TeaThe division of Islam is reflected in some of its rituals and practices. Bet on the concept of kufu or khutba before the Friday prayers. These and many other practices propagate a narrative that favors a certain section of Muslim society—the Ashrafs. Let us look at them one by one to understand the underlying discrimination against Pasmandas.
doctrine of kufu
literal meaning of kufu is ‘equal’, ‘equal’ or ‘matching’. However, in Islamic law, kufu That is, those who are similar or similar or match in relation to marriage. There are several criteria for kufu, The Ashraf Ulema also has a contradiction regarding the number of criteria. Where one follows three, there are also those who follow five or seven. But almost every Ashraf Ulema has considered the criterion of caste/caste.
This system clearly describes how only one girl from a certain caste can be an equal match to the groom of a certain caste/caste (both should be there) kufu) This shows that racial/caste-based discrimination is fully recognized by a large section of Islamic society in India. Inter-caste marriage is declared anti-Islam and non-kufu declared null and void. three out of four most widely accepted masalaks (a term commonly used by Muslims to differentiate between the various ulema-led groups) Islamic law recognizes this practice. But, he masalaki by Imam Malik, the founder of one of the four masalaks In Islam, opposes caste-based kufu And prefer to have faith in religion as the main criterion for marriage.
Read also: Role of caste in the selection of Caliph in Islam – ‘Only one Quraysh has the right’
Khutba on Jumma
religious sermon given before prayer (prayer/advice) is held every Friday which is called Khutbah of Jumma, There may be conflicts related to Khutbah Jumma’s but racial/ethnic superiority prevails in Ashraf Ulema squabble almost all question And masalaks, in islam, Firqa Means sect. Both masalaki And Firqa roughly translate to ‘sect’ but there may be many Firqa under a masalaki,
In Khutbah Also, only people belonging to a particular tribe – Quraysh (Sayyid and Sheikh) are praised. The Banu Fatmi Sayyids (descendants of Muhammad’s youngest daughter Fatima), a sub-tribe of the Quraysh, are considered to be the holiest, highest-ranked. The mention of Fatima and her sons Hassan and Hussain is common to almost everyone. squabble, in some squabbleThe first four Caliphs and uncles of the Prophet Muhammad are also described.
The practice of Jummah prayer was first started by Asad bin Jarrah, a companion of Muhammad. but his name has been dropped from any of these Spices either turned around Khutbah, He is not everything. No Khutbah The names of the other daughters of the Prophet are recorded, and no other children of theirs are mentioned. Even the description of Ansar Sahaba (Muhammad’s companion from Owais and Khajraj clan) is not mentioned, whose sacrifice to Islam no one can deny.
Darood and Salaam
Darood (a kind of Arabic chant) recited on each Namaz Includes a prayer to bring peace to Ibrahim and his all (children), and Muhammad and his children. Ashraf Ulema even use Darood To argue in support of the superiority of the Qureshi and Sayyid castes (descendants of Muhammad) and to claim that Muslims around the world pray for the Sayyid in each of their prayers. But Pasmanda Ulema defending the casteless character of Islam and explaining it said Daroodhas said that the correct translation of the wordallThere is no ‘child’. Rather, it is a reference to all Muslims who believe in Ibrahim and Muhammad. He quotes lines from the Qur’an in which the ‘word’all’ are interpreted as ‘believers and followers’, not ‘children’.
firqa / masalaak
Ashraf founded the concept of question just to maintain his supremacy. and those Ashrafs who did not get a leadership position in a certain Firqa, created a new one and became its chief. His leadership is unquestionable and absolute. Ashraf, the founder of someone Firqa It is supposed to be free from all accountability and deficiencies. Those who question their authority are shown a way out of the Islam sect (by issuing a fatwa or labeling them as one). infidel) A pasmanda becomes such a strong soldier of his own FirqaThat he is always ready to sacrifice his life. So, when a fight breaks out between two question, it is the pasmandas who lose maximum blood. However, Ashraf’s supremacy remains unaffected.
Ashraf conveniently takes a ‘liberal’ stance when it comes to forging a matrimonial relationship between two firkas. But Ashraf married to a non-Ashraf (belonging to the same firqa) is looked down upon.
virus of fanaticism (to be loyal Firqahas gone so deeply into the minds of the Pasmandas that they do not allow marriages between different people Spices / Firqas. This is because Ashraf Maulvi of one Firqa declare those who believe in a different Firqa as Kafir, and marry a infidel (Kafir) believed to be Haram in Islam.
It is also understood that this whole game of Islamic seasoning The symbol of the Pasmanda struggle was founded by Ashraf Ulema to undermine the movement led by Asim Bihari, which aimed to create Pasmanda unity. Interpreting Islam in many ways, different question And masalaks Those known as Deobandi, Barelvi, Ahle Hadith etc. were established.
Read also: How Ashraf Ulema use confusion about Prophet’s last speech to promote casteism in Islam?
How Ashraf protect caste/caste
Ashraf defends these divisions and the resulting discrimination in Islamic society, saying that caste can never be eradicated because they are created for the purpose of identity, as mentioned in the Quran. Although most of the Ashraf Ulema believe that to be proud of one’s caste/caste Haram (Prohibited), does not mean that the superiority of any race/caste is not a real thing. They consider it a divine grace.
Taking advantage of the inherent contradictions present in the sayings of the Prophet Muhammad (mentioned in the hadith), Ashraf conveniently quotes them to further his own interests. And ironically, is not lost on anyone – even those Islamic scholars who consider it racist/racist hadith To have fabricated entries, never bother editing them. Rather, all such problematic entries are preserved.
lost a message
Whether or not racism is part of Islam can be a matter of academic debate. But as far as social change and social justice is concerned, there is no doubt that the Islam which is being adopted today is completely in the grip of casteism.
Professor Shafiullah Anees, assistant professor of business and commerce at Glocal University Saharanpur, captures this corrupt state of Islam well:
Islam is two
the one in the sky
And a wow that on the ground
what is reality
what i know
blood doesn’t flow in the sky
The street did not lie in the sky
caste difference
nose gap
What is all this magic?
Fraud?
All this is not in the sky of mind Islam
can i settle with this
All this is not in the sky of mind Islam
But I don’t live in the sky
this is my reality
this land fairy
the Islam in which the first caliph was appointed and his compensation was fixed on the basis of race and region; The third caliph was killed on the basis of caste; Where it is mandatory to mention the importance of a particular caste/tribe during Zuma’s KhutbaAnd where there are racial barriers in the way of marriage- how can that religion claim to be free from casteism/casteism?
Scholar Purushottam Agrawal writes in an article titled A new era in Muslim politics That ‘Islam emerged on the basis of the divine principle of equality among all its followers and the concept of brotherhood. However, as religion became associated with medieval feudal power systems, the gap between theory and practice widened; This difference is increasing. The principle of fraternity remained intact but the practice was influenced by the class system prevalent in feudal society; The Islam of the Sultans diverged from the Islam of the Prophet.” (Daily Sahara, New Delhi, 23.09.1996)
Fayaz Ahmed Faizi @FayazAhmadFyzie is a writer and social worker, and a doctor by profession. Thoughts are personal.
This is the fourth and final part of a series in ThePrint.Islam divided,
(Translated from the original by Ram Lal Khanna and edited by Anurag Choubey)