"Rethinking Reform: Sir Syed Ahmed Khan's Lessons for the Current Muslim Experience"

 

October 17 marks the birth anniversary of Sir Syed Ahmed Khan, a prominent intellectual, educationist, and reformer of the 19th century. His groundbreaking efforts to enhance educational opportunities for Muslims, his progressive approach to promoting modern education, and his establishment of institutions such as the Muhammadan Anglo-Oriental College (later known as Aligarh Muslim University) represented a significant shift from the traditional mindset of his era. His legacy continues to shape the intellectual and educational progress of the Muslim community in South Asia.

The contributions of Aligarh Muslim University (AMU) to higher education are unmatched, especially in shaping the intellectual and academic landscape of the Muslim community. AMU not only provided access to modern education but also fostered the emergence of an intellectual elite among Muslims, many of whom went on to become leaders, scholars, and professionals across various fields. While some may argue that this focus on higher education led to the rise of a particular elite class, it is crucial to recognize that Sir Syed Ahmed Khan’s vision extended beyond elitism. His efforts were aimed at the holistic development of the community through education, encouraging progress in science, literature, and rational thinking.

The mission of Aligarh Muslim University (AMU) was rooted in the educational development of the community, as envisioned by Sir Syed Ahmad Khan. He did all he could during his lifetime to advance this cause. However, over time, the community has struggled to fully embrace higher education or implement necessary reforms. Many issues remain unresolved, like Triple Talaq. Eventually, the judiciary and the executive took action on this issue, though their intervention was met with resistance by many in the Muslim community. There is urgent need for taking reforms agenda at the center stage by the community itself as far as the rights of Muslims, women and other issues are concerned. In the 21st century, we must take concrete steps toward ensuring gender justice for Muslim women. Unfortunately, the broader Indian feminist movement has largely overlooked the specific issues faced by Muslim women.

In 2006, the Sachar Commission shed light on the stark socio-economic disparities faced by Muslims in India. The report revealed that Muslims lag behind other communities across almost all development indicators, including income, employment, and education. One of the most alarming findings was the status of education within the community. Only 4% of Muslims had attained a graduate degree or diploma, compared to much higher rates in other socio-religious categories (SRCs).

The report further noted that this educational gap between Muslims and other communities grows wider as the level of education increases. For instance, while Muslims may achieve basic literacy at a rate somewhat closer to other groups, their representation in higher education dwindles significantly. This trend contributes to long-term socio-economic stagnation within the community.

Unemployment among educated Muslims also emerged as a critical issue. Muslim graduates face the highest unemployment rates among all SRCs, which holds both for those living in poverty and those above the poverty line. This disparity points to deep-rooted discrimination and structural challenges in access to employment, further exacerbating the socio-economic difficulties faced by the community. The Sachar report underscored the urgent need for targeted policies to address these systemic inequalities, particularly in education and employment.

Muslims in India face significant challenges related to poverty, with their socio-economic conditions being marginally better than those of Scheduled Castes (SCs) and Scheduled Tribes (STs). According to the National Sample Survey Office (NSSO) data from 2004-2005, approximately 22.7% of the overall Indian population, which equates to about 251 million individuals, was classified as living below the poverty line.

Within this demographic, SCs and STs emerged as the most disadvantaged groups, with a poverty rate of 35%. This indicates that more than one-third of these communities were experiencing extreme economic hardship, reflecting historical socio-economic inequalities and systemic marginalization. Similarly, Muslims faced a poverty rate of 31%, making them the second most affected group in terms of poverty levels.

This poverty among Muslims is characterized by several interrelated factors, including limited access to quality education, employment opportunities, and social welfare programs. The economic challenges are exacerbated by social stigma and discrimination, which further hinder the community's ability to improve its socio-economic standing.

The disparities in poverty rates among different socio-religious categories underscore the urgent need for targeted interventions and policy measures aimed at alleviating poverty and promoting inclusive growth. Such initiatives should focus not only on economic empowerment but also on addressing the underlying structural inequalities that perpetuate poverty among these marginalized groups.

In this context, it is important to note that the systemic marginalization of Muslims in India is not merely coincidental; it is often viewed as a deliberate process designed to isolate the community. The evidence of this marginalization is reflected in various socio-political spheres, particularly in representation within legislative bodies. The eighteenth Lok Sabha has recorded the lowest percentage of Muslim Members of Parliament (MPs) in six decades. Despite representing over 15% of the country's population, there are only 24 Muslim MPs, which accounts for 4.4% of the Lok Sabha. This significant underrepresentation is particularly noteworthy given the increase in Muslim MPs from the Indian National Congress, the second-largest party in the current Lok Sabha, highlighting a troubling trend in political representation for the community. This stark underrepresentation highlights the broader challenges Muslims face in political participation and voice, reflecting a significant gap between their demographic presence and their political influence in the country. Such a lack of representation can lead to inadequate attention to the community's needs and concerns in policy-making processes, further entrenching their socio-economic difficulties.

The COVID-19 pandemic has had a devastating impact on humanity as a whole; however, Muslim populations in India have faced unique challenges on two fronts: the health crisis itself and a surge in Islamophobia. Following reports of COVID-19 cases linked to a specific sect of Muslims, the media disproportionately stigmatized the community, framing them as vectors of the virus. This negative portrayal fueled widespread hate campaigns on social media, leading to increased discrimination and targeting of Muslims.

As a result, many individuals began to boycott Muslims in their localities, exacerbating existing social divides and deepening the sense of isolation felt by the community. The combination of the pandemic's health implications and the rise in Islamophobic sentiments created a particularly challenging environment for Muslims in India, highlighting the intersection of public health and social prejudice during this unprecedented crisis.

In India, a significant portion of the Muslim population is engaged in informal sectors, relying heavily on self-employment for their livelihoods. Recent media reports have highlighted alarming incidents involving mobile street vendors who sell fruits and vegetables. In these cases, when vendors are identified as Muslim, residents have demanded that they leave the area. This discrimination has escalated the instances of physical harassment, creating an atmosphere of fear and insecurity for these workers.

To cope with this hostility, some Muslim vendors have resorted to using Hindu names when selling their goods, hoping to avoid confrontation and sustain their livelihoods. However, this strategy has not always proven effective, as customers have begun requesting identity cards from vendors, a practice that violates the nation's laws regarding discrimination and individual rights.

Many vendors have voiced their concerns about these experiences of harassment, but such complaints often go unheard or unaddressed. As a result, marginalized groups like Muslim vendors find themselves increasingly vulnerable, facing not only economic challenges but also threats to their safety and dignity. This cycle of discrimination and harassment exacerbates their already precarious situation, pushing them further into the margins of society.

In the aftermath of the Sachar Committee's report, which illustrated the socio-economic challenges confronting Muslims in India, there was a significant response from Muslim intellectuals and activists. This outcry highlighted a growing awareness of the issues at hand and a collective desire for change. However, despite this initial momentum, the discussions that followed largely failed to materialize into actionable and sustainable plans.

Many of the proposed initiatives aimed at addressing the community's challenges lacked a coherent vision and sufficient organization. While some community-driven efforts emerged with the intent to uplift and support Muslims, they often faced significant obstacles, including inadequate resources and the absence of long-term strategies.

Therefore, the Muslim community continues to grapple with substantial barriers to economic stability and growth. This situation is further exacerbated by persistent discrimination and social stigma, which hinder the community's ability to thrive in various socio-economic spheres. Without a unified approach that combines advocacy, resources, and strategic planning, the potential for meaningful change remains limited, leaving many Muslims marginalized and struggling to overcome systemic inequalities.

It is crucial for the Muslim community to urgently confront and acknowledge the caste inequalities that exist within its ranks. A careful examination of relevant data is essential, as the focus should shift from theological interpretations of Islam to the pressing issues of discrimination and disparities affecting many individuals. The Sachar Committee report pointed out several aspects of this situation and advocated for more inclusive policies to support marginalized groups within the community.

One significant concern is that many Muslims have not been classified as Other Backward Classes (OBCs) and, consequently, do not qualify for the reservation benefits designated for Muslim OBCs. The report notes that the "abysmally low representation of Muslim OBCs suggests that the benefits of entitlements meant for the backward classes have yet to reach them." This highlights the need for a nuanced understanding of the socio-economic conditions within the community and the urgent necessity to advocate for policies that ensure equitable access to resources and opportunities for all members, especially those who have historically been marginalized. By acknowledging and addressing these internal disparities, the Muslim community can work toward creating a more inclusive environment that empowers every individual.

There is a growing sense of hope for a transformation in community leadership among Muslims, as many grassroots leaders are emerging to advocate for justice and equality within the framework of the Indian constitution. Notably, women and girls from the community are at the forefront of this movement, actively challenging traditional roles and expectations.

These emerging leaders are not from the elite classes; rather, they are young university students who are stepping up to take charge. Their involvement reflects a significant shift in the leadership dynamics within the community, as they engage with pressing social issues and strive to amplify the voices of their peers.

By championing their rights and those of their community, these young women are not only reshaping the narrative surrounding Muslim identity but also inspiring others to join in the struggle for equity and representation. Their activism signifies a vital evolution in community leadership that prioritizes inclusivity and grassroots engagement, creating pathways for a more equitable future for all.

This is a crucial moment for Muslims to critically assess the contemporary challenges facing their community and to initiate meaningful reforms. A primary focus should be on ensuring quality education for the youth, as education is key to empowerment and socio-economic development. Additionally, it is essential to create equal opportunities for marginalized segments of society, recognizing that social justice must be a guiding principle for progress.

Muslims should adopt a social justice framework that emphasizes inclusivity and solidarity with other communities. The birth anniversary of Sir Syed should transcend mere tokenism, such as celebratory dinners or events. Instead, it should serve as an opportunity to embrace constructive criticism with an open mind, fostering a culture of growth and understanding. Sir Syed Ahmed Khan has faced criticism from various groups and scholars, and it is important to analyze his life and contributions critically. The Aligarh community should attentively consider these criticisms instead of reacting irresponsibly. There are valuable lessons to be learned from Sir Syed's actions, particularly in how he navigated difficult questions and opposition while establishing the university. His composed and determined approach in addressing critics provides valuable insights into dealing with challenges thoughtfully and constructively.

Building solidarity beyond religious identities is vital. This entails recognizing and empathizing with the struggles and hardships faced by other marginalized groups, whether within the Muslim community or beyond. By fostering a spirit of collaboration and mutual support, Muslims can work towards creating a more equitable society that benefits everyone, regardless of their background. This approach will not only strengthen the community but also enhance its role in the broader societal landscape, to contribute towards building better India & the world.