Sh. Ashok Kumar Dhiman
Chief Architect
ARCHITECT DEPARTMENT
New Delhi Municipal Council
New Delhi
Subject: My opinion on your public notice regarding Sunheri Masjid.
Dear Sir,
I am to draw your attention to the Public Notice, published in TOI, dated 24.12.2023, inviting objections and suggestions to the proposed removal of Sunehri Masjid located inside the roundabout at Rafi Marg adjacent to Udyog Bhavan in New Delhi, on the consideration of regulating traffic around. the (notice by Architect NDMC inviting comments on email chief.architect@ndmc.gov.in). Earlier in this case, apprehending demolition of the mosque, the Delhi Waqf Board moved to the High Court of Delhi in WPCC) 8950/2023 and CM APPL 34086/203 and the Hon’ble Court, on assurance from NDMC, that they would not act in contravention of the legal position, disposed of the petition. Despite, this, within a week NDMC issued the public notice. The haste with which the notice has been issued indicates that NDMC is determined to remove/demolish the mosque and public notice, giving only 8 days to respond, is intended to provide a legal cover for ensuring demolition of the mosque. Moreover, the basic thrust of the notice is on demolition and not on the smooth flow of traffic on the roundabout. The mosque is not only a Waqf registered with and managed by the Delhi Waqf Board but also happens to be one of the 141 Heritage Sites notified by NDMC on the advice of the Heritage Conservation Committee.
The intention of the NDMC to demolish/re-allocate the mosque with the approval of the HCC, by treating it only as a heritage site suffers a legal infirmity that, Sunheri Masjid is also a practicing mosque having protection of the 1991 Act.
The consideration of traffic arrangements in the vicinity of the mosque is not tenable for the following reasons.
(a) The mosque is located well within the roundabout and does not hamper traffic in any way. The public notice does not give the nature of obstructions of the roundabout, hence no suggestions are likely to come from the public on the notice.
(b) There has been no dislocation of traffic on the roundabout due to the entry of namaziz into the mosque, as there is not much, and is manageable even on Fridays. There has been no complaint in this regard. However, if considered essential in the future, a subway can be conveniently provided from the footpath of any one of the five roads converging to the roundabout, exclusively for the mosque barring entry of others in the park adjacent to the mosque in the roundabout.
(c) There are two other such roundabouts in the vicinity; at the Tughlak Road – Akbar road intersection, Krishi Bhavan and Janpath-Motilal Nehru road intersection, there is no such proposal for those roundabouts though the flow of traffic, there is much higher but is being smoothly managed by traffic police.
(d) Section 11 (n), 11 (p), 2002 and 2007 of the NDMC Act 1994, referred to in the Public Notice relates to improvement, removal of obstructions in traffic regulating vehicular movement, and ownership/ control of public streets. The mosque being well within the roundabout is not on a public street and therefore invoking powers conferred under these Sections of the Act is not valid.
As such, the mosque located inside the roundabout can be retained without any hindrance to the traffic around as other similarly placed roundabouts are not causing any problems.
Given the above, you are requested to make use of your good offices to respond suitably to the public notice in question, so that the Heritage Conservation Committee can be apprised that the mosque, which happens to be a heritage as well is causing no such hindrance which makes its demolition indispensable.
It is also advisable to ensure responses to the public notice citing the above reasons or many other reasons for which the mosque needs to be protected.
with regards
Your's Sincerely
|
Showing posts with label mosque. Show all posts
Showing posts with label mosque. Show all posts
December 27, 2023
India: Objections to the proposed removal of Sunheri Masjid in New Delhi
November 25, 2022
India: After much controversy Jama masjid imam agrees to revoke ban on entry of women
https://www.outlookindia.com/national/jama-masjid-imam-agrees-to-revoke-ban-on-entry-of-women-following-controversy-report-news-239885
See related:
Jama Masjid bans entry of women who come without men
The announcement says that in order for women to gain access to Jama Masjid complex, they need to be accompanied by a male member.
SNS | November 24, 2022 4:06 pm
https://www.thestatesman.com/india/jama-masjid-bans-entry-of-women-who-come-without-men-1503133713.html
April 06, 2016
India: Temple Tantrums (Neeta Lal)
Inter Press Service
NEW DELHI, India, Apr 5 2016 (IPS) - Women comprise nearly half of India’s 1.2 billion population, yet gender bias and patriarchal mindsets continue to plague them well into the 21st century. Even holy places — temples and mosques — it seems aren’t free from discriminating against the fair sex.
The country has lately been in the grip of a nationwide furore over a few renowned temples banning women’s entry into their sanctum sanctorum. The reason given for the perpetration of such sexism is as flimsy as it’s regressive — women menstruate and are therefore `impure’ and unfit to enter shrines!
However, unlike earlier, when such inequities would be par for the course, and taken by women in their stride, the ladies are now giving it back good by challenging ossified conventions and confronting their tormentors. Unprecedented statements like `menstruation is neither unclean nor shameful, but a simple biological act’ are entering the popular lexicon and resonating with millions.
For instance, when a senior priest at Sabarimala Temple in southern Kerala declared last November that women won’t have access to the shrine till a machine was invented to detect if they were “pure” or weren’t menstruating, locals reacted with outrage. An estimated one million Hindu pilgrims flock to Sabarimala in the western ghat mountains every year to pay homage to the deity Lord Ayyappan who meditated at that spot, according to Hindu mythology.
The priest’s statement prompted an incensed college student to launch a `Happy To Bleed’ campaign on Facebook, which quickly went viral. The campaign urged women to hold placards saying “Happy to Bleed”, take a picture of themselves and upload it on to their Facebook profile. Soon social media was flooded with women holding placards — some made up of sanitary napkins and tampons. The movement resulted in the Sabarimala ban coming under legal scrutiny with the Indian Young Lawyers’ Association filing a petition in the Supreme Court. The petition seeks entry for all women which prompted the court to ask temple authorities to explain the ban.
Similarly, in January this year, 500 angry women marched from the western city of Pune towards the Shani Shingnapur Temple in Maharashtra when temple priests precluded them from entering its premises. Local activist group — the Ranragini Bhumata Brigade (Women Warriors of Mother Earth) — stormed the temple in an act of rebellion to challenge the 400 year-old tradition. The group faced a formidable security barrier both outside the village and at the temple in the form of armed cops and barricades. But the ladies were undeterred.
According to Trupti Desai, leader of the Bhumata Brigade, “These are man-made traditions. God doesn’t discriminate between man and woman. If women want to go into the temple, how can you stop them? Is the temple managed by the Taliban? We don’t need anyone’s permission to visit God.”
Public pressure seems to be working. The Bombay high court on March 30 asked the state government of Maharashtra to ensure that women are not denied entry to any temple. Hearing a public interest litigation challenging the prohibition on women’s entry to the Shani Shingnapur temple, the division bench ordered that: “You have to ensure their access. Provisions in law already allow this. Nothing prevents women from entering. Police and collector will have to act against those preventing their entry.” It added that if men were granted entry to a place of worship, women should enjoy access too.
Activists had sought implementation of the Maharashtra Hindu Places of Public Worship (entry Authorisation) Act, 1956. The Act says, “no Hindu of whatsoever section or class shall in any manner be prevented, obstructed or
discouraged from entering such place of public worship or from worshipping or offering prayers, or performing a religious service.” As per the Act, prohibiting any person from entering a temple would attract six months in
jail.
And it’s not just the Hindus, Muslim women too, are fighting for access to the popular 15th century Haji Ali mosque in Mumbai. The Bharatiya Muslim Mahila Andolan – a Muslim women’s rights group – has filed a petition in the high court demanding entry into the shrine. The Haji Ali dargah trust allowed women up to the mazar prior to 2012 after which they were prohibited for their “own safety and security”.
Ironically, in India’s conservative society, where internet porn and risque cinema are considered mainstream and enthral millions of consumers, public discussion on topics like menstruation is taboo. According to Anirudh Kashyap, assistant professor, department of history, Delhi University, such attitudes are a manifestation of entrenched patriarchal notions which don’t see women as equal partners nor allow them a level playing field. “The opposition to women’s right to worship is also at variance with India’s claim as the world’s largest democracy helmed by a PM who aspires to put the country at the global high table,” Kashyap told IPS.
Legal experts point out that what complicates the dynamic in India further is that while the Constitution endows duties of social reform on the state, it fails to distinguish between state and religion. This gives rise to the pertinent question: do temple/masjid trusts have the right to bar women from entering the temple?
“The answer to that question is yes and no,” explains high court lawyer Pratibha Pandey. While the Constitution guarantees freedom of religion, Article 26(b) permits religious groups the right to manage their own affairs in religious matters which often leads to such sexism . Meanwhile, Article 25(2) allows state intervention in religious affairs if it is for the purpose of “social welfare”.”
The latter directive, adds the lawyer, often creates abuse of authority. “Political dispensations complicate matters further by pandering to vested interests and kowtowing to the demands of powerful religious trusts while ignoring women’s constitutional rights.”
Yet amidst all the temple tantrums, there’s a vital lesson in it for India. Studies have repeatedly emphasised the benefits of a gender-equal society. A high-level committee on status of women, formed by the Indian central government ranked India 141st out of 142 nations last year on health and survival parameters. Economists point out that a developing economy like India can ill afford not to offer its women a level playing field or inclusive policies. According to a McKinsey Global Institute report, improving gender parity can help India add a whopping 2.9 trillion dollars to its GDP in 2025.
Allowing women entry into shrines can be a good start!
(End)
NEW DELHI, India, Apr 5 2016 (IPS) - Women comprise nearly half of India’s 1.2 billion population, yet gender bias and patriarchal mindsets continue to plague them well into the 21st century. Even holy places — temples and mosques — it seems aren’t free from discriminating against the fair sex.
The country has lately been in the grip of a nationwide furore over a few renowned temples banning women’s entry into their sanctum sanctorum. The reason given for the perpetration of such sexism is as flimsy as it’s regressive — women menstruate and are therefore `impure’ and unfit to enter shrines!
However, unlike earlier, when such inequities would be par for the course, and taken by women in their stride, the ladies are now giving it back good by challenging ossified conventions and confronting their tormentors. Unprecedented statements like `menstruation is neither unclean nor shameful, but a simple biological act’ are entering the popular lexicon and resonating with millions.
For instance, when a senior priest at Sabarimala Temple in southern Kerala declared last November that women won’t have access to the shrine till a machine was invented to detect if they were “pure” or weren’t menstruating, locals reacted with outrage. An estimated one million Hindu pilgrims flock to Sabarimala in the western ghat mountains every year to pay homage to the deity Lord Ayyappan who meditated at that spot, according to Hindu mythology.
The priest’s statement prompted an incensed college student to launch a `Happy To Bleed’ campaign on Facebook, which quickly went viral. The campaign urged women to hold placards saying “Happy to Bleed”, take a picture of themselves and upload it on to their Facebook profile. Soon social media was flooded with women holding placards — some made up of sanitary napkins and tampons. The movement resulted in the Sabarimala ban coming under legal scrutiny with the Indian Young Lawyers’ Association filing a petition in the Supreme Court. The petition seeks entry for all women which prompted the court to ask temple authorities to explain the ban.
Similarly, in January this year, 500 angry women marched from the western city of Pune towards the Shani Shingnapur Temple in Maharashtra when temple priests precluded them from entering its premises. Local activist group — the Ranragini Bhumata Brigade (Women Warriors of Mother Earth) — stormed the temple in an act of rebellion to challenge the 400 year-old tradition. The group faced a formidable security barrier both outside the village and at the temple in the form of armed cops and barricades. But the ladies were undeterred.
According to Trupti Desai, leader of the Bhumata Brigade, “These are man-made traditions. God doesn’t discriminate between man and woman. If women want to go into the temple, how can you stop them? Is the temple managed by the Taliban? We don’t need anyone’s permission to visit God.”
Public pressure seems to be working. The Bombay high court on March 30 asked the state government of Maharashtra to ensure that women are not denied entry to any temple. Hearing a public interest litigation challenging the prohibition on women’s entry to the Shani Shingnapur temple, the division bench ordered that: “You have to ensure their access. Provisions in law already allow this. Nothing prevents women from entering. Police and collector will have to act against those preventing their entry.” It added that if men were granted entry to a place of worship, women should enjoy access too.
Activists had sought implementation of the Maharashtra Hindu Places of Public Worship (entry Authorisation) Act, 1956. The Act says, “no Hindu of whatsoever section or class shall in any manner be prevented, obstructed or
discouraged from entering such place of public worship or from worshipping or offering prayers, or performing a religious service.” As per the Act, prohibiting any person from entering a temple would attract six months in
jail.
And it’s not just the Hindus, Muslim women too, are fighting for access to the popular 15th century Haji Ali mosque in Mumbai. The Bharatiya Muslim Mahila Andolan – a Muslim women’s rights group – has filed a petition in the high court demanding entry into the shrine. The Haji Ali dargah trust allowed women up to the mazar prior to 2012 after which they were prohibited for their “own safety and security”.
Ironically, in India’s conservative society, where internet porn and risque cinema are considered mainstream and enthral millions of consumers, public discussion on topics like menstruation is taboo. According to Anirudh Kashyap, assistant professor, department of history, Delhi University, such attitudes are a manifestation of entrenched patriarchal notions which don’t see women as equal partners nor allow them a level playing field. “The opposition to women’s right to worship is also at variance with India’s claim as the world’s largest democracy helmed by a PM who aspires to put the country at the global high table,” Kashyap told IPS.
Legal experts point out that what complicates the dynamic in India further is that while the Constitution endows duties of social reform on the state, it fails to distinguish between state and religion. This gives rise to the pertinent question: do temple/masjid trusts have the right to bar women from entering the temple?
“The answer to that question is yes and no,” explains high court lawyer Pratibha Pandey. While the Constitution guarantees freedom of religion, Article 26(b) permits religious groups the right to manage their own affairs in religious matters which often leads to such sexism . Meanwhile, Article 25(2) allows state intervention in religious affairs if it is for the purpose of “social welfare”.”
The latter directive, adds the lawyer, often creates abuse of authority. “Political dispensations complicate matters further by pandering to vested interests and kowtowing to the demands of powerful religious trusts while ignoring women’s constitutional rights.”
Yet amidst all the temple tantrums, there’s a vital lesson in it for India. Studies have repeatedly emphasised the benefits of a gender-equal society. A high-level committee on status of women, formed by the Indian central government ranked India 141st out of 142 nations last year on health and survival parameters. Economists point out that a developing economy like India can ill afford not to offer its women a level playing field or inclusive policies. According to a McKinsey Global Institute report, improving gender parity can help India add a whopping 2.9 trillion dollars to its GDP in 2025.
Allowing women entry into shrines can be a good start!
(End)
February 16, 2016
Lord, Why am I banned from your Abode? Women’s entry in Places of Worship (Ram Puniyani)
Lord, Why Am I Banned from your Abode?
Women’s entry in Places of Worship
Ram Puniyani
One
is witnessing strange incidents where the women from Muslim and Hindu
community are facing similar obstacles. This relates to the issue of
entry into places of worship. While the women from Bhumata Brigade are
struggling to get entry into Shani Shingnapur temple (Ahmadnagar
Mahrashtra), the Muslim women are fighting a legal battle to restore
their access to mazar of Haji Ali dargah in Mumbai. In yet another
incident the women are trying to get the right of worship in Sabrimala
temple. The Hindu women in an act of brave initiative landed up in many
buses to the Shani Shingnapur temple, where they were denied the entry
while police had to resort to some force to prevent their entry.
In
case of Shani Shingnapur while men are allowed to the Chabutara (raised
platform) it is believed that going to the Chabutara will be of bad
omen for women as Lord Shani (Saturn) will cast an evil eye. So it is
claimed that prohibiting women to enter is a matter of spiritual
science. Sanatan Prabhat, the rightwing daily says that the movement of
women must be prevented to save the Hindu traditions. In response to the
agitation led by Trupti Deasai of Bhumata Brigade the spiritual Guru
Sri Sri Ravishankar of Art of Living tried to mediate between the
women’s group and the temple trustees. Interestingly he advised that
neither women nor men should be allowed to the Chabutara. The matter is
being negotiated; solution does not to be near the sight. Also the RSS
mouth piece Organiser opines that while initiating any move to amend the
existing regulations care should be taken to preserve tradition and
prestige of these places.
In
case of Sabrimala shrine, the argument is that Lord is a celibate and
the women in menstrual age group will be distracting him. One recalls
that one IAS officer, who happened to be a woman had visited the shrine
for overseeing the arrangements in readiness for the pilgrimage in her
official capacity. She was also denied entrance on the ground of her
being a woman. In case of Haji Ali in Mumbai the local women’s group
Bhartiya Muslim Mahila Andolan has filed a writ in the court demanding
the entry of women to the mazar be
restored. The women’s groups have cited different clauses of the
Constitution where one have equality before the law and that one cannot
be discriminated against on the grounds of gender. The argument of
Dargah trustees is on the ground of security of women, which to say the
least is ridiculous. In case of Sabrimala the earlier argument that the
path to the shrine is difficult for women on the grounds of security was
later was clarified by the Devswom Board Travancore by stating the
‘real’ reason for denying entry to women is celibacy of Lord Ayappa.
Muslim
women have a varying degree of access to the mosques, much lesser in
South Asian Countries than in countries like Turkey for example. In
Hindu temples the entry is again not uniform; there are different
pretexts to prevent their full access to the places of worship. While in
many countries the law for equality is very much there, the traditions
and the controllers of these places have been preventing the women from
having full access to the holy deity. The patriarchal control over
access top places of worship is there in various degrees.
This
does not apply to Churches in general, where access is not the issue,
what is talked there is as to why women do not have the right to be on
the higher levels of priest hood. In Hindu temples, Muslim mosques and
shrines the women priests are practically not there, some claims of such
positions will be more as an exception than as a rule or norm.
In
case of India where the equality is guaranteed by law, these laws of
equality don’t have entry into the places controlled by the conservative
trusts. The controllers of institutions of religion are generally
exclusively male bastion, the degree of control and its expression is
varying though. In Hindu fold there is an additional factor is that is
that of caste. One understands there is ‘caste in the practice’ of
Muslims and Christians also, but so far as the places of worship are
concerned they are accessible to all, irrespective of caste. One recalls
the struggles of Babasaheb Ambedkar for temple entry, the Kalaram
Temple agitation, before he decided to renounce Hinduism calling it as
being Brahminic theology. As such most religions do have the
hierarchical structure in-built into the institution of religion.
Talking
of South Asia as a whole the Mosques, Dargahs and temples have lot of
rigid rules as far as women are concerned. These are the norms which are
imposed by traditions. Thus we see a bit of variation in different
religions, different religions as far as treating women is concerned. As
such it the differential treatment and this depends on the degree of
secularization of the particular institution and particular country and
region. By secularization we mean the extent of erosion of hold of
landlord-clergy combine on the society. No uniform pattern is
discernible but at the core there is the understanding which regards
women as inferior beings, secondary to the men, being regarded as
property of men so to say.
Earlier
it was regarded that their secondary position is purely due to
biological functions, with time and with the impact of women’s movement,
it is clear that the gender roles are psychological and social,
determined by time and location. In early matriarchal societies women
had a predominant role in the family and social affairs. With the rise
of slave society and later the feudal society, women’s subservient role
came to be the norm. Again with Industrial revolution and the values of
Liberty, Equality and Fraternity gaining political ground, women started
entering into social space and the social equations started changing
towards those of equality. As degree of secularization is different the
degree of success of women towards equality is different. The nations
which saw Industrial revolutions, the path to women’s equality were
paved by the underlining slogan of revolutions or social
transformations. Still the equality of women has not been automatic,
there is a path of struggle through which women expressed their
aspiration; longings and struggled for new equations towards equality.
The
movement for gender equality again has highs and lows; ups and downs.
Currently one understands that the politics in the name of any religion,
fundamentalism-communalism, is a politics of status quo to begin with
and then it aims to throw back the society to the earlier feudal values
of caste and gender hierarchy. Talking of recent times world witnessed
this first in the form of rise of Christian fundamentalism in America in
the decade of 1920, in the face of the rise of industrial society with
modern education and industrialization coming to the fore. In the
societies which had to undergo the painful experience of Fascism,
Nazism, there also the role of women were defined to be in the confines
of ‘Kitchen Church and Children’ by the
political ideology, which can be regarded as the close cousin of
religious nationalism. With coming of Islamic fundamentalism again the
attempt was made to further subjugate the women to lower positions in
society. The cover of Islam was used for this social-political agenda.
Afghanistan, Iran, Pakistan are few examples of that.
Here
in India we saw the rise of majoritarian and minoritarian communalism.
Both these again try to push back the women, to restrict their social
space, all in the name of religion. With the rise of religious
nationalism in India, various issues came up which gave a glimpse of the
attitude towards women. Many of these are not the fully blown up
pictures, but they have in root the goal of subjugation of women, in the
language of Sharia or a sophisticated version of Manu Smriti. In India
while the secularization process; the overthrow of the hold of
landlord-clergy combine; remained half way through. With the assertion
of religious nationalism primarily Hindutva, the striving of women for
equality is being countered strongly.
In
the ideology of dominating Hindutva the subordination and secondary
position of women is asserted by invoking the noble traditions. In
literature from Gita Press Gorakhpur, the major publication promoting
traditional conservative values amongst Hindus which is generally the
base of Hindutva politics, one can see millions of books being
distributed which advise the home making role, the ideal of Sati (women
being burnt on the funeral pyre of their husband), the stree dharma(duties
of women as ordained by their religion) are propounded. Instructions to
women about dress code and choice of life partner are handed down. One
of the major agenda of the divisive love jihad campaign is to restrain
the Hindu girls, to do away with their choice in matters of life and
choice of life partner.
Overall
the role of religious institutions has been to maintain the social
status quo, And the issues related to priesthood in holy places, the
entry to these shrines do reflect the same in varying degrees. It seems
that despite the obstacles, the women from different religious
communities are making their statement loud and clear that their march
towards equality cannot be halted by these institutions, and that’s is
the portent of these moves for entry to the abodes of the Lord!
Key
words: #Shani Shingnapur, #Haji Ali, # Sabrimala, #Trupti Desai, #
Bhartiya Muslim Mahila Andolan, #entry of women, # places of worship, #
Sharia, #Manu Smirti,# Organiser #Fasicm # Nazism # RSS # Dargah #
Temple # Mosque # Chavdar Talab # Ambedkar
--
response only to ram.puniyani@gmail.com
September 10, 2013
Bangladesh: Prime Minister Sheikh Hasina wants 'advanced mosques' in all districts, maybe with an advance from Saudi Arabia
Advanced mosques in all Upazilas: PM
Staff Correspondent
Published: 2013-09-06
Prime
Minister Sheikh Hasina has said to spread and promote the message of
Islam well-equipped mosques will be constructed in all Upazilas.
She said this on Friday while inaugurating this year’s Hajj camp at the capital’s Ashkona.
Recalling
the support of the Saudi Arabia government in giving the facelift to
the Baitul Mukarram National Mosque, the Prime Minister said the work
for constructing better mosques would be easier if Saudi Arabia further
extend its help.
In
this regard she drew the attention of Saudi Arabian Ambassador to
Bangladesh Abdullah Bin Nasser Al- Busairi who also attended the
function.
February 24, 2013
Karnataka - Bababudangiri: ‘State denies existence of mosque, records belie it’
From: The Hindu
Chikmagalur, February 24, 2013
‘State denies existence of mosque, records belie it’
A view of Sri Guru Dattatreya Bababudan Swami Dargah at Bababudangiri near Chikmagalur. File Photo: Bhagya Prakash K.
The Hindu
Shrine administrator calls government’s claim a bundle of lies
Even as the State government has filed its response to a petition filed in the Supreme Court, denying the existence of a mosque near the disputed cave shrine of Guru Dattatreya Bababudan Swami Dargah in Bababudangiri Hills in Chikmagalur, the government records in possession of Syed Ghouse Mohiyuddin Shakhadri, hereditary administrator of the shrine, challenge the government’s claim.
The government, had argued in court that there was no such mosque and what existed was only a prayer hall. Mr. Shakhadri has termed the State’s version “a bundle of lies” and shared copies of official documents with The Hindu which referred to a structure on the shrine premises as “mosque”.
In 1950, the then Deputy Commissioner of Chikmagalur K. Mohamed Ahmed, in his official letter (dated June 5, 1950) addressed to S. Ananda Rao, Amaldar of Chikmagalur, asked him to send immediately the records pertaining to renovation of the “masjid” at Dattatreya Peetha in Bababudangiri Hills. “The letter clearly refers to the structure on the shrine’s premises as ‘masjid’, not prayer hall as stated by the State government,” Mr. Shakhadri said.
He also gave a copy of another record, dated to 1932, obtained from archives of the Archaeological Survey of India. The statement, which carries contents of an inscription of 1830 installed by his ancestors, clearly refers to the place of the inscription as “on a wall near the masjid” in Bababudangiri Hills. “These are the records obtained by the State government. Now it wants to mislead the court by giving false information,” he alleged.
Mr. Shakhadri said the district administration, in its meeting proceedings, also said the structure was a masjid. In a management committee of the shrine held on February 6, 2001, the then Chikmagalur tahsildar submitted details of the cave shrine.
In that list, the tahsildar records “within the cave building there is a mosque”. He also records the dimension of the structure as 78’x40’. Further, he said the State Electricity Board’s records pertaining to electrification of the premises done in 1980 also refer to a structure on the premises as “dargah mosque”.
Misleading
The State government, in its response, also said the hereditary administrator was not interested in taking part in Urs. Mr. Shakhadri found this statement “misleading”. He took part in the Urs held in 2012.
However, he did not take part in the Urs conducted by the administration in 2011 as he wanted to hold the same on dates convenient to him. The police took him into custody the day he wanted to conduct Urs that year.
His request
“My demand has been that they should allow me to enter the sanctum sanctorum of the shrine and allow me to put green cloth on the tomb. I don’t know which law restricts a person from visiting the graves of his forefathers,” he said.
Chikmagalur, February 24, 2013
‘State denies existence of mosque, records belie it’
A view of Sri Guru Dattatreya Bababudan Swami Dargah at Bababudangiri near Chikmagalur. File Photo: Bhagya Prakash K.
The Hindu
Shrine administrator calls government’s claim a bundle of lies
Even as the State government has filed its response to a petition filed in the Supreme Court, denying the existence of a mosque near the disputed cave shrine of Guru Dattatreya Bababudan Swami Dargah in Bababudangiri Hills in Chikmagalur, the government records in possession of Syed Ghouse Mohiyuddin Shakhadri, hereditary administrator of the shrine, challenge the government’s claim.
The government, had argued in court that there was no such mosque and what existed was only a prayer hall. Mr. Shakhadri has termed the State’s version “a bundle of lies” and shared copies of official documents with The Hindu which referred to a structure on the shrine premises as “mosque”.
In 1950, the then Deputy Commissioner of Chikmagalur K. Mohamed Ahmed, in his official letter (dated June 5, 1950) addressed to S. Ananda Rao, Amaldar of Chikmagalur, asked him to send immediately the records pertaining to renovation of the “masjid” at Dattatreya Peetha in Bababudangiri Hills. “The letter clearly refers to the structure on the shrine’s premises as ‘masjid’, not prayer hall as stated by the State government,” Mr. Shakhadri said.
He also gave a copy of another record, dated to 1932, obtained from archives of the Archaeological Survey of India. The statement, which carries contents of an inscription of 1830 installed by his ancestors, clearly refers to the place of the inscription as “on a wall near the masjid” in Bababudangiri Hills. “These are the records obtained by the State government. Now it wants to mislead the court by giving false information,” he alleged.
Mr. Shakhadri said the district administration, in its meeting proceedings, also said the structure was a masjid. In a management committee of the shrine held on February 6, 2001, the then Chikmagalur tahsildar submitted details of the cave shrine.
In that list, the tahsildar records “within the cave building there is a mosque”. He also records the dimension of the structure as 78’x40’. Further, he said the State Electricity Board’s records pertaining to electrification of the premises done in 1980 also refer to a structure on the premises as “dargah mosque”.
Misleading
The State government, in its response, also said the hereditary administrator was not interested in taking part in Urs. Mr. Shakhadri found this statement “misleading”. He took part in the Urs held in 2012.
However, he did not take part in the Urs conducted by the administration in 2011 as he wanted to hold the same on dates convenient to him. The police took him into custody the day he wanted to conduct Urs that year.
His request
“My demand has been that they should allow me to enter the sanctum sanctorum of the shrine and allow me to put green cloth on the tomb. I don’t know which law restricts a person from visiting the graves of his forefathers,” he said.
July 03, 2011
Take on all religious outfits : release all the land papers of temples, mutts, gurudwaras, churches and mosques
excerpt from an article Fight against Corruption: Are we Serious? by Vidya Bhushan Rawat (in Mainstream, 2 July 2011)
[. . .]
The issue of corruption is not a minor one but then those who want to fight against it should also remain clean. Yes, for people like us, they should not only be clean but also have faith in our secular pluralistic values and cannot be hate-preachers. How are these multi-billionaires, who have acquired their property in each State and even outside India, interested in the fight against corruption? Doesn’t Anna and his team know about the Baba and his games, his property and money? Is it a fight among those who say you have grabbed over one hundred million rupees and it is now our term to do so? How are we going to talk about individuals? Democracy will have to come out of such individualism and work. Yes, corruption affects us all. So why not we start to work developing a movement from the ground involving those whose lands have been grabbed by the local elites who may be donating huge sums to these anti-corruption crusaders? Should we not see who these forces we want to project as alternative are?
Just because there is a crowd does not mean that it has the right to do anything. Crowd does not provide legitimacy. Many of our friends actually feel that anyone who brings out the crowd is great. Yes, the Baba’s crowd was not a crowd for social justice. Anna’s crowd is similar. The stupidity of the Sangh’s propaganda is that the Ramlila Ground incident is being portrayed as Jalianwalla Bagh massacre. And see their gleeful faces at Rajghat. Sushma was dancing while Advani was comparing this incident to Jalianwalla Bagh. None ever questioned about the fictitious land deals of Ram Dev and other Babas. If we ignore the vital corruption in terms of land in the name of mutts, temples, gurudwaras and mosques, we cannot fight against corruption. In fact, we provide legitimacy. We cannot start a movement in which a majority of the population feels isolated, and fearful. The concern of 20 per cent Indian Muslims and other minorities are important and cannot be ignored. It is not just corruption but also their place in India and partnership in decision-making. How do we allow Dalits, Adivasis, Muslims and others partnership in our movement if we allow the entire reactionary forces in our decision-making? Just because you want to eliminate the Congress Party does not mean you can ally with anyone.
Yes, if the government and those who claim to work for us, are serious, then they must talk about corruption of all kinds, in all forms, anywhere. And not talk what is suitable to the middle classes who started corruption and want to lead the movement against it too. We want the government to release all the land papers of temples, mutts, gurudwaras, churches and mosques. Let the people know how much money is lying there and who is using that for what purpose. Anna Hazare and his team would do great harm if they do not consider this as corruption. Will they speak on it? Will they take on the religious thugs sitting on our land and water and preaching of austerity to us?
The Hindutva forces are working overnight on their agenda. They will use all the platforms which bring back power to the bramanical social order. After Ramdev, they want to bring back Uma Bharati to fight against Mayawati. While the Congress is shamelessly sticking to the Brahmin elite in Uttar Pradesh, the Hindutva forces are busy experimenting and who else can they use better than the Shudras? It is time we understand the dangers of such a fight against corruption and expose them tooth and nail. None can be a bigger threat to India than the ascendancy of the Hindutva forces to power. Let us fight against corruption and expose the very source of it.
[. . .]
The issue of corruption is not a minor one but then those who want to fight against it should also remain clean. Yes, for people like us, they should not only be clean but also have faith in our secular pluralistic values and cannot be hate-preachers. How are these multi-billionaires, who have acquired their property in each State and even outside India, interested in the fight against corruption? Doesn’t Anna and his team know about the Baba and his games, his property and money? Is it a fight among those who say you have grabbed over one hundred million rupees and it is now our term to do so? How are we going to talk about individuals? Democracy will have to come out of such individualism and work. Yes, corruption affects us all. So why not we start to work developing a movement from the ground involving those whose lands have been grabbed by the local elites who may be donating huge sums to these anti-corruption crusaders? Should we not see who these forces we want to project as alternative are?
Just because there is a crowd does not mean that it has the right to do anything. Crowd does not provide legitimacy. Many of our friends actually feel that anyone who brings out the crowd is great. Yes, the Baba’s crowd was not a crowd for social justice. Anna’s crowd is similar. The stupidity of the Sangh’s propaganda is that the Ramlila Ground incident is being portrayed as Jalianwalla Bagh massacre. And see their gleeful faces at Rajghat. Sushma was dancing while Advani was comparing this incident to Jalianwalla Bagh. None ever questioned about the fictitious land deals of Ram Dev and other Babas. If we ignore the vital corruption in terms of land in the name of mutts, temples, gurudwaras and mosques, we cannot fight against corruption. In fact, we provide legitimacy. We cannot start a movement in which a majority of the population feels isolated, and fearful. The concern of 20 per cent Indian Muslims and other minorities are important and cannot be ignored. It is not just corruption but also their place in India and partnership in decision-making. How do we allow Dalits, Adivasis, Muslims and others partnership in our movement if we allow the entire reactionary forces in our decision-making? Just because you want to eliminate the Congress Party does not mean you can ally with anyone.
Yes, if the government and those who claim to work for us, are serious, then they must talk about corruption of all kinds, in all forms, anywhere. And not talk what is suitable to the middle classes who started corruption and want to lead the movement against it too. We want the government to release all the land papers of temples, mutts, gurudwaras, churches and mosques. Let the people know how much money is lying there and who is using that for what purpose. Anna Hazare and his team would do great harm if they do not consider this as corruption. Will they speak on it? Will they take on the religious thugs sitting on our land and water and preaching of austerity to us?
The Hindutva forces are working overnight on their agenda. They will use all the platforms which bring back power to the bramanical social order. After Ramdev, they want to bring back Uma Bharati to fight against Mayawati. While the Congress is shamelessly sticking to the Brahmin elite in Uttar Pradesh, the Hindutva forces are busy experimenting and who else can they use better than the Shudras? It is time we understand the dangers of such a fight against corruption and expose them tooth and nail. None can be a bigger threat to India than the ascendancy of the Hindutva forces to power. Let us fight against corruption and expose the very source of it.
June 29, 2011
Thugs play moral police and terrorise young girls in small town Sri Lanka
BBC News 28 June 2011
Sri Lanka police investigate attack on teenage girls
By Swaminathan Natarajan BBC Tamil
Sri Lankan police are investigating an assault on two girls apparently accused of watching pornography in the east of the country last week.
A group of men allegedly beat up the 17-year-olds after they came out of an internet cafe in the mostly Muslim town of Kattankudi, near Batticaloa.
The father of one of the girls says they were accused of watching pornography - a charge the girls deny.
The case has fuelled concern about a rise in radical Islam in that area.
My child has physically recovered from injuries. But she is mentally shattered”
Mohammad Yusuf Abdul Razak Father
An incident of this sort is extremely unusual for Sri Lanka.
'Taken to hospital'
Mohammad Yusuf Abdul Razak told the BBC the men forcefully took his daughter and another girl to a local house and beat them up, before taking them to a local Islamic office.
"After that, an announcement was made from a mosque using loudspeakers that two girls who were caught doing wrongful things are now in the office complex," Mr Razak said.
After hearing this announcement, Mr Razak says, a large crowd gathered there and some started to denounce the girls.
Police finally intervened and the girls were taken to hospital for treatment for their injuries, he said.
Md Ibrahim Md Subir, from the local mosque authorities, denies that any announcement was made, saying the girls were kept in the office and "interrogated", but were treated respectfully.
Sign displaying Tamil, Sinhala, English and Arabic names Arabic has recently been added to some street signs in the area, although most people speak Tamil
But, he said, "a little later some youngsters barged in and a big crowd gathered".
He said the situation got out of control, so they called the police.
Sri Lankan police conducted an identification parade on Tuesday, where one female suspect was identified and later released on bail.
The police have said they are looking for others who are involved in the incident.
Mr Razak said he wants the mosque authorities to make a public announcement stating that the girls did not commit any wrongdoing.
He says that the police investigation of the internet cafe found no evidence to support the claim that the girls watched pornography.
"My child has physically recovered from injuries. But she is mentally shattered," Mr Razak said.
Analysts say that in recent years local women have come under growing pressure from conservatives.
They are now urged, for example, to cover their faces in public, something that had not previously been the cultural practice there.
A few months ago, the local authorities put up street signs in Arabic - even though most local people speak Tamil.
Sri Lanka police investigate attack on teenage girls
By Swaminathan Natarajan BBC Tamil
Sri Lankan police are investigating an assault on two girls apparently accused of watching pornography in the east of the country last week.
A group of men allegedly beat up the 17-year-olds after they came out of an internet cafe in the mostly Muslim town of Kattankudi, near Batticaloa.
The father of one of the girls says they were accused of watching pornography - a charge the girls deny.
The case has fuelled concern about a rise in radical Islam in that area.
My child has physically recovered from injuries. But she is mentally shattered”
Mohammad Yusuf Abdul Razak Father
An incident of this sort is extremely unusual for Sri Lanka.
'Taken to hospital'
Mohammad Yusuf Abdul Razak told the BBC the men forcefully took his daughter and another girl to a local house and beat them up, before taking them to a local Islamic office.
"After that, an announcement was made from a mosque using loudspeakers that two girls who were caught doing wrongful things are now in the office complex," Mr Razak said.
After hearing this announcement, Mr Razak says, a large crowd gathered there and some started to denounce the girls.
Police finally intervened and the girls were taken to hospital for treatment for their injuries, he said.
Md Ibrahim Md Subir, from the local mosque authorities, denies that any announcement was made, saying the girls were kept in the office and "interrogated", but were treated respectfully.
Sign displaying Tamil, Sinhala, English and Arabic names Arabic has recently been added to some street signs in the area, although most people speak Tamil
But, he said, "a little later some youngsters barged in and a big crowd gathered".
He said the situation got out of control, so they called the police.
Sri Lankan police conducted an identification parade on Tuesday, where one female suspect was identified and later released on bail.
The police have said they are looking for others who are involved in the incident.
Mr Razak said he wants the mosque authorities to make a public announcement stating that the girls did not commit any wrongdoing.
He says that the police investigation of the internet cafe found no evidence to support the claim that the girls watched pornography.
"My child has physically recovered from injuries. But she is mentally shattered," Mr Razak said.
Analysts say that in recent years local women have come under growing pressure from conservatives.
They are now urged, for example, to cover their faces in public, something that had not previously been the cultural practice there.
A few months ago, the local authorities put up street signs in Arabic - even though most local people speak Tamil.
December 09, 2009
India: No religious structures on public land, rules SC
Indian Express
by Krishnadas Rajagopal
Posted: Tuesday, Dec 08, 2009 at 0326 hrs New Delhi:
Stating that state government cannot let “personal faith” eat up public space for fear of provoking religious sentiments, the Supreme Court ruled on Monday that no new constructions of “temples, mosques, churches and gurdwaras will be allowed on public parks, public streets and public spaces.”
“The court is going to be very strict on this ban, even if it gives rise to a law and order problem. We are making it abundantly clear that any fresh construction is banned,” ruled the Bench led by Justices Dalveer Bhandari and A K Patnaik.
“Non-compliance with the order, whatever be the problem within a state, you (state government concerned) will be in great difficulty,” the Bench cautioned a battery of standing counsel representing various state governments.
The Bench also passed a sweeping order that no courts in the country will entertain any complaints against the apex court’s ban, thus closing all avenues for protests by religious groups or private individuals. “Regarding the gravity of the matter, we direct that no order which is inconsistent with our order of ban be passed,” the court ruled.
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“Chief Secretaries must ensure total compliance of our orders, any breach will be viewed seriously by this court,” warned the Bench. The fate of the existing unauthorised structures will be decided on a “case to case basis” by the state governments.
Today’s order follows an earlier ruling passed on September 29, when the apex court had banned construction of unauthorised religious places of worships on public land. The Bench passed the order after finding that the states had hardly taken any action to implement the ban.
The Bench has asked Chief Secretaries to either file affidavits within six weeks swearing that the ban has been implemented in every district of their state, or be present in court with an explanation.
by Krishnadas Rajagopal
Posted: Tuesday, Dec 08, 2009 at 0326 hrs New Delhi:
Stating that state government cannot let “personal faith” eat up public space for fear of provoking religious sentiments, the Supreme Court ruled on Monday that no new constructions of “temples, mosques, churches and gurdwaras will be allowed on public parks, public streets and public spaces.”
“The court is going to be very strict on this ban, even if it gives rise to a law and order problem. We are making it abundantly clear that any fresh construction is banned,” ruled the Bench led by Justices Dalveer Bhandari and A K Patnaik.
“Non-compliance with the order, whatever be the problem within a state, you (state government concerned) will be in great difficulty,” the Bench cautioned a battery of standing counsel representing various state governments.
The Bench also passed a sweeping order that no courts in the country will entertain any complaints against the apex court’s ban, thus closing all avenues for protests by religious groups or private individuals. “Regarding the gravity of the matter, we direct that no order which is inconsistent with our order of ban be passed,” the court ruled.
Ads by Google Christian Aid Mission The many aspects of persecution A Biblical Viewwww.ChristianAid.orgSpecial Buddhist Train Discover Lumbini, Gaya, Sarnath & Agra.All Inclusive Train Tour.RailTourismIndia.comQuito Travel Information Official travel info site with news events and all the places to gowww.quito.com.ec
“Chief Secretaries must ensure total compliance of our orders, any breach will be viewed seriously by this court,” warned the Bench. The fate of the existing unauthorised structures will be decided on a “case to case basis” by the state governments.
Today’s order follows an earlier ruling passed on September 29, when the apex court had banned construction of unauthorised religious places of worships on public land. The Bench passed the order after finding that the states had hardly taken any action to implement the ban.
The Bench has asked Chief Secretaries to either file affidavits within six weeks swearing that the ban has been implemented in every district of their state, or be present in court with an explanation.
October 05, 2009
India: 2.4 million places of worship exceed the 2.1 million schools
The Hindu
Oct 06, 2009
Editorial
Land grab in god’s name
The 2001 Census of India threw up the astonishing statistic that there were 2.4 million places of worship in the country (exceeding the number of schools, at 2.1 million). What it did not divulge of course was that a large number of them were unauthorised, built by encroaching on public land. On the face of it, the Supreme Court’s interim order banning the construction of any temple, church, gurudwara, or mosque on any roadside or other public space may seem like a mere reiteration of the law. But it must be seen in a larger context. It comes in the wake of a controversy over a sensitive issue that has resulted in a recent consensus between the Centre and the States that there would be no fresh construction of places of worship in public spaces. A directive by the Gujarat High Court in 2006 that all illegal structures, including places of worship, should be demolished resulted in violence following the demolition of a dargah in Vadodara. The approach of the Supreme Court, which stayed this directive following an appeal by the Centre, seems to strike a balance between opposing illegal religious structures and being responsive to the law and order problems that could result from their demolition.
Banning fresh construction of unauthorised places of worship is the easy part. The real challenge is to deal with existing illegal places of worship, of which there are an estimated more than 60,000 in Delhi alone. With respect to religious structures obstructing roads and public places, the court has adopted a cautious view — asking State governments and Union Territories to review them on a “case by case” basis and take appropriate steps expeditiously. These places of worship have been constructed through land grabbing in the name of God, usually by anti-social elements out to make a quick buck by exploiting the religious sentiments of the people. The mushrooming of these structures, encouraged by collusive politicians, has taken place under the nose of governmental authorities. They have often chosen to turn a blind eye to the encroachments, which in many places cause traffic snarls and occupy pavement space. The motive behind the defiance of law in such cases is no different from the rampant illegal construction of residential and office spaces; and the enabling factor, weak-kneed law enforcement, is more or less the same. In the case of illegal places of worship, the court is being asked to do what successive governments have failed to do over the years. One hopes that judicial resolve will jolt governments into intervening, without fear or favour, to prevent further construction of illegal religious structures and to find a way of tackling the problem of those that exist.
Oct 06, 2009
Editorial
Land grab in god’s name
The 2001 Census of India threw up the astonishing statistic that there were 2.4 million places of worship in the country (exceeding the number of schools, at 2.1 million). What it did not divulge of course was that a large number of them were unauthorised, built by encroaching on public land. On the face of it, the Supreme Court’s interim order banning the construction of any temple, church, gurudwara, or mosque on any roadside or other public space may seem like a mere reiteration of the law. But it must be seen in a larger context. It comes in the wake of a controversy over a sensitive issue that has resulted in a recent consensus between the Centre and the States that there would be no fresh construction of places of worship in public spaces. A directive by the Gujarat High Court in 2006 that all illegal structures, including places of worship, should be demolished resulted in violence following the demolition of a dargah in Vadodara. The approach of the Supreme Court, which stayed this directive following an appeal by the Centre, seems to strike a balance between opposing illegal religious structures and being responsive to the law and order problems that could result from their demolition.
Banning fresh construction of unauthorised places of worship is the easy part. The real challenge is to deal with existing illegal places of worship, of which there are an estimated more than 60,000 in Delhi alone. With respect to religious structures obstructing roads and public places, the court has adopted a cautious view — asking State governments and Union Territories to review them on a “case by case” basis and take appropriate steps expeditiously. These places of worship have been constructed through land grabbing in the name of God, usually by anti-social elements out to make a quick buck by exploiting the religious sentiments of the people. The mushrooming of these structures, encouraged by collusive politicians, has taken place under the nose of governmental authorities. They have often chosen to turn a blind eye to the encroachments, which in many places cause traffic snarls and occupy pavement space. The motive behind the defiance of law in such cases is no different from the rampant illegal construction of residential and office spaces; and the enabling factor, weak-kneed law enforcement, is more or less the same. In the case of illegal places of worship, the court is being asked to do what successive governments have failed to do over the years. One hopes that judicial resolve will jolt governments into intervening, without fear or favour, to prevent further construction of illegal religious structures and to find a way of tackling the problem of those that exist.
September 29, 2009
No new construction of places of worship at public places, says Supreme Court of India
From the Times of India, 29 September 2009
No fresh construction of places of worship at public places, rules SC
PTI 29 September 2009, 03:11pm IST
|
NEW DELHI: The Supreme Court on Tuesday directed that there shall be no fresh construction of places of worship at public places throughout the
country.
The restriction would apply to temples, mosques, churches, gurudwaras and places of worship of all other communities, a Bench of Justices Dalveer Bhandari and Mukundakam Sharma said in an interim order.
The Bench said its order would be enforced till the issue relating to construction of places of worship at public places is finally resolved by the apex court.
The apex court also said that the fate of existing places of worship shall be dealt by the respective state governments on a "case to case" basis.
The Bench passed the direction after Solicitor General Gopal Subramanium informed the apex court that the Centre and the states had reached a consensus that there shall be no fresh construction of places of worship at public places.
The apex Court had on July 31 directed the government to ensure no place of worship is allowed to come up by encroaching public place.
The direction to the Centre came during the hearing of a petition challenging the Gujarat High Court order of May, 2006, by which the municipal corporations in the state were directed to demolish all illegal structures including places of worship on public roads.
No fresh construction of places of worship at public places, rules SC
PTI 29 September 2009, 03:11pm IST
|
NEW DELHI: The Supreme Court on Tuesday directed that there shall be no fresh construction of places of worship at public places throughout the
country.
The restriction would apply to temples, mosques, churches, gurudwaras and places of worship of all other communities, a Bench of Justices Dalveer Bhandari and Mukundakam Sharma said in an interim order.
The Bench said its order would be enforced till the issue relating to construction of places of worship at public places is finally resolved by the apex court.
The apex court also said that the fate of existing places of worship shall be dealt by the respective state governments on a "case to case" basis.
The Bench passed the direction after Solicitor General Gopal Subramanium informed the apex court that the Centre and the states had reached a consensus that there shall be no fresh construction of places of worship at public places.
The apex Court had on July 31 directed the government to ensure no place of worship is allowed to come up by encroaching public place.
The direction to the Centre came during the hearing of a petition challenging the Gujarat High Court order of May, 2006, by which the municipal corporations in the state were directed to demolish all illegal structures including places of worship on public roads.
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