Latest news with #Sufi
The Wire
12 hours ago
- Politics
- The Wire
Their Shrines Demolished, Muslims in Gujarat's Gir Somnath Have Nowhere to Look for Hope
Menu हिंदी తెలుగు اردو Home Politics Economy World Security Law Science Society Culture Editor's Pick Opinion Support independent journalism. Donate Now Top Stories Their Shrines Demolished, Muslims in Gujarat's Gir Somnath Have Nowhere to Look for Hope Tarushi Aswani 35 minutes ago Eight months after large-scale demolitions in the area, local Muslims said their existence has been entirely destabilised and their lives reduced to both literal and metaphorical rubble. The site of the demolished shrines in Veraval. Photo: Tarushi Aswani Real journalism holds power accountable Since 2015, The Wire has done just that. But we can continue only with your support. Contribute now Gir Somnath (Gujarat): Javed Hussain Banva, a 12th-generation caretaker at Gir Somnath's Pir Silar Shah Dargah, recently lost his eyesight. Banva has lost partial vision without any genetic or medical predispositions that could have led to the condition. 'After I witnessed the bulldozing of the shrine of our saint, our Sufi, nothing made sense to me. The doctors told me I lost my vision because of my anxiety and stress,' said Banva, recalling the bulldozing of the Pir Silar Shah Dargah and eight other structures of Islamic significance in September 2024. Banva's home, life and memories of childhood lie under the rubble that neighbours the rubble of the Pir Silar Shah Dargah. Seven months ago, at four in the morning, when Muslims begin waking up for dawn prayers, Muslims in Gir Somnath district were jolted out of their sleep by hundreds of policemen who made way for bulldozers. The day when the police orchestrated the demolition is deeply etched in the minds of Gir Somnath's Muslims. That day, over 200 Muslims saw the state crush their lives and livelihoods using hydraulic cranes, at least 60 excavators, 50 tractor trailers, five dumpers and about 1,400 policemen. On September 28, 2024, the Dargah, along with eight other religious structures associated with Muslims and 47 mostly Muslim-owned houses in the Veraval area of Gir Somnath district in Gujarat, were demolished by authorities in a six-hour drive. As many as 200 locals were affected, said Banva. While the demolitions took place, police detained around 150 locals, it is alleged. Legal battle for faith For the last eight months, Ismailbhai Chhel, a resident of Veraval, has been waging a war against what he calls the arbitrary razing of Muslims' sentiments – the demolition of the nine shrines. In Prabhas Patan, after several historic shrines such as the Haji Mangrol Dargah, Shah Silar Dargah, Garib Shah Dargah, Mayapuri Dargah and Jafar Muzaffar Dargah were bulldozed, Chhel, as the president of the Auliya-E-Deen Committee – a committee founded for the shrines' maintenance in Gir Somnath – vowed to avenge the desecration of the shrines legally. The matter was heard at the Supreme Court as a special leave petition (SLP) filed by the Auliya-E-Deen Committee against a Gujarat high court order of October 3, 2024, that refused to order status quo on the demolition. Pir Shah Silar Dargah before demolition. Photo: Special arrangement Appearing for the Committee, senior advocate Kapil Sibal had questioned the demolition, arguing that the shrine being labelled 'illegal' dated back to 1903 and was previously registered in the Committee's name. Sibal also argued that the demolitions were carried out without respect for the legal, religious and historical status of the land. He said that the land was registered under the Waqf Act and questioned how the government could proceed with demolition without resolving ownership. The case was last heard on January 17, 2025 and was adjourned for the respondents to file their documents. The respondents are the State of Gujarat, the District Collector (Gir Somnath), the Deputy Collector (Gir Somnath), City Survey Superintendent, Prabhas Patan, Mamlatdar (Veraval City), Gujarat State Waqf Board and the Somnath Trust. The case will be next heard on July 15. 'Better to be under the rubble' Khatuna Abdul Qadir always knew she had a special spiritual connection with the Pir Haji Mangroli Shah Dargah. After she lost her husband a decade ago, Khatuna, 60, frequented the shrine in search of peace and patience. This year, when she could not attend the Urs at the shrine, her whole life flashed in front of her eyes – especially September 28, 2024 when the shrine was desecrated by State authorities. Followers of the shrine had even appealed to the Supreme Court seeking permission to conduct the Urs at the Pir Haji Mangroli Shah Dargah, among the alleged encroachments removed from government land in Gujarat's Gir Somnath district. But on January 31, the court turned down the plea, disappointing Gir Somnath's Muslims who have been fighting for their faith. Khatuna could not see the Urs take place, for the first time in her life. 'They attacked our shrines, mosques and homes. I ask them, why didn't they crush us too? It would be better to have been under the rubble of our homes and shrines,' she lamented. Several Muslim families ousted from the shrines which were demolished now live in makeshift tents. Photo: Tarushi Aswani Khatuna is not alone in her anger with the life she lives. Her former neighbour, Safina Bano, is with her – as are 200 other locals who say their lives have lost meaning. Bano remembers her world falling apart when she was made to evacuate her house, clutching her then three-month-old daughter to her chest. 'They told us to move out or get crushed under the bulldozer. They didn't even give us time to take food items for my child. It was raining and my child was shivering in my arms when I tried to keep her covered with my own soaking wet headscarf,' Bano told The Wire. Affected locals say they were left out of their rubbished homes with all their belongings, even food trapped under the rubble. Many of them had to borrow money from their relatives to feed their family. Bano and mother's like her did not have answers when their kids questioned them about their lost homes and why their stomachs would constantly growl under tenements. Even after eight long months of homelessness and hunger, several victims of demolition that The Wire met with claimed that while the authorities have maintained in court that they had informed all residents in the area about the demolition, there was no such notice issued. Muslim-free Gir Somnath? During its visit to the district, The Wire noticed that all the nine demolished structures now constitute of mountains of rubble guarded by Gujarat Police. Every mountain of rubble has a police tenement in front of it, with at least one police personnel guarding it. Demolitions are becoming a regular occurrence in the Gir Somnath district. Despite the Supreme Court's September 17 interim order which stayed demolitions across the country without its permission till October 1, Gujarat authorities demolished not one but nine Islamic structures. Issa Patel, a local, believes that this is a calculated move across the country to reduce Muslims to homeless beggars. 'They don't want Muslims in this holy district. From our position of helplessness, we can see how the law is different for Muslims and different for Hindus,' he said. In March 2025 as well, Gujarat government authorities demolished another Islamic shrine in Junagadh amid an operation that was carried out late in the night amid heavy police deployment. Amid this repetitive and rigorous pattern geared towards toppling the sites of worship belonging to one particular religion, an RTI filed by the editor of a Gujarat newspaper has exposed the biases that manifest in the form of demolitions orchestrated at the behest of the BJP government. View of the Somnath Temple from the site of the razed shrines. Photo: Tarushi Aswani After the demolitions that disturbed the Muslims of Gir Somnath district, Mir Khan Makrani, the founding editor of Lekhmala News, filed a RTI (Right to Information) application questioning the Gujarat Directorate of Archaeology on its standpoint regarding the demolitions. In its RTI reply, the Directorate responses made it sound plainly 'Hindu', Makrani said. The Wire accessed the RTI responses filed by the Directorate to Makrani's application – but the responses give rise to even more questions. Upon Makrani seeking a response as to why the Haji Mangrol Dargah was demolished, the Directorate claimed that the said Dargah was in a residential area and had recently been renovated, with tiling work and cement flooring. Despite the Dargah being registered under the Waqf Act in 1964, the Directorate called it a new construction, suitable for being demolished. In the same manner, when asked about the demolition of Mayapuri Dargah and Pir Silar Shah Dargah, registered under the Waqf Act in 1965, the Directorate stated that both of them appeared to be newly constructed buildings and lacked any marker of historicity. While all three shrines had been registered with Gujarat Waqf Board at least four decades ago, the Directorate used their renovation to declare them unfit as sites of historical and religious significance. Meanwhile, the Directorate itself has called for the renovation of Rudreshwar Mahadev Mandir, Prachin Jain Mandir, Veneshwar Mahadev Mandir and Veraval Darwaza in Gir Somnath district. The office has also shown concern for their historicity and decaying structure, calling for renovation and preservation of damaged portions as it feels their historicity is visible despite certain portions being newly cemented and renovated. Make a contribution to Independent Journalism Related News The Gujarat Evictions and the Weaponisation of National Security Leaders' Silence Questioned After Gujarat Dalit Man Allegedly Killed Over Addressing Teen as 'Beta' 8,000 Homes Demolished in Gujarat's Siasat Nagar, Government Cites 'National Security 'Gujarat Samachar' Co-Owner Bahubali Shah's Arrest and Bail: Here's What Happened Gujarat Samachar Owner Held by ED, Congress Says Critical Writing Against Modi Govt Led to Arrest Cops Arrest Gujarat Minister's Second Son in Alleged MGNREGS Funds Scam Raj Rachakonda's '23' Takes a Hard Look At Caste and Social Justice Police Arrest Gujarat Minister's Son in Rs 71-Crore MGNREGS Funds Scam Manipur: 'Ready to Form Government,' NDA MLAs Meet Governor, Claim Support of 44 View in Desktop Mode About Us Contact Us Support Us © Copyright. All Rights Reserved.
Hindustan Times
15 hours ago
- General
- Hindustan Times
This way to Gali Do Number Gate
There are certain aspects that the crowds tend to overlook when turning up at Jama Masjid in Old Delhi. To be sure, innumerable travellers flock to the centuries-old monument, briefly becoming an element of the red sandstone architecture. The more diligent among them discover a handful of little known Sufi shrines, randomly arranged around the great edifice. Many of these hurried travellers happen to pass through the same crowded cramped lane to reach their historic destination. In their hurry, most do not care for this gali. But the street is extremely distinctive, and is colloquially known by some as Gali Do Number Gate ('do' as in the Hindi for two). It is so called because it goes past Jama Masjid's east-facing gate no. 2. The bazar lane is like a tunnel, lined on both sides with dozens of small stalls. It is roofed by a most unusual covering, which comes up only during the summer months. This comprises a series of 'chaadars' – sheets of colourful clothing – that act as awnings to shelter shoppers from the harsh sunlight, or from sudden drizzles, or dust storms. Every morning, the sheets are installed separately by the individual stalls, but together they form a single ceiling. No two sheets are alike. This burning afternoon, one has a checked pattern. Another is crisscrossed with red hearts. The Purani Dilli shoppers stand under these awnings, protected from the seething hostile sun, haggling for bargains with the merchants. While in the gap between two sheets, a bit of sky, or a view of the Jama Masjid, glistens unnoticed. Such an improvised arrangement makes the market lane look like a souk—those traditional Arab markets that once flourished in Jeddah and Bahrain before petroleum dollars changed those bazars into air-conditioned shopping malls. The awning ends as soon as the street reaches Jama Masjid's gate no. 2, which directly overlooks the labyrinthine mishmash of Meena Bazar, and beyond it the stone ramparts of the Red Fort. These days, the aforementioned chaadars that make up the street's improvised ceiling are gradually being replaced by (water proof!) plastic sheets. But nobody is remarking on the shift. For nobody looks up.
Hindustan Times
a day ago
- Entertainment
- Hindustan Times
Musician Vineet Singh Hukmani on being a new Punekar, making a song on the city: I love Pune, it's my home
I shifted to Pune 10 months ago. However, since I would visit the city so often for work, it always felt home,' says singer Vineet Singh Hukmani, who is now a proud Punekar. As someone who was a Delhiite, why did he choose Pune as his new residence? 'The city is just the right size, hence everything creative related to music, art, new cuisine, etc. is very reachable. It has a great buzzing mix of cosmopolitan and traditional culture. People here balance these facets without effort. Also, quick connectivity to Mumbai and Dubai, where I do most of my production work is a bonus,' says the musician, who has expressed his love for Pune through a new single, titled My New Home Pune. He adds, 'It was a spontaneous creation of gratitude for the warm welcome that I have received from the wonderful people in Pune. Home is where the heart is, where the song in your heart comes out freely and where the people around you understand and appreciate that sentiment. The song is about that warmth and affection for this new chapter of my life. I love Pune, my home.' Since it's his first year in the city, it also marks his first Maharashtra monsoon. Is he excited? 'Pune is so green and has excellent air quality around this time of the year. There is no better time to write music than when you see raindrops trickling down your window. Also, I plan go on a road trip soon,' says Vineet. Ask him about the music scene of Pune and if he has noticed any stark difference between Delhi and Pune in terms of music sensibilities, and Vineet says: 'Pune allows me to be more global in my approach and yet the local sentiment does not take away from that. Delhi has a strong Punjabi music culture and a lot of Sufi too and while that is good, it can be too dominating, for me, sometimes, since I am not known for being a 'Punjabi' singer. Pune, on the other hand, accepts the 'English/Hindi' singer-songwriter in me more easily. I also find Pune open to more global genres and after this song about Pune, I am embarking on a swing jazz album and a reggae album. Both these creations have been easier for me as this city has a certain chill vibe about it.' But does he miss Delhi at all? 'Well, sometimes I do miss the food but my new friends in Pune are ensuring I am well fed. When you leave a city, you carry the good memories of that in your heart and that helps you become more confident in the new place you need to settle in. Life is about experiences and the north has given me a lot for which I am grateful,' he ends.
The Hindu
2 days ago
- Entertainment
- The Hindu
Awadh's last mirasins struggle to keep their musical heritage alive
Umrana Niyazi hunkers down in her small verandah with her paan daan (betel leaf box) and sings Chhap tilak sab cheeni... mohse naina milaike (You have taken away my identity, my beauty, and everything that was mine... just by locking eyes with me), written and composed by Sufi poet and mystic Hazrat Amir Khusrau in braj bhasha, a western Hindi dialect. Her husky voice floats out into the lanes of old Lucknow, Uttar Pradesh, where she lives. 'Now people rarely call us to sing at mehfils [gatherings]. Times are changing but I hope our songs will continue to resonate with people. Otherwise, how will we survive?' asks the 51-year-old, who hails from the Mirasi community, a group of traditional singers and dancers commonly found in northern India and Pakistan. The word 'mirasi' comes from the Arabic word, 'miras', meaning heritage. In Awadh, the Mirasins, or female singers, are traditionally invited to sing at auspicious events such as births, Aqeeqah (where a newborn's hair is shaved for the first time), Bismillah (when the child reads the Quran for the first time) and weddings. Flagbearers of a dying tradition Umrana and her sister Farzana, 45, are perhaps the last custodians of the musical heritage of the Mirasins, who enjoyed great popularity in the 19th century, when there was a surge in cultural nationalism. In response to the colonial rulers' disdain for Indian culture, talukdars, landowning Indian aristocratic families, began supporting artists, including the Mirasins, who became linked with their patron families. 'Though considered socially inferior to women from 'respectable' families, they received the patronage of nobles and royals,' says Rana Safvi, historian, translator and author of The Forgotten Cities of Delhi and Shahjahanabad: The Living City of Old Delhi. Mirasins played a special role during weddings as they were invited to sing at every function. It would begin at the bride's home with Milad recitations in praise of the Prophet, followed by the haldi ceremony. There were songs to welcome the baraat (groom's party) and, after the nikaah (wedding), songs were sung to bid farewell to the bride. Mirasins also sang at the bridegroom's home — while he tied the headdress or sehra, and when family members applied surma to his eyes. During the wedding, when families and friends gathered to bless the newlyweds, the Mirasins sang a Persian composition by Hazrat Sarmad Shaheed Shahana Mubarakbaad. 'Mirasins play a crucial role in preserving our cultural heritage. Their songs are a repository of our history,' says Safvi. Umrana and Farzana are part of the third generation of their family keeping the tradition alive. Umrana remembers a time when Mirasins were paid generously. 'We travelled to Aligarh for a wedding in 1996 and received ₹81,000. It was a golden time for us,' says Umrana, who has been singing for almost 30 years without any formal training. Her grandmother and mother were invited to sing at functions in Hindu homes, too. 'We sang Dadra, Thumri, and songs about Sawan, Basant, and Holi for wealthy Hindu families. But we are not invited any more,' she says. Modernisation, gender norms contribute to decline Patronage to Mirasins has been on a decline since the early 2000s. Many patrons, especially the talukdars, passed away or relocated to urban areas. As society modernised, traditional arts like those of the Mirasins came to be viewed as outdated, especially those performed by women from marginalised communities. In some areas, growing religious conservatism has discouraged musical traditions, particularly those involving public performances by women, labelling them inappropriate. In a male-dominated society, the Qawwals or male singers from Mirasi families who perform at dargahs, enjoy a higher status and earn more. 'We don't get paid well because we can't perform on stage like men,' explains Umrana, adding that the men also use more musical instruments. Traditionally, women in the Mirasin community were not allowed to play any musical instruments other than the dholak, which they learned informally. 'One person plays the dholak while the rest of us sing. If we had access to more musical instruments, we could enhance our songs and performances,' says Farzana. As people migrated to cities, film music began gaining popularity. 'Many prefer to play film songs at their functions rather than traditional ones. I fear the Mirasins will eventually fade away from our society,' says Riyaz Ahmed, a 45-year-old Qawwal, who has been singing since the age of 20. An heirless heritage The next generation is not interested in carrying on the tradition. 'My children don't want to sing at people's homes like we do. My son says that the little fame and name I have earned is not enough to fill our stomachs,' says Farzana. 'I feel sad but understand why they are reluctant to take up a profession that is in danger of disappearing altogether.' Umrana, who is unmarried, supports her three sisters and brother, and struggles to make ends meet. But she can't imagine doing any other work. 'Singing has been my entire life. However, when I meet good people through my work, I try my hand at matchmaking. If I am lucky, I earn generous amounts from both parties,' she says. The writer is an independent journalist based out of Lucknow.
Hindustan Times
2 days ago
- Hindustan Times
Spiritual tourism to get boost in four districts of Varanasi division
Under the tourism department's scheme to boost spiritual tourism in Uttar Pradesh, the focus will be on developing pilgrimage sites related to Jainism, and ashrams of saints like Valmiki, and Kabir in four districts of the Varanasi division. They will be renovated and equipped with facilities to preserve cultural and spiritual heritage of Eastern Uttar Pradesh. In a press statement, deputy director tourism Rajendra Rawat said that Jain pilgrimage sites, Valmiki ashrams, ashram of Sant Kabir and places of Sufi saints will be equipped with various facilities such as road connectivity, ornamental lighting, Parikrama Path and other required facilities. In addition, if there are any ponds related to the sites, they will also be renovated. Apart from this, signages will be installed to display historical and religious information related to these sites. Shops and exhibition sites can also be built to promote local art and craft. The deputy director said that letters have been written to the District Culture Department and district magistrates of four districts of Varanasi division, Varanasi, Jaunpur, Ghazipur and Chandauli with a request to provide information about the pilgrimage sites by June 10 in order that process of the renovation and beautification of these sites could be started. There is planning to renovate the Sufi saints' places under the scheme. The scheme to renovate and beautify the pilgrimage sites will give new dimension to the cultural landscape of Eastern UP. The development of pilgrimage sites of various religious communities will promote domestic and international tourism in the region. This will provide new employment and self-employment opportunities to the local youth through hotels, restaurants, local handicrafts, tourism and cultural activities.
