Why Indian Muslims do not encourage women religious scholars?
New Age
Islam News Bureau
16 November 2023
· Absolutely no ban on hijab in upcoming Karnataka recruitment exams, says MC Sudhakar
· Women get CII’s conditional nod to perform Hajj sans mehram
· Educational Centers for girls shut down in Herat
· Iranian Woman Arrested on Mahsa Anniversary Tells Her Story
· Human Rights Lawyer Nasrin Sotoudeh Freed in Iran
· Khadija Shah gets bail in ‘last’ May 9 case
· Life in darkness and poverty: A mother’s struggle and hopes
Compiled by New Age Islam News Bureau
URL: https://newageislam.com/islam-women-feminism/indian-muslims-women-religious-scholars/d/131122
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Why Indian Muslims do not encourage women religious scholars?
Dr. Hafeezur Rahman
Muslim women taking out tiranga yatra in
New Delhi
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During the recent International Conference on Women in Islam" of the Organization of Islamic Cooperation countries in Jeddah, I was a bit shocked to see no Muslim woman was present from India. This is bizarre since India has the second-largest Muslim population in the world. Many other countries from Asia like Bangladesh and even Morocco had women representatives. This pointed out the grim reality of the Indian Muslims - religious leaders have subjugated Muslim women with their harsh laws and kept them in confined spaces.
Muslim-centric religious organizations and institutions have remained devoid of female voices and perspectives. It raises the question of whether society believes that women are not competent, even when they have become scientists like Khushboo Mirza, a scientist with ISRO who played a role in the Chandrayaan-3, Shehnaz Hussain, business tycoon and founder of the Shahnaz Husain Group in India, Sania Mirza, Tennis star and many other amazing Indian Muslim women.
Indian history has accounts of powerful Muslim women - queens, rulers, princesses, literary giants, freedom fighters, educators, sportswomen, scholars, actors, and writers - who contributed to the making of modern India.
Despite Islam emphasizing the importance of women's independence and empowerment, the prevailing orthodoxy has limited their opportunities and stifled their potential to serve as theologians, scholars, or Islamic experts.
In Islam, there is no difference between men and women as far as their relationship with Allah is concerned, as both are promised the same reward for good conduct and the same punishment for evil conduct. The Qur'an says: And for women rights over men are similar to those of men over women. (2:226)
Muslim women thanking PM Modi for the law to abolish practice of triple talaq
The Qur'an, in addressing the believers, often uses the term, 'believing men and women' to emphasize the equality of men and women regarding their respective duties, rights, virtues, and merits.
Throughout Islamic history, women have played pivotal roles in various aspects of society, dating back to the time of Prophet Mohammed. Islamic teachings never intended to confine women to the role of subservient beings, and the Prophet's wives, such as Hazrat Khadija, HazratAyisha, and HazratUmme Salma, were experts in different fields. The legacy continued, with figures like Hazrat Fatima and Zainab, and extended to renowned personalities like the Sufi mystic Rabia Basri and Zubaida, the wife of a ruler in Baghdad.
In the Indian subcontinent, names like Razia Sultana, ruler of the Delhi Sultanate also the first female Muslim ruler of the subcontinent, and the only female Muslim ruler of Delhi; Noor Jahan Begum, wife and chief consort of the Mughal emperor Jahangir, the real power behind the emperor who made the major decisions; Jahan Ara Begum, the Mughal princess and later the Padshah Begum of the Mughal Empire; Fatima Sheikh, Indian Muslim educator and social reformer and many others stand as testaments to the exceptional Muslim women who made significant contributions in various fields, from rulership to academics.
During the freedom movement, Begum Hazrat Mahal, Abadi Begum, Bibi Amatus Salam, Hajra Begum, and Begum Anis Kidwai were widely recognized and admired by the Muslim community. However, after Independence, a regressive mindset curtailed the opportunities for women, relegating them to the role of homemakers with limited access to education. The Supreme Court recently pointed out that women are subject to a patriarchal mindset that regards them as primary caregivers and homemakers.
Meeting of the Women's All Indian Muslim personal law board in progress at Lucknow
Personal laws have become embroiled in controversies surrounding gender equality, particularly in India, where each community adheres to its own distinct set of personal laws. Within this context, Muslim Personal Law has often been criticized for perpetuating gender inequality. Gender inequality in India largely arises from deeply ingrained cultural patriarchy without any genuine religious basis, and such inequalities are further exacerbated by discriminatory legal provisions. The unfortunate status of Muslim women in India results from a lack of understanding of Usul-ul-fiqh, which leads to a failure to assert their rights as guaranteed by Islamic principles. In reality, limited awareness of usul-ul-fiqh perpetuates the prevalent but mistaken belief that Muslim personal law oppresses women when, in fact, it grants them equal rights.
Certain Ulema advocated for the education of boys in madrasas but neglected girls, promoting the false narrative that modern and co-education were impermissible in Islam. Some even claimed that modern education was against Islamic values or immodest for Muslim women. Numerous reports reveal that Muslim women in India are among the least educated. Traditional Ulema play a significant role in this, as they often emphasize that women's roles should be confined to their homes, prioritizing their responsibilities as mothers and wives. Their views on women's participation in the public sphere are unclear and often contradictory. Some believe it is not permitted in Islam due to moral reasons, while others argue it would lead to chaos. They claim that earlier periods were more virtuous, and Western culture has eroded the faith and identity. Some traditional Ulema advocate for providing Muslim girls with religious education exclusively.
In the face of these challenges, numerous Muslim women in India have succeeded in establishing their independent identities and making substantial contributions to the nation and the world. However, it is disheartening that no Muslim organization or Islamic scholars have actively supported their achievements. Muslim women were so overlooked that in January 2011, the Bharatiya Muslim MahilaAndolan (BMMA), also known as the 'Indian Muslim Women's Movement,' rose as an independent, secular, and rights-focused mass organization led by ZakiaSoman with a primary mission to advocate for the citizenship rights of Muslim women in India.
Despite Islamic principles that allow and promote women's equal participation, Indian society, particularly religious organizations, has failed to nurture female leadership and provide them the opportunities they deserve. While there have been efforts to reform and reinterpret Islamic teachings to promote gender equality, these initiatives have not gained widespread acceptance among the religious leadership. Many Islamic leaders in India adhere to conservative and patriarchal interpretations of Islamic texts. These interpretations often restrict women's roles to the domestic sphere and limit their access to education and employment.
The cultural practices in India often intersect with religious beliefs. Some Islamic leaders may not be fully aware of the importance of gender equality in Islam, or they may not prioritize it within their teachings and leadership.
Muslim women tying rakhi on the wrists of Security force personnel
This is why India has not seen the emergence of female Islamic scholars or scholars like HendaAyari, a French writer, feminist, and secular activist. Previously a Salafi Muslim, in 2015 she founded the association Libératrices, which helps defend women and prevent radicalization. There we have Asma Lamrabet, a Moroccan doctor, Islamic activist, scholar, and author; Fatima Mernissi from Morocco, a great writer and sociologist and Dr. Nahla Al Saeedi from Egypt.
It is somewhat saddening that Indian Muslim women are lagging here. According to UNESCO, the literacy rate for women in India stands at 62.8%. Among religious groups, Muslims in India have one of the lowest literacy rates. It took a century for institutions like Aligarh Muslim University (AMU), Jamia Millia Islamia, and Hamdard University to appoint their first female Vice Chancellor, which occurred just five years ago at Jamia Millia Islamia.
The women in ancient India held very powerful positions, in fact, far more superior position to the men of the time and Shakti, a feminine term means “power” and “strength”.
An ancient Chinese proverb says, “Women Hold up Half the Sky”.
The famous Sufi Muslim poet Rumi (Jalāl ad-Dīn Muhammad Balkhī) who saw Divinity reflection in women wrote, “A Woman is a ray of God. She is not that earthly beloved: she is creative, not created.”
Give a woman a platform to express herself and be creative, and she will transform her area and the world!
Islamic-centric institutions and organizations such as Deoband, Bareilly, Nadwa Islamic seminaries, JamiatUlma-e-Hind, Muslim Personal Law Board, and Jamaat-e-Islami Hind need to proactively address the question of why India has not been able to produce female Islamic scholars on par with their male counterparts. These entities must create an environment that fosters the development of Muslim women leadership in the field of Islamic scholarship
Source: awazthevoice.in
https://www.awazthevoice.in/opinion-news/why-indian-muslims-do-not-encourage-women-religious-scholars-25136.html
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Absolutely no ban on hijab in upcoming Karnataka recruitment exams, says MC Sudhakar
16.11.23
K.M. Rakesh
Karnataka government has said that there
is no ban on hijabs during recruitment exams | Representative image/AP
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Karnataka education minister M.C. Sudhakar has said there is no ban on the hijab at the upcoming exams to fill vacancies in government jobs, setting at rest the controversy over a circular that said head covering would not be allowed.
“There is absolutely no ban on the hijab or any traditional clothing that candidates might wear. Nothing has changed from the past exams,” Sudhakar told The Telegraph on Wednesday.
“We have always allowed candidates to wear hijab. That will continue,” Sudhakar said, referring to the exams held on October 28, 29 and November 6.
A circular issued by the Karnataka Examination Authority (KEA) had said caps, scarves or headdresses covering the head and ears would not be allowed at the upcoming competitive examinations on November 18 and 19.
Although it did not mention the hijab, a controversy erupted on Tuesday with leaders like AsaddudinOwaisi and Omar Abdullah criticising the Congress government in the state.
“These great leaders from Telangana and Kashmir tried to make an election issue out of this. If the hijab was banned, the KEA would have clearly mentioned it in the circular,” Sudhakar said.
Owaisi’s All India Majlis-E-Ittehadul Muslimeen is contesting the Telangana Assembly elections this month.
The KEA circular has also prohibited all kinds of electronic and Bluetooth devices, ear phones, pen drives and eatables in exam halls.
Given the rampant use of easily concealable in-ear Bluetooth devices that several students were caught with at the recent exams conducted by the KEA, Sudhakar said fresh instructions had been issued to all candidates to be present at their respective centres two hours in advance, against the usual one hour.
“Not only those who are wearing hijab, but every candidate appearing for the exams must be present at least two hours in advance. This is to facilitate thorough frisking to ensure no one is carrying any prohibited items,” Sudhakar said.
Asked if it was the ambiguity in the wording of the KEA circular that led to the confusion, Sudhakar said: “Probably, yes.”
Asked if the KEA needed to be more careful about the wording in future, Sudhakar said: “I strongly feel so. Because people try to read between the lines and interpret them in their own way, so we need to be more careful.”
“Usually I don’t look into these circulars that are routinely issued. But from now I need to read them carefully and avoid this unnecessary confusion that allows somebody else to take advantage of the situation,” Sudhakar added.
Jammu and Kashmir National Conference leader Omar had urged the Karnataka chief minister and Congress leaders, including president Mallikarjun Kharge, Sonia Gandhi and Rahul Gandhi, to ensure the order was withdrawn.
“Earlier when these things used to happen in Karnataka, we weren’t concerned because the BJP was in power there. But unfortunately this is a Congress government’s decision,” Omar had told reporters on Tuesday.
Owaisi targeted the Congress and its Telangana state president Revanth Reddy in the poll-bound southern state. The AIMIM is in direct contest with the Congress in the upcoming Assembly elections.
“CongRSS govt has banned HIJAB in exams. It has also not revoked the previous BJP govt’s Hijab ban. Telangana CongRSS chief RSS Anna wants to apply ‘Karnataka model' in Telangana. This is why he keeps abusing sherwani & avoids being seen with skull cap wearing Muslims. Kapdedekhkarpehchaano (identify them by their clothes), as his bestie Modi once said,” he tweeted.
Source: telegraphindia.com
https://www.telegraphindia.com/india/absolutely-no-ban-on-hijab-in-upcoming-karnataka-recruitment-exams-says-mc-sudhakar/cid/1980252
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Women get CII’s conditional nod to perform Hajj sans mehram
November 15, 2023
Ministry of Religious Affairs had sought
CII's opinion on the matter concerning women performing Hajj without a mahram.
PHOTO: FILE
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The Council of Islamic Ideology (CII) on Wednesday granted conditional permission for women to perform Hajj without a mehram or male guardian, Express News reported.
In a written response to the Ministry of Hajj's query, the CII mentioned that a woman who does not have concerns about travel and Hajj-related risks can go for the holy pilgrimage without a male guardian.
The council opined that according to the Jafari, Maliki, and Shafi'i schools of thought, a woman can perform Hajj without a male guardian.
According to these schools of thought, a woman who has reliable female companionship can go for Hajj. However, the woman would need permission of her parents or husband in case she is married.
According to the Hanafi and Hanbali schools of thought, the CII said that Hajj is not obligatory for a woman if a male guardian is not available.
In October last year, Saudi Arabia allowed women from all over the world to perform Umrah and Hajj without a mehram.
Read more: Saudi decision on cutting Pakistan Hajj groups ‘final’
Dr Tawfiq Al-Rabiah, the Saudi minister for Hajj and Umrah, told reporters at a news conference at the Saudi embassy in Cairo that women who want to go to the kingdom for Umrah or Hajj no longer need a mehram.
Faten Ibrahim Hussein, a writer and former adviser to the minister for Hajj, said that letting women perform Umrah without a mehram makes their lives easier because many of them live in hard social situations and might not be able to find a mehram or may cost them a lot, even though they want to perform Umrah.
Prior to this, women could only go on the Hajj or Umrah pilgrimage if they were accompanied by a male guardian. There were some exceptions to the rule. For example, women could join large groups of other women on the Hajj or Umrah pilgrimage.
Source: tribune.com.pk
https://tribune.com.pk/story/2446548/women-get-ciis-conditional-nod-to-perform-hajj-sans-mehram
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Educational Centers for girls shut down in Herat
Fidel Rahmati
November 15, 2023
Sources in Herat province report that the presence of girls in some educational centres has been prohibited due to the failure to comply with the directives of the local government of this province.
According to sources, officials from the Ministry of Education, the Department of Promotion of Virtue and Prevention of Vice, and Taliban intelligence forces reportedly raided some schools that were teaching girls foreign languages on Tuesday and sealed the gates of these educational centres.
The director of one of the schools in the city of Herat, speaking with Khaama Press anonymously, stated that the authorities of the Taliban administration have blocked the gates of approximately ten schools. He further added, “Girls cannot attend courses, and schools that were teaching girls have had their gates sealed.”
Another school administrator in Herat emphasized that the presence of girls has been prohibited due to male teachers instructing them.
However, Nisar Ahmad Elias, the spokesman for the Herat governor, claims to be unaware of the closure of school gates and adds that he needs more information.
It should be noted that girls who have survived the closure of schools and universities continue their foreign language studies in some of the country’s educational institutions.
This comes as more than 600 days have passed since the closure of schools for girls above the sixth grade in Afghanistan. However, the Taliban administration has taken no action to reopen educational and academic institutions for girls.
Source: khaama.com
https://www.khaama.com/educational-centers-for-girls-shut-down-in-herat/
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Iranian Woman Arrested on Mahsa Anniversary Tells Her Story
NOVEMBER 15, 2023
MARYAM DEHKORDI
According to the Committee for the Follow-Up of the Situation of Detainees, at least 600 women were arrested during street gatherings in Tehran on September 16, which marked the first anniversary of MahsaAmini's death in police custody.
In its report, the group said that, as of September 21, at least 130 women awaited trial in the quarantine ward of Qarchak prison.
Some were released on bail shortly after their cases were referred to the court, while others were granted bond.
This report is the narration of Somaiyeh, which is a pseudonym for one of the women arrested on September 16.
On the morning of September 16, independent groups called on Tehran residents to gather between Azadi Square and Tehran Pars at 11 a.m.
"They advised us not to resist if we encountered an officer. If questioned about our presence there, we were told to move to another direction,” Somaiyeh tells IranWire.
"I left my two small daughters with my mother, saying I'd return unless something happened, and took a taxi to Imam Khomeini Hospital.
"Jamalzadeh Street was bustling with people, yet everyone appeared as mere passersby. As we marched, we noticed officers lining up on North Street.
"I encountered other women near the university, and we proceeded together. Right in front of the entrance of [the University of Tehran], the first act of violence unfolded" when officials beat up a young man.
As the women continued their march, “officials suddenly attacked people on South Palestine Street."
"One girl and two boys fled, and I witnessed them firing at the girl. A newspaper seller said he could hide the wounded girl and advised me and my friends to leave," Somaiyeh recounts.
The group headed to Daneshjoo Park, which was “filled with officers.” A person in plainclothes approached the group and said: “Don't sit here, move away.”
Simultaneously, a group of motorcyclists headed to the park.
"I was seated on the left side. One of the motorcyclists, who was carrying a baton, shouted: ‘Go away, leave this place.' I planned to take a taxi, but another one wielding a baton stopped me.
"I was extremely scared. Amidst many plainclothes agents, a police officer said: “Don't resist, they'll let you go if you're innocent.’"
Somaiyeh saw a van approaching: "I was shocked, I noticed they were apprehending ordinary people and passersby."
The women were forcibly put into the van, where a young woman without distinctive attire took their bags.
"I asked where we were going but received no response, and we departed," Somaiyeh says.
One officer said the women would be free unless they started becoming noisy.
They were taken to the Fatib police station, where “about 20 vans were filled with men and 10 to 15 vans with women,” Somaiyeh says.
"There were around 800 or 900 people in the Fatib police station. Over 800 phones were confiscated. Subsequently, the authorities instructed us to sit down and promised we would be freed. However, we waited for hours without being given any information. I'm certain that these pactics were part of a well-orchestrated plan of psychological torture."
In the police station, no officers displayed logos or symbols, she says, adding: "Everyone wore masks and refrained from using names."
Somaiyeh and a few other detainees were allowed to inform their families of their arrest.
They were called by name and asked about the location of their arrest and the reason for their presence on the streets.
They were told that if they had no objections, they would be declared innocent and allowed to leave.
The women ended up in a prayer house where they were given food.
At midnight, they were moved to a hall about 300 meters wide.
One or two detainees objected, and officers started to film the group. Some women without headscarves started chanting.
At around 4 a.m., they were called by their names again, and repetitive questions and answers ensued.
The detainees were given breakfast and were then taken to the yard.
The entire process had been filmed.
Half an hour later, Somaiyeh was taken to the same room and told to wait.
At 9:30 a.m. she faced a judge in a room with a bed.
When the judge stood up and began shouting obscenities, Somaiyeh told him: “You haven't heard what I have to say yet, why are you labeling me as a criminal without a trial?"
The judge responded: "For me, there is no difference between you and a murderer. You are all the same."
Eventually, her jailers pressured her to sign a statement and took pictures of her, promising that all the detainees would be released after lunch.
After the meal, the arrested women were left in the courtyard of the Fatib police station until vans arrived.
They were quickly handcuffed and transferred to prison.
"If we had told you from the beginning, you would have panicked, would have suffered a stroke, and we wouldn't have enjoyed it," one officer said.
Somaiyeh and the women arrived at Qarchak prison around 4:00 p.m.
"Upon arrival, I witnessed a woman in the prison who had been severely beaten, with her entire body showing bruises. Many suffered head injuries caused by powerful blows, yet the prison authorities did not provide medical care.
"Later, when I encountered that lady again, she said that, while being taken to the hospital, an officer stood in front of her, clenching a fist and threatening: 'If you tell them that I beat you, I'll strike your head with this fist.’"
Somaiyeh spent five days in Qarchak prison and was released on bail on September 24.
One or two days after her release, she was summoned to the courthouse where she pledged not to participate in street protests again.
Two weeks later, she was notified that if she committed a crime within a year, the pending case against her would be reopened.
"Almost everyone arrested that day feels like they are under surveillance, and a sense of peace has vanished from their lives," Somaiyeh says.
Source: iranwire.com
https://iranwire.com/en/features/122544-iranian-woman-arrested-on-mahsa-anniversary-tells-her-story/
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Human Rights Lawyer Nasrin Sotoudeh Freed in Iran
November 15, 2023
Iranian law enforcement on Wednesday freed Nasrin Sotoudeh, an internationally recognized human rights lawyer who was imprisoned for more than two weeks, her husband said.
Sotoudeh, 60, was arrested October 29 while attending the funeral of ArmitaGarawand, who activists say was beaten to death by Tehran's morality police.
"Nasrin was released from prison a few hours ago after posting bail," her husband Reza Khandan said in a post on X, formerly Twitter, which included a picture with his wife who was noticeably without a headscarf, which is mandatory for women living in the Islamic republic.
Sotoudeh has served time for her activism in the past, including a sentence in 2018 for 38 years and 148 lashes. She was released two years into her term.
Sotoudeh has reached celebrity status at home and abroad, with a cameo in Jafar Panahi's 2015 feature film, "Taxi," and a 2020 documentary, "Nasrin," about her struggle for gender equality in Iran.
Garawand's death echoes MahsaAmini's, whose alleged killing invigorated a feminist movement in Iran. Both women died while in custody of Iran's morality police. Authorities in the Islamic republic have cracked down on dissidents who refuse to comply with Iran's strict dress code for women while also trying to quell public backlash.
In both cases, the morality police blamed the deaths on unrelated medical conditions.
NargesMohammadi, a fellow women's rights activist, was awarded with this year's Nobel Peace Prize while jailed in Iran. She is serving multiple sentences in Evin prison, on charges including spreading propaganda against the state. Her family says that she has been deprived of medical treatment because she refuses to wear a veil, even to a hospital.
Source: voanews.com
https://www.voanews.com/a/human-rights-lawyer-nasrin-sotoudeh-freed-in-iran/7356527.html
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Khadija Shah gets bail in ‘last’ May 9 case
November 16, 2023
LAHORE: An anti-terrorism court (ATC) on Wednesday granted post-arrest bail to fashion designer Khadija Shah in the fourth, and so far last, case related to the May 9 riots, registered against her.
Sarwar Road police re-arrested Ms Shah in the case of torching police vehicles in Cantonment area after she had been granted bail in two previous cases pertaining to attacks on the Jinnah House and Askari Tower.
Later, the Federal Investigation Agency (FIA) also arrested her in a cyber crime case of posting social media messages allegedly to incite people against the army during the May 9 violence.
However, a sessions court allowed her bail in the FIA case.
During the final arguments before the ATC, Ms Shah’s counsel Sameer Khosa argued that the police re-arrested the petitioner in the new case with mala fide intention, only to keep her behind the bars.
He said the police had no evidence against the petitioner and implicated her merely on the basis of statements by other arrested suspects. He said the petitioner was a mother of minor children and had been imprisoned for the last six months.
The counsel asked the court to release the petitioner on bail.
A prosecutor presented the case record and told the court that the suspect had been identified by the prosecution witnesses during her identification parade in jail.
He urged the court to dismiss the bail petition.
After hearing the arguments from both sides, Judge Arshad Javed allowed the bail petition of Ms Shah subject to furnishing ofRs100,000 surety bonds.
Separately, Justice Ali Baqar Najafi of the Lahore High Court expressed displeasure at the investigating officer (IO) of Sarwar Road police for not presenting record of the case in a contempt petition by Khadija Shah.
Ms Shah had sought contempt proceedings against the Punjab inspector general of police (IGP) and the Lahore capital city police officer (CCPO) for arresting her in a new case after bail was granted to her in two cases related to the May 9 riots.
A government law officer told the court that the IO was busy before the ATC.
Ms Shah’s counsel pointed out that the IO failed to present the case record before the ATC at the four hearings with a claim that the record was lying with the LHC.
Justice Najafi directed a deputy prosecutor general to look into the matter and submit a report on Nov 24.
Source: dawn.com
https://www.dawn.com/news/1789661/khadija-shah-gets-bail-in-last-may-9-case
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Life in darkness and poverty: A mother’s struggle and hopes
Fidel Rahmati
November 16, 2023
Zalikha lives with her sick son in a humble and impoverished courtyard in one of the remote villages, where even the necessities of life are not guaranteed. These living conditions, especially amidst the deepening humanitarian crisis in Afghanistan, have become a shared experience for many. However, for years, Zalikha has been grappling with the relentless challenges posed by the twin spectres of poverty and illness.
Zalikha is a 67-year-old woman who lost her husband 15 years ago. Now, she lives in one of the remote villages of Kapisa province alongside her 25-year-old son, who is suffering from an illness.
Zalikha and her young son, who suffers from diabetes, live in a simple courtyard without the essential amenities to ensure their comfort. They own a small black-and-white television tucked away in the corner of their room, and according to Zalikha, “it can only be turned on when there is a good flow of water from the stream and better electricity supply. Otherwise, it remains off.”
At night, the only light source in Zalikha’s home is a small kerosene lamp that provides minimal illumination. Zalikha doesn’t complain about living in the dim light or darkness because she has spent “half of her life in darkness.”
Her son, Mehraj, who is forced to rely on his mother for support due to his diabetes, is unable to work. This illness and his inability to work have taken a toll on his mental and emotional well-being. He must administer insulin daily to maintain his physical balance, but sometimes, he struggles with his physical limitations and avoids taking the insulin shots.
Accepting the reality that he is sick and weaker than his peers is unbearable for Mehraj. Most of his peers have married, but due to his unbalanced physical condition and poverty, he is unable to marry. He avoids attending gatherings and events in their village and is occasionally subject to ridicule.
Zalikha also understands her son’s struggles but is powerless to relieve him of his suffering. Mehraj once attempted suicide, leaving his mother deeply concerned.
The local community had spoken highly of Zalikha to doctors at Pakistani clinics. She sold her inherited family land to seek help from one of the educated individuals in the village and made her way to Pakistan. Still, the Pakistani doctors couldn’t do anything for her son.
Unable to work herself due to her health, Zalikha manages to procure insulin for her son by selling cow’s milk. Mehraj must use insulin daily, and there is no substitute available. Zalikha owns two milking cows and six laying hens.
Zalikha is also ill, but her son’s illness overshadows her own. Due to her advancing age, she can no longer transport milk and eggs to the city, kilometres away from their village. Zalikha says, “The villagers request milk and eggs from me at a lower price because they know I have no choice.”
As winter approaches, Zalikha collects animal dung left in the cow’s trough for fuel to sustain them during the harsh season. She does this yearly to ensure they have enough fuel for the winter.
Mehraj, her sick son, has repeatedly tried to find work due to their economic difficulties. Still, he has often weakened and returned home due to his blood sugar issues and physical limitations. The local community has helped transport him back home on several occasions.
Zalikha has lived a lifetime with these challenges. When she was young, she married a man much older than herself. It didn’t take long for her husband to pass away due to old age, leaving Zalikha alone forever.
In their difficult circumstances, they face countless hardships and daily struggles. Living in darkness and dealing with Mehraj’s disabilities have exposed them to difficulties and challenges beyond the ordinary. Still, they rely on the support and compassion of their community to overcome their situation and strive for a better life.
Source: khaama.com
https://www.khaama.com/life-in-darkness-and-poverty-a-mothers-struggle-and-hopes/
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