an exalted position, be it as a daughter, wife or a mother. Her rights
override her responsibilities. Under the prevailing situations, it is
Imperative for Indian Muslim women to reclaim their right to
religious knowledge, enter the discourse on the shariah and
challenge their historic marginalization from religious knowledge
as well as its discriminatory interpretations.
Muslim women should learn/ be taught Arabic language to be able
to understand the TEXT in its spirit.
The Muslim community should assume the onus of transforming
from within Muslim Personal Law.
The National/State Commissions for Women should play a
positive interventionist role in reaching these women who are
affected by poverty, lack of knowledge of skills, and resources,
with the help of agencies who are dedicatedly working to bring
them out of the clutches of poverty, hardship and marginalization.
Programmes for their up-liftment should be framed with the
suggestions from the community/women concerned, instead of
forcing upon them what the Commission think is appropriate.
The Muslim Seminaries, Ulemas, Personal Law Board should
make concerted efforts to bring in positive reforms in Nikahnama
to safeguard the Muslim women from a life of destitution.
The Qura’nic mandate of justice, benevolence and compassion
although inviolable as values, nevertheless undergoes changes in
expression and application from one age to another. One needs to
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exercise the option of ‘Ijtehaad’ (Consensus) for the women’s
rights as is enshrined in divine sources.
There is a need to create conducive atmosphere for the minority to
feel secure. For creating this atmosphere, the majority community
and secular political parties have to initiate the move and rise
above the politics of religion and appeasement.
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In Search of A Space: The Indian Muslim Woman
Dr. Gulfishaan HabeebAssociate Professor of English,
DDE, MANUU,
The presence of the Indian Muslim Woman on the Indian soil can be
traced back to several centuries but unfortunately, the Indian MuslimWoman is still in search of a Space. If today in the year 2015, we are
talking about bringing the Indian Muslim Woman in the mainstream that
in itself speaks of the plight of the Indian Muslim Woman. It is not that
the Indian Muslim Woman is completely different. She is an Indian like
any other Indian and she is a woman like any other woman. Yet, the most
visible face of India in terms of the “Parda” or the “Burqa” or the “Hijab”
is continually rendered the most invisible. The question is not only how
to bring Indian Muslim Women into the mainstream. The question is also
how best the mainstream can allow a space to the Indian Muslim Women
so they emerge from invisibility to visibility. Indian mainstream
literature; Indian mainstream art; Indian mainstream media; Indian
mainstream advertising; Indian mainstream movies; Indian mainstream
television; Indian mainstream politics etc have all relegated the Indian
Muslim Woman to the fringes or treated her only as a stereotype.
The Voice of the Indian Muslim Woman is often curbed by the family,
the community, and the society at different levels. Nevertheless, the
Indian Muslim Woman is an integral part of the Indian society and it is
essential that her needs are addressed by the nation in the larger context
of the progress of our country. The present paper aims to throw light on
the need for a complementary relationship between the Indian Muslim
Women and Indian mainstream society for the development of the nation.
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The two photographs showing the Panellists and the audience at a Panel
Discussion on Indian Women: Challenges and Discourse are more
evocative than my full paper can get.
The Panellists are all Hijab / Pardah observing women and so is everyone
in the audience. My point: Why is there no non-Muslim among the
women? My other point: Why is there no man? As long as we restrict the
discourse to the Muslim Women in isolation, not much can be gained. It
is important that there is a dialogue across gender and religion. Only then
the issues affecting the Muslim Women can be seen in the right perspective. As long as inclusiveness is not a part of society, no
community can make much progress.
A major hurdle that prevents the mainstreaming of the Indian Muslim
Women is the xenophobia that prevails in the mainstream society. Even
though centuries have elapsed since Muslims first set foot on the Indian
soil, a sense of xenophobia is still clearly perceptible in the Indianmainstream society. Muslims are relegated to the fringes or treated only
as a stereotype. Though the Indian society has been quick to adopt the
western dress sense, the burqa and the hijab (which characterize the
Indian Muslim women) are yet to find acceptance in society. Just as when
Indian women took to two wheelers and to jobs without giving up the
usual attire be it saree or shalwar kameez, similarly mainstream societyshould not expect Muslim women to give up their attire or their religious
identity as they make inroads into Indian mainstream society.
The prevalent xenophobia prevents justice to the Indian Muslim women
thereby preventing them from mainstreaming. The portals of justice need
to be sensitive to the needs of the Muslim women in India who suffer
from defamation, discrimination and disparaging comments. Legalawareness will go a long way in mainstreaming the Indian Muslim
women. Way back in 1889, when Cornelia Sorabji became the first
Indian woman to study law at Oxford University, she left no stone
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unturned in her mission to offer legal service to the purdahnashin. She
even tried to convince the Chief Justice of Bombay High Court in pre-
independent India to consider having women lawyers for the purdah
observing women. (Mossman, First Women Lawyers).
The National Commission for Women Report titled Voice of the
Voiceless: Status of Muslim Women in India by Dr. Syeda Saiyidain
Hameed states: “The public hearings brought out the universality of the
problems faced by the Muslim women all over India, whether they lived
in the north or south, east or west. There was a common appealunderpinning the women’s voices, “Free us from oppression.” (21)
The oppression is from within the self, from the family, the community,
and the society at large. One of the causes for the oppression which is rife
among the Indian Muslim women is poverty. The dismal economic
condition of the Muslims in India is projected in the NCW Report with
the support of data from Indian Human Development Report (1999):[P]overty level of Muslims is higher than that of Non-Muslims...Muslim
representation in government jobs is less than 3 percent at higher levels
and not more than 6 percent at lower levels, which is substantially less
than their population ratio...Muslim households have the lowest annual
income.
Under such conditions, it is no wonder then that the worst suffers are theMuslim women who get further marginalized because of their poverty
and fail to contribute to the nation. Speaking of marginalized people,
Saksena (Faculty of Law at Allahabad University) states:
People who are marginalized have relatively little control over their lives,
and the resources available to them. This results in making them
handicapped in delving [sic] contribution to society. A vicious circle isset up whereby their lack of positive and supportive relationships means
that they are prevented from participating in local life, which in turn leads
to further isolation. (Academike)
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It is indeed unfortunate that Muslims who constitute 13.4 per cent of
India’s population are considered to be a marginalized community in
India today because in comparison to other communities they have been
deprived of the benefits of education, employment and development. It is
worth noting that understanding the issues leading to the marginalization
of the Muslim women will effectively lead to the amelioration of their
issues.The Bharatiya Muslim Mahila Andolan (BMMA) started in 2007
lays down the following as one of its objectives: “To work towards
understanding and ameliorating the marginalization of Muslimcommunity and Muslim women.” (Source: Website page of BMMA)
Another area which significantly contributes to the marginalization of
Muslim women is the housing sector. Disinclination of mainstream
society to sell/rent out property to Muslims inadvertently leads to the
ghettoization of the Muslim Women preventing them from being in the
mainstream. Celebrity Muslims as also the rich and the powerful Muslimshave also encountered difficulties in finding property because of their
religion. The eating habits of the Muslims or their being Non-vegetarian
are hardly used as euphemisms any more. There is a blatant “Not for
Muslims” gradually seeping into the minds of the majority mainstream
society.
Prejudice against the Muslims works at several levels and is not merelyconfined to housing. The NCW Report observes:
It has been observed that there are social prejudices against Muslims at
various levels, which inhibit them from taking full advantage of the
available educational facilities. Such prejudices have been seeped into
textbooks in schools. This not only hardens the attitude of the children of
one community against the other, but also creates a negative impact onimpressionable minds, which is also injurious to the overall objectives of
national integration....Hence, the need to cleanse the textbooks of all such
prejudices” (p.51 Ch VII).
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While the NCW Report refers to serious prejudices, I would like to point
two very basic issues. For every Rani Jhansi taught in schools, is Razia
Sultana also taught? For every Meena, Radha, Archana in the language
books is there Fatima, Sameena, Rehana? The exclusion politics in
syllabus formulation and the cultural insensitivity need to be replaced
with the contribution of Indian Muslim women in various fields of life.
I further wish to state that the prejudice against the Muslims is
ubiquitous. One finds it in cinema and the print and electronic media. The
Muslim is not always depicted in positive terms. It is the religiousfanaticism that is highlighted and the presentation of situation and
character is too often biased and aimed at projecting a backward and