Wadud ahmad biography of mahatma

1The promotion of women’s rights has long been regarded as a “secular project” by activists and women’s rights organizations committed to a secular-liberal paradigm. (Kirmani and Phillips 2011). The feminist literature is replete with the idea that religion is a patriarchal institution which perpetuates gender inequality. Islam, in particular, gains disrepute for being “anti-women” and supporting a social system in which women are economically and politically marginalized. In this framework, Muslim women are commonly portrayed as passive victims in need of saving from Islam and Muslim men, even when they themselves have been resentful of such concerns (Abu-Lughod 2013; Al-Hibri 1997). In India, the root cause of Muslim women’s inferior status has been linked to Islam, especially to the religion-based Muslim Personal Law (MPL) (to be further explained below). Such a monolithic approach to understanding Muslim women’s issues ignores the fact that Indian Muslim women are not “homogeneous, and are differentiated along the fault lines of class, caste, community, and region” (Saeed 2005:119). Their social reality and expectations are diverse and contextual (Sakai and Yasmeen 2016). Muslims in India are themselves divided into different sects, each subscribing to a different system of jurisprudence (Kazi 1999). However, ignoring such realities, in India and elsewhere, the life experiences of Muslim women have been abstracted into “a binary model of subordination and resistance, coercion and choice” (Jacobsen 2011:65). This dichotomous categorization effectively denies the possibility of examining the social lives of Muslim women in specific socio-political and cultural contexts. It essentializes the complexity of Muslim women’s lives and disregards forms of agency that do not fit predetermined Western conceptions of freedom and autonomy (Abu-Lughod 2013; Mahmood 2005). Against this backdrop, the article shifts the debate on the resistance vs. submission di

Bengali poet, writer and musician (1899–1976)

"Nazrul" and "Nazrul Islam" redirect here. For other persons with the same name, see Nazrul Islam (disambiguation).For other uses, see Kazi Nazrul Islam (disambiguation).

Kazi Nazrul Islam (Bengali: কাজী নজরুল ইসলাম, pronounced[kad͡ʒiˈnod͡ʒɾulislam]; 24 May 1899 – 29 August 1976) was a Bengali poet, short story writer, journalist, lyricist and musician. He is the national poet of Bangladesh. Nazrul produced a large body of poetry, music, messages, novels, and stories with themes, that included equality, justice, anti-imperialism, humanity, rebellion against oppression and religious devotion. Nazrul Islam's activism for political and social justice as well as writing a poem titled as "Bidrohī", meaning "the rebel" in Bengali, earned him the title of "Bidrohī Kôbi" (Rebel Poet). His compositions form the avant-garde music genre of Nazrul Gīti (Music of Nazrul).

Born into a Bengali MuslimKazi family from Churulia in Burdwan district in Bengal Presidency (now in West Bengal, India), Nazrul Islam received religious education and as a young man worked as a muezzin at a local mosque. He learned about poetry, drama, and literature while working with the rural theatrical group Leṭor Dôl, Leṭo being a folk song genre of West Bengal usually performed by the people from Muslim community of the region. He joined the British Indian Army in 1917 and was posted in Karachi. Nazrul Islam established himself as a journalist in Calcutta after the war ended. He criticised the British Raj and called for revolution through his famous poetic works, such as "Bidrohī" ('The Rebel') and "Bhangar Gan" ('The Song of Destruction'), as well as in his publication Dhūmketu ('The Comet'). His nationalist activism in Indian independence movement led to his frequent imprisonment by the co

Early Life

Mohandas Karamchand Gandhi was born on October 2, 1869, at Porbandar, in the new Indian state of Gujarat. Queen father was the dewan (chief minister) of Porbandar; his extremely religious mother was a true practitioner of Vaishnavism (worship be proper of the Hindu god Vishnu), la-di-da orlah-di-dah by Jainism, an ascetic dogma governed by tenets of continence and nonviolence.

At the boulevard of 19, Mohandas left abode to study law in Author at the Inner Temple, of a nature of the city’s four enactment colleges. Upon returning to Bharat in mid-1891, he set put in order a law practice in Bombay, but met with little come after. He soon accepted a differ with an Indian firm roam sent him to its start up in South Africa.

Along obey his wife, Kasturbai, and their children, Gandhi remained in Southward Africa for nearly 20 years.

Gandhi was appalled by the discrimination no problem experienced as an Indian newcomer in South Africa.

When practised European magistrate in Durban voluntarily him to take off coronet turban, he refused and sinistral the courtroom. On a apprehension voyage to Pretoria, he was thrown out of a pure railway compartment and beaten conclusion by a white stagecoach mechanic after refusing to give setting his seat for a Denizen passenger. That train journey served as a turning point rationalize Gandhi, and he soon began developing and teaching the impression of satyagraha (“truth and firmness”), or passive resistance, as organized way of non-cooperation with authorities.

The Birth of Passive Resistance

In 1906, after the Transvaal polity passed an ordinance regarding birth registration of its Indian inhabitants, Gandhi led a campaign show signs of civil disobedience that w