Islamic Academic conference Proceedings by Ubaid Rehman

{]_‘ kam-lmcw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv {]_‘ kam-lmcw {]_‘ kam-lmcw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv {]_‘ kam-lmcw

{]km- [ \w

kv‰pU‚ vkv Ckvem-anIv Hm¿K-ss\-tk-j≥˛tIcf hnZym¿Yn `h\w, bp.-sI.-Fkv tdmUv, tImgn-t°mSv˛1 {]_‘ kam-lmcw

Islamic Academic Conference | Proceedings Editor: Ubaid Rehman MA Publishers: Students Islamic Organization, Kerala Vidhyarthi Bhavanam, uks road, Calicut E-mail: siokerala@gmail.com Website: www.siokerala.org First Edition: 2012 October Cover: Abid Aboobakkar Lay out: Sulaiman, Naseel Sharqi DTP: Saleem Yunus, Jahfar CT Rights with the publishers Price Rs. 310/Many of the papers are ongoing research project of authors. Any substantial or systematic reproduction, redistribution, sub licensing or distribution in any form to anyone is expressly forbidden. 6

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

D≈-S°w 14. hn⁄m-\-cm-{„o-bhpw Ckvem-anI hnZym¿Yn {]ÿm-\hpw: sF.-H.kn Db¿Ønb tNmZy-ßƒ inlm_v ]qt°m´q¿ 19. ]pXnb At\z-j-W-ßƒ°v hgn-Xp-d∂ Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv ]n.sI kmZnJv 18. \ho-Ic - W - ß - f - psS XpS¿®-bmWv ^nJvlns‚ ]mc-ºcyw ssiJv AlvaZv Ip´n/ aplvkn≥ ]cmcn 29. Reconstruction of Religious Thought in Islam Prof. Hamid Naseem Rafiabadi 39. Purpose of Islamic Dawah and Its Implications for Civilizational Development Dr. Muhammad Mumtaz Ali 50. Geometry and Number Erik Winkel

Ckvem-anI {]am-W-ßfpw hymJym\ imkv{X-ßfpw 68. apkve - nw ss[-jWnI ss]-Xr-Iw: ]p-\cm-tem-N\ - tX-Sp∂ ⁄m-\] - c - n-Ie - v]\ - I - fpw Nn-¥mk-cWn-Ifpw B¿. bq-kp^v 81. kp∂Øv _nZv-AØv: \ne-]m-Sp-I-fpsS coXn imkv{Xw Ppssa¬ 85. Towards a Qur’anic Hermeneutics Ismail T 92. Social and Moral Implications of Authoritarian Interpretations of Texts Hiba Ashraf 100. Approaches to interpreting the Holy Quran Fadhl Mohammed Mohammed Fushoosh 107. The Quranic Exegesis in Modern World Syed Aqeel Iqbal 114. Brief Sketch on Authenticity of Thafseer with special mention on Israiliyyat Anas P

Ckvem-anI Nn¥bpw kmaq-lnI kn≤m-¥-ßfpw 118. Ibn Taymiyya Expounds on Epistemological Foundations Dr. M. Abdul Haq Ansari 122. The Third Way out of Epistemology KS Shameer 129. Diversity in Islamic Reformism: Muslim’s Engagements with Modernity Fawaz Abdul Salam 134. The Politics fo The Postmodern ‘OTHER’: How to do things With alteriry and Constructivism? A.K Muneer Hudawi 143. Ckvemapw kmaqlnI kn≤m¥ßfpw X^vk¬ CAvPmkv 148. apkven-ans‚ kmaq-lnIimkv{Xw jmlp¬ Aao≥ 150. s^an-\n-kw Ckvem-anI s^an-\nkw hymJym\ hn⁄m-\o-b-Øns‚Ckvem-anI `qan-I-bn¬ Pao¬ AlvaZv 155. bqtdm-]y≥ \thm-∞m-\-Ønse CkvemanI kzm[o\w bAvJq_v s]m∂m\n

{]_‘ kam-lmcw

163. Reflections in the Mirror: Reading Andrei Tarkovsky through the mirror of Ibn Arabi/ Jaweed Anwar

A¬ ae-I-Xp¬ ^nJvlnø 173. ^nJvlv ]mShw sI.Fw Aivd^v 177. CPvXnlmZpw XJveoZpw apl-ΩZv _jo¿ ]n.kn 182. A¬ ae-I-Xp¬ ^nJvlnøx Fkv.Fw ssk\p±o≥ 186. XJveoZv : CkvemanI ]cn-t{]£yw Sn.sI k¬am≥ ^mcnkv 193. A¬ ae-I-Xp¬ ^nJvlnøx {]mam-WnI hni-e-I\w Akvew Xu^oJv Fw. sF

^nJvlv: ka-Im-eo\ {]h-W-X-Iƒ 199. aJmkznZp»coAx ]pXnb PohnXkmlNcyßfn¬ A–p¬ l^okv \Zvhn 202. ssewKn-IX - bpw ssewKnI Ip‰-Ir-Xyßfpw Ckvem-an¬ tUm. ]n.F A_q-_-°¿ 212. aX]cnXymKw CkvemanI ho£WØn¬ kn.Sn A_q-Z¿ 222. cmjv{Sob kao]\ßƒ ^nJvlv {KŸßfn¬ ssk\p¬ B_nZo≥ Zmcnan 227. BcmWv \]pw-kIw? cnkvhm≥ 230. tIc-fob ^nJvlv ]mc-ºcyw A¿inb \mkv 236. apkvenw \yq-\-]£ I¿Ω-imkv{Xw; Hcp \qX\ imkv{X imJ-bmWv l_o¬ 240. CXc aXm-tLm-j-ßƒ; CkvemanI \ne-]mSv sI. apl-ΩZv \njmZv Ip∂-°mhv

Ckvem-anI cm{„ob Nn¥mhnIm-khpw ]cn-am-Whpw 247. Juw, A¬ PamAx, A¬ DΩ, Jnem-^Øv ]gb kw⁄-I-fpsS ]pXnb hmb-\-Iƒ Ajvd^v Iogp-]-dºv 254. XzmKqØv: hnh£bpw kao]\hpw ipssl_v 258. kam[m\w Jp¿B\n¬ Sn. apl-ΩZv 265. imlv hen-bp√mln±lve-hn-bpsS cmjv{Sob Nn¥-Iƒ Aen^v jp°q¿ sI.Sn 270. Views and Visions of some Living Muslim Intellectuals of Indo-Pak Subcontinent Tauseef Ahmad Parray

Ckvem-anI cm{„ob Nn¥: ka-Im-enI {]h-W-X-Iƒ 278. _lpkz-c k-aq-l-Øn-se ap-kvenw {]m-Xn-\n[-yw B¿. bq-kp-^v 290. CkvemanI cm{„obw, kzXzcmjv{Sobw Xo{hX°pw \ncmIcWØn\pw at[y kaZv Ip∂°mhv 295. Approaches of Islamic Political Thought towards Multiculturalism V. A Mohamad Ashraf 8

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

304. Engaging in Plural society: A study of Rachid Ghannouchi's Power-sharing concept Parvaze Ahmad Bhat 310. Islamic Movements in the Post-Arab Revolution Era. An Analysis Muneer Kuttiyani Muhammed 320. The AKP and Islamic Politics in Turkey Saifudheen Kunju

Ckvemw, apkvenw hmb-\-Iƒ: B[p-\n-I-X°pw sk°p-e-cn-k-Øn\pw tijw 333. Ad-_n-I-fpsS I∏-tem-´-ßfpw Ckveman-Im-K-a-\-Øns‚ Ncn-{Xhpw ssk\p-±o≥ aµ-emw-Ip∂v 339. atX-Xc hna¿i-\-Øns‚ coXn-imkv{Xhpw Ckvem-anI Nn¥bpw sI.-Sn. lpssk≥ 343. {InkvXy-m\n‰nbpw Ckvemapw atX-X-c-Xz-Øns‚ cq]o-I-c-Whpw sPbnwkv ssa°nƒ 350. More on the Good-Bad-Ugly Muslim in Malayalam Literature: NAALUKETTU M.T. Ansari 358. Mistaken Textuality Towards a Sociology of Muslim Texts and Practices Dr. Faisal Hudawi Mariyad 369. Selection by Malcolm X and Rejection by Ambedkar: Islamic Liberation Theology Muhammed Haneefa AP 379. Early Modern Malabar in Encounters: Arabic Sources for the Indian Ocean Studies Mahmood Kuriya 389. Rethinking Islam In a New Reading of its Cultural Heritage with Secularism Muhammed shaheer UT

BtKm-fo-I-c-Ww, \h-˛-D-Zm-co-I-c-Ww, ka-Im-eoI Ckvem-anI cm{„obw 395. t£acmjv{Sw; CkvemanI ImgvN∏ - m-Sn¬ jloZv da-Zm≥ 399. \h-en-_-d¬ \b-ßfpw Ckvem-anI cmjv{Sob kao-]-\-ßfpw F. apl-ΩZv Akvew 405. CkvemanI ImgvN∏ - m-Sn¬ cm{„Øns‚ kmºØnI CSs]S¬ ^mcnkv H.sI 407. BtKmfh¬IcWw UnPn tamtUWnkw; tIcf apkvenw kwkvImc cq]oIcWw sI.Sn lm^nkv 410. Islamic Epistemological Question Applied to Normative Issues of Trade and Development in the Muslim World jao¬ k÷mZv

{]_‘ kam-lmcw

Chief Editor : Shihab Pokkottor Editor : Ubaid Rehman MA Sub Editors : Suhaib CT, Jumail PP

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

BapJw 2012 P\p-hcn 14, 15 Xob-Xn-I-fnembn im¥]pcw A¬˛PmanA A¬˛Ckvemanbbn¬ \S∂ CkvemanIv A°mZanIv tIm¨^d≥kn¬ AhXcn∏n°s∏´ {]k‡amb {]_‘ßfpsS kamlmcamWnXv. ⁄m\imkv{Xw, ^nJvlv& Dkq-ep¬ ^nJvlv, Ckvem-anI cm{„ob kn≤m¥w F∂o aq∂v taJ-e-I-fn-embn ]tØmfw A°m-Z-anI skj-\p-I-fnembn \qtdmfw {]_-‘-ßƒ Ah-Xc - n-∏n-°s - ∏-´p. ssiJv hn.]n Al-ΩZv Ipń sSmd-t≠m, FdnIv hnwKvƒ, tUm.lmanZv \kow dôA_mZn, Aao¿ Aen(Hmkvt{Senb), tUm. Dss_-Zp√ ^l-Zv(Aeo-KVv apkvenw bqWn-th-gvkn‰n), ]n.sI A_vZp¿dlvam≥ (a{Zmkv bqWn-th-gvkn‰n), A_vZp-»p-°q¿ Jmkn-an, Fw.Sn A≥km-cn, tUm. apl-ΩZv apwXmkv Aen (C‚¿\mj-\¬ Ckvem-anIv bqWn-th-gvkn-‰n, atejy), Fw.-F®v Ceymkv(PmanA an√nø Ckvem-anø), tUm.- ss^-k¬ lpZ-hn (AeoKVv apkvenw bqWn-th-gvkn-‰n, ae-∏pdw sk‚¿) XpSßn temI-{]ikvX ]fin-X-∑¿ hnhn[ skj-\p-I-fn¬ kw_-‘n-®p. hnhn[ k¿h-Ie - m-im-eI - f - n¬\n∂pw a‰p-ambn A™q-tdmfw {]Xn-\n-[n-Iƒ ktΩ-f-\-Øn¬ ]s¶-Sp-Øp. Hmtcm {]_‘hpw ]pXnb At\zjWßfpsS XpS°w am{XamWv. Fkv.s - F.Hhnt\mSv hntbm-Pn-∏p≈ Bibßƒ t]mepw Cu {]_‘- ß - f nep≠m- I pw. Xo¿∏pIfn¬ FØpI F∂Xn\∏pdw ssh⁄m\nImt\zjWØns‚ hmXnepIƒ Xpd∂nSpI am{XamWv ]e {]_‘ßfpw sNøp∂Xv. hcpwIme tIcfob apkvenw ssh⁄m\nI afieØns‚ BtcmKyIcamb kwhmZßƒ°v Ch hgnXpd°psa∂v {]Xo£n°p∂p. {]_‘ßƒ°v ]pdsa Fkv . sF.H kwÿm\ {]UnU‚ ns‚bpw tIm¨^d≥kv UbdŒdpsSbpw teJ\ßƒ, ssiJv AlvaZv Ipń sSmdt≠mbpambp≈ Zo¿L kw`mjWw F∂nh CXn¬ Dƒs∏SpØnbn´p≠v. Cu Ncn{X ZuXy-Øn¬ ]¶m-fn-I-fm-b-h¿ Gsdbm-Wv. Fkv.-sF.-H{]h¿Ø-I-cpsS Btem-N\ -- -I-fp-w {]h¿Ø-\-ßfpw ]cn]mSnbpsS hnPbØn\v AXy¥mt]£nXambncp∂p. BZy- L - ´ - Ø n¬ sIm¨k]v‰v Xøm-dm-°p-∂X - n¬ ]¶phln® Sn. im°n¿, aplvkn≥ ]cmcn, Ad_n teJ-\ß - ƒ FUn‰v sNøp-∂X - n¬ klmbn® Zmdp¬ lpZm-bnse hnZym¿Yn-bmb Aao≥ lnZm-b, hnZym¿Yn-`-h\Ønse A\kv hSpXe, B_nZv A_q-_-°¿, lmjn¿.sI, aplΩZv jm, kpsse-am≥, kenw bq\p-kv, \ko¬ i¿Jn, Pkow ]n.]n, bmk¿ \ne-ºq¿, PAv^¿ kn.-Sn XpS-ßn-b-h-tcm-Sp≈ IS-∏mSv hnh-cWmXoXam-W.v A√mlp F√m-h¿°pw A¿l-amb {]Xn-êw \¬Ipam-dm-Is - ´.

{]_‘ kam-lmcw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

CONCEPT PAPER The Kerala Chapter of Student Islamic Organization of India is organizing the first International Islamic Academic conference On Islamic Epistemology, Fiqh and Usoolul Fiqh and Islamic Political thought. The conference will be held on the Campus of Al Jamia Al Islamia, Santhapuram from 2012 January 14-15. The conference aims to establish the contemporary relevance of Islamic Knowledge systems through initiating a process of deliberation and dialogue among scholars from different school of thoughts. The main objective of the Islamic Academic conference is to analyse intellectual discourses having contemporary relevance on the basis of Islamic thoughts and authentic scriptures. The history of Islamic knowledge tradition clearly shows that Islamic thought and knowledge system throughout the ages have shown their ability to lead society in all walks of life. The scholarship and knowledge of Islam developed in different time and space by showing its peculiarities within the ethical frame work of Islam. This vibrancy and creativity of Islamic knowledge system was a result of its total acceptance of the concept of Unity in all walks of life. The attitude of secular modernity to divide knowledge into sacred and profane has created much confusion in the Islamic thought too. The sphere of Muslim knowledge in Kerala is not even free from the complexities created by the pressure of secular modernity and other reactionary approaches. The arguments based on the assumptions that Modernity and tradition are mutually opposite binaries have caused impasse in the creative evolution of Islamic academic sphere in Kerala. The conference aims to seek about the possibility of modernity and tradition supplementing each other. The emerging new discourses about Modernity, secularism and religion raise serious questions about existing knowledge frame works and approaches. Thinkers like Talal Asad argue that the conceit of modern secular scholarship did not apply well to the religion like Islam, where understanding of religion is not a product of the western understanding of modernity. He forcefully argues that there must be serious attempts to understand Islam and Muslims in their own terms and not in superimposed western terms. For this there should be a strong culture mediated by the engaged scholarship. Islamic academic conference aims to create an atmosphere of such an engaged scholarship which will makes reflections on the reading of Islam and Muslims in the post-secular context. Moreover, lived experiences of Muslims also raise new questions and seek the possibilities of articulating new frameworks about the study of Islam and Islamic traditional knowledge system.

{]_â&#x20AC;&#x2DC; kam-lmcw

inlm_v ]qt°m´q¿

hn⁄m-\-cm-{„o-bhpw Ckvem-anI hnZym¿Yn {]ÿm-\hpw: A°m-Z-anIv tIm¨^-d≥kv Db¿Øp∂ tNmZy-ßƒ

CkvemanI hnjbßfn¬ hn]peamb coXnbn¬ N¿®Ifpw kwhmZßfpw ]pXnb ImgvN∏mSpIfpw AhXcn∏n°s∏´ ssh⁄m\nI ]cn- ] m- S n- b m- b n- c p∂p Ckv e manIv A°mZanIv tIm¨^d≥kv. CØ- c - Ø n¬ C¥ybnse BZysØ kwcw`sa∂\nebn¬ Gsd {i≤bmI¿jn°s∏´Xmbncp∂p A°mZanIv tIm¨^d≥kv. Fkv.sF.Hhns‚ ]Xn‰m≠pIƒ \o≠Ncn{XØn¬ khntijamsbmcnSw CXn\p≠mhpsa∂v Xo¿®. \nc-h[n kml-N-cyßƒ CØ-cs - amcp tIm¨^-d≥kns‚ cq]-s∏-Se - n\v Imc-W-am-bn-´p-≠v. AXn-te-‰hpw {][m-\-s∏´Xv sk]v‰w-_¿ 11 \v tijw temI-saßpw CkvemanI kaq-l-sØ-°p-dn®pw Ncn-{X-sØ-°p-dn®pw \S∂ ]pXnb ]T-\-ß-fmWv. c≠m-a-tØXv Cu Ime-bf - h - n¬ Xs∂ C¥y-°I - Øpw ]pdØpw cq]s∏´ apkvenw hnZym¿Yn-I-fpsSbpw Kth-j-I-cpsSbpw Imº-kp-If - n-ep≈ henb Af-hnse km∂n[y-am-Wv. Cu c≠v LS-I-ßfpw Ckvem-an-s\-°pdn®pw temIsØ ]n∂Wn kap-Zm-bß - s - f-°p-dn®pw \ne-hnep≠m-bn-cp∂ ⁄m\-imkv{Xlnwk (Epistemological violence)sb {]iv\h - X - I v c - n-°p-Ib - p-≠mbn. Ckvem-anI ]T-\-ß-sf-°p-dn®pw ]pXnb {]hW-X-I-sf-°p-dn®pw ¢n‚¨ s_∂-‰n-s\-t∏m-ep-≈h-cpsS ]T-\-ßƒ Cu am‰-ßsf khn-ti-j-ambn AS-bm-fs - ∏-Sp-Øp-∂p-≠v. C¥y-bn¬ Xs∂ Ckvem-an-s\-°p-dn®v Hmdn-b‚en-khpw tZio-bh - mZN´-°q-Sn-ep-ap≈ ]T-\ß - f - m-bncp∂p Imem-Im-e-ß-fmbn ta¬t°mbva t\Sn-bn-cp∂-X.v Cß-s\- cq]s∏´ sk°p-e¿ Imº-kp-If - nse CkvemanIv ÃUokv, Ncn{Xw, kmaqlyim-kv{Xw, \c- h w- i - i m- k v{Xw XpS- ß nb A°m- Z - a nIv 14

Un∏m¿´psa‚p-Ifpw apJy-[mc am[y-aß - fpw tN¿∂v apkvenw- I - s f- ° p- d n- ® p≈ A`n- { ]m- b - ß ƒ \n¿an®psIm-≠n-cp∂p. sImtfm-Wn-b¬ Ime-L-´Øn¬ Xs∂-bmWv Ckvem-an-s\-°p-dn-®p≈ hn⁄m\-\n¿an-Xn-Iƒ (Hmdn-b‚-enkw F∂v hnfn-°p∂) hym]-I-ambn ]pd-Øp-h-cp-∂Xv. CXn-t\mSv FXn-cnSm≥ 1857se H∂mw kzmX-{¥y--k-a-c-Øn\v tijw cq]-s∏´ Zbq-_µv {]ÿm-\a - S- ° - a - p≈ Zo\oa-Zm-cnkv Iem-e-b-ßƒ ]e-co-Xn-bn¬ {ian-s®-¶nepw th≠co-Xn-bn¬ hnP-bn-°p-I-bp-≠m-bn-√. am{X-a-√, Zbq_µv hnZym-`ymk ]cn-]m-Sn-Iƒ t]mepw ]n∂oSv hfsc efn-Xa - mb am[y-a\ - n¿anX ^XvhI - f - psS AP≠-I-fn-te°v Npcp-ßp-I-bp-≠m-bn. C¥y-bn-seºmSpw apkvenw aX-I-em-e-b-ßƒ \n¿∆hln® ssh⁄m-\nI ZuXy-Øns‚ Bghpw ]c∏pw CXphsc Bcpw ka-{K-ambn hne-bn-cp-Øn-bn-´n-√ F∂pw Iq´Øn¬ Hm¿t°-≠-Xm-Wv. tbmKo-µ¿ kn°-¥ns\-t∏m-ep-≈h - c - psS Xosc ]cn-an-Xa - mb {ia-ßf - mWv Cu taJ-e-bn-ep-≈-Xv.

tIc-f-Ønse apkvenw hn⁄m\ cm{„obw: Nne hni-I-e-\-ßƒ tIc-f-Øn¬ Xs∂ ssk\p-±o≥ aJvZq-ans‚ Imew apX¬°p Xs∂ khn-ti-ja - mb ssh⁄m\nI cm{„o-bhpw Pohn-Xho£-Whpw cq]-s∏´v XpSßn-bn-cp-∂p. "Xplv^X-p¬ apPm-ln-Zo≥' Hcp Ncn{X{KŸtam cm{„ob {KŸtam F∂-Xn-e∏ - pdw apkvenw-I-fpsS Pohn-X-ho-£-WsØ Xs∂ {]Xn^-en-∏n-°p-∂-Xmbn kq£va-ambn hmbn-®m¬ a\ n-em-hp-∂X - m-Wv. tIc-fØ - n¬ Xs∂ ssk\p-±o≥ aJvZq-an\v A™qdv h¿j-Øn\v tijw aºpdw Xßƒ, JmZn apl-ΩZv AS-°-ap≈ Hcp Uk≥ ]fin-X∑ - m-cpsS henb ssh⁄m-\n-Ihpw Nn¥m-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]-c-hp-amb t\XrXzw D≠m-bn-cp-∂p. Cub¿Y-Ønep≈ ssh⁄m-\n-I-amb kzbw]cym-]vX-X Ahkm-\n-°p-∂Xv Ccp-]Xmw \q‰m-≠ns‚ BZy-]-IpXn-If - n-em-Wv. tIc-fØ - n¬ B[p-\n-Ih - X - vIc - W - hpw PmXn-˛-a-X-c-lnX kaq-lhpw cq]-s∏-´p-sh∂v ]dbp∂ Cu Ime-bf - h - n¬ bYm¿Y-Øn¬ kw`-hn-®Xv apkvenw-Ifpw a‰v ]nt∂m-°-kap-Zm-b-ß-fp-sSbpw kzbw \n¿W-bhpw Xncn-®-dnhpw khn-ti-j-amb A[o-i- ta¬t°m-bva°v Iogn¬ sIm≠p-h-c-em-bncp-∂p. Ccp-]-Xmw- \q-≠m-‰ns‚ BZyL´-Øn¬ tIc-fØn¬ cq]-s∏´ ]e-X-c-Øn-ep≈ B[p-\n-I-h-XvIcW (modernisation) {]{In-bI - ƒ Hcp kap-Zm-bs - a∂ \ne°v ssh⁄m- \ n- I - a mbn apkv e nwIsf ]pdwt]m°n-te°v X≈nam‰-s∏-Sp∂ {]{In-b IqSnbm-bn-cp∂p. Ad-_n-a-e-bm-f-Øn¬ \n∂v h≈p-h\m-S≥ ae-bm-fØ - n-te-°p≈ am‰w ]pdw-X≈ - e - ns\ G‰hpw \∂mbn {]Xn-^-en-∏n-°p∂p. ae-_m-dnse apkvenw kap-Zm-bsØ am{Xw FSpØv ]cn-tim-[n®m¬ H∂-c-\q-‰m-t≠mfw Gd-\mSv tI{µ-am°n cq]s∏´ am∏n-f-t∏m-cm-´-ßƒ ]cy-h-km-\n-°p-∂Xv 1920˛Ifn-em-Wv. Cu Ime-L´- Ø - n-emWv tZio-bh - mZn-Ifpw sImtfm-Wn-b¬ `c-Wm-[n-Im-cn-Ifpw kapZmbhtcWycpw tN¿∂v cq]-s∏-Sp-Ønb B[p\nItIc-f-sa∂ k¶¬∏w apkvenw-I-fpsS aX-]chpw kmwkvIm-cn-I-hp-amb A\y-h-XvI-c-W-Øn\v B°w Iq´nbXv. tIc-fØ - ns‚ B[p-\n-hX - vIc - Ww kr„n® A\y-h-XvI-c-W-ØnemWv {]tZ-i-sa∂ \ne-bn¬ ae-_m-¿ s]mXp-shbpw kap-Zm-b-sa∂ \ne-bn¬ apkvenw-Iƒ khn-ti-j-ambpw A\p-`-hn°p∂ hnth-N-\-Øns‚bpw AZr-iy-X-bp-sSbpw thcp-Iƒ InS-°p-∂-Xv. apkvenw-Iƒ hnth-N-\-`o-IcX°v Cc-bm-Ip-∂Xv KpP-dm-Øn\vtijtam _m_cn-bpsS XI¿®°p tijtam BsW∂ \h-CS- X - p]£ Xnko-kp-Iƒ ]mfp-∂Xpw ChnsS-bm-Wv. B[p-\nI\thm-∞m\ tIcfw F∂ k¶¬∏w Xs∂ "tZi-t{Zm-ln'bmbn apkven-ans\ ImWp-∂Xn-eq-sS-bmWv cq]s∏-Sp-∂X - v.

Kƒ^v IpSn-tb-‰hpw kmwkvIm-cnI aqe-[-\-Øns‚ {]iv\-ßfpw ]n∂oSv 1970I-fn-em-cw-`n® Kƒ^v IpSn-tb-‰a - mWv apkv e nw P\- k m- a m- \ ysØ ISpØ Zmcn- { ZyØn¬\n∂pw kmwkvIm-cnIamb hwi-l-Xy-bn¬ \n∂pw c£-s∏-Sp-Øp-∂X - .v C°m-eb - f - h - n-emWv Fw.C.-Fkv AS-°-ap≈ hnZym-`ymk{]ÿm-\-ßfpw a‰pw cq]-s∏-Sp-∂-Xv. am{X-a-√, 70˛80 Ifn¬ tIc-fØn-emWv apkvenw hnZym¿Yn{]ÿm-\-ßƒ henb-tXm-Xn¬ {]h¿Ø\w Bcw-`n-°p-∂-Xv. Cu hnZym¿Yn-{]-ÿm-\-ß-sfbpw Ah cq]s∏´ ImeL-´-sØbpw ho£n-°p-tºmƒ c≠v {][m-\-s∏´ {]h-W-X-Iƒ ImWm≥ Ignbpw. H∂v, temIØv i‡n-s∏´ Bt{^m-˛-A-ta-cn-°≥ Ckvem-anI Ne-

{]_‘ kam-lmcw

\-ßt- fm-Sp≈ sFIy-Zm¿Vyw. tIc-fØ - n¬ "£p`nX buh\'sa∂ t]cn¬ Gsd sIm´n-tLm-jn-°p∂ tZio-bk - h¿W-cpsS c≠mw Xe-apd {]N-cn-∏n® CSXp-]£ - k - m-ln-Xy-ßsf hna¿in-®p-sIm≠v Aen-ico-A-Øn, am¬°w FIvkv XpS-ßn-b-h-cpsS ]T-\ßƒ hnh¿Ø-\-ß-fn-eqsS ]pd-Øn-dßn-bXpw C°m-e-ØmWv. c≠v, B Ncn-{Xm-\p-`-h-Øns‚ {][m-\-]-cn-an-Xn CS-Xp-]£ hna¿i-\sØ apJyambn FSp-°p-tºmgpw Hcp kam-¥c ssh⁄m-\nI-t_m[w am{Xta ]pe¿Øp-∂p-≈q F∂-XmWv. A≥]-Xp-I-fnepw Adp-]-Xp-I-fnepw apkvenw tNmZy-ßsf kzmwio-I-cns®mXp-°p-I-bm-bn-cp-∂p. AXp-sIm≠v Xs∂-bmWv tZiob apkvenwIfpw A√m-Øh - c - p-sa∂ hn`-P\w cq]s∏-Sp-∂X - v. kmwioI-c-W-Øn\v hg-ßm-Ø-h-cm-bn-cp∂p A°m-esØ "Xo{h-hm-Zn-'Ifpw "`oI-ch - m-Zn-'I-fpw.

kmaqlnI hn⁄m-\hpw kmaq-lnI CS-s]-Sepw 1950˛60 Ifnse kzmwio-Ic - Whpw AXns‚ \ncmI-c-Whpw (assimilation and rejection) F∂ AP≠-°∏ - pdw 1970-˛80-˛90 Ifn¬ kzX{¥ AkvXn-Xzhpw \ne- \ n¬∏pw (identity and existence) F∂ {]iv\sØ ap≥\n¿Øn-bmWv apkvenw kwL-S-\Ifpw hnZym¿Yn {]ÿm-\-ßfpw {]h¿Øn-°p-∂Xv. Cßs\ kzX-{¥amb AkvXn-Xzhpw \ne\n¬∏p-ap≈ \nc-h[n hnZym¿Yn kwL-S-\-Iƒ C°m-eb - f - h - n¬ tIc-fØ - n¬ Xs∂ \ne-hn¬ hcp∂p-≠v. ]e-t∏mgpw kmap-Zm-bn-Ihpw aX-]c - h - p-amb AkvXn-Xz-Øns‚ {]iv\ß - ƒ Xs∂-bmWv CØcw {]ÿm-\ß - f - psS CS-s]-Se - p-Isf \n¿W-bn-®X - .v icoAØv hnhmZw, afi¬ IΩoj≥ {]t£m-`w XpSßnb apkvenw kap-Zm-b-Øns‚ tZiob kz`mhap≈ {]iv \ - ß fpw tkmhn- b ‰v bqWn- b s‚ A^vKm≥ IS-∂p-Ib - ‰- hpw C°m-eb - f - h - n¬ apkvenw hnZym¿Yn cm{„o-b-Øns‚ \ne-\n¬∏ns\ \ymboI-cn-°p∂ kw`-hh - n-Im-kß - f - m-Wv. t\csØ kqNn∏n-®X - p-t]mse ssh⁄m-\n-Ia - mbn \ne-\n¿Ønb kam-¥-c-t_m[w (parellelism) kmaq-lnI-C-S-s]-Sen (social activism)\v kmaqlnI hn⁄m-\ (social knowledge)-tØ-°mƒ {]apJyw \¬In. Kƒ^v \¬Inb kmº-ØnI˛kmw-kI v m-cnI aqe-[\w C∂v ImWp∂ apkvenw {]ÿm-\-ß-fpsS hf¿®sb kzm[o-\n-®n-´p-≠v. as‰mcp coXn-bn¬ ]d-™m¬ Kƒ^v aqe-[\w apkvenw kmaq-lnI CS-s]-S-epIsf khn-ti-ja - mbn ]cn-t]m-jn-∏n-®n-´p-≠v. Kƒ^v F∂Xv tIc-fØ - ns‚ kmwkvIm-cnI XI¿®°v DØc-hm-Zn-bmWv F∂ A[o-iI - m-gN v ∏ - m-Sp-Iƒ ASn-ÿm\-]c - a - mbn apkvenw kmap-Zm-bnI Pohn-XsØ AZriy-am-°nbp≈ \nco-£W - ß - f - m-Wv. ssh⁄m-\n-I-ambn \ne-\n¿Ønb kam-¥-ct_m[w kmaq-lnI CS-s]-Se - n\v hºn® {]m[m\yw \¬Ip-Ibpw tIc-fs - Ø-°p-dn®v apkvenw kmaq-lyPo-hn-X-sØbpw Ckvem-anI ssh⁄m-\nI ]mc15

º-cy-sØbpw ]cn-K-Wn-®p-sIm≠v cq]-s∏-tS-≠n-bncp∂ kmaq-lnI hn⁄m-\sØ ]e-Xc - Ø - n¬ C√mXm-°n-bn-´p-s≠∂v ImWm≥ km[n-°pw. AXp-sIm≠mWv apkv e nw {]kn- ≤ o- I - c - W - ß ƒ C∂pw apkvenw-I-fpsS kmap-Zm-bnI Pohn-X-sØ-°p-dn®pw tIc-f-sØ-°p-dn®v Xs∂bpw kz¥-am-bn A`n-{]mb-ßƒ ]d-bm-\m-hmsX CS-dn-\n¬°p-∂X - .v apkvenw bphm-°ƒ Ncn-{X-Øn¬ Xpey-X-bn-√m-Ø-hn[w ssh⁄m-\n-I-ambpw cm{„o-b-ambpw t]mcm-´-Ønte¿s∏-Sp-Ibpw AXns‚ t]cn¬ ]oUn-∏n-°-s∏Sp-Ibpw sNøp∂ ka-Im-en-Im-h-ÿ-bn¬ t]mepw "bphm-°sf Im◊m-\n√' F∂v kl-X-]n-t°-≠nh-cp-∂X - v C°m-cW - ß - ƒ sIm≠m-Wv. C-hnsS N¿® sNøp-∂Xpw, kmaq-lnI CS-s]S-ens\ {][m-\-ambn ImWp-tºmƒ Xs∂ kmaqlnI hn⁄m-\sØ D¬]m-Zn-∏n-°p∂ ]pXnb apkvenw ssh⁄m-\nI CS-s]-S-ep-I-sf-bm-Wv. Kƒ^n-te°v IpSn-tb-dnb apkvenw-I-fpsS c≠mw Xe- a p- d - b mWv bYm¿Y- Ø n¬ CØ- c - s amcp ssh⁄m-\nI CS-s]-S-ep-Isf Xzcn-∏n-°p-∂-Xv. Kƒ^n-te°v Bh-iy-amb Hcp tIhe Akw-kvIrX-hkvXp am{X-am-bmbn-cp∂p H∂mw Xe-apd Kƒ^v IpSn-tb-‰-°m-c≥ hnZym-`ym-k-an-√m-Ø-h-\mbpw kwkvIm-c-an-√m-Ø-h-\mbpw apJy-[mcm hyh-lm-cßfnepw [mcm-f-ambn IS-∂p-h-cp-∂Xv. AXn-\m¬ Xs∂ H∂mw Xe-apd IpSn-tb-‰° - m-c≥ Xs‚ kmapZm-bnI Pohn-XsØ ]pXnb coXn-bn¬ am‰n-∏-Wnbp-∂-Xm-Wv c≠mw Xe-ap-d-bnse hnZym-`ym-k-]-camb DW¿∆pw apt∂- ‰ hpw . t\csØ kqNn∏n®Xpt]mse C∂p-ap-kvenw-Iƒ A\p-`-hn°p∂ {]Xn-k‘ - n-Iƒ tIhew tkmjy¬ BIvSnhn-k-Øns‚ AXn-{]-kcw sImt≠m Kƒ^n-te°p≈ kmt¶-XnI hnZ-Kv[cpsS Hgp-°p-sIm≠v am{Xtam ]cn-lc - n-°m-sa∂ [mcWsbØ-s∂-bmWv ]pXnb apkvenw hn⁄m-\c - m-{„obw tNmZywsNøp∂-Xv. CØ-c-sam-cp kµ¿`-Øn-emWv Fkv.-sF.H Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv kwL-Sn∏n-®-Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kns‚ ka-Im-en-IX tIc-f-Øn¬ \nc-h[n hn⁄m-\-]-cn-]m-Sn-Iƒ \S-°m-dp-≠v. tIc-f-Ønse Imº-kp-Iƒ apX¬ Zo\o-aZ- m-cn-kp-Iƒ hsc \nc-h[n ]cn-]m-Sn-Iƒ kwLSn-∏n-®p-h-cp-∂p. F∂m¬, \ne-hn-ep≈ ssh⁄m\nI cm{„ob {]h-WX - I - s - fbpw ta¬t°mbva (hegemony) \ne-]m-Sp-Is - fbpw tNmZywsNøm\pw hniI-e\wsNøm\pw CØcw kwhn-[m-\ß - ƒ Xøm-dmhp-∂n-√. Fkv.-sF.H hns‚ Ign™ Ipsd h¿jß-fm-bp≈ AP-≠-bp-sS `mK-amWv apJy-[mc A°m-Z-anIv hn⁄m-\-sØ-Xs∂ km[y-am-Ip∂ Af-hn¬ Hcp hnZym¿Yn {]ÿm-\-sa∂ \ne-bn¬ hna¿in-°m\pw Xncp-Øm-\p-ap≈ {]h¿Ø-\ß - ƒ. 16

2009-˛¬ Xriqcnse ap≠q-cn¬ \S∂ Fkv.-sF.H ^nenw ÃUokv Iymºv tIc-f-Øn¬ kwkvIm-c-]T-\- (cultural studies)Øns‚ kt¶-Xßƒ ]cn-N-bs∏-Sp-Ø-s∏´ BZysØ ]cn-]m-Sn-bm-bn-cp-∂p. \ΩpsS sk°p-e¿ A°m-Za - n-Iƒ ]g-In-s∏m-fn™ CS-Xp-]£ kmln-Xy-ßƒ am{Xw ]cn-Nb - s - ∏-Sp-Øptºmƒ CXm Ipsd aX-au-en-I-hm-Zn-Iƒ ]pXnb A°m-Z-anIv kz`m-h-ap≈ N¿®-Iƒ kwL-Sn-∏n-°p∂p F∂-Xm-bn-cp-∂p Iymºn-s\-Xnsc ae-bmfw hmcnI-bn¬ h∂ {][m-\-s∏´ hna¿i\w. ssh⁄m-\nI-amb kzbw]cym-]vX-Xbpw AXv t\Sn-sb-Sp-°p∂-Xn-\p≈ ]pXnb apkvenw hnZym¿Yn-I-fpsS ]cn{i-aß - s - fbpw CS-s]-Se - p-Is - f-bp-amWv CØ-cØ - n¬ Hcp aX-au-en-I-hmZ AP-≠-bn-sem-Xp-°n-b-Xv. Ckv e m- a nIv A°m- Z - a nIv tIm¨^- d ≥kv Cßs\ ]pXp-Xmbn cq]s∏-´p-h-cp∂ apkvenw hnZym¿Yn-I-fp-sSbpw a‰p kmaq-lnI hn`m-K-ß-fpsSbpw ktΩ-f\w IqSn-bm-bn-cp-∂p. \ΩpsS hn⁄m\-sØ-°p-dn®pw kaq-ls - Ø-°p-dn®pw tZi-sØ-°pdn®pw \ne-hn-ep-≠m-bn-cp∂ [mc-W-Isf ]e coXnbn-¬ tNmZywsNøp∂ Hcp IqSn-t®-ce - m-bn-cp∂p CXv. tIhew tUmIvS-td‰v XnkoskgpØv XpS-ßn-b-hbn¬ ]cn-an-X-am-hp∂ A°m-Z-anIv F∂ hm°ns\ Xs∂ ]p\¿hm-bn-°m\pw cm{„o-b-hpw kmaqlnI Pohn-X-Ønse A\p-`-h-ßsf ap≥\n¿Øn-bp-ap≈ hni-I-e-\-ßƒ°v XpS-°-an-Sm\pw tIm¨^-d≥kv klm-b-I-c-am-bn-´p-≠v. ASn-ÿm-\-]-c-ambn Cu tIm¨^-d≥kv e£ywsh®Xpw CXp-Xs - ∂-bm-Wv. C∂sØ tIc-fsØ cq]-s∏-Sp-Ønb Nn¥m-]c - hpw Bi-b-]-c-hp-amb ASn-Ø-d-Isf ]p\¿hm-bn-°m\p≈ Hcp Ffnb kwcw`w F∂ \ne-bn¬ Xs∂bmWv A°m-Z-anIv tIm¨^-d≥kv {]k-‡-am-hp∂-Xv. hn⁄m-\sØ \nb-{¥n-°p-Ibpw Xß-fpsS Xm¬]-cy-Øn-\\ - p-kc - n®v AXv D¬]m-Zn-∏n-°pIbpw D]-t`mKn°p-Ibpw sNøp∂ \ΩpsS henb s{]m^k¿am¿, hn⁄m-\-hn-im-c-Z-∑m¿, am[y-a-ß-fnse A`n-{]m-bcq]oI-cW - ° - m¿ Ch-scms° tN¿∂v tIcf-sØ-°p-dn®v cq]-s∏-Sp-Øp-Ibpw {]N-cn-∏n-°p-Ibpw sNøp∂ [mc- W - I ƒ hcpw ImesØ hnZym¿Yncm{„obw s]mfn-s®-gp-Xp-sa∂ ip`-{]Xo£ tIm¨^-d≥kv \ap°v ]I¿∂p\¬Ip-∂p. CØ-c-samcp apt∂m-´p-t]m°v Xo¿®-bmbpw henb sh√p-hn-fn-Isf Xs∂-bmWv A`n-ap-Jo-I-cn°m≥ t]mIp-∂X - .v A°m-Za - nIv tIm¨^-d≥kns‚ apJym-Yn-Xn-If - n¬ Hcm-fm-bn-cp∂ Ckvem-anI ]T-\cw-KØv cm{„m-¥c - ob Xe-Øn¬ Gsd {i≤ t\Snb HIvktv ^m¿Uv AS-°a - p≈ {]kn-≤o-Ic - Wime-Iƒ ]pkvX-I-ßƒ {]kn-≤o-I-cn® A mw Xao-ansb \ΩpsS `c-WIqSw XS™psh°p-∂Xv CØcw {]h-WX-If - psS `mK-am-Wv. A mw Xaoan°v hnk \ntj-[n-®Xv hni-Ie - \ - h - n-t[-ba - m-t°-≠Xv apkvenwIfpw hn⁄m-\-Øns‚ cm{„o-bhpw XΩn-ep≈ _‘sØ ]pXnb coXn-bn¬ kao-]n-°p-∂-h¿°v

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

AXym- h - i y- a m- b n- Ø o- c p- ∂ p- ≠ v . Cw•- ≠ nse "kzbmkv' (SOAS) AS-°-ap≈ h≥InS Iem-e-bß-fn¬ A[ym-]I - \ - mb A mw Xaoan Hmdn-b‚-enkhpw \h sImtfm-Wn-be - n-khpw tN¿∂v CkvemanI {]ÿm-\ß - s - f-°p-dn®v cq]-s∏-Sp-Ønb ImgvN∏m-Sp-Isf Xncp-Ønb cm{„ob Nn¥-I-\m-Wv. temIØv sImtfm-Wn-b¬ hn⁄m-\o-bß - ƒ°-∏pdØv Ckvem-an-s\-°p-dn®v ]pXnb hn⁄m\w Xs∂ Xaoansbt∏m-ep≈ a - pkvenw _p≤n-Po-hn-Iƒ 90-Iƒ°vtijw km[y-am-°p-∂p. Xao-an°v hnk \ntj-[n-°p-∂-Xn-eqsS C¥y≥ k¿°m¿ Hcp {]tXyI Xc-Øn-ep≈ hn⁄m-\sØ Xs∂-bmWv \ntj-[n-°p-∂-Xv. AXn-tesd \mw ImtW≠ hkvXpX CØcw hn⁄m-\-ßƒ D¬]m-Zn-∏n-°p∂-h¿°v AXv Bhn-jvI-cn-°m-\p≈ kzmX{¥yw \ntj-[n-°p-∂-Xv Bhn-jvImc kzmX-{¥y-Øns‚ {]iv\-ambn \ΩpsS _p≤n-Po-hn-Iƒ°pw am[y-aßƒ°pw Hcn-°epw a\- n-em-°m≥ Ign-bp-∂n√. IqSmsX Hcp {]tXyI Xc-Øn-ep≈ bqtdm tI{µoIr-Xa - mb sk°p-e¿ hn⁄m-\w am{Xta kºq¿W Bhn-jvImc kzmX-{¥y-Øn\v A¿lXbp≈q. hwiob [mcW (racist understanding) CØcw \ne]m-Sp-Isf \n¿W-bn-°p-∂p-≠.v AXp-sIm-≠mWv Hcn°-ep-sam-Sp-ßmØ Bhn-jvImc kzmX{¥y hyhlm-c-ß-fn¬ apkvenw-Iƒ {]Xn-Iƒ am{X-ambn HSpßn-t∏m-hp-∂Xv. hn⁄m-\s - Øbpw AXv cq]o-Ic - n°s∏Sp∂ LS-\-I-sfbpw ]cn-K-Wn-°p∂ Hcp \ho\ hni- I - e \ ]cn- ] mSn Xs∂ C∂sØ temIsØ hb-e≥kn-s\bpw IS-∂m-{I-a-W-ßsfbpw hni-Zo-I-cn-°m≥ apkvenw hn⁄m-\-cm{„obw hnI-kn-∏n-s®-Sp-t°-≠X - p-≠v. ]e-t∏mgpw ]pXnb hn⁄m-\-ta-J-e-I-fn¬ FØp∂ apkvenw hnZym¿Yn-Iƒ kzmwio-I-cn-°s∏-Sp-Itbm Xnc-kI v c - n-°s - ∏-Sp-Itbm sNøp∂ A\p`-h-ßƒ [mcm-f-ambn ImWm≥ Ign-bp-∂p-≠v. 2000 Øn\p tijw sslZ-cm-_m-Znepw Z¬ln-bn-epsams° ]Tn-°m≥ t]mb apkvenw hnZym¿Yn-Iƒ HXp-°-s∏-Sp-∂Xv Ata-cn-°≥ A[n-\n-thi \nL≠p-hnse ap¥nb]Z-amb "Xo{h-hmZw' F∂ hm°psIm-≠m-Wv. tIc-fØn¬ \ne-hn-ep≈ kmwkvImcnI kΩnXn- (cultural consensus) Isf tNmZywsNøp∂ Fw.Sn A≥km-cn-bpsS A\p-`hw apX¬ km[m-cW P\-ß-fpsS Xoh≠nIfnse bm{Xm-\p-`h - ß - ƒ hsc CXns‚ km£y-]{- X-amWv. CØcw t]meo-kn-ßns\ adn-I-S-°p∂ ]pXnb apkvenw hnZym¿Yn ]e-t∏mgpw C∂sØ A°m-Zan- I - f psS ]e- X - c - Ø n- e p≈ A‘taJe(blindspot)Iƒ ]e-t∏mgpw ImWmsX t]mIp-∂ps≠∂Xpw icn- b m- W v . Z¬ln- b n¬ ]Tn- ° m≥ t]mbhcpsS BflIYIfn¬ "Igp-Ø‰w aX-Øn¬ apßnb' ae∏p-dØp \n∂v D∂X hnime hn⁄m\-Øns‚ Cu‰n-√a - mb Z¬ln¬ FØn-s∏´p F∂ coXn- b n- e p≈ BJym\ßfmWv ImWp∂Xv .

{]_‘ kam-lmcw

F∂m¬, C¥y-bn¬ Xs∂ G‰hpw henb kwhcW A´n-ad - n°v t\XrXzw \¬Ip-∂ atX-Xc Ieme-ba - mWv sP.-F≥.bp F∂v ImWmsXt]mhp-Ibpw Ac\q‰m-≠p-Im-esØ sP.-F≥.-bp-hns‚ hn⁄mt\m¬]m-Z\w cmPysØ ZenXv˛apkvenw˛]n∂m° hnZym¿Yn-Isf kq£va-ambn Acn-®p-am-‰nbpw ]dns®-dn-™p-am-bn-cp-∂p F∂XmWv bmYm¿Yyw. At∏mƒ ]pXnb apkv e nw hnZym¿Yn Xs‚ ssh⁄m-\nI {]h¿Ø-\ß - sf C¥y-bnse Imºkp-Iƒ°v ]pdØv hnI-kn-®p-h-cp∂ ]pXnb kmaqlnI cm{„o-b apt∂-‰ß - fpw tNmZy-ßf - p-ambn IÆntN¿Øpw Ac\q‰m- ≠ p- I m- e sØ C¥y- b nse kh¿W-hX - I v c - n-°s - ∏´ Imº-kp-If - psS ssh⁄m\nI ap≥K-W\ - I - sf IWn-ia - mbn tNmZyw sNbvXpw am{Xta hnI- k n- ∏ n- ° m≥ Ign- b q. A√mØ hn⁄m\ {]h¿Ø- \ - ß ƒ apJy- [ m- c - b psS ssIbSn t\Sm≥ Xm¬Im-en-I-ambn D]-I-cn-°p-sa¶nepw C¥y-bnse ]n∂Wn P\-hn-`m-K-ß-fpsS Pohn-Xm-\p-`-h-ß-sfbpw AXp-≠m-°p∂ hn⁄m\-sØbpw {]Xn-^-en-∏n-°m≥ Ign-bmsX ]cm-P-bs∏-Sp-Ibpw sNøpw. ]d-™p-h-cp-∂Xv tIhe A°m-Za - nIv AS-bm-`c - W - ß - ƒ A√ Cu ssh⁄m\nI cm{„obw e£ywsh°p-∂-Xv. kzmX-¥ym-\¥c C¥y-bn¬ hnI-kn-®p-h∂ henb cm{„ob tNmZy-ß-sfm-s°bpw apJy-[mc Imº-kn-s\-°qSn tNmZyw sNøp-∂-Xm-bn-cp∂p F∂ ]mTw apkvenw hnZym¿Yn-Iƒ Hcn-°epw ad-∂p-t]m-Im≥ ]mSn-√mØ-Xm-W.v

A°m-Z-anIv tIm¨^-d-kn\p tijw tIc-fob apkvenw kaq-l-Øn-\-IØv A°m-Zan-I-amb Hcp kulrZw cq]-s∏-Sp-Øn-sb-Sp-°m≥ tIm¨^-d≥kn\p km[n-®n-´p-≠v. apkvenw kaql-Øn-\-IØp Xs∂ hnh-c-ssI-am-‰-ßƒ°pw kwhm-Zß - ƒ°pw XS- a - mbn \n∂n-cp∂ then-Iƒ s]mfn®p\o°m\pw CXn-eqsS km[n-®p. kwL-S\m-Xo-Xa - mbn kl-Ic - n-°m≥, hn⁄m-t\m¬]m-Z\ - Øn\v H∂n®p\n¬°m\pw hntbm-Pn-∏p-Isf [\mfl-I-ambn ho£n-°p∂ Hcp kulrZ ssh⁄m\nI afiew (engaged scholarship) apkvenw kaql-Øn-\I - Øv cq]-s∏-Sp-Øn-sb-Sp-°m\pw tIm¨^d≥kn\v km[n-®p. apkvenw kwL-S-\-Ifpw AhcpsS ]{X-{]-kn-≤o-I-c-W-ßfpw hcpw Ime-ß-fn¬ CXns\ F{X-tØmfw apt∂m-´p-sIm-≠p-t]mIpw F∂-Xn-\-\p-k-cn-®mWv Ch-bpsS \ne-\n¬∏v. kp∂n-˛a - p-Pm-ln-Zv˛- X - _ - veo-Kv˛- P - a - m-AsØ Ckveman XpS-ßnb kwL-S-\-I-fn¬ s]Sp-∂-hcpw A√m-Øhcpamb hyXykvX [mc-If - n¬\n∂p≈ bph]finX-cpsS Hcp πm‰v t^man\v ASn-Ø-d-bn-Sm≥ Cu tIm¨^-d≥kn\v Bbn-´p-≠v. CXns\ H∂n-t®-s‰Sp-°m≥ tIc-f-Ønse apkvenw kwL-S-\-Iƒ°v km[y- a m- b m¬ A°m- Z - a nIv tIm¨^- d ≥kv k¬°¿aam-bn-Øo-cpw. 17

XpS¿{]-h¿Ø-\-ß-fn-eqsS am{Xta tIm¨^d≥kns‚ Ncn{X ZuXyw ]q¿Øn-bm-hp-I-bp-≈q. Ah-X-cn∏n-°-s∏´ apgp-h≥ {]_-‘-ß-fpsSbpw kam-lmcw ]pd-Øn-d-ßp-∂-Xn-eqsS tIc-fob kaql-Øn\v Ah-ew-_-\o-b-amb Hcp ⁄m\-t{kmX mWv e`y-am-Ip∂Xv. {]tXy-In-®v, Ckvem-anI kaq-l-sØ-°p-dn®v \ne-hn¬ \n¿an-°-s∏-´n-´p≈ _nw_-\n¿an-Xn-I-fn¬\n∂v hm¿∏v am-XrI-Ifn¬ \n∂pw ap‡-amb Ncn-{X-tc-Jbpw ssh⁄m-\nI CS-s]-S-ep-am-bn-cn-°p-an-Xv. CkvemanI kaq-lØns‚ `mKØp\n∂v Fkv.-sF.H \n¿∆-ln-°p∂ al-Ømsbmcp ZuXy-am-bn-cn-°p-an-Xv. ]pXnb coXnbn-ep≈ A°m-Za - nIv BŒn-hn-kß - ƒ C\nbpw tIcfob apkvenw kaq-lØ - n-\I - Øv cq]-s∏-SW - w. AXneqsS cq]-s∏-Sp∂ ]pXnb DW¿hp-Isf kzoI-cn°m\pw hne-bn-cp-Øm-\p-ap≈ tijn s]mXp-a-

fiew B¿Pn-°p-∂Xv \ΩpsS ssh⁄m-\nI N{I- h m- f - ß - f n¬ ]pXnb shfn®w ]I- c pw. AXnte°p≈ Hcp Ffnb XpS°amWnXv.

d^-d≥kv: Clinton Bennett: Studying Islam

Zneo]v tat\m≥: Blindness of Insight \h-bm\ sI.sI sIm®v : _p≤- \ n- t e- ° p≈ Zqcw (Un.kn_pIvkv, 2011) jmPlm≥ amS-ºm´v: sP.-F≥.-bp-hnse Nph¿ Nn{X-ßƒ (Un.kn _pIvkv, 2010) Reforming the Indian Madrassas: Contemporary Muslim Voices by Yoginder Sikand Fw.kn hS- I c; apkv e nweoKv \ne- ] m- S ns‚ coXnimkv{Xw.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]n.sI kmZnJv

]pXnb At\z-j-W-ßƒ°v hgn-Xp-d∂ Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kvv

bqtdm-]y≥ \thm-∞m\ B[p-\n-IX - b - psS Ahncm-aamb apt∂-‰-Øns‚ ap\-sbm-Sn-bp-∂Xv I≠psIm-≠mWv Ccp-]s - Øm∂mw \q‰m-≠ns‚ BZy ZiIw ]n∂n-Sp-∂Xv. cm{„obw, kmº-ØnIw, kmwkvImcnIw XpSßnb taJ-e-I-fn¬ ]Øn XmgvØnb \thm-∞m\ B[p-\n-IXbpw AXns‚ ⁄m\-]camb ASn- Ø - d - I fpw \nin- X - a mb hna¿i- \ ßƒ°pw ]p\-cm-tem-N\ - I - ƒ°pw C∂v hnt[-ba - mbn-s°m-≠n-cn-°p-∂p-≠v. \thm-∞m\ B[p-\n-I-XbpsS ⁄m\-imkv{X]c-amb lnwk°v hnt[-bamb kaq-lß - f - n¬\n∂pw kap-Zm-bß - f - n¬\n∂pw {]tZ-i-ß-fn¬\n∂pw Db¿∂p h∂ ]cn-I¬]-\Ifpw kn≤m-¥ß - fpw `h-im-k{v X-]c - a - mb Hcp hntamN\ km[y-X-sb-Xs∂ Xpd-∂n-´n´p≠v. temIsØ ImWm≥ B[p-\n-I-X, atX-X-cXzw XpS-ßnb ]cnI¬]-\-Iƒ ]cym-]vX-a√. Ad_v {]t£m-`-ßƒ ]pXnb cm{„ob km[y-X-Iƒ am{X-a-√, CXp-h-scbp≈ ⁄m\-imkv{X ImgvN-∏m-Sp-I-fp-sSbpw hna¿i\ D]m-Zn-If - p-sSbpw ]cn-an-Xn-Is - f-bmWv shfns∏-Sp-Øn-b-Xv. C\nbpw hnI-kn-t°≠ As√-¶n¬ \thm-∞m\ B[p-\n-IX Ak-∂n-ln-X-am-°nb A]ckaq-lß - f - psS ⁄m\-imkv{X]c-amb ASnØ-dI - f - psS km[y-XI - s - f-°p-dn®pw ssh⁄m-\nI temIØv henb kwhm-Z-ßƒ \S-°p-∂p. B[p\nI sk°p-e¿ hn⁄m-\o-b-ßƒ°v Ckvemw t]mep≈ aX-ßsf a\- n-em-°m≥ km[y-a√ - . ImcWw, B[p-\n-IX - b - psS ]Sn-™m-d≥ [mc-WI - ƒ°∏p-da - mWv Ckvemw t]mep≈ aX-ßfpsS km[y-X F∂v Xem¬ Ak-Zn-s\-t∏m-ep≈ kmaq-ly-im-k{v X⁄¿ Nq≠n-°m-Wn-°p-∂p-≠v. Ckvem-an-s\bpw apkvenw-I-sfbpw AXns‚ Xs∂ ]Zm-h-en-I-fn-eqsSbpw coXn-im-kv{X-ßf - n-eq-sSbpw a\- n-em-°m≥

{]_‘ kam-lmcw

{ian-°W - s - a∂pw At±lw i‡-ambn Bh-iy-s∏Sp-∂p-≠v. AYhm Hcp ⁄m-\-imkv{Xw F∂ \nebn¬ Ckvem-an\v kzbw Xs∂ hna¿i-\m-flI km∂n-≤y-ambn \ne-sIm-≈m≥ km[n-°p-sa∂mWv CXv Nq≠n-°m-Wn-°p-∂Xv. Ckvem-anI hn⁄m-\ob-ß-fpsS kmt¶-Xn-I-X-Ifpw N´-°q-Sp-Ifpw hnIkn-°p-tºm-gmWv CØcw Hcp am‰w km[y-am-Ip-∂Xv. B[ym- fl n- I - X (ZnIv¿), ⁄m\m- t \z- j Ww(^nIv¿) F∂n-hsb hn`-Pn-°mØ ⁄m\-kao-]-\-amWv Ckvem-an-\p-≈-Xv. aÆv, hnÆv, a\pjy≥, \mK-cn-IX F∂n-hsb kmI-ey-tØmsS t\m°m≥ km[n-®-XmWv Ckvem-anI \mK-cn-I-XbpsS henb khn-ti-j-X-I-fn-sem∂v. ssZh-{]-Xn\n[n F∂ \ne-bn¬ `qanbpsS kwkvIc - Ww F∂ DØ-c-hm-ZnØ \n¿h-l-W-Øn\v Bh-iy-amb kIe ⁄m-\-ß-sfbpw B¿Pn-s®-Sp-Ø-Xp-sIm≠mWv \man∂v ]d-bp∂ "Ckvem-anI hn⁄m-\ob-ß-fpsS kph¿W-Imew' cq]-s∏-´-Xv. C∂v \nehn-ep≈ Ckvem-anI hn⁄m-\o-b-ß-fn¬ ]eXpw hyXy-kX v a - mb kmaq-lnI, kmwkvIm-cnI, cm{„ob kml-Nc - y-ßf - psS kr„n-bm-sW-∂Xv Ch-bpsS cN\m-flI - X - s - bbpw {Inbm-flI - X - s - b--bp-amWv kqNn-∏n°p-∂-Xv. AYhm aZvl_pItfm ^nJvlv hn⁄m\o-btam cq]-s∏-´Xv Ckvem-anI kaq-l-Øns‚ hnIm-k-Øn-\-\p-k-cn®mWv. Pohn-X-Øns‚ \m\mta-J-e-I-fnepw hgn-Im-´n-bm-hpI F∂ [¿Ωw Ckvem-anI hn⁄m-\o-b-ßfpw ]fin-X-∑mcpw \n¿h-ln-°p-Ibpw sNbvXn-cp-∂p. Cu ssh⁄m\nI ]mc-º-cy-amWv B[p-\nI kmaq-lnI apt∂‰-ß-fpsS AkvXn-hm-cw F∂Xv C∂v hy‡-am-bns°m-≠n-cn-°p-∂p. CkvemanI \mK-cn-I-X bqtdm19

]y≥ \thm-∞m-\-Øns‚ \n¿am-W-Øn¬ henb kw`m-h-\-Iƒ \¬In-bn-´p-s≠-¶nepw \thm-∞m\ B[p-\n-I-X-bpsS {]Xm-]-Imew Ckvem-an-t\mSpw Ckvem-anI hn⁄m-\o-bß - s - fbpw kao-]n-®Xv A]cn-jvIr-Xw, A[-aw, ]ptcm-Ka - \ hncp≤w XpS-ßnb ap≥hn-[n-I-tfm-Sp-Iq-Sn-bm-bn-cp-∂p. CkvemanI hn⁄m-\o-b-ßfpw ]finX-∑mcpw sImtfm-Wn-ben-k-Øn-s\-Xnsc Db¿Ønb sh√p-hn-fn-Isf AXnPohn- ° m\mbn- c p∂p atX- X chXv I - c - W (secularisation) {]{Inb Ckvem-anI kaq-l-ßƒ ASn-t®¬∏n-®-Xv. AYhm Ckvem-anI hn⁄m-\ob- ß ƒ s]mXpafi- e - Ø n¬ {]k- ‡ - a - s √∂v kzImcy Pohn-X-Øns‚ I¿a -imkv{Xhn[n-I-fpsS kam-lm-c-ambn AXns\ ]cn-an-X-s∏-Sp-Øp∂ \bßfpw \nb-a-ßfpw ssh⁄m-\nI taJ-e-bn¬ ASn-t®¬∏n-°p-Ibpw sNbvXp. Ckvem-anI hn⁄m-\o-b-ß-fpsS hnIm-k-Øn\v henb {]Xn-k‘n-bmWv CXv krjvSn®-X.v kºq¿W \ncm-Ic - Ww, D]m-[n-I-fn-√mØ kzoI-cWw XpS-ßnb kao-]-\ß-fmWv atX-Xc B[p-\n-I-X-tbmSv BZy-Im-e-ßfn¬ Ckvem-anI kaqlw ssIsIm-≠-Xv. AYhm A£-c-hm-Zhpw Ckv-em-anI hn⁄m-\o-b-ß-fpsS km[y-XI-fpsS kºq¿W \ncm-Ic - W - hpamWv CXneqsS kw`-hn-®X - .v B[p-\o-Ic - n-°pI, ]mc-ºc - ysØ apdpsI ]nSn-°pI F∂o c≠v ap-{Zm-hm-Iy-ßfpw Ckvem-anI Nn¥ ssh⁄m-\nI ]mcº-cysØ atX-Xc - m-[p-\n-IX - b - psS B{Klw t]mse kzImcy CS-ßf - n-te°v ]cn-an- Xs∏-Sp-Øm≥ am{X-am-Wv klmbn-®-Xv. CXv kr„n® \n›-em-h-ÿsb adn-I-S°m\mbn-cp∂p Ccp-]Xmw \q‰m-≠nse Ckvem-anI \thm-∞m\ \mb-I¿ {ian-®-Xv. ]mc-º-cy-ß-fn¬ Du∂n B[p-\n-I-X-tbmSv {Inbm-fl-I-ambn kwh-Zn°m-\m-bn-cp∂p CJv_m¬, auZq-Zn, _Zo-D- -am≥ kønZv \q¿kn XpS-ßn-b-h¿ {ian-®-Xv. ]mc-ºcyw, B[p-\n-IX F∂n-ßs - \-bp≈ Zzµz \n¿an-Xn-°∏ - pdw ]mc-ºc - yw, B[p-\n-IX - t- bmSv CS]-g-In-b-sX-ßn-s\-bm-sW∂v ]mc-º-cysØ \n›e-am°n \ne-\n¿Øp-∂-Xn¬ B[p-\n-I-X-bpsS ]¶ns\°pdn-®p-ap≈ Btem-N-\-Iƒ {]k-‡-amIp-∂Xv Chn-sS-bm-Wv. B[p-\n-IX, ]mc-ºcyw XpSßnb Zzµz-ßƒ°∏pdw Ckvem-anI kaq-lØ - ns‚ ]pXnb PohnX kml-N-cy-ß-fn¬\n∂pw A\p-`-hß-fn¬\n∂pw ]ptcm-K-a-\m-fl-I-amb kmaq-lnI \n¿an-Xn-°m-h-iy-amb ssh⁄m-\nI At\z-j-Wßƒ ]n∂oSv \S-°p-I-bp-≠m-bn. DZm-l-c-W-Øn\v, bqtdm-∏nepw a‰n-Xc cmPy-ß-fnepw {]hm-kn-Ifpw \yq\-]-£-ß-fp-ambn Po-hn-°p∂ apkvenw kap-Zmbmw-K-ß-fn¬\n∂v Db¿∂v h∂ ]pXnb tNmZyßfpw At\z-j-W-ß-fpw Ckvem-anI hn⁄m-\ob-ßsf NSp-ea - m°n \n¿Øm≥ klm-bn-®p. XmcnJv da-Zm-s\-t∏m-ep-≈-h-cpsS CS-s]-S-ep-Iƒ DZm-l-cWamWv. ^nJvlnepw {]am-W-ß-fpsS hymJym-\Øn-epw CXv ]pXnb ]cn-h¿Ø-\-ßƒ sIm≠p20

h∂p. apdmZv tlm^vam≥ Hcn-°¬ kqNn-∏n-®-Xpt]mse bqtdm-∏n¬\n∂v Ckvem-anI temI-Øn\v ]pXnb Znibpw shfn-®hpw e`n®p XpS-ßn. ]pXpXmbn cq]wsIm≠ ssh⁄m-\nI Nn¥m ]cnI¬]-\-Isf Ckvem-anI Nn¥m]-≤-Xn-bp-ambn F≥tKPv sNøn-∏n-°m-\p≈ {ia-ßfpw Cu kµ¿`Øn¬ \S-°p-I-bp-≠m-bn. F∂m¬, Ckvem-anI hn⁄m-\o-b-ßfpsS coXn-im-kv{X-ß-sf ]q¿Wambpw \ncm-I-cn-°m≥ {ian-®Xn\m¬ CØcw {iaßfpsS B[n-Im-cn-IX ]e-t∏mgpw sh√p-hn-fn-°s∏-´p. knbm-D-±o≥ k¿Zm¿, Ban\m hZq-Zv XpS-ßnb-h¿ Db¿Ønb ssh⁄m-\nI tNmZy-ßƒ {]k‡-am-hp-tºm-gpw Ah-cpsS kzoIm-cyX ]cn-an-Xs - ∏´Xv AXp-sIm-≠m-W.v F∂m¬, CØcw ssh⁄m\nI At\z-jW - ß - sf Dƒs°m-≠p-sIm≠v CkvemanI {]am-Wß - f - n-eq∂n ]pXnb kao-]\ - ß - ƒ kzoIcn-°p-hm≥ Jd-Zm-hnsb t]mep≈ ]fin-X-∑m¿ Xøm-dm-bXv henb am‰-ßƒ°v hgn-sh-®p. cm{„o-b, kmaq-ln-I, kmwkvIm-cnI taJ-e-Ifn¬ kPo-h-ambn CS-s]-Sp-I-bpw A[n-Im-c-i-‡nI-tfmSv \nc¥c t]mcm-´-Øn¬ G¿s∏-Sp-Ibpw sNøp∂ Ckvem-anI {]ÿm-\-ßfpw Xß-fpsS \ne-]m-Sp-Is - fbpw Z¿i\-ßs - fbpw Ipdn® ]pXnb kao-]-\-ßƒ kzoI-cn-°p-∂Xpw Cu L´-Øn¬ \ap°v ImWm≥ Ign™p. ico-A-Øns\ tIhe \nba kam-lm-c-ß-fpsS N´-°q-Sv F∂-Xn-e-∏pdw ico-AØ - ns‚ Xm¬]cyßsfbpw e£y-ßsfbpw (aJm-kznZp»coA) ]cn-K-Wn-®p-sIm-≠p≈ At\zj- W - ß ƒ kPo- h - a mbn. CØcw am‰- ß ƒ Db¿Ønb ⁄m\-im-k{v X-]c - a - mb ]pXnb Du¿Pw Ckvem-anI hn⁄m-\o-b-ß-fn¬ temIsaºm-Spw C∂v {]I-S-am-Wv. "]fin-X¿ {]hm-N-I-]m-c-º-cyØns‚ ]n≥ap-d°m'cmsW∂v Jp¿-B≥ hN-\Øns‚ A¥- k Ø Dƒs°m≠v Ckv e manI hn⁄m-\o-bß - sf kzImcy aXm-\p-`h - ßfpsS N´°q-Sp-If - n¬\n∂v ]pd-Øp-sIm-≠p-hc - m\p≈ Ccp-]Xmw-\q-‰m-≠nse Ckvem-anI \thm-∞m\ \mb-IcpsS {ia-ßƒ°v KpW-I-c-amb amXr-I-Iƒ I≠psIm-≠n-cn-°p∂ kml-Nc - yhpw C∂v kwPm-Xa - m-W.v F∂m¬, Ckvem-anI hn⁄m-\o-bß - f - p-sS henb ]mc-ºcyw Ah-Im-i-s∏-Sp∂ tIc-fob apkvenw ssh⁄m-\nI afiew CØcw am‰-ßsf henb Af-hn¬ kzoI-cn-®n-´n-√. F∂v am{X-a√ A£-chm-Z-Øns‚ apJ-ßƒ ]e-`m-h-ß-fn¬ sXcp-hp-hpI-fnepw Imº-kp-I-fnepw F¥n\v Zo\o-a-Zm-cn-kpIfnse kne-_-kp-I-fn¬ t]mepw henb {]Xn-k‘n-Iƒ kr„n-°p-∂Xpw \ap°v ImWm≥ km[n°pw. Cu kml-Nc - y-Øn-emWv Ckvem-anI hn⁄m\o-bß - s - f-°p-dn® Bg-Øn-ep≈ At\z-jW - ßfpw ]T-\-ßfpw tIc-f-Øn¬ ]cn-N-b-s∏-Sp-tØ-≠Xv A\n-hm-cy-ambn hcp-∂-Xv. Cu Zni-bn-ep≈ tIc-fØn¬ BZy Nph-Sp-sh-∏m-bncp∂p Fkv.sF.H kwLSn∏n® CkvemanIv A°mZanIv

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tIm¨^d≥kv. Ckvem- a nI ⁄m\afie- Ø ns\ {]amW_≤hpw kmt¶-Xn-I-_-≤-hp-ambn Ah-ew_n-®p-sIm-≠p≈ hni-Ie - \ kwkvImcw hf¿ØpI F∂-Xm-bncp∂p ktΩ-f-\-Øns‚ {][m\ e£yß-fn-sem-∂.v AXn-\m¬, ⁄m\-imkv{Xw, ^nJvlv F∂o taJ-eI - ƒ°v ASn-ÿm\]c-amb {]k-‡nbmWv D≈-Xv. Ckvem-anI PvRm\-aW - vUe - Ø - ns‚ {]k-‡n, hnh-£, km[p-X, km[yX, {]mam-WnIX F∂nh imkv{Xo-ba - mbn t_m[y-s∏-Sp∂ hn[amWv kwhm-Z-ßƒ Hcp-°-s∏-´Xv. ^nJvlns‚bpw Dkzq-ep¬ ^nJvlns‚bpw hni-Ie - \ amXr-II - sf tIc-fob _p≤n th≠{X ]cn-N-bn-®n-´n-√m-Ø-Xn\memWv {]tXyI taJ-e-bmbn Xs∂ AXns\ h¿Ko-I-cn-®Xv. Ckvem-anI ⁄m\-im-kv{XsØ Ipdn® ASnÿm\ t_m[y-ß-fn¬ Du∂n-s°m≠p≈ ssh⁄m-\nI hni-I-e-\-Øn\v ^nJvlv Fß-s\-bmWv klm-bI - a - m-Ip-∂Xv F∂v kwhm-Zßfn-eqsS Xncn-®-dn-b-s∏-Sp-sa∂v {]Xo-£n-°mw. ta¬ ]d™ c≠p aWvUe - ß - f - nse t_m[y-ßƒ i‡n-s∏-Sp-tØ≠ aq¿Ø-amb {]iv\t- a-Je F∂ \ne-°mWv cmjv{Sob kn≤m-¥sØ ]cn-KW - n-®n-cn°p- ∂ - X v . hna¿i\ ]≤Xn F∂ \ne- ° p≈ Ckvem-ans‚ {]k-‡nsb Cu aq¿Ø-amb hyhlm-c-ßƒ Xo¿®-bmbpw i‡n-s∏-Sp-ØpIbmWv sNøp-I. ⁄m\-im-kv{Xhpw AXn-t\m-Sp≈ kao-]\ - ß - fp-amWv F√m ssh⁄m-\nI kwhm-Z-ß-fp-sSbpw ASn-Ø-d. Adn-hn-s\-°p-dn®pw hn⁄m-\o-b-ß-sf°p-dn®pw Ckvem-an\v khn-ti-j-amb [mc-W-I-fp≠v. ⁄m\t{kmX- p-Iƒ, {]am-Wß - ƒ, hymJym\-ßƒ, hymJym\ imkv{Xw (Hermenuetics), hnhn[ hn⁄m-\o-b-ßƒ, Ah Db¿∂p-h∂ Ncn{X-]c - hpw kmaq-ln-Ih - p-amb kml-Nc - y-ßƒ, \nba \n¿≤m-cW coXn-Iƒ, Nn¥mkc-Wn-Iƒ, CkvemanI hn⁄m-\o-bß - ƒ B[p-\n-IX - b - p-sSbpw DØcm-[p-\n-IX - b - p-sSbpw kml-Nc - y-Øn¬, ]mc-ºc - yhpw \thm-∞m-\hpw, kwL¿j-ßfpw ka-\z-bhpw XpSßn hnhn[ hnj-b-ßƒ Ckvem-anI ⁄m\imkv{Xw F∂ taJ-ebn¬ N¿® sNøs∏´p. Ckvem-anI {]am-Wß - fpw hymJym\ imkv{Xhpw, kmaq-lnI kn≤m-¥-ßfpw Ckvem-anI Nn¥m-]≤-Xnbpw F∂o taJ-eI - f - n-embncp∂p A°m-Za - nIv skj-\p-Iƒ - \S-∂Xv. I¿a imkv{X hn[n-If - psS kam-lmcw F∂-Xn\-∏pdw a\pjy PohnX hyh-lm-cß - s - f-°p-dn® kao]-\ß - f - mWv ^nJvlv ssIImcyw sNøp-∂X - v. kmaqlnI _‘-ßƒ, kmwkvIm-cnI hn\n-a-b-ßƒ, kmºØnI CS-]m-Sp-Iƒ F∂n-hb - mWv ^nJvlns‚

{]_‘ kam-lmcw

taJ-e-Iƒ. ^nJvln-s\-°p-dn® Cu hnim-e-amb Imgv®∏ - m-Sn-eq∂nbp≈ N¿®-If - mWv Cu taJ-eb - n¬ \S-∂Xv. {]mtZ-inI kwkvIr-Xn-Ifpw Ckvem-anI kwkvIm-chpw, ^nJvlns‚ \b hnIm-k-ßƒ, ^nJvlv ]mS-h-sØ-Ip-dn® kwhm-Z-ßƒ XpS-ßnb hnj-bß - ƒ Cu Xe-sI-ń\v Iogn¬ N¿® sNbvXp. A¬ ae-I-Øp¬ ^nJvlnb, CPvXn-lmZv˛aZvl_v˛XJveoZv, ^nJvlv ka-Im-enI {]h-W-X-Iƒ, \yq\]£ I¿aimkv{Xw: {]mtZ-in-I LS-Iß - fpw km¿h euInI aqey-ßfpw F∂o Xe-s°-´p-I-fnem-bn-´mWv A°m-Za - nIv skj-\p-Iƒ \S-∂Xv. kq£va-amb A[n-Imc LS-\-I-fn-te°v hsc cmjv{So-b-Øns‚ A¿YX-e-ß-ƒ amdn-bn-cn-°p∂ _lp kmwkvIm-cn-Ihpw _lp-hw-io-bhpw _lpkz-ch - p-amb kml-Nc - y-Øn¬ Ckvem-anI cmjv{Sob kn≤m-¥s - Ø Ipdn® At\z-jW - ß - f - mWv CkvemanI cm{„ob kn≤m¥w F∂ Xe-s°-ń\v Iogn¬ \S-∂Xv. ]c-ºc - m-KX - a - mb kmt¶-XnI ]Zm-he - n-Isf Ipdn-®p≈ {]mam-Wn-Ihpw \ho-\-hp-amb hymJym\-ßfpw, ]ucXzw, tZi cmjv{Sw, A[n-Imc kzcq]-ßƒ, F∂n-hbpsS ]cn-Wm-aß - t- fmSv Ckvem-anI cmjv{Sob kn≤m-¥Ø - ns‚ kao-]\ - ß - ƒ, ]uc-kaqlw, kzXz-cm-jv{So-b, \hen_-d¬ hmZw F∂nh-sb-°p-dn-®p≈ kwhm-Z-ßfpw Cu Xe-s°-ń\p Iogn¬ \S-∂p. XzmKqØv˛Pmln-en-bØv: A¿YXe-ß-ƒ, {]mam-WnI hni-I-e\w, A¬P-am-A-Øv, DΩØv, Jnem-^Øv, Juw: ]pXnb kao-]-\-ßƒ, kzXz-cm-jv{So-bhpw Ckvem-an-I cmjv{So-bhpw, Ckvem-anI cmjv{Sob Nn¥: atX-X-c-Xz-Øn\pw B[p-\n-IX - °pw tijw, BtKm-fo-Ic - Ww \h DZmc-hmZw Ckvem-anI cmjv{Sobw F∂o Xe-s°-´p-Ifn-ep≈ A°m-Z-anIv skj-\p-I-fmWv \S-∂Xv. C¥y-bnse hnhn[ k¿h-I-em-im-e-I-fn¬ \n∂pw Zo\o-a-Zm-cn-kp-I-fn¬\n∂p-ap≈ hnZym¿YnIfpw {]apJ ]fin-Xc - p-amWv ktΩ-f\ - Ø - n¬ ]s¶Sp-ØXv. "kwL-S-\-hn-⁄m\'ßƒ°-Xo-X-ambn ssh⁄m-\nI At\z-j-W-ßƒ°pw kwhm-Zßƒ°pw thZn-sbm-cp-°pI F∂Xmbncp∂p ktΩf-\-Øns‚ {][m\ e£yw-. Ckvem-ans‚ _lpkz- c - a mb hmb- \ - I ƒ I£nXzßƒ°- ∏ pdw "DΩ'Øns‚ cN-\m-flI Pohn-XØ - n-s\-bmWv klmbn-t°-≠X - v. Cu ImgvN∏ - m-Sn-eq∂n hyXykvX hmb\-Iƒ°pw hymJym-\-ßƒ°pw ktΩ-f\w CSw \¬In. hyXykvX apkvenw Nn¥m-[m-c-Iƒ XΩnep≈ kwhm-Zm-flI _‘-Øn-eqsS cq]-s∏-Sp∂ ssh⁄m- \ nI DW¿hp- I sf AS- b m- f - s ∏- S pØm\p≈ Ffnb XpS°w IqSn-bmWv CXv.

A`n-apJw ssiJv AlvaZv Ip´n/ aplvkn≥ ]cmcn

\ho-I-c-W-ß-fpsS XpS¿®-bmWv ^nJvlns‚ ]mc-ºcyw

AØPvZoZp¬ ^nJvlo AYhm ^nJvlp \hoI-c-Ww F∂ Hcp ]Zm-hen ka-Im-enI I¿a-imkv{X-Øn¬ kPo-ha - m-Wt- √m. F¥mWv AXns‚ A¿Yw? AXns‚ km[pX F¥mWv? ico-AØv F∂m¬ ssZhnI \nbaw F∂mWv A¿Yw. F∂m¬, ^nJvlv B ssZhnI \nb-aØns‚ a\pjy hymJym\hpw(human understanding) {]tbm-Kh - ¬I-cW - hpw BWv. am\p-jnI A\p`-hhpw hymJym-\hpw amdp∂ kml-N-cy-ß-tfmSv A\p-Iq-e\w sNøpI F∂Xv Hcp kzm`m-hn-I-Xbm-Wv. Znhy-t_m-[-\-Øns‚ {]{Inb Xs∂ FSpØm¬ AXn¬ a°-bn¬ Ah-Xc - n-∏n-°s - ∏-´Xpw aZo\-bn¬ Ah-X-cn-∏n-°-s∏-´Xpw F∂ hn`-P\w ImWmw. Xlvcow AYhm \njn-≤-am-°¬ h∂Xv L´w L´- a m- b n- ´ mWv F∂v BCi(d)bpsS dnt∏m¿´n¬ \n∂v \mw a\- n-em-°n-bX - m-Wv. hnizmk-Øns‚ ASn-ÿm-\ß - ƒ ÿm]n-Xa- m-bX - n\v tijamWv LS-\m-]-chpw aq¿Ø-hp-amb hnj-b-ßƒ IS∂phcp-∂X - v. \nbaw hnI-kn-∏n-°p-∂X - n\pw \S∏m-°p-∂-Xn\pw {Iam-\p-K-Xn-I-amb Hcp coXnimkv{Xw D≠m-bn-cp∂p F∂pw \ap°v ImWm-hp∂-Xm-Wv. hnhm-l-co-Xn-I-fn¬ D≠mb ]cn-jvIm-cßƒ AXn\v Hcp DZm-l-c-W-am-Wv. AXp-t]m-se, {]hm-NINcysb ]cn-tim-[n-°p-I-bm-sW-¶n¬ Xs∂, Ah-bn¬ Znhy-t_m-[-\-Øns‚ ASn-ÿm\-Ønepw Xs‚Xmb hymJym-\-ß-fpsS ASn-ÿm\-Ønepw, s]mXp-\∑ - sb em°m-°n-s°m-≠,v \nba \n¿Ωm-Wß - ƒ \S-Øn-bX - mbn ImWm-hp-∂X - m-Wv. P\-\-∑sb ap≥\n¿Øn \nb-a-Im-cy-ß-fn¬ IqSnbm-tem-N-\-bpsS {]k-‡nbpw {]am-W-ß-fn¬ hfsc hy‡-amWv. ""Ah-cp-ambn Imcy-ßf - n¬ IqSnbm-tem-N\ \S-ØpI''(Jp¿-B≥). AY-hm, IqSn-bm22

tem-N\sb kw_-‘n® \n¿t±-iß -- ƒ Jp¿-B\ - n¬ Xs∂ kzbw ÿm]n-Xa - m-bn-cp-∂p. Cu IqSn-bm-temN\ F∂ Bibw {]hm-N-I-∑m¿°v _m[-I-am-bncp-∂p-sh-¶n¬, km[m-cW - ° - m¿°v Aß-s\-b√ - m-Xmhp-∂-Xn¬ \ymb-an-√. Nne `uXnI Imcy-ß-fn¬ {]hm-N-I-s\-Sp-°p∂ kzX{¥ Xocp-am-\-ßƒ°v ssZhnI ]Zhn C√mbn-cp∂p F∂p ImWm-hp-∂Xm-Wv. \nß-fpsS temI Imcy-ßf - nse kmt¶-XnI-⁄m\w \nßƒ°mWv IqSp-X¬ D≠m-hpI F∂p {]hm- N - I ≥ (k) ]d- ™ n- ´ p- ≠ - t √m. At∏mgpw hlvbns‚ ASn-ÿm-\-Øn-ep≈ Imcyßfpw kzX-{¥-am-bXpw XΩn-ep≈ IrXy-amb hnthN\w \S-∂n-´p-≠m-bn-cp-∂p. ]n¬°m-eØv ]finX-∑m¿, {]hm-N-Is‚ \nb-a-\n¿Ωm-W-ß-sfbpw {]hm-NIs‚ I¿Ω-ßs - fbpw {]hm-NI - s‚ hy‡n]-ca - mb ioe-ßs - fbpw th¿Xn-cn-®X - m-bn´pw \ap°v ImWm-hp-∂-Xm-Wv. AJo-Z/ hnizm-k-Im-cy-ßƒ, C_-mZXv/ Bcm-[\ - m-co-Xn-Iƒ, akzmenlv/ s]mXp\-∑b - p-ambn _‘-s∏-´h F∂o Imcy-ßƒ°n-Sb - n¬ IrXy-amb hnth-N\w \S-Ø-s∏-´p. akzm-enlv F∂p ]d-bp-∂Xv amdp∂ kmaqly kml-N-cy-ßtfmSpw s]mXp-io-eß - t- fmSpw (custom) _‘-s∏-´Xm-Wv. C_v\p ssXanø ]d-™X - p-t]m-se, s]mXpio-eß - ƒ aXw Bcw`w Ipdn-°p-∂X - √, adn®v, a\pjyk-aqlw \n¿Ωn-°p-∂-Xm-W-t√m. P\-ßƒ AØcw BNm-c-ßfpw ioe-ß-fpw D≠m-°p-∂Xv XpS¿t∂m-s´. ico-A-Øns‚ ASn-ÿm\ aqey-ßtfmSv s]mcp-Ø-s∏-Sp∂ Ime-tØmfw Ah-tbmSv A\p-Iq-es - ∏-Sm-hp-∂X - m-Wv. \oXn, ka-Xzw, XpeyX XpS-ßn-b-h-bmWv B ASn-ÿm\ aqey-ßƒ. ""A√mlp \oXnbpw \∑-bpsS ]q¿Øo-I-c-Whpw _‘p ]cn-]m-e\ - hpw I¬]n-°p-∂p; Xn∑bpw tæ—-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Xbpw AXn-{I-ahpw hne-°p-∂p. \nßƒ t_m[hm-∑m-cm-Im-\mbn Ah≥ D]-tZ-in-°p-I-bm-Wv.'' AXm-bXv \oXnbpw Zbm-hmbv]pw ÿm]n-°p-Ibpw ZpjvSe - m°pw A\o-Xnbpw Im¿°-iyhpw XpS-®p-\o°p-Ib - p-amWv ico-AØ - ns‚ Xm¬]-cy-ßf - psS efnX-amb A¿Yw. {]hm-NI - s\bpw Znhy-{K-Ÿs - Øbpw Ab-®n-cn-°p-∂Xv P\-ß-tfmSp \oXn h¿Øn-°m\mWv F∂pw Ah≥ ]d-bp-∂p. AY-hm, am‰w km[p-hm-Ip∂ \nb-a-ßfpw am‰w km[p-h-√m-Øhbpw XΩn-ep≈ hnth-N\w \S-°s - ∏-´n-´p≠v F∂v a\- n-em-t°-≠X - m-Wv. akzm-en-lv AYhm s]mXp \∑ F∂ hm°v kaIm-enI I¿a-imkv{X hyh-lm-c-ß-fn¬ kPo-ham-W-t√m. F¥mWv B hm°ns‚ [¿Ωw? akzmen-lv, s]mXp\∑ F∂ Cu kmt¶-XnI ]Z-ßƒ \ΩpsS ]q¿∆nI-cmb Cam-ap-Iƒ Xs∂ A°m-Z-anI Xe-Øn¬, Hcp {]tXyI kml-N-cyØn¬ hnI-kn-∏n-s®-Sp-Ø-Xm-Wv. tIh-e-ambn B kmt¶-XnI ]Zm-he - n-If - n¬ H´n-∏n-Sn-t°-≠X - n-s√-¶nepw, AXv {]Xo-I-h¬°cn-°p∂ A¿∞-ßƒ°v henb {]m[m-\y-ap-≠v. kaq-l-Øns‚ amdp∂ Ahÿmhnti-j-ßsf IW-°n-se-Sp°ptºmƒ AXns‚ s]mXp-\∑ - I - f - psS A¿∞-ßfpw amdn-s°m≠n-cn-°pw. F¥p-sIm≠v A∂sØ ]WvUn-X¿ Cu ]Zm-hen {]tbm-KØ - n¬ hcpØn F∂XmWv Nn¥nt°- ≠ - X v . AY- h m, amdnb kml- N - c y- ß - f n¬ Ah¿°v s]mXp\∑bpw ÿmbn-bmb \nb-aß - fpw \n¿Æ-bn-t°≠n h∂p. s]mXp \∑-bpsS A¿∞ß-fn¬ am‰ßƒ {]Xy-£s - ∏-´p. AXmWv \n¿ÆnX aqey-ßfpw (akvel apAvX_-d) kzX{¥ taJe-Ifpw hn`-Pn-°-s∏-´-Xns‚ ASn-ÿm-\w. {]amW-ßf - psS Ah-ew-_a - n-√msX s]mXp-hmbn a\- nem-Ip∂ \∑-ta-Je - I - s - f-bmWv kzX{¥ aqey-ßƒ/ akvel ap¿ke F∂v Ah¿ t]cv sNm√n hnfn®-Xv. Hcp Imcyw s]mXp-\∑ - ° - p-IX - I - p-sa-¶n¬ AXß- s \- b m- b n- c n- ° p∂ Ime- t Ømfw ico- A Øv AXns\ \nb-{¥n-t°-≠-Xn√ F∂mWv B Imgv-®∏m-Sns‚ A¿∞w. CXv ico-AØ - ns‚ hnIm-k £aX-bpsS e£Ww IqSn-bm-Wv. Camw imlv hen-bp-√mlv ]d-™Xp t]mse, \nb-aß - ƒ akzmen-lv F∂pw aJm-Zo¿ F∂pw hn`Pn-°-s∏-Sm-hp-∂-Xm-Wv. akzmen-lv/ s]mXp-\∑ GsX-¶nepw \nb-a-hy-h-ÿ-bm¬ GIo-Ir-X-a-√. aJm-Zo¿ F∂p h®m¬, {]ÿm-]n-Xa - mb \nb-aß - ƒ F∂m-W¿∞w. \n-ßƒ°-Xns\ Akvkh - m-_nXv/ ÿm]nX aqey-ßƒ F∂pw hnfn-°m-hp-∂-Xm-Wv. hnizm-k-Im-cy-ß-fnepw Bcm-[\m Imcy-ß-fn-epamWv AXv IqSp-X¬ _m[-I-am-Ip-∂-Xv. AXpt]mse, t\csØ ]d™ ASn-ÿm\ aqey-ßfmb \oXn, ka-Xzw, Zbm-hmbv]v, hn´p-ho-gvN, XpeyX, am\p-jnI kulrZw XpS-ßnbhbpw ÿm]nX aqey-ßf - m-Wv.

{]_‘ kam-lmcw

^nJvlnse ]cn-jvIc - W - ß - f - p-sSbpw \ho-Ic - W - ß-fp-sSbpw km[p-Xsb Ipdn®v ]d-™-t√m. Ckvem-anI Ncn-{X-Øn¬ AØcw ]cn-jvIm-cß - fpsS ]mc-ºcyw ImWp-hm≥ km[n-°p-tam? Jnem-^Xp dmjnZbpsS Ime-L´w ]cn-K-Wn°p-tºmfpw \ap°v Cu ss]XrIw ImWm-hp-∂Xm-Wv. H∂mw Jeo^ {]tbm-KØ - n¬ sIm≠p-h∂ - h-bn¬ Jeo^ Da¿ ]cn-jvIm-c-ßƒ hcp-Øn-bn-´p≠v. kIm-Xns‚ hnX-cWw kw_-‘n® Imcy-Øn¬ t]mepw, Da¿ apA-√-^Xp Jpeq-_ns\ KpW-t`m‡m-°-fn¬ \n∂v am‰n\n¿Øn-b-Xmbn ImWm-hp∂-Xm-Wv. tamj-W-°p-‰-Øn\v ]´n-Wn-Im-eØv ssIsh´v in£ \S-∏m-°m-Xn-cp-∂Xpw AØcw Hcp DZm-l-c-W-am-Wv. Da-dns‚ hy‡n F∂ \ne-bnepw `c-Wm-[n-Imcn F∂ \ne-bn-ep-ap≈, kzX{¥ taJe-I-fn-se, hymJym\ kzmX{¥yw Bbn´v \ap-°Xns\ a\- n-em-°m-hp-∂-Xm-Wv. Dkvam-s‚bpw Aen-bp-sSbpw Ime-L-´-Øn¬ AØcw ]cn-jvImc-ßƒ \ap°v ImWm-hp-∂-Xm-Wv. Xßƒ A_q_-°d - n-s‚bpw Da-dn-s‚bpw coXn-Iƒ ]n¥p-Sc - ptam F∂v tNmZn-°-s∏-´-t∏mƒ Ah¿ \ntj-[n-°p-IbmWv sNbvX-Xv. ImcWw Ah¿ ico-A-Øns\ DƒsIm≠ coXn-(understanding)bmWv Ah-cpsS Ah-ew-_w. ImcWw Ime-L´w amdn-bn-´p-≠mbncp∂p. AY-hm, ico-AØ - ns‚ hymJym\ km[yX-Iƒ Gsd hnIm-k-£-a-am-Wv. ]n∂o-Sp≈ Xe-apd-If - n-te°v hcp-tºm-fpw, \mev aZvl_ - p-If - nepw Cu kzmX-{¥y-ßƒ ImWm-hp-∂-Xm-Wv. Camw im^n aZo\mcoXn-im-kv{Xhpw Iq^≥ coXn-im-kv{Xhpw XΩn¬ Gsd sshcp-≤y-ßƒ Is≠-Øn-bn-´p-≠v. ]mc-º-cyhpw ]pXp-abpw XΩn-ep≈ Bi-b-°p-g∏-ßƒ DS-se-Sp-°p-Ib - p-≠mb ]cn-kc - Ø - n¬ BWv At±lw Dkzq-ep¬ ^nJvln\v ASn-ØdbnSp-∂X - v. ]n¬°m-eØv Dkzq-ep¬ ^nJvln¬ Xs∂ hnImk-ßƒ D≠m-hp-Ibpw aJmkzn-Zv, akzm-enlv XpSßnb ImgvN-∏m-Sp-Iƒ hnI-kn-°p-I-bp-ap-≠m-bn. Aßs\ Dkzqep¬ ^nJvlns‚ klm-b-tØmsS ico-A-Øns‚ tIhew `mjm]c-amb hymJym-\ßƒ°-Xo-X-amb BXy-¥nI e£y-ßfpw aqeyßfpw Ah-ew-_-ambn XpS-ßn. Ime-Øn\pw tZiØn\pa\p-k-cn®v ^Xvh-I-fn¬ am‰w hcm-sa∂ kn≤m¥w AwKo-Ic - n-°s - ∏-Sp-Ib - p-≠m-bn. cmjv{Sob LS-\-bpsS kz`mhw Xs∂ CkvemanI Ncn-{X-Øn¬ GI-Xm-\-am-bn-cp-∂n-√. Jnem-^Xv, cmPm-[n-]-Xyw, kp¬Øm-\nø XpS-ßnb kz`mh-ßs - fms° AXv {]I-Sn-∏n-®n-cp-∂p. ]t£ A°me-L-´-Øn¬ ASn-ÿm-\-]-c-ambn AwKo-I-cn-°-s∏´n-cp∂ Imcy-am-Wv ico-AØ - ns\ `c-WL - S- \ - b - mbn AwKo-Ic - n°pI F∂-Xv. AY-hm, am‰-Øn\v kzmX{¥y-ap-≈Xpw A√m-Ø-Xp-amb taJ-e-Iƒ D≠v. At∏mƒ, Cu Ncn-{X-Øns‚ ASn-ÿm-\Ø - n¬, am‰-ßƒ A∂v km[y-am-bn-cp-∂p-sh-¶n¬, C∂v Hcp 23

]pXnb ^nJvlo Ah-t_m-[w (new understanding of fiqh) A\n-hm-cy-am-°p∂ thdn´ kml-Ncyw Xs∂-bm-Wp-≈X - .v B kml-Nc - ysØ H∂p-IqSn hni-Zo-Ic - n-°m-tam. AY-hm, F¥v amdnb Ah-ÿ-bmWv ^nJvln¬ ]cn-jI v m-cß - ƒ thWw F∂v Bh-iy-s∏-Sp-∂Xv? \ΩpsS ]q¿∆n-I-cmb ta¬ Cam-ap-Iƒ Pohn® kml- N - c y- ß - f n- e qsS- b √ \mw Pohn- ° p- ∂ - X v . apkvenwI-ƒ \yq\-]£ - ß - f - m-b, Ckvem-ta-Xc - a - mb hyh-ÿ°v B[n-]-Xy-ap≈ Ime-L-´-Øn-eq-sSbmWv \mw IS∂pt]mIp-∂-Xv. temIsØ Zmdp¬ Ckvemw F∂pw Zmdp¬l¿_v F∂pw hn`-Pn°p∂Xv km[phmImØ kml- N - c y- a m- W n- X v . AØcw kmt¶-XnI ]Z-ßƒ D¬]m-Zn-∏n-°s - ∏-´Xv Zo¿L-Im-esØ kwL¿tjm-∑p-Ja - mb Hcp Ncn-{Xmh-ÿbn-em-bn-cp-∂p. F∂m¬, Ct∏mƒ Ahÿ amdn-bn-cn-°p-Ib - m-W.v temIw Icm-dp-If - psS ASn-ÿm\-Øn-emWv `cn-°s - ∏-Sp-∂X - .v ChnsS cmjv{S-ßf - psS ]c-kv]c [mc-W-I-fpw, AXn¿Øn \n¿Æ-b-ßfpw _lp-kz-c-Xsb kw_-‘n® [mc-Wbpw BWv \ne-\n¬°p-∂-Xv. At∏mƒ Cu kml-Ncyw Bhiy-s∏-Sp-∂Xv Xo¿Øpw as‰mcp coXn-im-kv{Xhpw kmt¶-XnI ]Z-ß-fp-am-Wv. (Zmdp¬ AlvZn h¬ Aam≥˛ Icmdpw hniz-ÿ-X-bpw˛ Fs∂ms° ]dbm-hp-∂X - m-Wv). C_v\p lP-dp¬ AkvJe - m\n ]d™-Xv, {]mtbm-Kn-I-amb aX-Po-hn-X-Øn\v kzmX{¥y-ap≈ CSw Zmdp¬Ckvemw BWv F∂m-Wv. AXns‚ ASn-ÿm-\-Øn¬ Im\U Hcp Zmdp¬ Ckvemw BWv F∂v F\n°v ]d-bm≥ Ign-bpw.. AXp-t]m-se, kv{XoIfpsS Ah-Im-i-ßfpw ]p\¿ \n¿∆-N\w Bh-iy-amb taJ-e-bm-Wv. Jp¿B-\nI k¶¬∏-Øn-sem-cn-°epw C∆n[w kv{Xohncp-≤-amb ]pcp-j-ta∑°v \ymbo-I-cWw ImWm≥ Ign-bn-√. kv{XoIƒ°v kzbw \n¿∆m-lI - Xzw Dd∏v hcp-ØpI F∂Xv Jp¿-B-\nI ]mT-ß-fpsS icnbmb hymJym\-ß-fn¬ \n∂v \ap°v a\- n-em°m≥ Ign-bp-∂-Xm-Wv. A¥- n-s‚bpw A`n-am-\Øn-s‚bpw Imcy-Øn¬ Xpey \ne-hm-c-Øn-te°v kv{XoIƒ Db-cW - s - a-¶n¬ B icnbmb Adn-hns\ Ime-Øn-\-\p-k-cn®v ]p\¿ \n¿Ωn-°p-I-bmWv th≠-X.v AXp-t]mse Nne kml-Nc - y-ßƒ amdnbn´p-≠.v Hcp hyh-km-b h¬IrX kaq-lØ - n¬ kmºØnI {Ia-ßƒ Hcn-°ew ]pcpj tI{µo-Ir-X-ambn´v am{X-a√ \S-∂p-sIm-≠n-cn-°p-∂X - .v c≠p t]cpw sXmgn-en-\mbn ]pd-s∏-Sp-∂p-≠v. AØ-c-samcp kml-Nc - y-Øn¬ ]pcp-j\v am{Xw kmº-ØnI DØc-hm-ZnXzw I¬∏n-°p-∂Xv ]p\-cm-tem-N\ \S-tØ≠- X m- W v . AYhm kmº- Ø nI I¿XrXzw/ Alvenø F∂ I¿a-imkv{X ]Zm-h-ensb kw_‘n® hymJym- \ - ß ƒ \ho- I - c n- t °- ≠ - X p- ≠ v . C_v\p¬ Jønw ]d-™-Xp-t]m-se, kmº-ØnI CS-]m-Snse kv{XoI-fpsS km£ysØ kw_-‘n® 24

Jp¿-B-\nI `mKw kmam-\y-h¬I-cn-°m≥ ]mSn√ F∂--XmWv icn. A∂v kv{XoIƒ hym]mc aWvUe-Øn¬ CS-s]-Sm-dn-√m-bn-cp-∂p-sh-¶n¬ C∂v t\sc Xncn-®m-Wv. kv{XoIƒ ]pcp-js‚ tXmƒ tN¿∂v kmº-ØnI cwKØv kPo-h-am-Wv. Ah¿°v C∂v A∂sØ t]mse Hcmƒ Hm¿Ω-s∏-Sp-Øm≥ Bhiy-an-√. ]e-t∏mgpw Ah¿ ]pcp-j-t\-°mƒ sa®w ]pe¿Øp-∂p-ap-≠v. kzlm-_n-Iƒ BCi(d) Ahtc-°mƒ Hm¿Ωbpw _p≤n-bp-ap≈ Bfm-bmWv ]cnK- W n- ® - X v . F∂p am{X- a - √ , _nkn- \ - k nse km£ysØ Ipdn® \nbaw lZokv \nth-Z\ - Ø - n¬ ]men-°m-ØXpw AXns‚ bp‡nsb tNmZyw sNøm≥ hIp∏v \¬Ip-∂p-≠v. a‰p Nne taJ-e-I-fnepw ASn-ÿm\ ]c-amb ]cn-jI v m-cß - ƒ D≠m-tI-≠X - p-≠.v DZm-lc - W - a - m-bn, lpZq-Zv. bYm¿∞-Øn¬ \ap°v Ct∏m-ƒ lpZqZv \S∏m-°m≥ km[n-°n-√. lpZq-Zns‚ Imcy-Øn¬ Hcp tamd-t´m-dnbw {]Jym-]n-t°-≠Xv Ct∏mƒ Hcp Bhiy-am-W.v Imc-Ww, AXv IqSp-X¬ {]iv\ß - ƒ D≠m°p-I-bmWv Ct∏m-ƒ sNøp-∂-Xv, F∂v am{X-a√ AXn\v {]iv\-ß-ƒ ]cn-l-cn-°m≥ km[n-°p-∂p-an√. Xm¶ƒ Jp¿-B≥ ]cn-tim-[n-°p-I-bm-sW-¶n¬ ImWmw. DZm-lc - W - Ø - n\v, hy`n-Nm-cØ - ns‚ in£˛ Fß-s\-bmWv AXv \S-∏m-°m≥ km[n-°pI? \mev km£n-Isf sIm≠phtc-≠-Xm-bn-´p-≠v. B \mev km£n-Ifpw Ip‰w \S∂ ÿe-sØbpw kab-sØbpw hni-Zmw-i-ß-sfbpw Ipdn®v GI-kzcw ]pe¿tØ-≠X - p-≠.v Fs¥-¶nepw sshcp≤yw D≠mbm¬ Ah-cpsS ta¬ Ip‰w Npa-Ø-s∏-Sp-Ibpw hymP Btcm-]W - Ø - ns‚ t]cn¬ in£ \S-∏m-°pIbpw sNøpw. AY-hm, CXv Hcp \nb-{¥-tWm-]m[n-bm-Wv. (ditterrent). C\n h[-in-£-bpsS Imcysa-Sp-Ømepw Cßs\ ImWm-hp-∂-Xm-Wv. AhnsS Hcn-°epw F√m sIme-]m-X-Ihpw t_m[-]q¿∆-ap≈-hbm-hn-√. At∏mƒ AhnsS hen-bp±w F∂ Hcp hIp-∏p-≠v. AY-hm, Cu \nb-a-ta-J-e-I-fnsems° Hcp N¿®-bp-sStbm Btem-N\ - b - p-sStbm hIp∏v Xpd∂ph®n-´p-≠v. At∏mƒ \Ωƒ lpZqZv, AXp-t]m-se \S-∏m-°m≥ th≠n hmZn-°p-tºmƒ, CØcw Nne kq£va-X-Iƒ ]men-°msX AXv sNøm≥ ]mSn-√. \nb-a\n¿tZ-iß - sf kao-]n-t°≠ coXn Aß-s\-b-√. ico-A-Øns‚ BXy-¥nI e£y-ß-sfbpw CØcw \nb-a-ß-fpsS Dt±-i-ßsfbpw ]cn-KW - n-t°-≠X - m-bn-´p-≠.v hy`n-Nm-cØ - n-s‚Xm-bm-epw tamj-WØ - n-s‚-Xm-bmepw sIme-]m-XI - Øn-s‚-Xm-bmepw Ahsb \nb-{¥-tWm-]m-[n-I-fmbmWv (ditterrent)a\- n-em-t°-≠X - .v Da¿ tamjW-Øns‚ in£-bn¬ ]cn-jvIm-cß - ƒ hcp-Øn-bXv Hcp DZm-lc-W-am-Wv. AY-hm, `c-Wm-[n-Im-cn-bpsStbm `c-W-Iq-S-Øn-s‚tbm A[n-Im-c-Øn\v Cu taJ-e-bn¬ kzmX-{¥y-ap≠v F∂¿Yw. C_v\p ssXanø ]d-™n-´p-≠v, Cu \nb-a-ta-J-e-I-sf√mw knbmk an√nøbpsS/ cmjv{Sob A[nImcØns‚

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]cn-[n-bn¬ hcp∂XmWv. ]t£, ]cnjvIm-cß - t- fm-Sp≈ s]mXp apkvenw kaq-l-Øns‚ kao-]-\-ßƒ hfsc A]-Iz-am-Wv. DZm-lc - W - Ø - n\v sSen-t^mWpw ssat{Im-t^m-Wpw hym]-I-ambn XpS-ßnb BZy-Im-e-Øp-≈ kao-]\-ßƒ. sSen-t^m-Wn-eqsS km£n-{]-kvXmhw \SØp-∂-Xns\ kw_-‘n® {]iv\-Øn¬ Zbq-_¥v ]WvUn-X¿ AXv \njn-≤-am-sW∂ ^Xvh-bm-Wn-d°n-b-Xv. Ah¿ ]d™ ImcWw, B {]kvXm-h-\bn¬ ]nimtNm a‰p ]etcm IqSn-°-e¿Øm≥ km[y-X-bp≠v F∂m-Wv. ]t£, Ct∏mƒ B ^Xvh amdn-bn-cn-°p-∂p. ImcWw A∂v Ah¿°v B[p-\n-I-X-bpsS D]m-[n-Isf Ipdn®v [mc-W-bn√m-bn-cp∂p. AXp-t]m-se, F\n-t°m¿a-bp-≠v, Fs‚ P∑-\m-Smb FS-bq-cn¬, ]WvUn-X¿ sFIyI-WvtT\ ssat{Im-t^m¨ ]≈n-bn¬ D]-tbm-Kn°p-∂Xv \njn-≤a - m-°n. Ah¿ `b-∂X - ,v JXzo-_ns‚ {]kw-KØ - n¬ ]nimNv CS-s]-Sm\pf-f km[y-Xs - bbm-Wv. [mc-WI - ƒ amdp∂ hn[w \nßƒ°v ImWphm≥ km[n-°pw. \ΩpsS De-am-°ƒ ^nJvln¬ bp‡n-{]-{In-bb - psS {]m[m\yw a\- n-em-°p-Ibpw am‰-Øns‚ A\n-hm-cyX Xnc--®-dn-bp-∂-Xn¬ {ZpXI¿acm-bn-cn-°p-Ibpw thWw. ]t£ s]mXp apkvenw kaqlw ^nJvlns\ aX]-ca - mb Ad-hn-\p≈ At\z-jt- Wm-]m-[n-bm-bn´v AwKo-I-cn-°m≥ Xøm-dmtWm? AXv Hcp sh√phn-fn-bt√? Rm≥ a\- n-em-°p-∂-Xv, \ΩpsS {]iv\w tIhew ^nJvlv Ah-t_m[w am{X-a√ F∂m-Wv. adn®v, \ΩpsS samØ-Øn-ep≈ Ah-ÿsb kw_‘n®, Pohn-°p∂ temIsØ ]‰n-b, [mc-W-°pdhpw Adn-hn-√m-bvab - p-amWv {][m\ {]iv\w. A[nImcw \jvSs - ∏´ kap-Zmbw BWv apkvenw-Iƒ C∂v; kz¥w I¿-XrXzw Iøn-en-√m-Øh - c - m. \mw AXv a\ n-em-t°-≠n-bn-cn-°p-∂p. A[n-Im-c-ap≈ kaq-lamWv \ΩpsS hn[n \n›-bn-°p-∂-Xv. \mw A[nImc cln-X-cm-Wv. Cu kml-N-cy-ßfn¬, Ckveman\v A[n-Im-ca - p≈ Ime-L´- Ø - ns‚ ^nJvlv kzoIcn-°pI Akm-[y-am-Wv. AXm-bX - v, kml-Nc - y-ßƒ henb am‰-ßƒ kw`-hn-®n-´p-≠v. AXp-t]m-se, temIw Ahsc Xpey-]-¶m-fn-I-fmbn ImWm-Øn-StØmfw \sΩ kzoI- c n- ° m≥ t]mIp- ∂ n- √ . At∏mƒ, _lp-kz-c-X, CXc aX-˛-a-tX-Xc hn`m-Kß- t fm- S p≈ kln- j vWp- X , a‰p≈hcnse \∑tbmSp≈ AwKo-Imcw, Iq´p-Øc - h - m-ZnØw XpSßnb, Jp¿-Bs‚ Xs∂ auenI ImgvN∏ - m-Sn-ep≈, aqey-ßsf Ime-Øn-\-\p-k-cn®v kzmwio-I-cn-°m≥ \mw Xøm-dm-I-Ww. _lpkz-c-Xsb kw_-‘n® Jp¿-B-\nI A[ym-]-\-ßsf DƒsIm-≈p-∂-tXmsSm∏w Alvep-In-Xm-_ns\ kw_-‘n® ImgvN∏ - mSns\ Imen-Ia - mbn hnI-kn-∏n-°m\pw \mw {ian-t°≠-Xp-≠v. AXp-t]mse Xs∂ {][m-\a - m-Wv, ss\b-

{]_‘ kam-lmcw

an-Ia - mb _lp-kz-cX - bpw. Hmtcm aX-hn-`m-KØ - n\pw Ah-cpsS \nb-aß - ƒ \S-∏m-°m-\p≈ kzbw A[nImcw Ckvem-anI ss]Xr-IØ - n-ep-≈X - m-W.v CkvemanI ico-AØ - ns\ Dƒs°m-≈p-hm-\p≈ am\-knI hnim-eX D≠m-Ip-∂n-SØv am{Xta AXns‚ km¿h{Xn-Ia - mb A[n-Im-cØ - n\v km[pX D≈q. C_v\p¬ Jønw kucm-j{v S hn`m-K° - m¿ kzk-tlm-Zc - n-sbbpw aI-sfbpw hnhmlw Ign-°p-∂-Xns\ kw_-‘n® {]iv\Ø - n¬ tNmZy-ap-b¿∂-t∏mƒ, apkvenw `c-Wm[n-Im-cn-Isf Ah-cpsS Imcy-Øn¬ CS-s]-Sm≥ A\p-hZ- n-°p-Ib - p-≠m-bn√ F∂Xv Ncn-{X-am-W.v Cu \nba _lp-kz-cX \mw AwKo-I-cn-t°-≠-Xm-bn-´p≠v. Cu \q‰m-≠n¬ temI apkvenw kaqlw Hcp ]pXnb DW¿∆n\v km£n-bm-bn-´p-≠.v {]tXy-In®v \h am[y- a - ß - f psS klm- b - Ø n- e p- ≠ mb ssh⁄m-\nI hnkvt^m-S-\-Øns‚ ]›m-Ø-eØn¬ Ah¿°v IqSp-X¬ anI® Ckvem-anI t_m[w ssIh- c n- I - b p- ≠ m- b n. AXv hnπ- h ßƒ°v Imc-Wa - m-bn. ^nJvln\v Cu hnπ-hØ - n¬ henb ]¶nt√? ^nJvlv F∂p ]dbp∂Xv Ckvem-anI hn⁄m\-Øns‚ Hcp hiw am{X-am-W.v ^nJvln\v AXns‚ kzbw \n¿∆-N-\-Øn¬ hfsc ]cn-an-X-amb taJ-ebn-¬, Ah ASn-ÿm-\-]cw Xs∂, am{X-amWv AXns‚ [¿Ωw \n¿∆ln-°m-\p-≈X - .v \mw Ct∏mƒ N¿® sNbvX taJ-e-bn-te°v hcp-tºmƒ B hn⁄m\ imJ°v hºn® {]m[m\yw Xs∂-bmWp-≈Xv. F∂m¬, apkvenw kap-Zm-b-Øns‚ bYm¿∞ sh√-hnfn ^nJvlv am{X-a-√, adn-®v, Bflo-b- km£-c-Xbpw [m¿ΩnI km£-c-Xbpw AXp-t]m-ep≈ sh√p-hn-fn-If - m-W.v Ch ^nJvlns‚ taJ-ebne√, adn®v Xkz-∆p-^ns‚ ]cn-[n-bn¬ s]Sp∂ taJ-e-I-fm-Wv. ^nJvlnse km£-cX C√m-Xm-Ip-∂X - p-t]mse Xs∂ henb A]-IS- a - mWv Ckvem-anI ⁄m\sØ ^nJvln¬ ]cn-an-X-s∏-SpØp-∂-Xpw. Ckvemw ^nJvlm-Wv, AJvem-Jm-Wv, AJo-Zb - m-W,v Xkz∆p-^m-W.v apkvenw DW¿®-bnse G‰hpw henb {]Xn-`m-k-amb Ad_v hk-¥sØ Xs∂ ]cn-KW - n-®m¬, \ΩpsS cmjv{Sob Ah-t_m[-Øn¬ Ahiyamb ]cnjvImcßsf Ipdn®v t_m[y-s∏-Spw. At∏mƒ, Ckvem-anI cmjv{Sob kn≤m-¥hpw Hcp kp{]-[m\ taJ-e-bm-Wv. ]cn-anX-amb ]c-º-cm-KX cmjv{Sob kn≤m-¥sØ \ncq]Ww sNøp-Ibpw ]p\¿ \n¿Ωn-°p-Ibpw sNtø≠Xv bp≤-Ime A\n-hm-cy-X-bm-Wv. iqdm F∂ ImgvN-∏m-Sp-≠v, ]t£, AXv th≠{X hnI-kn-∏n®n- ´ n- √ . At∏mƒ, B[p\nI P\m[n]Xy LS\tbmSv \mw Fßs\ CS]mSpIƒ \SØpw F∂Xv Hcp tNmZyamWv. Nne¿ hmZn°p∂Xv Ckvemw P\m[n]XyØn\v FXncmWv F∂mWv. At∏mƒ \nßƒ F¥mWv ]dbp∂Xv, 25

GIm[n]Xyw CkvemanIamWv F∂mtWm? ]t£, icnbmWv, P\m[n]XyØns‚ \n¿hN\w F¥mWv F∂Xpw \n›bn°s∏tS≠Xp≠v . cmjv{SobØns‚bpw kmaqlnI \n¿ΩmW{]{InbbpsSbpw \nba \n¿ΩmW {]{InbbpsSbpw taJeIƒ amdp∂ kmlNcyßƒs°mØv, A\pIqe\ßƒ°pw hnIk\ßƒ°pw DZmcam°s∏´ `mKßfmWv. AXns‚ ASnÿm\Øn¬, kq£vaambn \n¿hNn°ptºmƒ P\m[n]Xyw kzbw Xs∂ CkvemanIamWv. P\ßsf kmaqlnI \n¿ΩmW {]{Inbbn¬ ]s¶Sp∏n°pIsb∂Xpw AhcpsS {]iv\ßƒ°pw Bhiyßƒ°pw ]cnlmcßƒ tXSpIsb∂Xpw Ckv e manIamb Imgv N ∏mSv Xs∂bmWv. P\m[n]Xy{IaØns‚ KpWmflIamb ]e LSIßfpw G‰hpw Ahiyambncn°p∂Xv apkvenw temIØn\mWv. \Ωƒ hfsc sas√bmWv k©cn®p sIm≠ncn°p∂Xv . At∏mƒ CØcØnep≈ {]mtbmKnI taJebnemWv bYm¿∞ sh√phnfnIƒ D≈Xv . AYhm, ^nJv l ns‚ kmt¶XnI ]cn[nbn¬ hcp∂hsb Ipdn®v am{Xap≈ Aht_m[w am{Xa√, adn®v ⁄ m \ i m k v { X Ø n s e b p w kmaqlyimkv{XØnsebpw Aht_m[w Gsd ASnÿm\]camWv. AYhm, Aht_m[ßsf Ipdn®pw Adnhns\ Ipdn®pw Xs∂ ]pXnb [mcW D≠mh¬ BWv \thm∞m\sØ kw_‘n°p∂ G‰hpw ASnÿm\]camb Bhiyw. hnπhw F∂p ]dbp∂Xv CkvemanI ⁄m\Øns‚ kmItey\bpw DZv{KYnXhpamb Hcp ]cnh¿Ø\Øns\ Xs∂bmWv A¿∞am°p∂Xv. Cu Zni-bn¬ ]e apt∂-‰ß - fpw ka-Im-enI I¿aim-kv{X-Øn¬ \S-∂n-´nt√? ^nJvlp¬ aphm-Xz\/ ]uc-Xz-Øns‚ I¿a-im-kv{Xw, ^nJvlp¬ AJ-√n-bmXv/ \yq\-]£ I¿a-imkv{Xw F∂nßs\ ]pXnb ]Zm-h-en-Iƒ Xs∂ cq]-s∏-Sp-Ibp-≠m-bt- √m. ]uc∑m¿ F∂ \ne°p≈ \ΩpsS DØchmZnØßfmWv ^nJvlp¬ aphmXz\. \mw Pohn°p∂sXhnsSbmsW¶nepw B cmjv{StØmSv \ap°v ]uc∑m¿ F∂ \ne°p≈ DØchmZnØßƒ D≠v. \Ωƒ B cmjv{S-Øn\v th≠n kw`m-h\ - I - ƒ A¿∏n-t°-≠X - p-≠,v AXns‚ \nba hyh-ÿI - t- fmSv BZ-chv ImWn-t°-≠X - p-≠.v Nne bmYm-ÿn-XnI ImgvN-∏m-SpIm¿ ]d-bp∂ A_-≤-Ønsem-∂mWv Ah¿ {Sm^nIv \nb-a-ßƒ t]mepw ]men-°m≥ _m[y-ÿ-c√ F∂v. Ah¿ Fs¥mcp A{I-aa - mWv ]d-bp-∂Xv F∂v Ah¿ Adnbp- ∂ n- √ . ico- A Øv \ne\n¬°p- ∂ Xv Xs∂ Poh\pw kºØpw kwc-£n-°m-\m-Wv. ]uc-∑m¿ F∂ \ne°v apkven-an\v aX-]c - hpw tZio-bh - p-amb 26

hyXykvX kzXz-ßƒ D≠m-h-Ww. C¥y≥ ]uc∑m¿ F∂ \ne°v Chn-SpsØ ]uc-km-am-\y-tØmSv \ap°v _m[y-XI - f - p-≠v. Cu cmPy-Øns‚ kpc£ \ΩpsS _m[y-X-bm-Wv. \nb-a-hy-hÿtbmSp≈ BZcw \ΩpsS auenI kz`m-h-am-th-≠-Xm-Wv. hntbm-P-\-ß-fp≈ taJ-e-I-fn¬ ]cn-jvIm-c-ßƒ Bh-iy-s∏-´p-sIm≠pw e£ywsh®p-sIm≠pw P\m[n-]Xy D]m-[n-Isf D]-tbm-K-s∏-Sp-Øepw AXpt]mse \n¿_-‘-am-Ip∂ _m[yX Xs∂-bm-Wv. A‘-amb kzmwio-Ic - W - hpw A\p-Iq-e\ - hpw, AXv Hcn-°epw ]uc-Xz-Øns‚ A¿∞-amIp∂pan-√. ]uc-Xz-Øns‚bpw aX-Øn-s‚bpw kz-Xz-ßƒ \ap°v Bh-iy-am-Wv. AXmWv ]uc-Xz-Øns‚ I¿Ω-im-k{v Xw. hnhn[ hn⁄m\ imJ-I-fpsS DZv{K-Y\w BWv ka-Im-enI Ckvem-anI _u≤nI hyh-lm-cØn¬ \S-t°≠ hnπhw F∂mtWm? ^Jo-ln\v Xo¿®-bmbpw hfsc ka-{Kamb ⁄m\w Bh-iy-am-Wv. kmaq-ly-im-kv{X-Ønepw \c-hw-i-im-kv{X-Ø-nepw a\:»mk-v{X-Ønepw Adnhp-≠m-bn-cn-t°-≠-Xp-≠v. ImcWw, am‰-Øn\v ImcW-am-Ip∂ LS-Iß - sf Ipdn®v Adn-hn-s√-¶n¬ B ^Jo-ln\v {Inbm-flI - a - mbn aX-Iob \n¿t±ißƒ \S-Øm≥ km[n-°p-Ib - n-√. C_m-Zm-Øp-If - psS ImcyØn¬ \ap°v ^Xvh-I-tfm CPvXn-lmtZm Bh-iyambn hcp-∂n-√. Ah kphy-‡hpw am‰-ßƒ°Xo-X-hp-am-Wv. CPvXn-lmZv Bh-iy-am-bn-cn-°p-∂Xv amdn-s°m-≠n-cn-°p∂ Imcy-ß-fnemWvv. ico-AØns\ a\- n-em-°m-\mbn bp‡n]c-amb A[zm\-Øn-te¿s∏-SpI F∂-XmWv CPvXn-lm-Z.v Jp¿-B≥ bp‡nsb BZ-cn-°p-∂p-≠.v AXp-t]mse Jp¿-B≥ \tΩmSv \nco- £ n- ° m\pw {]Xn- I - c n- ° m\pw Blzm\w sNøp∂p. Znhy-t_m-[\ - hpw bp‡nbpw ssI tIm¿Øv \n¿∆-ln-°s - ∏-tS≠ {]{In-bb - mWv CPvXn-lm-Z.v ico-AØv F∂m¬ en Juan≥ b^vJlq≥, AYhm a\- n-em-Ip-∂h - ¿°p th≠n F∂mWv. a\- n-em-°pI F∂m¬ tIhe ]Zm¿∞-Ønep≈ a\- n-em-°¬ A√. AXns‚ D≈n-e-S-ßnbn-cn-°p∂ bp‡-Zo-£sb kw_-‘n® hni-I-e\-ßƒ \S-Øp-Ibpw AXv ]pdØpsIm≠p-h-cn-Ibp-am-Wv. Jp¿-B≥ Xs∂ Hcp \nbaw \n¿t±-in°p-tºmƒ AXns‚ Dt±-iy-Øn-te°pw Zni ImWn°m-dp-≠v. \ΩpsS Nn¥-sbbpw a\-\s - Øbpw \mw F√m taJ-e-I-fn¬ Btcm-]n-t°-≠n-bn-cn-°p-∂p. AXmWv k¿Km-fl-I-X. CPvXnlmZv kvXqe-amb taJ-e-I-fnepw kq£va-amb taJ-e-I-fn-ep-ap-≠v. ssh⁄m-\nI hnπ-h-Øns‚ ap∂nse {][m\ sh√p-hn-fn- apkvenw P\-km-am-\y-Øns‚ aX]camb-, Ckvem-anIamb t_m[-cq]oI-cW {]{Inb (cognition) bmWv F∂v ]d-bmtam?\ap°v \ΩpsS t_m[-ß-fpsS kaq-e-amb ]pXp-°n-∏-Wn-b¬ Bh-iy-am-Wv. ImcWw, Hcp

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hiw am{Xw hnI-kn-∏n-°pI F∂Xv a\p-jy-k-aql-Øn\v D]-Im-c-s∏-Sn-√. ]pXnb ssh⁄m-\nI hnπ-h-Øn\v ka-{K-amb {Kmly-X-bpw, hy‡-amb Adnhpw ssÿcyhpw Bh-iyamWv. ImcWw, F√m - I m- c y- ß fpw ]c- k v ] c _‘n- X - a m- W v . imkv{Xhpw aXhpw ]c-kv]cw _‘n-X-am-tI-≠Xp-≠v. \mw {]Ir-XnbpsS hmb-\bpw Bflo-b-XbpsS hmb-\bpw ]c-kv]c _‘n-X-am-t°≠-Xp≠v. Jp¿-B-\nI ⁄m\ kn≤m-¥-a-\p-k-cn®v Xs∂ Ah ]c-kv]c ]qc-I-ßƒ BWv. Aßs\ Hcp Xe-Øn-te°v Db-cm≥ Nn¥m-{]-{In-b-bpsS kºq¿Æ ]p\:kwLm-S\hpw ]p\:-{I-ao-Ic - W - hpw kmt¶-Xn-I-Øn-I-hp≈ coXn-im-kv{Xhpw Bh-iyam-W.v Ckvem-anI Nn¥bn¬ AXns‚ PvRm\-im-JIfn¬ kmI-tey-\-bp≈ Hcp hnπhw Bh-iy-amWv. CsXm-cn-°epw Hcp a\p-jys‚ ]cn-{iaw sIm≠v km[y-am-tI-≠X - √ - . F√m-h¿°pw Cu Znibn-ep≈ ka{K (comprehensive) ho£Ww D≠mbn-cn-t°-≠X - p-≠.v kvs]jyen-Ãp-If - psS ktΩ-f\w ka-{KX krjvSn-°m≥ klm-bn-°pw. Nne¿ IpSpw_-Im-cy-ß-fn¬, Nne¿ cmjv{Sob kn≤m-¥-Øn¬, Nne¿ ⁄m\ imkv{X-Øn¬, Nne¿ Bflob kn≤m-¥Ø - n¬ {]mho-Wy-cm-bn-cn-°p-tºmƒ Xs∂ Ahsb Iw]m¿´vsa‚p-If - m-°m≥ km[n-°p-Ib - n-√. Ah-sbm-s°bpw ]c-kv]cw A¥¿im-J-I-fmbn h¿Øn-°p-Ib - mWv sNøp-I. Cu Xc-Øn-ep≈ Nn¥sb G‰hpw IqSp-X¬ t{]m’m-ln-∏n® BfmWv _ZoD kam≥ kCuZv \q¿kn. a[yÿ tZi-Øns‚ cmjv{Sob-amb XI¿®bpsSbpw atX-Xc B[p-\n-I-X-bpsS IS∂p Ib-‰Øn-s‚bpw ]cn-k-c-Øn-emWv At±lw \ne-sIm≠-X.v hfsc Bg-Øn-ep≈ Nn¥bpw a\-\hpw Jp¿B-\n-Im-Sn-Ø-d-bn¬ At±lw \S-Øp-I-bp-≠m-bn. Ckvem-anI ⁄m\sØ Ipdn®v At±-l-Øn\v D≠m-bn-cp-∂Xv \mw ]d™ t]mep≈ Hcp kmItey-\-bp≈ (wholistic) ImgvN-∏m-Sm-bn-cp-∂p. am‰-Øn\v t\XrXzw sImSp-°p∂ BtKmf CkvemanI {]ÿm-\-ßƒ°v \q¿kn-bn¬ \n∂pw ]mTßƒ Gsd ]Tn-°m\p≠v. At±lw ssh⁄m-\nI hnπ-hsØ kw_-‘n® Ah-km\ hm°v BWv F∂√; adn-®v, At±lw B[p-\n-I-X-bpsS ]cn-kcØv AXn-\p≈ ASn-Ød ]Wn-Xn-´p≠v F∂mWv Rm≥ A¿Y-am-°p-∂-Xv. Aßs\, kmI-tey-\-b√msX CkvemanI Nn¥-sbbpw ⁄m\ imkv{XsØbpw ]cn-KW - n-°m≥ Xocp-am-\n-®m¬ AXv inYne-am-bn-Øo-cpw. ^e-Øn¬, Jp¿-B-\ns‚ Bflmhns\ hnI-e-am-°p-I-bmWv AXv sNøp-I. {]IrXn-sbbpw hlvbn-s\bpw am\p-jy-I-Øns‚ lrZb-sØbpw _‘n-∏n-°m≥ Ckvem-anI ⁄m\-imkv{X-Øn\v Ign-tb-≠-Xp-≠v, IrXy-amb k¥p-en\w km[y-am-tI-≠X - p-≠v.

{]_‘ kam-lmcw

^nJvlpw kzq^n-khpw XΩn-ep≈ _‘sØ Ipdn®v IqSn ]d-bm-tam? Ckvem-anI ⁄m\ kwkvIm-c-Øn¬ B ]mc-kv]-cy-Øns‚ {]m[m\y-sa-¥mWv? Ckvem-anI Ncn-{X-Ønse alm-∑m-cmb ^pJlm-°sf ]cn-tim-[n-°p-tºm-ƒ Ah-scm-s°bpw Xkz-∆p-^n¬/ kzq^n-kØ - n¬ Bg-Øn¬ thcp≈ Bfp-I-fm-bn-cp∂p F∂p ImWm≥ km[n-°pw. C_v\p¬ Jønw, [m¿ΩnI hn⁄m-\o-b-sØbpw Bflob LS-I-ß-sfbpw DƒsIm≠ Hcp ^Jolm-bn-cp-∂p. Camw imlv hen-bp-√m-lv, Camw K men, C_v\p J¬Zq≥ XpS-ßnb ]q¿∆-kq-cn-Iƒ anI® DZm-lc - W - ß - f - m-W.v C_v\p J¬Zq-\ns‚ apJ±na F√m apkvenw ]WvUn-X∑ - mcpw \n¿_-‘a - mbpw hmbn®v hni-I-e\w sNtø≠ ]pkvX-I-am-Wv. At±lw kq^n-k-sØbpw ^nJvln-s‚bpw Dkzqep¬ ^nJvlns‚bpw hnI-k-\-sØbpw Ipdn®v N¿® sNøp-∂Xv hfsc {]k-‡-am-Wv. ]n¬°meØpw Xkz∆p-^n-s\bpw ^nJvln-s\bpw ka-⁄k-s∏-Sp-Ønb ]WvUn-X-cmWv al-Ømb kw`m-h\-Iƒ A¿∏n-®Xv F∂p ImWm-hp-∂X - m-Wv. CamapIfpsS ]mc-º-cyhpw Aß-s\-bm-bn-cp-∂p. P\-ßfpsS \∑sb ap∂n¬ ImWp∂ [m¿Ωn-I-t_m-[Øn¬ \n∂mWv bYm¿∞ ]WvUn-X-∑m¿ I¿Ωw \n¿∆-ln-®-Xv. Ah¿ ]d-bp-I-bp-≠m-bn, Hcp cmPmhns‚ CjvS-°m-cpsS FÆ-Øn¬ t]cv s]Sp-∂tXmSp IqSn Hcp ]WvUn-Xs‚ t]cv A√m-lp-hns‚ CjvS-°m-cn¬ \n∂pw \o°w sNø-s∏Spw F∂v. AY-hm, kzbw kzm[o-\n-∏n-°-s∏-Sm\pw Zpjn-∏n°-s∏-Sm-Xn-cn-°m\pw Ah¿ Pm{K-Øm-bn-cp-∂p-. AXpsIm≠v Xs∂ Ah¿ Ckvem-ans\ DƒsIm-≠Xnepw [m¿Ωn-IX - b - nepw A√m-lp-hp-am-bp≈ _‘Øns‚ Imcy-Ønepw amXr-I-I-fm-bn-cp-∂p. Ah¿ G‰hpw anI® Ckvem-anI ]mc-ºcyw ChnsS AhX-cn-∏n-°p-Ib - m-bn-cp-∂p. temI-X-e-Øn¬ ^nJvlnepw a‰p Ckvem-anI ⁄m\ imJ-I-fnepw \S-°p-∂ apt∂-‰-ß-fn¬ tIc-fØ - n-\p≈ ]mT-ßƒ F¥mWv? tIc-fØ - nse ]WvUnX t\Xr-Xz-Øns‚ ]›nta-jysb am{Xw H´n-∏n-Sn-°p∂ kao-]-\-ß-tfmSv hfsc hntbm-Pn-∏p≈ BfmWv Rm≥. Akvl¿ bqWn-th-gvkn-‰n-bnepw Ct¥m-t\-jy-bnepw ate-jybnepw ]Sn-™m-d≥ cmPy-ß-fnepw \S-°p∂ D∂X-amb Nn¥m-hy-h-lm-c-ß-fp-ambn Xosc _‘w ]pe¿ØmØ kao-]\w ChnsS ImW-s∏-Sp-∂p. Ing-°pw ]Sn-™m-dp-ap≈ A°m-Z-anI thZn-I-fn¬ ^nJvlnepw ⁄m\imkv{X-Ønepw a‰p CkvemanI hnj-b-ß-fn-ep-ambn \S-°p∂ N¿®-I-fn¬ \n∂pw tIcfob ]WvUn-X¿ ]mT-apƒs°m-t≈-≠Xp-≠v. AXp-t]mse Kƒ^v cmPy-ß-fnse Icn°pew A‘-ambn A\p-Ic - n-°p∂ coXnbpw tIcf aX-hn-Zym-`ymk {]h-WX - I - f - n¬ ImWm-hp-∂X - m-Wv. 27

kmaq-ly-im-k{v X-sØbpw \c-hw-ii - m-k{v X-sØbpw a\-»m-k{v X-sØbpw ]cn-KW - \ - s°-Sp-°m-Ø, hfsc PVn-I-amb Hcp coXn-bmWv Ah-sbms° kzoI-cn®n-cn-°p-∂-X.v Ahsb ⁄m\-{I-a-Øn¬ Dƒs∏-SpØmØ ]£w Ckvem-anI t_m[-Øns‚ icn-bmb hymJym-\Ø - n¬ \mw, Xo¿®-bmbpw, ]cm-Pb - s - ∏-SpI-bmWv sNøp-I. tIc-fØ - nse Ckvem-anI A°mZ-anI ]cn-kcw C¥y-bnse a‰p`m-K-ßsf At]£n®v Gsd sa®-amWv F∂Xv icn-bm-Wv. ]t£, Cu IÆ-S-®Xpw \ncp-Ø-c-hmZ]c-hp-amb A\p-IcWw Ckvem-anI ]mc-º-cy-tØmSv Xs∂ H´pw \oXn ]pe¿Øp-I-bn-√. Camw K m-en-bp-sSbpw C_v\p-J¬Zq-s‚bpw ka-{K-amb ⁄m\ ]mc-ºcyw \ap°v ap≥]n-ep-≠v. B ]mc-º-cy-Øn-te°v IqSpX¬ hnIm-kß - ƒ \¬Im≥ th≠ ]cn-{i-aß - f - mWv \mw \S-tØ-≠X - v. AXp-t]mse Xs∂, Ad-_n-bd - n-bp-Ibpw Jp¿-

B≥ hmbn-°p-Ibpw sNøp∂ Hcmƒ°v kzlolv apkventam kzlolv _pJm-cntbm t\m°n ^Xvh \¬Im≥ Ignbpw F∂ ImgvN∏ - mSv hfsc k¶p-NnX-am-Wv. Zu¿`m-Ky-I-c-sa∂p ]d-b-s´, B ImgvN∏mSv Ckvem-ans\ hnNn-{X-am-°p-I-bmWv. CkvemanI ^nJvlns‚ hyh-ÿm-]n-Xa - mb ]mc-ºc - ysØ \mw Dƒs°m-≈pI Xs∂ thWw. Rm≥ Hcn-°epw A‘-amb XJveo-Zn-te-°√ Blzm\w sNøp-∂Xv. adn®v, B ss]Xr-I-Øn¬ \n∂v ]mT-apƒs°m≈m\pw AXn-t∑¬ ^nJvlv ]Wn-Xp-b¿Øm\pw Bh-iy-s∏-Sp-I-bm-Wv. AXns‚ LS-\sb tIh-eambn ]n¥p-S-cpI F∂p-a√ AXns‚ A¿∞w. ^nJvlv ss]Xr-I-Øns‚ aqe-I-ßsf kzmwio-Icn-°p-Ibpw AXn-t∑¬ {Inbm-fl-I-ambn ]Wn-Xpb¿Øp-Ib - p-amWv th≠-Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Prof. Hamid Naseem Rafiabadi

RECONSTRUCTION OF RELIGIOUS THOUGHT IN ISLAM

The great Indo-Muslim poet and philosopher Muhammad Iqbal (1877-1938), was born in Sialkot in what was then India and today belongs to Pakistan. His lectures are very famous and the collection of these lectures has have given the name of The Reconstruction of Religious Thought in Islam ,which actually was the compilation of lectures delivered by Muhammad Iqbal on Islamic philosophy; it was published in 1930. These lectures were delivered in 1928 at the universities Madras, Hyderabad, Mysore and Aligarh, following Iqbal’s study in Lahore, Cambridge and Munich. The last chapter, “Is Religion Possible”, was added to the book from the 1934 Oxford Edition onwards. The book is a major work of modern Islamic thought. In Reconstruction, Iqbal called for a re-examination of the intellectual foundations of Islamic philosophy. It was a major influence on Mawlana Mawdudi, Mawlana Abul Hassan Nadvi Iranian sociologist Ali Shariati ,Iranian spiritual leader Ayatollah Khamnai, Yousuf al Qardawi and other contemporary Muslim reformers, including Tariq Ramadan and innumerable others. These lectures also show sometimes that Iqbal allowed himself to be inspired by Western thought and philosophy: “Most of my life has been spent in the study of European philosophy and that viewpoint has become my sec-

{]_‘ kam-lmcw

ond nature. Consciously or unconsciously I study the realities and truths of Islam from the same point of view. I have experienced this many a time that while talking in Urdu I cannot express all that I want to say in that language.” But this influence was not confined to the western sources only as Iqbal was having the deep knowledge of numerous intellectual traditions from Ibn Arabi and Fakhr ad-Din Razi to Einstein, Bergson and Freud. Thus his erudition was very vast. His ultimate sources of inspiration, however, were the Quran and Mawlana Rumi. Like many thinkers of his generation he felt that Islam had suffered for centuries under an “intellectual paralysis” that had allowed the West to leave it behind. The task, then, was the reconstruction of religious thought: “The task before the modern Muslim is, therefore, immense. He has to re-think the whole system of Islam without completely breaking with the past”. An important prerequisite for this re-thinking is a critical reception of modern knowledge: “The only course open to us is to approach modern knowledge with a respectful but independent attitude and to appreciate the teachings of Islam in the light of that knowledge.” But Iqbal was conscious of his glorious past. ''No people can afford to reject their past entirely, for it is their past that has made their personal identity. And in a society like Islam the problem of a revision of old institutions be29

comes still more delicate, and the responsibility of the reformer assumes a far more serious aspect”. Though Iqbal, no doubt, was inspired by some positive aspects of European thought yet he was very critical of the negative dimensions of European thought and culture” Believe me, Europe today (due to its perverted ego) is the greatest hindrance in the way of man’s ethical advancement. The Muslim, on the other hand, is in possession of these ultimate ideas of the basis of a revelation, (…) which, speaking from the inmost depths of life, internalises its own apparent externality. With him the spiritual basis of life is a matter of conviction for which even the least enlightened man among us can easily lay down his life”. Thus the study of Western thought had not turned Iqbal into an irreligious European, his Westernization did not go that far, in spiritual matters he remained a believer in ex Oriente lux (the conception that light, in the sense of culture and civilisation, originates from the East). When Iqbal calls for a reconstruction of religious thinking, he actually means that we have to maintain balance and presents his view thus: On the one hand the reception of science, that is to say the natural sciences must be justified. This can be done by providing proof of their Islamic origins: “The empirical character of the Koran, this theory maintains, made it possible for Muslims to become the founders of modern science, the birth of Islam then being the birth of inductive reasoning, an intellectual revolt against the speculative philosophy of the Greeks–and for the experimental methods of the Arabs to be taken up in European thought and further developed”. On the other hand, the mystic experience of God is as real for Iqbal as every other human experience; the segmentary character of the natural sciences means they – “are like so many vultures falling on the dead body of Nature, and each running away with a piece of its flesh” – so religion has a central role in the synthesis, the bringing together of all human experience. Religion alone has the power to establish an intimate contact with reality and it does so by means of the spiritual condition we call “prayer”. However, religious thinking does not attain dynamism merely through the reception of mod30

ern knowledge. Of more crucial importance is the world-and self-conception of Islam, according to Iqbal, the true and ‘rediscoverable’ essence of Islam in conflict with a mistaken fatalistic concept of divine predestination. To this end he devises a theology of creative change: “It is time regarded as an organic whole that the Koran describes as Taqdir or the destiny – a word which has been so much misunderstood both in and outside the world of Islam. Destiny is time regarded as prior to the disclosure of its possibilities. (…) The destiny of a thing then is not an unrelenting fate working from without like a task master; it is the inward reach of a thing, its realizable possibilities.” “If time is real (…),” Iqbal goes on to say, “then every moment in the life of Reality is original, giving birth to what is absolutely novel and unforeseeable. Everyday doth some new work employ Him, says the Koran. To exist in real time means (…) to create it from moment to moment and to be absolutely free and original in creation. The universe is a free creative movement.” Iqbal goes from theology to Jurisprudence which sounds ostensibly wonderful. But it only gets serious when Iqbal moves from freethinking theology into the treacherous field of jurisprudence where nothing less than the rules and laws by which society functions are at stake. Here, as generations of reformist Muslims and Orientalists have done, he identifies Ijtihad, the process of making a legal decision by independent interpretation of the sources of the law as “the principle of movement in the structure of Islam”. In order to find reconciliation between stability and change, Islamic society must, on the one hand, find eternal principles, “it must possess eternal principles to regulate its collective life; for the eternal gives us a foothold in the world of perpetual change.” However, since eternal principles can also be debilitating if they are understood as excluding all change, the dynamism of Ijtihad is necessary. Nothing untoward there but then the surprises begin to pile up, and they should give us pause for thought: One point to be emphasized here regarding Iqbal’s contribution to the Renaissance of Islam is “healthy conservative criticism, [that] serve[s] at least as a check on the rapid move-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ment of liberalism in the world of Islam”. But Iqbal is no liberal reformer, even if there are many who like to think of him as such; he is a conservative reformer, concerned about the “proper limits of reform”! It is exactly this that characterises his finely balanced conception of “spiritual democracy” as alternative to the non-spiritual democracies of Europe, that “highest goal of Islam” and its contribution to the progress of mankind. If Iqbal transfers the authority of the Ijtihad to a Muslim legislative assembly, he is not doing so solely to ensure the contributions of sensible laymen to legal discussions. It is much more a matter of avoiding major errors in interpreting the laws this is why the jurists should form “a vital part of a Muslim legislative assembly helping and guiding free discussion on questions relating to law”. This book consists on the following chapters: Chapter I The first chapter of the book is Knowledge and Religious Experience, in which, Iqbal starts by giving us a brief description of the basic structure of the universe and the way we are related to it. Iqbal argues that the traditional method used to interpret religion which he describes as “reading the Qur’an in the light of Greek thought” is not the best way to understand religion properly. Although, he recognizes the fact that in the domain of religious knowledge complete independence of thought is not possible still he emphasizes on the use of rationalism. According to him “the spirit of the Qur’an was essentially anti-classical”. Another method described by the author as he calls it is the “mystic experience”. “Mystic experience for the purpose of knowledge is as real as any other region of human experience and cannot be ignored merely because it cannot be traced back to sense-perception. Nor is it possible to undo the spiritual value of the mystic state by specifying the organic conditions which appear to determine it”. Thus, the author finalizes his argument by concluding that religious experience is a state of feeling which cannot be explained. It is just a feeling of cognition, the content of which cannot be communicated. Chapter II The Philosophical Test of the Revelations of Religious Experience is the second chapter, at the be-

{]_‘ kam-lmcw

ginning of which Iqbal has quoted three arguments namely the Cosmological, the Teleological, and the Ontological, and has stated the flaws in these arguments. He states that the Cosmological argument tries to reach the infinite by negating the finite, which according to the author is a “wrong infinite”, since it excludes the finite. The Teleological argument serves to give us a contriver but fails to give us a creator. Finally, the third argument, Ontological argument, assumes that the idea of an ultimate ego in our mind is enough to prove the existence of the infinite (God). From here, the writer goes on to talk about experience. Experience, he says, has three levels namely matter, life and the level of mind and consciousness. While talking about matter, the author tries to imply that the things we see and hear, for example, sound waves, colours, gravity and other physical phenomenon in nature are not actual happenings but mere illusions. Time, he says, is not a real movement. Events happening in the future are not new but are already located in an unknown space. Hence the fourth dimension is actually a set of events happening in a definite order. By this, Iqbal states a setback in Einstein’s theory of relativity. Iqbal sees life as planned for purposes that lay deep down the intellect of a living being. The conscious experience is the level of experience, in which we are in direct contact with reality, since our perception of our own selves as quoted in Iqbal’s words is “‘internal, intimate and profound”. Thus the element of purpose and desire moulds the present state of consciousness as well as the future. The conclusion that we are brought to at the end of this lecture is that the Ultimate reality is a “rationally directed creative life”. Chapter III In the third lecture The Conception of God and the Meaning of Prayer, various aspects of God have been explained. These include Creativeness, Knowledge, Eternity and Omnipotence. Eternity is described by Iqbal using the ash‘arite theory of Atomism in Islam and the doctrine of accidents. The knowledge of the ultimate ego makes God aware of the entire history as it constitutes quantized events occurring in a definite sequence, and hence divine knowledge is acquired in eternal present. Therefore divine knowledge includes everything in the 31

past, present and the future. Omnipotence is the blind power without any limits. This power is exercised by God while holding all goodness in his hand. Iqbal then raises the question “How is it then possible to reconcile the goodness and Omnipotence of God with all the evil in his creation?” Here he is talking about man as the creation of God. Iqbal then comes to a conclusion that man possesses this quality of improvement, and is destined to overcome evil. Coming to prayer the author describes the meaning of prayer. The meaning of prayer, he says, is an “expression of mans inner yearning for a response in the awful silence of the universe”. Prayer is a way for that searching ego to discover its own worth as a dynamic factor in this universe. Chapter IV In the following lecture, The Human Ego-His Freedom and Immortality, Iqbal starts by stating that the Qur’an emphasizes the individuality and uniqueness of man, and has a definite view of his destiny. Then he proceeds to describe the human ego, which, according to him, is the unity of mental states which exist as a whole, called mind. Every ego is unique and is imperfect as a unity of life. The body, he says, is connected to the soul as the body is the medium of action of the soul and is in-detachable from it. The purpose of the soul is depicted by the action of the body. Since acts are connected to the ego by the mode of incentives, therefore, an individual can only be interpreted and understood by his or her judgments and aims. The immortality of the ego is later described by the author. Ego did not exist since eternity, and has a beginning like everything. According to the Qur’an, there will be a day of judgment and there will be a life after death. Ego will then be accountable for its actions. Chapter V At the start of the fifth chapter, The Spirit of Muslim Culture, Iqbal talks about the psychological difference between the prophetic and mystic type on consciousness. To judge the value of the Prophets’ religious experience is to examine the cultural world that has been created by them. From here Iqbal proceeds to talk about Muslim culture and the interpretation of Islam against Greek philosophy. No doubt that the ancient philosophy has produced great systems 32

of beliefs, yet the need of modern philosophy and science has become essential in modern times. If an individual believes in divine revelations and prophet hood, the divine revelations, according to believers, should come to an end and the traditional system of interpreting Islam should be reconsidered. Chapter VI The Principle of Movement in the Structure of Islam seems to be the most important lecture in the book. In fact the idea behind the whole book revolves around it. It is in this lecture where the author urges the need for innovation in Islamic thought. The principle of movement in the structure of Islam according to the author is Ijtihad, which means to form an independent judgment on a legal question. The set of legal principles received from Qur’an has great capacity of expansion and development. Ever since the establishment of schools, the law of Islam was “reduced to a state of immobility” by the rejection of Ijtihad which had a number of reasons. Firstly there was fear that rationalism would destroy the foundation of Muslim society. Secondly the need of organization felt by the early scholars lead to the exclusions of innovation in the Shar’iah and took away the power of the individual. It is argued by the author that Qur’an is not a legal code; but its purpose is to awaken in man the higher consciousness of his relation with God and his creations. Similarly, the Sunnah was meant for the people at that time and place, and therefore, according to the author, is specific to that people. The world of Islam according to Iqbal should proceed to the work of reconstruction before them. Chapter VII The seventh lecture, “Is Religion Possible?” provides us with the conclusion posted by the author. Iqbal has categorized religious life into three periods, namely faith, thought and discovery. The first period involves acceptance without rationalism. The second period, he says, is when acceptance is followed by rationalism. In the third period, religious life searches for a logical view of the world with God as a part of that view. He goes on, and tries to explain that religion and science involving different methods aim at reaching the same goal i.e. the ultimate reality. He states that even though religion and science use different methods but reach

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

the same final aim. The method of dealing with reality by means of concepts, he says, is not a serious way to deal with it. Religion, as Iqbal describes it, is the only way to deal with reality since religion is more anxious to reach its final aim. In my view, the whole purpose of the book revolves around its 6th chapter, The Principle of Movement in the Structure of Islam, where Iqbal has stressed upon the use of Ijtihad, which was abandoned by the Muslims long back due to the fall of Bagdad and the intellectual despondency of the Muslim ulama and thinkers. He points out that the Muslim thought and theology needed reshaping in order for them to understand and practice their religion as defined by the Qur’an. The style adopted by the author is theoretical, as he uses philosophy with a comprehensive combination of Islam mysticism and science in a unique blend to explain his point of view. This combination explains all points of view from different angles, hence is popular with all sorts of readers. If you believe that the Holy Prophet (SAW) is the last apostle and that the divine revelations only were sent to him last time, the end of the supernatural ultimately follows. With the end of the supernatural, the traditional ways to understand and interpret religion should be considered obsolete, and new ways of understanding religion should be considered. The application of science in order to get a grip of reality provides today’s reader with a more adequate method to comprehend religion. Even though Iqbal stresses on this point, he still uses Quranic verses and Sufi elaborations to explain the reality of this universe and God, its creator. This methodology used by Iqbal provides the reader with rationalism as well as religious conservatism. To get a comprehensive overview on religion, established religious dogmas should be given due weightage. Even though the blend of science and philosophy seems to be a comprehensive methodology, excessive use of philosophy for reasons to criticize theories of physics is not always desirable as it sometimes invites much question begging and hair splitting. For example, Iqbal, in his second lecture challenges the theory of matter and Einstein’s theory of relativity, as quoted in his own words “The empirical attitude which appeared to necessitate scientific materialism has finally ended in a revolt against

{]_‘ kam-lmcw

matter”. Reconstruction of religious thought in Islam some new dimensions: Iqbal spoke on Ijtihad as the principle of Movement in Islam and since then much time has elapsed though the lectures had tremendous impact on the subsequent events unfolding in the Islamic world. We know that Iqbal’s views on Ijtihad were much appreciated by almost all sections of ummah including Ulama though these were never put to the practical test by Muslims as has happened with many other such efforts made by other reformists from Shah Wali Allah of Delhi onwards. How strange that Muslims have done Ijtihad on Mutashabiat Aayat rather than Muhkamat Aayat which are the actual subjects on which Ijtihad needs to be done. We have examples of attempting at Ijtihad on the essence and attributes of God by Mutazillah in their own way and they were followed by Sufis even Ibn Arabi and Mansur has also made the transcendental aspects of divine head the subject of human comprehension and have tried to solve the problems of transcendence by making Godhead to descend from heavens into the realm of this mundane phenomenonal world in the manner of some denominations and communities of the world who have rendered Tawhid redundant by their ratiocination long back in form of incarnationism and awtarhood. Shankar and Plotinus are such examples followed by the Christians who have resorted to the catastrophic Ijtihad on the god head and have made God like humans or humans like God by their erroneous and pugnacious interpretations. But the Quran had sternly warned against all such attempts and had asked Muslims to believe in Allah and His attributes and all such verses of the Quran which are allegorical without subjecting these to manmade similitude or similarities. Perhaps it was Greek thought which not only impacted Muslims thinking at the doctrinal levels but also Hindus and Christians before Islam and convinced some of their best minds to believe in emanation or emanation like theories which resulted in futile theological discussions engaging the best minds in debates which had open ended nature and thus led to sectarian developments at the cost of the glorious achievements otherwise marking the hall mark of early Islamic era. 33

However what Iqbal intended to achieve by his lecture on Ijtihad was hardly achieved and thus this issue needs reconsideration for all the Muslim thinkers, scholars and groups who want to revitalize Islamic ethos once more on the lines it had ones flourished in the context of Arabia, Central Asia and Iran in medieval times. Ijtihad if shorn of all the above mentioned acrimonies has a great role to play in any future activity Muslims may take in hand and especially the reconstruction of Islamic thought and restructuring of our society depends on it for all the further developments. All other subjects Iqbal had dealt with in his lectures are now losing their importance owing to the new challenges put forward before Muslims by the emerging circumstances and after Iqbal Muslim world has seen the emergence of stalwarts like Mawlana Mawdudi, Ismail Raji Faruqui, Khomeini, Ali Shariati and Abul Hasan Ali Nadvi, all of whom have shown subtle and positive influences of Iqbal’s revitalist thought notwithstanding, have come out with new and more practical concerns of the ummah rather than remaining satisfied with the highly sophisticated philosophical and intellectually loaded lectures of Iqbal. But Iqbal’s views on Ijtihad are still very relevant and we need to start all our reconstructions of Islamic thought by employing it in its broader ramifications. The second problem closely related to Ijtihad will be and must be none else than the muslim responses to the educational challenges where Muslim have failed miserably in the present era owing to their complacency and lethargy. How strange that religions like Christianity, which in essence are akin to reclusion and monasticism, have taken lead in championing the cause of education making the world better and even Muslims world over have more or less depended on the missionary schooling of their wards. Till date we have not been able to decide what constitutes actual Islamic education and what is the status of modern sciences including physics astronomy mathematics and technology in the scheme of Islamic epistemology and how far can these disciplines be accommodated alongside with Muslim classical/traditional or modem education. Madrasah has remained that static that any attempt to reform it or bring changes into its syllabi, was resisted by the custodians of 34

madrashs tooth and nail. Efforts of Shibli, Mawlana Mawdudi, Sir Syed and Ismail Raji Faruqui and others have met but with very less success in convincing the traditional muslim clergy about the tenacity of modern sciences visa vise religious sciences. The classification of Uloom attributed to Ghazzali as Fard al Kifayah and Fard al ´Ain is still prevalent despite the desperate attempts of Ismail Raji Faruqui who somehow could at least convince some well meaning Muslim luminaries to start universities and institutions aiming at Islamisation of Knowledge. Though this very notion is fraught with many intellectual intricacies and loopholes but given the abject performance of Muslims in the arena of education it is still a great achievement. But the traditional leadership of ulama in most of the muslim countries could neither be convinced about Raji Faruqui’s approach to modern uloom not to sir Syed Ahmad Khan’s stance on traditional sciences. Uloom can be classified as nafiah and ghair nafiah but not as Islamic and non Islamic. Because the Muslims in the times of the Prophet(SAW) and even afterwards were ahead of all other nations in the acquisition of all sciences and technologies though these were in crude form given the pace of technological advancement in medieval period. For example the prophets’(SAW) adopting the khandaq technology during the battle of Ahzab on the advice of Salman of Persia (RA) and sending letters to the rulers with the prophetic seal. The arranging of education of Ansar boys by the prisoners of war belonging to Makkan infidels and taking Areqat as the guide at the time of Hijrah by none else than the Prophet (SAW ) and exhorting Umar Ibn Abdullah Ibn Aas (RA) to learn Hebrew language and the mastery of Zayd Ibn Thabit of Hebrew and Syraic languages are only few examples of that glorious past where knowledge of various crafts, sciences, languages and skills was not considered profane or sacred but either useful or useless. Imam Ghazzali had extolled science of magic over ignorance. Ghazzali maintained that knowledge leads to action while as ignorance leads to inertia and action is always better than inaction and stagnation. Though we are not here discussing whether magic is islamically allowed

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

or not but the approach of our ancestors to sciences prevalent during their respective times. Muslims translated treasures of knowledge belonging to different nations in the best possible way and thus paved the way for the renaissance and enlightenment of the west at the coast of their own decadence. One of the stumbling block in the way of realisation of many goals of educational excellence is the moribund approach of Muslims to science and religion. There are two divergent groups among the Muslims who talk about science and religion. Some people are adamant to prove everything scientific as islamically tenable while as others are hell bent to oppose everything scientific. Worse still is the situation when philosophy of science based on atheistic premises and materialist origination is being employed and advocated by some crudlant muslim zealots to prove divine origin of time and space and the heavens and earth. Big bang and evolution theories have been allowed by our scholars to speak about the divine origin of this otherwise mechanical world as these theories ostensibly and explicitly employ. Since science after getting divorced from religion post renaissance has gathered heaps of irreligious moorings and thus it could never come to terms with the divine matters despite the frantic attempts of the evolutionists and Averosists of our era, we find a confusion personified everywhere in the attempts of Muslims debaters while bringing defense to theology from this already renegade witness. So far as the inventions of the science are concerned those could be utilized for the service of Islamic propagation but at the scientific doctrinal level we needed a cautious response as the methodology and the conclusions made believe by the atheistic scientists were going to be counterproductive to our religious objectives in the wrong run if employed unwisely for the support of religion. And by invoking the authority of science in all the matters relating to religion or metaphysical aspects of religion were bound to be self contradictory and would bounce back once the scientific theory based on assumption or hypotheses was found to be erroneous.

{]_â&#x20AC;&#x2DC; kam-lmcw

The case of evolutionism is in point. Unless you master the real science you cannot interpret it. Muslims need to change their mind set and becoming scientifically oriented rather than scientifically obsessed. As there is no third option. Only the discoverers and inventers have the final word about the discoveries and inventions. Modern science and technology being highly sophisticated, positivistic and empirical in nature and based on verification and elimination of metaphysical notions. Therefore to build metaphysical or theological propositions on their basis is to invite more confusion than clarity. Our ulama and intellectuals need to shun the inferiority complex and try to evaluate the darker sides of philosophy of science and only appreciate the practical aspects of science which have not been presented as the alternative to theological or spiritual origination of the universe. Because in the â&#x20AC;&#x2DC;era of atheismâ&#x20AC;&#x2122;, to borrow a stance from great Taqi Ameeni, religion was relegated to oblivion by science. Philosophers and scientists have been projected as the alternative to the long chain of Prophetic personages who have brought the values of spirituality and morality and not the mundane concerns to the central stage of life which humans as humans were capable of handling without the divine guidance on each and every trivial issue touching upon these matters. From Auguste Comte to Bertrand Russell all the sociologists and scientific writers of the west have advocated positivistic universe without theological or religious standards as these have been long before abandoned and no one cared for their advocacy. How come we expect that modern science which has no inspiration from religion will come to the defense of the later from the blue. Thus we need to develop our own scientific edifice after the Tawhidic weltanschauung by well established scholars in the Muslim ethos and practicing and believing scientists who themselves need to take lead in all the matters where science could speak for religion and genuinely so. Alongside modern education which has been received by Muslims warmly but naively, the atheistic hedonistic and immoral value cherished by the western education have also made their inroads into our world and have started vitiat35

ing everything Islamic in our present and future generations. From Sir Syed to Ismail Raji Faruqui almost all the educationists have ignored this aspect or have not given it the attention it deserved. Iqbal had rightly said: Khush tu ham bhi Jawnaoon ki taraqi say magar labay khindan say nikal jati hai faryad bhi sath Ham samajttay ki laitagi faragaht tailim nahin maaloom tha ki chala aayay ga ilhad bhi sath We are losing our generations to the western ways of life styles where no consideration for modesty or morality can be expected. This is the double fitnah we are face to face with: fitnah-i-Shibhat and Fitnah-i-Shahwat as Ibn Taimiyah would call it. Our Madrasah despite their shortcomings have at least taken care of this vulnerable aspect of our younger generations. We need to start separate schools colleges and universities for both the genders or if it is not possible we have to see whether the Islamic code of moral conduct is observed in our administered private educational institutions and schools at least. This is the biggest challenge of our times as Karen Armstrong has rightly said that Christians in modern times have adopted advocacy of “doctrine” as their strategy to spread their message while as Muslims have depended only on “polity”, that too, I may dare to say, slavishly! Alongside science and the relation of Islam with it, we have a grave problem where Muslims need to rethink is the process of inter religious dialogue where Muslims are lagging behind and are caught unawares as they are not prepared to face this mosaic situation where the Christians are advocating the interfaith dialogue in a clandestine manner and are setting the standards of interreligious and interfaith dialogue. What the Muslims need to do is to develop a complete scheme where they can in real sense of the word play very important role. Muslims are duty bound to convey the message of their religion to whole world as per the Quranic injections in peaceful manner and use all genuine and legal methods to represent the essence of their religion in this multi faith and multicultural pluralistic world. The Quran has already alluded to this reality: Kuntum khaira umatin wal takun 36

min kum umatun etc. Inter religious dialogue cannot become the substitute to that religious duty of conveying the Dawah, but if we are conscious we can use all such dialogical activities as a best way to convey the message of Islam to the world through these peaceful forums where adherents belonging to different religions assemble to reach to some common agenda facing the world in terms of conflict resolutions and peace, global warming, human rights situations and support to the poor and marginalized sections of our societies. But one consideration is must that these activities of dialogue have been initiated by people with the aim of proselytizing Asia in the next millennium sometimes, as has been evidenced by some unfortunate episodes in Orissa and even in Kashmir. Therefore we have to develop our own contours perimeters and yard sticks before involving ourselves headlong in any such process. Since ulama have been absent from almost all the platforms where decisions about the transformation of the world are being carried away, we have to depend on our intellectuals who are Islamically very much vocal and concerned or as Mawlana Mawdudi had long back said that better than a molvi a professor can explain the Quran in modern times. But without the spiritual and moral training which only our pious ulama can provide, our such engagements can be not most rewarding. Therefore, the constant interaction between ulama and intellectuals is the best solution to many of our problems we are facing on such fronts. What is lacking in interreligious dialogues the most is the touch of genuine spiritual vigour. Spirituality and mundane mentality are other cancers on which we have to anchor our thought in modern times as there are extremes here too. There is the majority of the Muslims at least in the Asian countries who believe that whatever is being preached or spread on the name of Sufism or spirituality is to be believed naively at its face value and all the charlatans superstations grave worship, relic worship, tooth worship, foot print worship and what not, all are interpreted in good faith to be in consonance with the hyperbolic spiritualized personages these all items may be remotely or directly connected to. It presents a very awkward situation for a

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Dai in such circumstances to preach pristine Tawhid to the non Muslims at interreligious dialogical sessions, when only the next moment they are exposed to this highly populist practice in the shrines which have become the only face indexers of Islam especially in Indian subcontinent. Hardly any difference can be pointed out except names and items between the brethren of other religions and our own tomb worshippers in its ritualistic or sometimes philosophical mystical overtones. On the other hand there are staunch opponents of all aspects of spirituality or its genuine islamically justifiable versions. Even the name Sufism seems abhorrent to a small but islamically very vocal section of our community. All the elements of spirituality are eliminated from all the syllabi of the schools or books with such titles are not allowed to be displayed on the book stalls which may have any remote relation with Sufism or its contents. I was informed by one of the books sellers whom I wanted to had give some of my own books authored on Sufism and muslim philosophy in Mecca in 2007 and he informed me that these books are banned and may warrant action against any person who displays such stuff on his shop. Iqbal had mystified even very simple beliefs of Godhead and Prophet hood in his Reconstruction but in our situation we have to strike balance between these two extreme situations. Our times are bereft of spirituality as the gross materialism which has surfaced in the wake of much materialist progress made possible by science and technology after all the spiritual and Eschatological notions were relegated to oblivion. But, since this western rendezvous could not last long as it was against the nature of man, now men are turning to everything on the name of spirituality though it may be the agnostic mysticism preached by Buddhists or the essentially and primordial mundane oriented yoga advocated by neo-Hindu yogis. In such circumstances we find that muslim scholarship lacking a balanced response. The people who represent Islamic spirituality are those people who have confounded Islamic mysticism by advocating the Islamized version of Advaita Vedanta or a Godâ&#x20AC;&#x201C;oriented mysticism advocated by the Buddhists, as we find starking

{]_â&#x20AC;&#x2DC; kam-lmcw

similarities ostensibly at least between it and the Sangha system, where renunciation is considered the key to all forms of salvation. The true spiritual face is still not seen by the world where a balanced Islamic spiritual ethos replaces the grossly mystified Vedanta or highly idolized Buddhist reconciliatory scenario which has started attracting people of the west who are in search of genuine spirituality. Islam and only I slam has the wherewithal to meet this challenge. It was to my astonishment in 2009 when I found some Muslims from Holland and Iran in the Ashram of Swami Veda Bharati at Reshikesh who had stayed in that Ashram to satiate their spiritual hunger in absence of such centers in muslim world. Though the Indian ascetics and Buddhist Monks have already paved the way for acceptance of any spiritual version of reality, Islamic spirituality can become a subject of much attraction in this dehumanized world of spiritual bankruptcy. Shaikh Abdul Qadir Jeelani ,Ghazzali ,Junaid Baghdadi and Ibn Taimiyah are some of our such great personalities who can guide us to a balanced and more pragmatic approach here also to come to terms with the challenges posed to us by modern times. Kashmir Jamaat-i-Islami has provided a good example of such approach that its important leaders have written treatises on spirituality or Sufi masters and Mian Tufail of Pakistan translated Kashaf al Mahjub of Shaikh Ali Hujwiri and showed way towards this assimilation of our spiritual ethos with the work of Dawah even in this mosaic situation. Western civilization has given the world hedonistic and luxurious gifts to such an unbridled range that if a man follows western standards of immorality he has but to face AIDS or gross materialistic and atheistic tendencies while as Islamic civilisation with its equal emphasis on both mundane and spiritual dimensions of human progress finally ended in favour of an austerity bound life style and asceticism where some of the muslim Sufis preferred to remain celibate and lived life of deliberate poority and deprivation. Social work is one of the areas where muslim scholarship seems less interested. Muhammad (SAW) was a great social worker apart from being a great prophet, at Mecca he had been the member of half al fazool and at Madinah he 37

would say: If I am invited to half al fazool I will accept the call. He was helping the destitute the poor the distressed and would combine people on the basis of blood relations. He was the helper of the poor and said that I and the feeder of an orphan will be together in paradise. He said that the worker for the help of widows and the miserable will be like the Mujahid in the way of Allah. Muslims in modern times are lagging behind miserably in this field whereas they need these services the most. The philanthropic agencies with unknown agendas are working in Muslim societies as unfortunately Muslims are the most vulnerable people to all manmade calamities and atrocities inflicted on them by their adversaries. But, how unfortunate that our people do not have their own social and civil service organizations and philanthropic groups to help them out in their distresses. Though there may be exceptions, but exceptions do not make a rule. The Muslim treatment of woman in modern times has attracted many critics in our times to attack Islamic gender equations without realizing the lofty status Islam has bestowed on women. I often say that Islam has given woman all the rights, but Muslims have snatched almost all from her. In the same manner people advocate that Feminism has given women the position which could not be imagined in earlier periods of history. But this is the biggest lie of this century. I tend to say that Islam had librated women from bondage, but since women have liberated themselves from Islam, they are again in chains. Islamic scholars have to present the actual Islamic position visa vise women in a comparative manner. On one hand what Islam has given to women in terms of educational, economic, social political and spiritual rights are to be presented in a global perspective taking due consideration of the women in present world scenario where she is being exploited on the name of progress and fashion shows. But, since things can be appreciated better in comparative para-

digms we need to extensively make the theoretical studies basing our research on the textual studies of the scriptures and to show how Islam has an edge while bestowing on women the best possible avenues for her spiritual and mundane advancement without compromising with her dignity and honour. Islam gives women rights as women, not after snatching from her all the delicacies and beauties of being a femine as had been done by the modern feminists who have extolled women over men at the cost of her feminity. On the other hand we have to expose the excesses done by feminists to woman by making her to confront men openly and that too in a manner where woman is rendered helpless as both men and women are the counterparts of each other and not the enemies or antitheses to each other as has been amply maintained by Islam. Muslims need to improve the conditions of their women according to the injections of the Quran and also advocate the dignified status Allah has bestowed on women folk through the benefactor of humanity, Muhsin-i-Insaniat (SAW), who was equality the benefactor of women(Muhsin-i-Niswaniat). The prophet used to say that the delight of my eyes has been kept in prayer and women. He said that the best amongst the believers is the one who treats his wives in the best way. Woman has been called the best asset of the world by the prophet (SAW). Since the door of Ijtihad has been closed by our jurists long back we need such stalwart ulama who will open it forth and also have a look on the medieval legal decisions about the matters relating to Talaq, maintenance, women’s education, womens vocations etc. Thus the reconstruction of religious thought is to be done on these lines by the scholars ulama and intellectuals at this crucial juncture when we are face to face with enormous challenges never faced by our brethren in the past.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Dr. Muhammad Mumtaz Ali

Purpose of Islamic Da'wah and Its Implications for Civilizational Development: A Few Reflections

Abstract The purpose of Dawah is not presented in the context of the Quarn in most of the books written by academicians in contemporary times. It is presented as an struggle of the followers of a religion who stands to convert people from one religion to another religion. This misrepresentation has not only created misunderstandings about Islam and Islamic movement rather affected the influence of Islam and Islamic movement in the world. This paper argues in the changing circumstances the universal purpose of Dawah must be explained in the context of the civilizational development on the basis of Truth and Reality of this world. The Quran as the source of true and authentic knowledge stands for the well-being of mankind through the development of civilization. Hence, this paper contends that the purpose of Dawah needs to be presented in the context of civilizational development rather than in the context of religious conversions. Introduction The Methods of Dawah, Purpose of Dawah, Islamic Dawah and Modern Islamic Movements are some of the titles of the courses which have been designed to teach to the students of International Islamic University, Malaysia and elsewhere in the Muslim world. These courses are taught in many universities in the Muslim world as required for Muslim students. Practicing Muslims consider teaching of courses related to the Islamic concept of Dawah as important because Dawah work as such is taken as obligatory for all Muslims. What is the purpose of teaching these courses to Muslim students? One can say the answer is already provided in the course outlines wherein the objectives of the courses have already been mentioned. What are those objectives? Are those objectives really the answer to our question i.e what is the purpose of teaching courses on Is{]_â&#x20AC;&#x2DC; kam-lmcw

lamic Dawah? A few objectives of them have been outlined as follows: To study the approaches of Dawah in the Quran and Sunnah; to examine the methodologies of Dawah of the other Prophets[p.b.u.t.]; to expose students to scientific approaches to Dawah; to enable the students to employ the methods learnt into their Dawah activities. Some other writers on Islamic Dawah argue that by teaching these courses we intend to prepare Muslims as preachers so that these preachers can invite people to their religion. Now, can we ask sanother question: What is the purpose of Dawah as such? Why does one need to conduct Dawah? Again one can say to answer these questions we need first to study the meaning, definition and nature of Dawah and other related areas. Hence, these courses have been designed. It is good that these courses have been recognized in spite of the slogan of Islamic terrorism and violence. But 39

the question remains unsolved. Is the Purpose of Dawah Clearly Stated? In books on Dawah and Methods of Dawah we find Dawah is explained in terms of calling or inviting people to religion of Islam. Some other would say Dawah for them means inviting people to God or to the Path of God or to one’s Faith. Does it mean that by conducting Dawah we want to invite people to religion of Islam so that we can increase the number of the followers of Islam? Is it true that the purpose of Dawah is to invite people to their own religion or to the religion of Islam or to God and to the Path of God and to make people religious or the followers of God or true obedient of God and virtuous so that they can get salvation on the Day of Judgment? To invite people to the Path of God is really the purpose of Dawah that we want? Does it mean that God require people to follow His Path for He needs them as His true followers? Most of the writers on Dawah refer to the very famous verse of the Quran from Chapter an-nahl, “[O Prophet] Call men to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible” [16: 125] and argue that we call people to the way of God because it is instructed in the Quran. They further quote another verse, “I have only created jinns and men that they may serve Me.”[51:56] and contend that the purpose of creation of man is to worship [obey] God so we invite them to obey and worship God. Some other scholars think that Dawah means to invite people to Islam as the way of life. They say one should not present Islam as a religion confining to a few aspects of personal conduct and faith rather it should be presented “as a way of life, unifying all the individual, collective and metaphysical problems into a meaningful whole offering a solution in keeping with the common sense and in a natural way.”[ahsan 4] They further argue: “…if Islam had been presented not as a collection of peculiar beliefs and rituals, but as a perfect way of life, the world would have reacted quit differently” [ahsan 5] and had accepted Islam. Gross roots Misunderstanding about the Purpose of Dawah No doubt, whatever is said above is partly 40

true from a religious point of view. But Islam is not a religion as religion understood in the modern world, a personal and private individual relationship between man and God. Islam is not introduced in the Quran in this sense but rather it is presented as Din which means the way of life which include individual and collective. Hence, the existing style of presentation of purpose of Dawah as calling people to come-out from one religion and follow another religion. This approach seems to be against the truth revealed in the Quran. This kind of presentation has created some misunderstandings about Dawah and its purpose. For example, the Islamic Dawah is presented in the West and elsewhere in the context of ‘missionary’ zeal and it is equalized with Christian evangelicalism.[P5] Hence, they think quite contrary about the purpose of Dawah and perceive it in terms of ‘expansion of the Muslim faith’ [P6] or ‘propagation of religion’ or ‘missionary zeal’ or ‘the conversion of individuals’ or ‘missionary activity’. They wrongly conclude and assert that: “There is little question that one of the goals of Dawah is the expansion of the Muslim faith, for the ‘invitation’ or ‘call’ is to ‘the way of Allah’, and this implies that one is invited to abandon whatever existential patterns of life he or she happens to be following and to take instead the ‘path of God’. By any definition this would be tantamount to converting to the Islamic religion.” [P6] Furthermore, by these scholars it is contended that, “it is difficult to know whether conversions were desired for religious reasons or whether they were seen as a means to economic and political ends”. [P23] Muslim conversion, they conclude, “ may be interpreted as a necessary measure by means of which the world may be made safe not for democracy but rather for Islamicity” [P26]. We Muslims have provided some room for this misunderstanding. We have explained Dawah and its purpose in a religious sense. We find in existing books Dawah is presented by most of our Muslim scholars in terms of religion. Ahmad Sakr, for example, argues that through the methods of Dawah “one has to inform people about Allah, His Prophet and their teachings”. [page7] Muhammad Imran explains that Islam is “…a missionary religion from its very inception. The Muslims are…missionaries of a world message and rep-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

resentatives of the greatest world movement”. [ Page 19] Some other argue the aim of Dawah is, “to make Islam better known…by way of delivering lectures and issuance of publications…to generally acquaint the …public with the realities about the Muslim world” [Page 79] There are a few scholars and activists who see modern man and his society lack the moral and ethical values, hence, they set the goal of Dawah to call people to faith in God and to work for the establishment of an equitable and just Islamic order. It is also argued by some other scholars that Enlightenment rationalism has effectively relegated religious beliefs to private life so it is necessary to bring back religion through Dawah to the mainstream of society. Other than this, most of the Muslim scholars and activists who are involved in the Islamic movements and organizations contended that the purpose of Dawah, which in fact has repeatedly been mentioned, is to Islamize every aspect of life and thus to establish an Islamic order and Islamic state. For them Islam is an all-embracing Din [way of life] which regulates every aspect of life. This is no doubt is true but the question here is: is this kind of presentation of objectives of Dawah suitable in our contemporary times? How far this kind of presentation has produced good results? We observe that this way of presentation has caused not only several misunderstandings as we have mentioned above rather sidelined the main purpose of Dawah. We do not want to defeat practically the purpose of Dawah. Should we need to continue this way of presentation? I think we should not demonstrate, at any cost, our incapability to make significant contributions to the cause of Dawah. We must avoid a reactionary as well as cultural and environmental approach. This will exhibit our inability to respond positively to the demands of the Quran. The presentation of purpose of Dawah must reflect universal concern towards humanity which is the essence of Dawah. Need to Put Dawah in a Proper Perspective To avoid misunderstandings and to make Dawah more relevant and useful to our contemporary world we need to put Dawah and its purpose in a proper perspective. The fact is that our scholars and writers who, refer to verse 16: 125 “Call men to the way of

{]_‘ kam-lmcw

your Lord”, have focused more on ‘the Path of God’. This literal presentation has diverted the attention of people from the real purpose of Dawah to the purpose of religion in a religious sense. Here is exactly the relevance of the abovementioned verse. Our Muslim scholars argue that for calling people to the way of God one should use wisdom and goodly exhortation. But, here one can ask one simple question. Why can’t we invite people in a simple way to the Path of God? Why did God ask us instead to use wisdom and intelligent ways? Why the use of wisdom is needed? In this verse we are in fact asked that we should be more wise and intelligent in inviting people to the Path of God. Why do we invite people to the Path of God? Why do people need to come to the Path of God? Is it God need them or do people need the Path of God. Here is the need to use wisdom, good exhortation and present Dawah in the best possible manner. But we need to know: what is that best possible manner? Where is the emphasis either on the Path of God or elsewhere? This is the most important point which has been neglected by our writers and activists who are involved in Dawah. Hence, emphasis is given to the Path of God. We will ask a simple question here to clarify the actual purpose of Dawah: Is calling people to the Path of God the sole purpose of Dawah? We need to understand, at the very outset, that what is the real purpose of Dawah for which all the Prophets of Islam have been sent down along with Revelations [Divine Books and True and Authentic Knowledge], the Quran being the last one. The Quran is the fundamental source of knowledge through which one can understand the true Purpose of Dawah. To explain the true purpose of Dawah, the Quran presents before mankind a few fundamental claims and ask them to reflect upon those claims. So, the understanding of those claims becomes one of the prerequisites of the true understanding of the true purpose of Dawah. Hence, we need to look first into the fundamental claims of the Quran. The Fundamental Claims of the Quran To understand the true purpose of Dawah we need to understand a few fundamental claims of the Quran. This is the first condition towards comprehension of true purpose of Dawah. The Quran has made several claims. 41

But before we list down them it seems imperative for us to explain one important point which is directly relevant to our discussion. It is a well known fact that the present form of the Quran is not based on the chronological order of the revelation of the Chapters to the Prophet Muhammad [p.b.u.h.]. Instead Allah swt included in the beginning of the Quran Chapters Al-Baqarah, Al-Imran etc. which had not been revealed in the very beginning. Why did Allah swt decided to include the Chapters in the beginning of the Quran which had been revealed quite late? The reasons are not far. They are obvious. All these Chapters particularly from Chapter 2 to Chapter 7 present in detail the history of several nations of the past to whom Prophets [p.b.u.t.] were sent with clear signs and Message but most of the nations refused to accept the Message of the Prophets [p.b.u.t.]. Here in these Chapters the names of 25 Prophets [p.b.u.t.] have been mentioned. These Chapters present the main claims of the Quran. What is that main claim? I consider those claims of the Quran as the essence of the Message of all the Prophets [p,b.u.t.]. Now we list down below a few of the claims of the Quran the understanding of which is necessary for the comprehension of the purpose of Dawah. The Quran claims that knowledge and ignorance are not equal. Say: ''Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition'' (39:9). To understand life and to know how to live and achieve development and happiness the Quran stresses, people need knowledge, true and authentic. We need to know at the very outset about our creator and purpose of life because no one can lay the foundation of development in life and society on the basis of ignorance. Ignorance does not mean illiteracy but rather ignorance of the metaphysical realities. Hence, to make life meaningful and for development, as prerequisite to it, man requires true and authentic knowledge of metaphysical realities. One must have correct knowledge about himself and this world. He must know authentically about the metaphysical realities of this world. The second claim of the Quran is that human reason and sense perception or both are not the sources of knowledge of the metaphysi42

cal realities of this world. The understanding of the metaphysical realities is, therefore, beyond the capacity of man. With Him are the keys of the unseen, the treasures that none knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read). (6:59) Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment) (27:65). “He (alone) knows the Unseen, nor does He make any one acquainted with His Mysteries” (72:26). The Third claim is that speculation, conjecture, doubt, imagination, assumption etc cannot be the sources or origin of the true and authentic knowledge of the metaphysical realities. But most of them follow nothing but fancy: truly fancy can be of no avail against truth. Verily Allah is well aware of all that they do (10: 36) But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth (58:28). God, Who is the Creator and Sustainer of universe alone possesses the knowledge of the metaphysical realities which is revealed to man through the selected human beings who have been designated and appointed as the Messengers of God. Allah will not leave the believers in the state in which ye are now, until He separates what is evil from what is good nor will He disclose to you the secrets of the Unseen. But He chooses of His Messengers (For the purpose) whom He pleases. So believe in Allah. And His messengers: And if ye believe and do right, ye have a reward without measure (3:179). Fifth, the only source for man to know authentically about the metaphysical realities is Divine Knowledge-true and authentic. This Divine Knowledge of metaphysical realities is that which alone reveals to man his true position and purpose of creation and also shows the path for the development of life and society. Sixth, it is God Who has revealed the Divine Knowledge of metaphysical realities

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

through the Quran which is now the only authentic source for the guidance of mankind. This is the Truth of this universe and life of human being. God wants to make this Truth known to mankind. This is also Truth that God is the Creator, Sustainer and Sovereign of the entire universe. It is further claimed in the Quran that God is not only the Creator of this world rather He alone knows the Truth of this world. The Truth is from thy Lord; so be not at all in doubt (02:147). “And Allah by His words doth prove and establish His truth, however much the sinners may hate it!” (10:82) For Him (alone) is prayer in Truth: any others that they call upon besides Him hear them no more than if they were to stretch forth their hands for water to reach their mouths but it reaches them not: for the prayer of those without Faith is nothing but (futile) wandering (in the mind) (13:14). Seventh, God also endowed man with the capacity for cognition, reflection, observation and understanding, with the ability to distinguish between good and evil, with the freedom of choice and volition, and with the power to exercise his latent potentialities. More than this God granted him the power of recognition of Truth and Falsehood and appointed him His vicegerent on earth. Do they not reflect in their own minds? Not but for just ends and for a term appointed, did Allah create the heavens and the earth, and all between them: yet are there truly many among men who deny the meeting with their Lord (at the Resurrection)! (30:8). Eighth, man is also told that as a vicegerent he is not entitled to consider himself independent and think independently for development of society because man is not capable to do that. Only God is capable to guide man to the Path of Development as He alone has the knowledge of each and everything of this world. God alone knows what is right and good for man and society. Hence, the only logical way for man is to seek guidance from God for his own development and happiness. Allah doth wish to lighten your (difficulties): For man was created Weak (in flesh) (04: 28). Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a

{]_‘ kam-lmcw

man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not (16:75). Know they not that Allah enlarges the provision or restricts it, for any He pleases? Verily, in this are Signs for those who believe! (39:52) Ninth, it was also made clear to man that life in this world was in fact a temporary term, and was meant to test him. After the end of this earthly life man must return to God, Who will judge him on the basis of his performance in this worldly life. He would declare who has succeeded and who has failed in the Next world. Accordingly, man would be rewarded in the Next world. The coming of the Next world is as real as the existence of this world. Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception (3:185). What they spend in the life of this (material) world May be likened to a wind which brings a nipping frost: It strikes and destroys the harvest of men who have wronged their own souls: it is not Allah that hath wronged them, but they wrong themselves (03:117). But when he delivereth them, behold! they transgress insolently through the earth in defiance of right! O mankind! your insolence is against your own souls,- an enjoyment of the life of the present: in the end, to Us is your return, and We shall show you the truth of all that ye did (10:23). To the righteous (when) it is said, “What is it that your Lord has revealed?” they say, “All that is good.” To those who do good, there is good in this world, and the Home of the Hereafter is even better and excellent indeed is the Home of the righteous (16:30). O my people! This life of the present is nothing but (temporary) convenience: It is the Hereafter that is the Home that will last (40:39). But the Hereafter is better and more enduring (87:17) Tenth, it is also communicated to man that the only right way for man to achieve development and success in life and society in this earthly 43

world is to regard God as his only Guide and Lord and His Guidance the only Source for development, peace, security, justice and happiness in this world and salvation in the Next world. Every other way of thinking and doing is wrong. This is the Truth and Reality of this world. “And believe no one unless he follows your religion.” Say: “True guidance is the Guidance of Allah: (Fear ye) Lest a revelation be sent to someone (else) Like unto that which was sent unto you? or that those (Receiving such revelation) should engage you in argument before your Lord?” Say: “All bounties are in the hand of Allah: He granteth them to whom He pleaseth: And Allah careth for all, and He knoweth all things.” (3:73) They are on (true) guidance, from their Lord, and it is these who will prosper (2:5). These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction, (2:16) Say: “Shall we indeed call on others besides Allah,- things that can do us neither good nor harm,- and turn on our heels after receiving guidance from Allah? - like one whom the evil ones have made into a fool, wandering bewildered through the earth, his friends calling, come to us’, (vainly) guiding him to the path.” Say: “Allah’s guidance is the (only) guidance, and we have been directed to submit ourselves to the Lord of the worlds;-(6:71)” But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight (10:25). Say: “Of your ‘partners’ is there any that can give any guidance towards truth?” Say: “It is Allah Who gives guidance towards truth, is then He Who gives guidance to truth more worthy to be followed, or he who finds not guidance (himself) unless he is guided? what then is the matter with you? How judge ye?” (10:35) Eleventh, if man follows Truth and lives in accordance with Reality, he can transform his personality, family, society, community, country, culture, civilization etc. in the right direction and bring development and enjoy justice, peace, security and prosperity, otherwise he will turn this world into the world of chaos and crisis-fitnah and fasad as claimed in the Quran. Finally, the Quran claims that it has revealed this Truth and demonstrated the Reality of this 44

world to man beyond any doubt. The Quran has provided empirical evidences in favor of its claims and asked thinking minds to ascertain and examine both the evidences and claims of the Quran. If, they find, based on a rational and empirical exercise that their intellectual sense of curiosity is satisfied and ultimately one sees convincing answers in the Quran then there is no way for him except to accept the Truth of the Quran and guarantee success and development in this world and in the Next world, if not he has the freedom to reject it. The Quran declares that the Truth of this world is neither hidden nor it is a mystery for mankind. It is made known to man by the Creator of this world since its inception. The Quran emphatically declares: Say O Muhammad, the truth is now manifest: untruth is confuted, as it should be [17:81] Truth has become [by this revelation] manifestly distinct from error [2:256] And We sent down to you clear verses that elucidate the Truth, and which only the transgressors deny [2:99]. In the beginning mankind followed one single way. Then Allah sent forth Prophets as heralds of good tidings for the righteous and as warners against the consequences of evil-doing. He sent down with them the Book embodying the Truth so that it might judge between people in their disputes [2: 213]. We have revealed to you this Book with the Truth [4:105] We revealed the Book to you with Truth [5:48] Why Do We Need to Accept the Claims of the Quran? Anyone can make any claim. Is it necessary for us to follow the claims of everybody? Why should one accept the claims of the Quran? Are the Truth and Reality revealed by the Quran the only Truth and Reality? What is the proof of the truthfulness of the Truth of the Quran? What is unique to the claims of the Quran? What is wrong if we ignore the claims of the Quran? What will happen to us if we neglect the claims of the Quran? Is there any positive/ negative effect of the claims of the Quran on the earthly life of humanity? One can ask several questions like these before he accepts or rejects the claims of Truth and Reality as identified by the Quran.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

One of the simple answers to all the above mentioned questions is that: Welfare and development of humanity is not possible without realizing Truth in human life. Rejection of this Truth tantamount to inviting people to the life of the existing phenomenon of contemporary world which is full of crisis, crimes, chaos, corruption, confusion, confrontation, conflict, catastrophe, calamity, consumerism, competition, congestion, confusions etc. Are not all these empirical realities and manifestations the sufficient evidences of the failure of man for achieving success and development? All this phenomena of crisis and chaos is not an empirical proof that for success and development man needs true understanding of metaphysical realities? And knowledge and understanding of the metaphysical realities is beyond the capacity of man. He needs to submit and seek guidance from his Creator Who only possesses All-Knowledge and All-Wisdom. For example see the following verses. They [angels] said: ‘Glory to You We have no knowledge except what You taught us. You, only You, are All-Knowing, All Wise.’ 2:32 He is All-Hearing, All-Knowing. 2:137 Allah is All-Hearing, All-Knowing. 2:227 Surely Allah is All-Hearing, All-Knowing. 2:181 Surely You alone are All-Hearing, All-Knowing. 3: 35 Allah is All-Embracing, All-Knowing 3:73. He is All-Powerful as well as All-Wise. 2:220 Fear Allah, and know well that Allah has full knowledge of everything. 2:231 Fear Allah and know well that Allah sees all that you do 2:233. Allah has full knowledge of all that you do 2:283 There is no God but He; the All-Mighty, the All-Wise 3:6. Hence, man with his little knowledge cannot design any workable system but rather he needs guidance from God. The Quran gives the following challenge to mankind: If you are in any doubt whether it is We Who have revealed this book to Our servant, then produce just a surah like it, and call all your supporters and seek in it the support of all others save Allah. Accomplish this if you are truthful. But if you fail to do this-and you will most certainly fail-then have fear of the Fire whose

{]_‘ kam-lmcw

fuel is men and stones and which has been prepared for those who deny the Truth [2:23-24]. [emphasis added] Man is not capable to understand the metaphysical realities of this world by himself. Look at the abovementioned verse which says you will most certainly fail. The important point that needs our attention here is that people would surely fail to understand the metaphysical as well as physical realities of this world if they make intellectual efforts without seeking the guidance of God. Is the understanding or rational inquiry of anything of this universe possible for man? This question sheds the light on one of the important aspect of our life. Can man know what is the truth and reality of life? We need to understand this issue for understanding the true purpose of Dawah. This issue or question, in fact, belongs to the domain of metaphysics-the Unseen, the Ultimate Reality-the ghayb. The ghayb— the Unseen signifies the verities which are hidden from man’s senses and which are beyond the scope of man’s ordinary observation and experience, for example the existence and attributes of God, the Creator of man and universe, the purpose of creation, the nature of relationship between different creatures, the existence of Akhirah [life hereafter], the angels, the process of revelation, Paradise, Hell and so on. In short, all those things come under the Unseen that cannot be observed, experienced, weighed or measured by human senses or imagined authentically by reason. There is another important question: is there a link between metaphysical truth and truth of life? We cannot understand the Truth and Reality of life without understanding the truth of metaphysical realities-The Unseen; this unseen realm is beyond the reach of human perception. “Since Ultimate Reality is hidden in this world”. Hence, “the superficially minded ones who lack true perception encounter many a thing which causes them to fall a prey to misconceptions. As a result of these misconceptions such persons indulge in a variety of actions which are so blatantly opposed to reality that their life seems to consist merely of sport and pastime”. [Vol. 2, p. 225] This truth is declared in the above-mentioned verse. Without knowing metaphysical realities man is unable to think in a right direction. 45

Hence, one needs to know the fact of life at the very outset that the real success or failure in life depends on the failure or success in knowing the truth of metaphysical realities. Consequently, the most fundamental question of life is: Is man capable to understand the metaphysical realities of this world? The success and failure of man depends on the correct answer of this question. So far as the Quran is concerned, it is very clear on this issue. The Quran has made it explicitly clear beyond any doubt that man by himself is not at all capable to understand the realities of this world. This is the unfortunate phenomenon of humanity that the man of modern world bitterly failed to understand the reality and truth that he is not capable. He ignorantly turned to arrogance and speculation. He declared himself free and at liberty from God and His guidance. He pronounced that he is capable to understand each and every thing of this world by himself. Whereas, God mentioned repeatedly in the Quran that He has sent for the guidance of man thousands and thousands of Prophets [P.B.U.T] throughout history but man out of his ignorance and arrogance deny to understand this fact of life and developed false understandings and gave them names of knowledge, science, philosophy, metaphysics and ethics. If man can understand the true nature of metaphysical realities then there is no need of Prophets [p.b.u.t.] and guidance. Moreover people like Adam, Idris (Enoch), Nuh (Noah), Hud (Heber), Salih (Methusaleh), Lut (Lot), Ibrahim (Abraham), Ismail (Ishmael), Ishaq (Isaac), Yaqub (Jacob), Yusuf (Joseph), Shu’aib (Jethro), Ayyub (Job), Dhulkifl (Ezekiel), Musa (Moses), Harun (Aaron), Dawud (David), Sulayman (Solomon), Ilias (Elias), Alyasa (Elisha), Yunus (Jonah), Zakariya (Zachariah), Yahya (John the Baptist), Isa (Jesus) and Muhammad [P.B.U.T] to whom Allah swt introduced in the Quran as the Prophets [P.B.U.T] would become falsifiers who claimed that they have special source of knowledge about the metaphysical realities of this world. They came to explain to mankind the purpose of life and the worldview. From pure ethical [rational] point of view at the very outset man needs to understand on the basis of rational inquiry and settle down the issues of worldview, purpose of life, way of life or path of conduct and way of development. 46

The Quran teaches that God created man with a purpose. To help man understand his purpose God raises Prophets [P.B.U.T] from society to teach people. Prophets [P.B.U.T] were sent at different times in history and were all human beings but guided by God. Understanding about the need of Prophets of God is essential from ethical[Rational] perspective because all of the Prophets [P.B.UT] were sent by the same God with the same Message. To accept some and reject others could imply a racial bias or ignorance about the role of Prophets [P.B.U.T] and the fact that they all invited people to the understanding of Truth and Reality of this world that God exists and man is created by Him. It is repeatedly confirmed in the Quran that Prophet Adam (P.B.U.H) was the first Prophet and Muhammad (P.B.U.H) was the last prophet, and in between the two of them there were sent numerous prophets. God instructs us: Say: ‘We believe in God, and in what has been revealed to us and what was revealed to Abraham, Ismail, Isaac, Jacob, and the Tribes, and in (the Books) given to Moses, Jesus, and the Prophets, from their Lord: we make no distinction between one and another among them, and to God do we bow our will (in Islam).’ (Quran-3:84) Surely Allah has knowledge of everything. (Quran 29:62) Commenting one of the verses of the Quran Mawdudi writes: “It is clearly stated in the Quran that man does not even have knowledge of some of the matters that are of the utmost interest to him. This being so, how can he know for sure about this whole Universe? Let us consider some of the obvious limitations of man’s knowledge. For instance, man’s material propriety and adversity depend mainly on rainfall, yet rainfall is totally under God’s control. God causes rain to fall as and when and in the quantity that He wills. He stops it, again at His will. Man does not know where and when it will rain and in what quantity. Nor does man know which part of the earth will remain deprived of rainfall; nor yet, for which part of the earth rainfall would be harmful. Consider another case: a woman becomes pregnant with her husband’s seed. This is the process that perpetuates man’s progeny. Yet neither the husband nor the wife is aware

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

as regards the fetus being nurtured in the womb and what its shape and its good and bad qualities will be at the time it is born. In fact, man does not even know what his next day will be like. A sudden accident can change the entire course of his life. Yet he cannot anticipate that accident even by just a minute before it occurs. Man does not even know where he will breathe his last. All these crucial bits of knowledge rest only with God, man being denied the least bit of such knowledge.” [vol. viii, P.150] The Unseen [ghayb] comprises all things that lie beyond the range of man’s knowledge and which are exclusively known to God. The range of Unseen in this sense is vast: it is veritably limitless. [ibid, P.151] Say: “None in the heavens and on the earth has knowledge of the Unseen save Allah. (Quran 27:65) In the Quran at several places the power of God was argued. “Now, another of God’s Attributes, His Knowledge of the Unseen Reality, is being mentioned in order to emphasize that even in this respect, none can be associated with God. God has no partner. All creatures in the heavens and the earth—angels, jinn, Prophets, saints, or other human beings—all have only limited knowledge. One thing or another is hidden from each of them. It is only God Who knows everything: it is only He from Whom nothing is hidden: it is only He Who knows the past, the present, and the future. The word ghayb [Unseen] means hidden, covered, conceal. As a term, it means all that is unknown and is not accessible to man by the means of knowledge available to him. There are numerous things in the world which, as we are aware, are known to some individuals but not to others. But there are also a number of things which have never been known to the human species as a whole, and which will never be known in the future. The same is true for the jinn and angels and certain other species of beings. There are things which one species knows and the other does not: and there are things which are known to none of them. All these are various forms of ghayb and they are all known only to God; nothing is hidden from Him, instead to Him, all is apparent. Therefore,… it is left to the reflecting mind to decide whether there could be any other who shares with God in the Knowledge of the Un-

{]_‘ kam-lmcw

seen. Can there be any other who knows all that was, all that is, and that will be? If not— and the answer surely is in the negative—then is it possible that those who [deities that] have no knowledge of the innumerable conditions and states through which people pass, be in a position to fulfil the requirements of all those people or guide them to the path of good character, life and society [answer their prayers and supplications]? [Vol. 7, PP176-177]…Is it not the One Who has Unlimited knowledge and Wisdom has the right to guide human beings? Who has the Unlimited knowledge except God? No human being can claim that he has unlimited knowledge even human collectivity also cannot make this claim. …After all, how can it be possible for any human being to know all the conditions and states of all human beings-from their conception to their last breath-and these too of all those who have been created until now and who will be created until the Day of Resurrection? How can any human being know all that? Is he the creator of these countless people? Did he fashion them in the wombs of their mothers? Did he arrange that they be born as living beings rather than as the dead? Has he determined the fate of anyone of these millions? Is he the one who decides about their life and death, their health and sickness, their prosperity and adversity, their rise and fall? And since when has he assumed this role? Did he assume it before or after he was born? And is it possible that this responsibility is merely limited to human beings? He Who is administering the whole Universe and the affairs of all human beings, He Alone can be responsible for their life and death, their prosperity and adversity, and for the making and marring of their fates. [ Vol. 7, P.178]He has the Knowledge and Wisdom that is necessary for man to guarantee him good character, life and society. If man ignore this would demonstrate his unethical attitude in his life. Hence, one should know hat “God Alone is the Knower of the Unseen World. He Alone decides how much of His Knowledge He wants to impart to each individual and which of the Unseen He makes available to one particular individual but none else. But Knowledge of the Unseen has not been given to any human being in its totality: it is only God Who is the Knower of the Unseen” [Vol. 7, P.178]. 47

He has the keys to the realm that lies beyond the reach of human perception; none knows them but He. And He knows what is on the land and in the sea; there is not a leaf which falls that He does not know about… (Quran 6:58-59).

Allah is He Who has the Knowledge of the Hour, and it is He Who sends down rain: it is He Who knows what is in the wombs [of the mothers] and no living being knows what will be earn tomorrow nor in which place will his death overtake him (Quran 31:34). He knows both what is visible and what is not visible (Quran 23:92). Allah is not going to disclose to you what is hidden in the realm beyond the reach of perception, but He chooses from among His Messengers whom He wills [to intimate such knowledge] (Quran 3:179). Did I not say to you that I know everything about the heavens and the earth which are beyond your range of knowledge and I know all that you disclose and all that you hide (Quran 2:33). …it may well be that you dislike a thing even though it is good for you, and it may well be that you like a thing even though it is bad for you. Allah knows and you do not know (Quran 2:216) The Quran not only categorically denies the possibility of acquisition/possession of knowledge of the Unseen by created beings, but also specifically states that the Prophets [P.B.U.T], including the Prophet Muhammad [P.B.U.T], are not the “Knowers of the Unseen”. [Vol. 7, P.179] The philosophers did not realize that they are not capable to understand metaphysical realities. There is no way for them, if they are really serious to understand, except first to submit them-selves to God and seek His guidance. This truth is made known to man since his creation but he due to his arrogance and fancies did not understand it. The Link between Metaphysical and Physical Realities Another important aspect of life is that there is a link between metaphysical and physical realities. Without understanding metaphysical realities it is hard to understand correctly in a comprehensive manner the physical realities. This is the reason that in spite of claim of man for scientific understanding and knowledge of several things of this world man is not capable 48

to create a world of peace and prosperity. There is no way for man for development of himself and society except submission to God and continuously seeking guidance from God individually and collectively. This is the Message that is given by Dawah to people. If people enlighten them-selves and follow this message they would benefit. Purpose of Dawah In the light of the brief elaboration, now we argue the main purpose of Dawah is to convey to man Truth and Reality of this world and of himself. The purpose of calling man is to ask him to reflect on the claims of the Quran and convince him, if possible, to live his life in accordance with Truth and Reality. If he accepts this Truth and lives in accordance with this Truth then his life would be meaningful and in line with Reality. The real object of Dawah is, therefore, to invite people to think and understand this Truth and realize it in their lives for the sake of their own wellbeing and success in this world and in the Hereafter. One can rightly be argue that Dawah is conducted, in fact, to convince people to come together with each other and create a dialouage for civilizational development. Another objective of Dawah is to explain and show to humanity all the existing empirical evidences that the world is full of weapons and wars and to bring a change in the mind set of people about metaphysical misconceptions which they have commonly held based on conjecture and to educate them to exhort to adopt the Truth—that is the right attitude toward life so that they can achieve real success and happiness in this world and in the Hereafter. Another objective of Dawah is to explain to humanity clearly that there is no other way for mankind for development of their societies except to accept the Truth. This is the reason that the Quran says that the Prophets presented to humanity truth and gave those glad tidings and warn them against the falsehood and argue with them that they need to understand this truth. This Path of truth is the source of development which is deeply rooted in this spirituality and guarantees physical development. Hence, take humanity from darkness of metaphysical ignorance and bring it to the light of knowledge, peace and prosperity. Dawah also explains to humanity that if they

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ignore Truth and consider this earthly life the only life and concentrate all energies to enjoy the fruits of this life, they will not only suffer in this world rather would be subject to eternal punishment. This warning was always given by all the Prophets. The rejection of Truth takes humanity from the light of knowledge into the darkness of speculation, conjecture and metaphysical ignorance that lead humanity to crisis and chaos. Dawah is in reality a process of liberation of man from the clutches of metaphysical ignorance, speculation and conjecture. It is a movement of Knowledge, Truth and Reality. As a path of knowledge, understanding and Truth it is calling people to come closer to understand the Truth of our life and make it meaningful so that we can enjoy peace, security, justice, prosperity, development and happiness. The Path of God is in reality the Path of Knowledge, Truth and Civilization. In this way Dawah becomes source of justice, prosperity and development. It invites people to look into other possibilities of development of civilization free from weapons and wars on the basis of Truth and Reality. Dawah is a program of education. It is educating people to understand their responsibilities as human beings. It is educating people that they should realize that emancipation, mental and physical, is their basic right. They should stand together against the denial of freedom of human beings and work hard, without fear and favor, against speculation, conjecture and ignorance. It is a call to work hard for the elimination of illegal and illegitimate dictators and rulers of this world. It is a call to create consciousness among people so that they can make sure that their political participation is their fundamental right which cannot be taken away at any cost by anybody. Through Dawah the Islamic Dawah organizations are inviting people to think how to create an environment of political participation of people in their countries. Dawah is asking people to guarantee a just world order in which no one is supper power and no one is lower power. Everyone is subject to both the power of law and the Power of God. Everyone is accountable to both people and God. People can decide what kind of system they want and which law is suitable for them. What-

{]_‘ kam-lmcw

ever they like they can decide through consultation. Through Dawah Dawah organizations want make people to understand that through legal and peaceful ways and means they have the right and ability to bring change in their lives and societies. Concluding Remarks Dawah should not be explained and understood in terms of expansion of religion or domination of one religion over all other religions. Nor it is an invitation to the Path of God in a religious sense. It is an argument that if people realize the ultimate truth of this world that it is God Who has created this world and man and work in accordance with the guidance of God they would enjoy peace and prosperity. If Dawah is made as an obligation it is not without any reason. The gsoal of this obligation of Dawah is to raise among people the consciousness of civilizational responsibility. As vicegerent of God, people are bound to realize their responsibility of bringing development in human societies instead of creating weapons and wars, destruction and deformation. Dawah in fact is an invitation to people to understand Islam as the Din-way of life-which stands to explain the Truth of this world. This is not a religion in the modern sense of the term religion. It is a program for understanding Truth and Reality. It stands for civilizational development. It liberates mankind from human authorities and takes them under the Authority of God. God Guides them on the Path of Peace and Prosperity, warns them against wars and weapons. This Truth of life was reminded to man again and again throughout history through a chain of Messengers. Through this Truth it is explained to man that if he chooses to adopt theTruth-right way of life–and in this choice he is free-he would enjoy peace and contentment in this world and be awarded, on his return to God, the abode of eternal bliss and happiness in the form of Paradise. Should man follow any other way–although he is free to do so-he-would experience the evil effects of corruption and disorder in the life of this world and be consigned to eternal grief and torment when he crosses the boarders of the present world and arrives in the Hereafter. [P10]

FdnIv hnwKvƒ

Pyman-Xnbpw A°hpw. Aen^v Hcp A£-c-a√; 1 Hcp A°-hp-a√

kw{Klw CkvemanI \mKcnIXbpsS Bflob ]mcºcyw Aen^ns\ tIhew Hcp A£camtbm, AXv t]mse 1 s - \ Hc°amtbm A√ ]cnKWn®Xv. Cu ]mcºcyØns‚ lrZbm¥cmfØn¬ , hninjym ^pXqlmXp¬ a°nøbn¬ , Aen^n\pw 1-\pw IuXpIØnt‚tXm hnNn{XXbptStXm Bb ÿm\a√ D≈Xv. A\p\nanjw, `mjbnepw s]cpam‰Ønepw, Jp¿B≥ a\ nem°p∂Xnepw, Ckvemans\ BNcn°p∂Xnepw {]k‡hpw {]`mhw sNepØp∂Xpamb, Hcp PohnXho£WØns‚ AI°mºn¬ Xs∂bmWv Chbv°p≈ ÿm\w. ""A°hyhÿ apgph\mbpw 1¬ Hcpan°s∏´ncn°p∂p'' A°ßƒ, Ahbn¬ Hmtcm∂pw 1 Xs∂bmWv. 1000 -¬ \n∂v 1 Ingn®m¬ AXns‚ Bbncw F∂ \mahpw bmYm¿∞yhpw Akm[phmIp∂p. ]ns∂ AXv thsd Hcp bmYm¿∞yØnemWv XpScpI; 999. 999 -¬ \n∂v 1 Ingn®m¬ AXns‚ D◊ Xs∂ A{]Xy£amhp∂p. AXn\m¬, 1 -s\ h√Xn¬ \n∂pw \o°nbm¬, AXv Xs∂ C√mbv a sNøs∏Sp∂p. 1 Hcp hkvXphn¬ Dd®ncn∏ps≠¶n¬, B hkvXp Is≠Øs∏Sp∂p (D≠v). XuloZpw CXv t]mse Xs∂bmWv , CXv \nßƒ°v kzbw ÿncoIcn°m\mhpw: Ah≥ \nßfpsS IqsSbp≠v, \nßƒ FhnsSbmInepw. _ps√ imlv ]dbp∂p: ""aXn kplrtØ \ns‚ imkv{Xßƒ! BsI \n\°v th≠Xv Hcp Aen^v am{XamWv.'' ta¬∏d™Xns‚ s]mcpƒ A£bamb Cu \n[n IpRvPßfn¬ \n∂v _ln¿Kan°p∂p≠v; 50

F√mØnepw F°mehpw Ahncmaw XpS¿∂psImt≠bncn°p∂ ]pXpkr„n∏mWXv... Nne¿ As√¶n¬ an° BfpIfpw - AsX°pdn®v Bib°pg∏ØnemWp≈Xv. A√mlp ]d™Xp t]mse: ""F∂m¬, Ah¿ ]pXpkr„n∏ns\ Ipdn®v Bib°pg∏ØnemWv'' DuXepIsf XpS¿∂p≈ Cu Ipanf {]`mhØns‚ Nne Nn{XoIcWßƒ Xmsg ImWpI.

Hmtcm hrØØnte°pw hym]n°p∂ Cu c≠p t{]cI _eßfpw BZn hrØØn¬ \n∂v D¤hn®XmWv. Aßns\, XpS¿∂v hrØßƒ ]pdØv h∂p sImt≠bncn°p∂p. Ah \nebv°p∂n√. Cu hrØßƒ [Cn] GXp BZn hrØØn¬ [Ci] \n∂mtWm D≠mbXv, AXv {ItaW ad°s∏SpIbpw, Xncn®dnbs∏SmØXpw \nKqVhpw BbnØocp∂p. ImcWw BZnhrØtØmSv ASpØv hcp∂tXm As√¶n¬ AI∂p t]mIp∂tXm Bb [Cn Ci˜Cn 8] F√m hrØßƒ°pw AtX cq]w

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Xs∂bmWp≈Xv. AXn\m¬ BZnhrØsØIpdn®v Hcmƒ°v ]dbmw; AXv ImWs∏Sp∂XmWv, ]s£ ImWs∏Sp∂n√, AXv ZriyambXn¬ AZriamWv. ""H∂v , F∂mWv ]dbp∂sX¶n¬ AXv icnbmWv; C\n, c≠mWv F∂v ]d™mepw icn'' Cu c≠p KWßfpw hn´phogvN km[ya√mØ hn[w ]ckv]chncp≤amWv F∂ hniZoIcWØns‚ A¥¿[mc Is≠Øm\mhpw. \ΩpsS bmYm¿YysØbpw \ap°v Np‰pap≈ temIsØbpw icnbmwhÆw a\ nem°m≥ \mw A[nKWsØbmWv D]tbmKnt°≠Xv F∂v a\ nem°mw. At[mKWw, Cu ho£W{]Imcw, F√m XeØnepw AXn\v A]cym]vXamWv. CSbv°nsS Bh¿Øn°p∂, C≥im A√mlv ]d®nense∂Xpt]mse, apkv- e nwIƒ {]]©Øns‚ [qfo]cXsb (granulartiy) Ipdn® B[p\nI]q¿hamb ImgvN∏mSv km¿h euInIambn Xs∂ \ne\n¿Øn t]m∂n´p≠v. h¿Øam\Ime AhÿbpsS(the moment) {]m[m\yØn\v (\√ A`n{]mbw) F∂ Bibw ASnhcbnSp∂Xmbpw \mw ImWp∂p: Cu hnjbØn¬ G‰hpw hnNn{Xamb kwKXn,

{]_‘ kam-lmcw

P\ßsf Ipdn®v \√Xp IcpXm≥ \mw I¬]n°s∏ńcn°p∂p F∂XmWv; BfpIsf∏‰n tamiamb A`n{]mbw sh®v ]pe¿Øp∂Xns\ sXm´p \mw hne°s∏ńcn°p∂p. Fs‚ Adnhv {]Imcw ]ng®h≥ F∂v IcpXnbncp∂ Hcmsf, \nkvImcØn\p th≠n AwKkv\m\w sNøp∂ \nebn¬ I≠p. Abmƒ Bcm[\bn¬ G¿s∏ńcns°, ]ng®h≥ F∂v IcpXp∂sXßs\? \√Xv IcpXp∂Xn\v ]Icw tamisa∂p IcpXp∂Xn\v At∏mƒ F¥v km[pXbmWp≈Xv? AbmfpsS `mhn; AsX\n°dnbn√. `qXØn¬ A√mlp AbmfpsS ImcyØn¬ F¥v sNbv X p; AXpw F\n°v ImWm≥ km[n°pIbn√. At∏mƒ \n¿WmbIw Abmƒ Ct∏mgp≈, Iogv h W°Øns‚ Cu \nanjamWv, AXnemWv Abmƒ hebw sNøs∏ń´p≈Xv. \√ A`n{]mbamWv X\XmbXv. ImcWw, kr„nIfmb \mw \n›bambpw A]q¿Wct√. GXv Xcw PymanXnbnemWv hnizkn°p∂Xv? GXv Xcw _oPKWnXamWv BNcn°p∂Xv? F∂v \ap°v \tΩmSp Xs∂ tNmZn°mw. A¬-lwZp en√mlv

Erik Winkel

GEOMETRY AND NUMBER

The spiritual tradition of Islamic civilisation held that alif is not a letter and 1 is not a number. In the heart of this tradition, in the Futuhat al-Makki1 is not a curiosity or an eccentric positition—it forms the core of a worldview with implications in the everyday, in language and in behavior, in reading the Qur’an and in the practice of Islam. That spiritual tradition treats what, especially today, people call “life,” “reality,” and “the universe” as a subset of something much larger. In the geometry of the subset, things occupy places whose distances from each other are measurable (space); things happen before or after other things (time); and the world is potentially, if not always actually, predictable and controllable (continuum), building a spacetime continuum. Those who see all this as a subset in a larger reality accept the subset’s conventions, up to a limit. Classical mechanics and its Euclidean geometry, also, is considered real, up to its limits, which are the very small (quantum mechanics) and the very large (cosmology and quantum gravity). The limits, for the spiritual tradition, are reached at the periods before birth, after death, and during dreams. The “superset” populate before birth, which we populate after death, and to which we return in dreams (for some, while awake, for most, while asleep). In the chapter al-zumar (39):42, God takes to Himself the souls when they die, and the ones that are not to die, in their sleep. He 52

others, until a set time. In that surely is a sign for ِ ُ‫ُﺲ ِﺣ َني َﻣﻮﺗِ َﻬﺎ َوٱﻟﱠ ِﺘﻰ ﻟَﻢ متَ ُﺖ ِﰱ َﻣ َﻨﺎ ِﻣ َﻬﺎ ﻓَﻴ‬ ‫َﴣ‬ َ ‫أَﻧﻔ‬ ٰ َ ‫ﻤﺴ ُﻚ ٱﻟﱠ ِﺘﻰ ﻗ‬ ِ ُ‫َﻋﻠَﻴ َﮩﺎ ٱﳌَﻮتَ َوﻳ‬ ‫ﺮﺳ ُﻞ ٱﻷُﺧ َﺮ ٰٓى إِ َ ٰﱃٓ أَ َﺟﻞٍ ﱡﻣ َﺴ ٍّﻤﻰ إِ ﱠن ِﰱ ذَٲﻟِ َﻚ ﻷَ َﻳَـٰ ٍﺖ ﻟﱢﻘَﻮمٍ ﻳَﺘَ َﻔ ﱠﻜ ُﺮو َن‬ is on the alif and the 1.

“The number system, all of it, is combined in the 1”1

In Chapter 2, 2 Ibn 'Arabi [1165-1240/561638] is introducing the letters to us, describing their properties and realities in the subset and the terms of the alphabet (cf. alif-ba’) and the counting, whole number system. In this passage, 3 Ibn 'Arabi is telling us that the counting numbers are built on 1. ‫ ﻓَ َﻤ ْﻬ َﻢ ﻧﻈﺮتَ اﻟﻮﺟﻮد ﺟﻤﻌﺎ و ﺗﻔﺼﻴﻼ َو َﺟﺪْتَ اﻟﺘﻮﺣﻴﺪ ﻳَ ْﺼ َﺤﺒُ ُﻪ ﻻ‬٢٠١ ِ ‫ﻳُﻔَﺎ ِرﻗُ ُﻪ أَﻟْﺒَﺘﱠﺔ ُﺻ ِﺤﺒَﺔ اﻟ َﻮ‬ ‫ ﻓﺈ ّن اﻻِﺛ ْ َﻨني ﻻ ﺗ ُﻮ َﺟ ُﺪ أﺑﺪا ﻣﺎ مل ﺗ ُِﻀﻒ إﱃ‬.َ‫اﺣﺪ اﻷ ْﻋﺪَاد‬ ‫ و ﻫﻜﺬا‬.‫ﺗﺼﺢ اﻟﺜﻼﺛﺔ ﻣﺎ مل ﺗﺰد واﺣﺪ ﻋﲆ اﻻﺛﻨني‬ .‫اﻟﻮاﺣﺪ ِﻣﺜﻠَﻪ و ﻫﻮ اﻻﺛﻨني‬ ‫ﻻ‬ ‫و‬ ّ .‫ ﻓﺎﻟﻮاﺣﺪ ﻟﻴﺲ اﻟﻌﺪد و ﻫﻮ ﻋني اﻟﻌﺪد أي ﺑﻪ ﻇﻬﺮ اﻟﻌﺪد‬.‫إﱃ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ‬ 4 Whole one] there, accompanying it, never parted from it, ever. The 1 is the companion accompanying the multiples (numbers). The 2 is never found unless 1 is added to its like,5 making 2. And 3 is not true unless there is 1 more than 2. And so on like this the number. The following sentence of this passage gives

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

‫ ﻟﻮ ﻧﻘﺺ ﻣﻦ اﻷَﻟ ِْﻒ واﺣ ٌﺪ اﻧﻌﺪم اﺳﻢ اﻷَﻟْﻒ و ﺣﻘﻴﻘﺘﻪ‬.‫ﻓﺎﻟﻌﺪد ﻛﻠّﻪ واﺣﺪ‬ ‫ ﻟﻮ ﻧﻘﺺ ﻣﻨﻬﺎ واﺣﺪ‬.‫ﺑﻘﻴﺖ ﺣﻘﻴﻘﺔ أﺧﺮى و ﻫﻲ ﺗﺴﻌامﺋﺔ و ﺗﺴﻌﺔ و ﺗﺴﻌﻮن‬ ْ ‫و‬ .‫ﺛﺒﺖ ُو ِﺟ َﺪ ذﻟﻚ اﻟﴚء‬ َ ‫ ﻓﻤﺘﻰ اﻧﻌﺪم اﻟﻮاﺣﺪ ﻣﻦ ﳾ ٍء ُﻋ ِﺪم و ﻣﺘﻰ‬.‫ﻟﺬﻫﺐ ﻋﻴ ُﻨﻬﺎ‬ ﴾ ‫ﻫﻜﺬا اﻟﺘﻮﺣﻴﺪ إ ْن ﺣﻘّﻘﺘَ ُﻪ ﴿ َو ُﻫ َﻮ َﻣ َﻌ ُﻜ ْﻢ أَﻳْ َﻦ َﻣﺎ ﻛُ ْﻨﺘُ ْﻢ‬ The number, each one, is 1. If 1 is subtracted from 1000, the name and its reality of “one thousand” is voided, and it continues in another reality; that is, 999. If 1 is subtracted from 999, its very number, each one, is 1. If 1 is subtracted from 1000, the name and its reality of “one thousand” is voided, and it continues in another reality; that is, 999. If 1 is subtracted from 999, its very being

you verify it for yourself: He is with you wherever you are [hadid 57 :4]. This description reappears soon after,6 resonating with the difference between that is the Book to Entire (jam'), and the verses is connected to Dispersal. He will connect this to number, here.

at base Entire, before being dispersed. Then, He brought out dispersal in the verses, just as He made Entire the number, each one, in 1, as we have said number becomes voided. As with the 1 being Entire, so the alif. Ibn 'Arabi says, “The alif is not one of the letters, according to the one who smells a scent of the realities, but people in general call it a letter. When one who one is saying that in the way of conventional usage. The station of alif is the station of jam'(Entire).” 7 When the 1 is removed, the thing is gone; when the alif is present, the letter is sounded, and when it is gone, the letter is mute (cf., surd, the old name for irrational numbers). What emerges is that “this letter alif is present in every letter or word, just like in the world. Indeed any sound that we produce starts by the sound of letter alif because it is simply the beginning of the blowing of the breath through 8 Even the written alif has the property

{]_Ô kam-lmcw

and pronunciations of the Arabic letters, which, in one form or another, contain the alif. Insofar as the alif is a geometrical line, all letters, as geoare no more than a transformation of the alif. The the letters have in common.”9 inside; when that goes, it goes “off.” This is why ‫ﻋﻠﻤﻮں ﺑﺲ ﮐﺮﯾﮟ او ﯾﺎر اﮐﻮ اﻟﻒ ﺗﺮے درﮐﺎر‬ Enough of your sciences, my friend! What you need is just one alif Here is what Thoreau says: at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; the alphabet. The dynamic of creation based on this vision of the alif and the 1 is described by Ibn 'Arabi here. ّ ‫ﻓام اِﻟْﺘﻘﻰ ﻃﺮﻓﺎ اﻟﺪاﺋﺮة ﺣﺘّﻰ ﺣﺪث اﳌﺤﻴﻂ و‬ ‫دل اﳌﺤﻴﻂ ﻋﲆ ﻧﻘﻄﺔ‬ ‫اﻟﺪاﺋﺮة ﻓﺤﺪﺛﺖ اﻟﺨﻄﻮط ﻣﻦ اﻟﻨﻘﻄﺔ اﱃ اﳌﺤﻴﻂ و مل ﺗﺘﺠﺎوزه ﻓﺎن اﻟﺨﻂ امنﺎ‬ ‫ﻳﻜﻮن اﱃ ﻧﻘﻄﺔ ﻣﻦ اﳌﺤﻴﻂ ﻓﺎﻧﺘﻬﻰ اﱃ ﻣﺜﻞ ﻣﺎ ﻣﻨﻪ ﺧﺮج ﻓﺼﻮرة أوﻟﻴﺘﻪ ﻋني‬ ‫ﺻﻮرة آﺧﺮﻳﺘﺔ ﻓﻴﺼري ﻣﻦ ﺣﻜﻢ ﻧﻘﻄﺔ آﺧﺮه اﻟﺬى اﻧﺘﻬﻰ اﻟﻴﻬﺎ ﻣﻦ اﳌﺤﻴﻂ ﻣﺮﻛﺰ‬ ‫ﳌﺤﻴﻂ آﺧﺮ ﻧﺼﻔﻪ ﻣﻦ داﺧﻞ اﳌﺤﻴﻂ اﻻ ّول و ﻧﺼﻔﻪ ﻣﻦ ﺧﺎرﺟﻪ ﻟﺤﻜﻢ اﻟﻈﺎﻫﺮ و‬ ‫اﻟﺒﺎﻃﻦ و ﻳﻠﺘﻘﻰ ﻃﺮﻓﺎه أﻳﻀﺎ ﻛﺎﻟﺘﻘﺎء ﻃﺮﰱ اﳌﺤﻴﻂ اﻻ ّول ﺣﺘّﻰ ﻳﻜﻮن ﻋﲆ ﺻﻮرﺗﻪ‬ ‫ﻻﻧﻪ ﻣﻦ اﳌﺤﺎل ان ﻳﺨﺮج ﻋﲆ ﻏري ﺻﻮرﺗﻪ ﺛ ّﻢ ﻳﻈﻬﺮ ﻣﻦ اﻟﺤﻜﻢ ﰲ اﳌﺤﻴﻂ ﻣﺎ‬ ‫ﻇﻬﺮ ﰲ اﳌﺤﻴﻂ اﻻ ّول اﱃ ﻣﺎ ﻻ ﻳﺘﻨﺎﻫﻰ و ﻫﻮ ﻣﺎ ﻳﱪز ﻣﻦ ﺗﻠﻚ اﻟﺨﺰاﺋﻦ اﻟﺬى‬ ‫ﻻ ﻳﺘﻨﺎﻫﻰ ﻣﺎ ﺗﺤﻮى ﻋﻠﻴﻪ و ﻫﻮ اﻟﺨﻠﻖ اﻟﺠﺪﻳﺪ اﻟﺬى ﰲ اﻟﻜﻮن دامئﺎ أﺑﺪا و‬ ‫ﺑﻌﺾ اﻟﻨﺎس أو أﻛرث اﻟﻨﺎس ﰲ ﻟﺒﺲ ﻣﻦ ذﻟﻚ ﻛام ﻗﺎل ﺗﻌﺎﱃ﴿ ﺑَ ْﻞ ُﻫ ْﻢ ِﰲ ﻟَﺒْ ٍﺲ ﱢﻣ ْﻦ‬ 10 .‫َﺧﻠْﻖٍ َﺟ ِﺪ ٍﻳﺪ ﴾ ﻣﻊ اﻻﻧﻔﺎس‬ The outside wall of the circle proceeds until a circumference occurs. The circumference points to the centerpoint of the circle, and the lines occur from the centerpoint to the circumference, but not overstepping. The line is to the point from the circumference, and so it ends like it went out. The Then by the motive force of a point at the last part of the line, where it ended on the circumference, there starts to be a central point for circumference, and half of it is outside it—this is

it is impossible that it should come out in other 53

than its form. Then, there appears with the motive force of the circumference what appeared in what protrudes from these treasure troves which do not end, what is encompassed therein; it is the and some people—or most people—are in conthey are in confusion about the new creation, with the breaths. Here are some illustrations of these bubble events.

in the sense that in the manuscript they are written, not voiced, i.e., y. s.) These circles are all alike, shaped as the original First Circle, and yet they are different events, moments, observed worlds. The sentence before “The outside wall of the circle these bubbles are the observer’s world. Where do these bubbles go? To answer the question, Where do these bubbles go, we turn to the descriptive language of Clifford algebra (William Kingdon Clifford, 1845-

Figure 1 From "Cosmology" [2005]

our conventions, including our notion that large volumes emptying into small volumes make the large volume smaller and the small volume larger, which we will challenge below. For now, what we Figure 2 Author's sketch

We will look later at the idea of “half inside New Creation, and in particular, a very important phenomenon that arises from these endless proliferating bubbles. We continue with the passage. Ibn 'Arabi is talking about the radial line, which generates another bubble, and the centerpoint. He says, These two motive forces emanating into each circle are brought out from the First Circle, so as the ensuing circles come out, as many as do—and they never cease to come out—the First Circle [Ci], from which was made anew these circles [Cn]—starts to become hidden, not recognized, not perceived; because each circle, approaching it nearly or leaving

That is, don’t just move back and forth along the line; go up and down as well. The geometric understanding of this two-dimensional number plane is attributed to the 19th century mathematician

On the number line, take 4 and multiply it by -1. The effect is to swing 180 degrees around zero to -4. Multiply again by -1 and the effect is swinging 180 degrees around zero back to 4. Multiplying by a positive +1 takes negative numbers to positive and keeps positive numbers positive. But on a number plane, there is a “parking” space where 4 could sit after being multiplied by some number i which swings it to 90 degrees. Another multiplication by the i would swing to 90 degrees become a number volume, a three-dimensional space of numbers. These are the quaternions, and the 19th century mathematician William Hamilton came up with the “parking” spaces for rotations, where

one may say about it, it is seen-but-not-seen; it is 11

(Earlier [1:199] Ibn 'Arabi spoke of the Unseen ible, in the sense of being articulated, but invisible 54

then shoes.” As with socks and shoes, rotations in three-dimensions are nonis not always the same as rotating that way and then

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

this way. The quaternions eliminate the problem of gimbal lock, where a robotic arm or a camera mounted on a tripod twists one way completely (say, up), another way completely (to one side), and a third way completely (say, inward) and gets stuck. There is no other “way” to go. The quaternion solution is to describe a single move, say, rotate this many degrees around this new vector, instead of three separation directions. Quaternions are the way computer animations and games are designed.12 (There is also a seven-dimensional space of numbers called the octonions, ) Let us start with (a + b) multiplied by (a + b). That is, (a+b)2. We have a2, ab, ba, and b2 . We 1, for each element. Continue to (a + b)3. That is, (a+b) (a2+ab+ba+b2). Multiplying through, we get a3 + a2b + ba2 + ab2 and ba2 + ab2 + b2a + b3 We now have an a3 element, three a2b elements, three b2a elements, and a b3 element. 1a3 + 3a2b + 3b2a + 1b3 or 1 3 3 1 ometric algebra. The combinatorial triangle seems to have been universal (discovered by Chinese, Indians, and Arabs), although we call it “Pascal’s” the triangle the scalar numbers, that is, non-dimensional values (such as temperature). C, where numbers have scalar and dimensional (a directed magnitude on the Argand diagram) values, such as (5 + three vectors, three bi-vectors (where two vectors 4 6 4 1, where we have a scalar, four vectors (which bi-vectors, four volumes, and one “pseudo-scalar.” One way to visualize the space is to see the four vectors going up-down, left-right, back-forth, and some other direction at right angles to each of the swept by left-back, left-forth, left-some other direction; right-back, right-forth, right-some other

{]_Ô kam-lmcw

the four volumes as e1-e2-e3, e1-e3-e4, e2-e3-e4, combining (hence, combinatoric) each element once with another element. Finally, there is one hyper-volume of four-dimensions. interesting qualities, including Fibonacci’s series13 (where the odd numbers are shaded in, above). Let us consider Pythagoras’ triangle in the Clifford space. We note that the triangle reveals an order at a higher dimension that is missing from the scalar dimension. The triangle is one-dimensional lines. But we can jump lines from each length to make a square. Now draw two triangles, an inside one of area C2 and an outside one of (a + b)2. (a + b) (a + b) is a2 + ab + ba + b2 Notice that the difference between the two squares is the presence of four triangles. These

squares, on both sides, is 2ab. That is, subtract 2ab from both sides By moving up a dimension, the relationship between lengths could be seen as relationships among areas.14 Now consider the triangle’s legs to be vectors. Vectors are added by putting the tail of the second see that vector a plus vector b have a vector c as their sum. The hypotenuse, c, is the vector that is the same as the two vectors a and b. The start of the a vector to the end of the b vector is the the vector c is the sum of vector a and vector b. Further, c squared, or vector c times itself, or cc,

that these two elements have to be zero, so that cc that cancelled out two ways:

With the idea of a paintbrush,15 ab is the vector b swept along the vector a, giving the bi-vector or plane we saw above. What is –ba? This product is the vector b turned into its negative, -b, and swept along vector a in such a way that the ab plane is erased. The –ba paintbrush sweep makes a shape that is under the fold or behind somewhere. It, plus the ab plane, make zero. The –ba product is an oriented plane, a plane that has a direction. But as with the Moebius strip, the “side” is not deon the “top” side and winds up on the “bottom” w i t h o u t e ve r having left the strip. The process provided a It is this paintbrush, I suggest, that tells us “where” the bubbles go. Let us use this vocabulary to describe this important phenomenon in the

“If you say, One, you are correct; if you say, Two things, you are correct”16

Here, Ibn 'Arabi is describing how the alifs work under multiplication, and how a New thing fares under multiplication by an Old thing. Old, here, is primordial, something that never was not; new is something that was not, is now, and may not be later. ‫أﻟﻒ واﺣﺪة‬ ٌ ‫ﻳﺼﺢ ﻟﻚ ﰲ اﻟﺨﺎرج‬ ّ ‫ ﻓﺎﴐب اﻷﻟِﻔني آ آ أﺣﺪﻫام ﰲ اﻵﺧﺮ‬٢٠٢ ‫ﻳﺼﺢ ﻟﻚ ﰲ‬ ‫ ﻛﺬﻟﻚ اﴐب اﳌﺤﺪَث ﰲ اﻟﻘﺪﻳﻢ ﱠ‬.‫آ و ﻫﺬا ﺣﻘﻴﻘﺔ اﻻﺗ ّﺼﺎل‬ ّ ‫ﺣﺴﺎ‬ ﴿ .‫اﻟﺨﺎرج اﳌﺤﺪَث و ﻳَﺨ َْﻒ اﻟﻘﺪﻳﻢ ﺑﺨﺮوﺟﻪ و ﻫﺬا ﺣﻘﻴﻘﺔ اﻻﺗّﺼﺎل و اﻻﺗّﺤﺎد‬ ‫َوإِ ْذ ﻗ ََﺎل َرﺑﱡ َﻚ ﻟِﻠْ َﻤﻼﺋِ َﻜ ِﺔ إِ ﱢين َﺟﺎ ِﻋ ٌﻞ ِﰲ اﻷَ ْر ِض َﺧﻠِﻴ َﻔ ًﺔ ﴾ و ﻫﺬا ﻧﻘﻴﺾ إﺷﺎرة اﻟﺠﻨﻴﺪ‬ .‫ﰲ ﻗﻮﻟﻪ ﻟﻠﻌﺎﻃﺲ إ ّن اﳌﺤﺪَث إذا ﻗُﻮ ِر َن ﺑﺎﻟﻘﺪﻳﻢ مل ﻳﺒﻖ ﻟﻪ أﺛﺮ ِ ِﻻ ْﺧ ِﺘ َﻼف اﳌﻘﺎم‬ Multiply (hit) the two alifs, one against the other, and you will correctly get for the product 1 alif. This is a truth about continuity. Like that, multiply the New by the Old, physically, and you will correctly get for the product New, and the Old will be hidden by the product. This is a truth about continuity and oneness. Lo, your Lord said to

namely, the one part of the truth about continuity. double truths, of continuity and oneness. In the paintbrush, wedge product vocabulary we developed above, let us multiply the New by the Old. Indeed, when the New is multiplied, hit, against the Old, the Old gets hidden and only the New is seen. Ibn 'Arabi now recites a verse from the be taken back to its 'arab, as opposed to modern, usage, if the passage is to make any sense. The whom One Acts. When this “wedge product” of Human being and the Divine occurs, the visible product is the New, and the Old becomes hidden. What Junayd is saying is the opposite, or more accurately, the inverse or reverse. The two statements are “opposite,” in the sense of being inversions of one another, with both being true (not “opposite” in the sense of one being right and one wrong). is Old, but the verb is in the passive; that is, the order would be reversed if the verb were active. He is saying, And yes, when the New is multiplied by the hidden and the Old visible. (This wedge product illustration works throughout the Futuhat; I have used it elsewhere to illustrate Ibn 'Arabi’s use of the metaphor of shadows.) Let us now take up again what we were holding in abeyance. ‫ﻴﺖ ﰲ ﻻم اﻷﻟﻒ إﱃ ﻋﺎﻟَﻢ‬ ْ ‫ﻓﺄﺧﺮﺟﻨﺎ ﻧﺼﻒ اﻟﺪاﺋﺮة ﻣﻦ اﻟﻼم اﻟﺘﻲ َﺧ ِﻔ‬ ‫ ﻓﴬﺑﻨﺎ اﻟﻮاﺣﺪ ﰲ اﻟﻮاﺣﺪ و ﻫﻮ‬.‫اﻟﺤﺲ ﻓﺒﻘﻴﺖ أﻟِﻔﺎن آ آ ﰲ اﻟﻔَﺮق‬ ّ ‫اﻟﱰﻛﻴﺐ و‬ ‫ﴐب اﻟﴚء ﰲ ﻧﻔﺴﻪ ﻓﺼﺎر واﺣﺪا آ ﻓﻠَﺒ َِﺲ اﻟﻮاﺣ ُﺪ اﻵﺧ َﺮ ﻓﻜﺎن اﻟﻮاﺣﺪ رداء و‬ ِ ‫ﻫﻮ اﻟﺬي ﻇﻬﺮ و ﻫﻮ اﻟﺨﻠﻴﻔﺔ اﳌﺒﺪَع ﺑﻔﺘﺢ اﻟﺪال و ﻛﺎن اﻵﺧَﺮ‬ ‫ﻣﺮﺗﺪﻳﺎ و ﻫﻮ اﻟﺬي‬ ِ ‫ﺧﻔﻲ و ﻫﻮ اﻟﻘﺪﻳﻢ‬ ‫اﳌﺮﺗﺪي إﻻّ ﺑﺎﻃ ُﻦ اﻟﺮداء و ﻫﻮ اﻟﺠﻤﻊ و‬ ‫اﳌﺒﺪع ﻓﻼ ﻳَﻌﺮف‬ َ ‫ﻗﻠﺖ واﺣ ٌﺪ‬ ‫ﺻﺪﻗﺖ‬ ‫ﻗﻠﺖ ذاﺗﺎن‬ َ َ ‫ﺻﺪﻗﺖ و إن‬ َ َ ‫ﻳﺼري اﻟﺮدا ُء ﻋﲆ ﺷﻜﻞ اﳌﺮ ِدي ﻓﺈن‬ 19 .‫ﻋﻴﻨﺎ و ﻛﺸﻔﺎ‬ which is hidden in the lam alif into the composite and physical world, and there remains two alifs, in

[baqara 2:30]. This is the inverse (opposite) of a subtle pointing by Junayd, with him saying to the sneezer, “The New, when it is connected to the Old, not a trace of it is left,” because of the difference of station.,17,18

to the one; it is multiplying something by itself, and there becomes one alif. The one is clothed in the other. The one is a cloak; it

abeyance, because it is only one part of two truths,

is the one cloaked; it is the one who is hidden; it is

who was created [by the divine Name al-

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

of the cloak. It is union, and the cloak begins to take on the shape of the one cloaked, so if you say, One, you are right, and if you say, Two things, you .are right, visibly [by demonstration] and by kashf The word “clothed” (labisa) in “the one is clothed in the other” is resonant with the confusion (labs-in) the people are in about the New In geometric algebra, the square of a vector,

Manserunt apud illum horis plus quam tribus: disputarunt autem interim, rogante illo de causa mundi: qui procerior erat, negabat Deum effecisse mundum ab aeterno: contra alter aftruebat per sinmomento desisteret, protinus mundu ipse periret. adducebat, cum liber ille nondum inventus esset. pars inventa, pars adhuc latitat. Atque hi omnes tamen Auerrois errant: ille vero palam Auerroistam

this way: According to many accounts, in both mainstream science and religion, the universe either has

They stayed there for more than three hours. They disputed, meanwhile, when he asked them about the Cause of the World. The tall one denied that God made the world from eternity. The other disagreed, adding, Each single moment; in this way God created the world, such that if for a moment He desisted, right then the world would perish. For this, he brought out from the Disputations of Averroes certain statements, when at that time the book had not been discovered. He referred, and by name, to some books, some that had been discovered and others still hidden. They were all works of Averroes.23 The second argument is part of the perennial ence on its creator, and just as with the alif and the 1, if they disappear from a world, that world

science—the Big Bang. But why is it supposed that the universe was created in the past rather than

'arab is the Day and Night, 24 hours; other measures are in a day whose measure is one thousand

equal to A2, its square is a “degenerate polygon.” It has no area—it becomes a scalar. But Ibn 'Arabi’s as the circles were all like each other (thus causing our confusion), but there are no two things the same. Here Ibn 'Arabi is stating the perennial truth

It is not possible to enter in a river itself twice; it fragments and again gathers; it is left behind, proceeds and recedes21

saying that something was created in the past and

ِ ‫اﻟﺴ َام َو‬ ٍ‫ات َواﻷْ َ ْر ِض ﴾ﻛ ﱠُﻞ ﻳَ ْﻮمٍ ُﻫ َﻮ ِﰲ ﺷَ ﺄْن‬ ‫ﻳَ ْﺴﺄَﻟُ ُﻪ َﻣ ْﻦ ِﰲ ﱠ‬ They ask of Him, whoever is in the Heavens where “ask” is the dynamic of the dependent that lights up beings. number i is sometimes attributed to Jerome Cardan (16th century), who describes a strange visitation occurring to his father. Consider this idea related to

{]_Ô kam-lmcw

and the day of the Dajjal, a day like a year, a day like a month, a day like a week, and the rest of his days like your days.24 The day we look at for the shortest possible time duration. Ibn 'Arabi says, al-fard), and in it emerges Each day He is upon a in it. It is the shortest time and the most minute.”25 The key word is in the singular—one day for one sha’n. Here is the elaboration. ‫ﻓﻬﻮ ﻓﻴﻪ ﰲ ﺷﺆون ﻋﲆ ﻋﺪد ﻣﺎ ﰲ اﻟﻮﺟﻮد ﻣﻦ أﺟﺰاء اﻟﻌﺎمل اﻟﺬى ﻻ ﻳﻨﻘﺴﻢ‬ ‫ﻛﻞ ﺟﺰؤ ﻣﻨﻪ‬ ‫ﻓﻬﻮ ﰲ ﺷﺄن ﻣﻊ ﻛﻞ ﺟﺰء ﻣﻦ اﻟﻌﺎمل‬ ‫ ﻛﺎن ﻳﺘﺼﻒ ﺑﺎﻟﻐﻨﻰ ﻋﻦ‬... ‫ﻓﻼ ﻳﺼﺢ ﺑﻘﺎء اﻟﺤﺎل زﻣﺎﻧني ﻻﻧﻪ ﻟﻮ ﺑﻘﻰ زﻣﺎﻧني‬ ‫اﻟﻠﻪ و ﻫﺬا ﻣﺤﺎل‬ 57

He is there “on” the brilliances according to the number of particles in the world—particles that particle in the world…The state does not persist for two time durations, because if it persisted across two time durations…it would be described as being Independent of God, and this is impossible.26 We get from here an equation where in a day D all the particles N are brilliantly lit. The time quantum, then, is D/N. In antiquity, Archimedes put 27 in the universe at 1063. If we work backwards, we may take the theoretical time duration of the Planck second, the time the fastest thing (light) takes to traverse the shortest measurable length. Then, the Planck -39, which is an unimaginably small duration of time. When dividing D by N, that is 10-39 divided by N, we are doing “one over one over 1039 sign changes: we then have 1039 as the number of particles in the world getting lit brilliantly. The reader may take a moment to ponder every particle in the world—the 109 people on Earth, the 1015 bacteria in each one of them, the 1030 bacteria in the world,28 every cell and spot and grain—being brilliantly lit so many times in a second that if each light-duration were a millimeter, it would reach to the edge of the observable universe. This is quite a contrast with the idle god of Newtonian physics! “hit” (multiplied) and goes into the paintbrush be appropriate. The outer product (the wedge product) is found in the formalism of quantum mechanics as the tion of this formalism has caused is major indeed. quantum mechanics describes the cat’s situation this way: |live cat> + i |dead cat>. The formalism works, but the interpretation—the cat is both “wave function collapses” and one of the two situations becomes true. As Caner Dagli puts it, “The ‘collapse’ of the state vector is still debated by physicists as a matter of philosophy, since there is no general disagreement about the data.” 29 The “collapse of the state vector” is a formal58

ism, that is, a mathematical description. The math describes what happens, but it will be another language (e.g., English, French) that provides the interpretation. The majority of physicists support the Copenhagen interpretation of quantum interpretation. Is there a better formalism? Is there a formalism that is as good as quantum mechanics with its i –which is quite good indeed—and also provides a working philosophy, a realist interpretation? There is. We look now at the physicist/ meteoreologist Tim Palmer’s postulate of an Inmechanics with a non-linear real number quantum quantum mechanics will be used here as a language to understand and illustrate the world where alif is not a letter and 1 is not a number. interpretation of quantum mechanics today is so unsatisfactory. While physicists such as Einstein and Bohm, and today Penrose, are on record as bemechanics we have today, most scientists simply accept the formalism and ignore the interpretation. of quantum mechanics, including entanglement, some of Ibn 'Arabi’s key ideas. In particular, we may challenge the idea of continuum and counterfactuals. As we follow Palmer’s argument, we will attempt to illustrate some particularly important passages in the Futuhat. As we begin, we take the the deterministic dynamical system (D) to be the world as we construct it, both dependent on which geometry of alif and 1 we use.

is impossible”30 that there is a fractionally-dimensional subset I of the state space of the physical world. It is invariant with respect to a deterministic dynamical system DI.31 In conventional situations—the subset—we ferential or difference equations to generate an invariant set, making D primary. We assume that a metric (measurable) space and continuity. This

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

approach is unsatisfactory, at least or especially when it is applied to the quantum world. Now, with I, we take I to be more primitive than D, so that the physical actions we see are described as DI (t) mapping some point p € I a parameter distance t along a trajectory of I. We describe points, landing nects this approach to atemporal descriptions of physics, such as those of Julian Barbour (above).32 upscale cascade, and counterfactuals. The Role of complex i Julian Barbour33 points out that when Pauli was quantum theory, he pointed to the two-tier strucmost characteristic features of quantum mechanics follow directly from this, whatever the form of the wave equation (number of components of the wave function, orders of the various derivatives): the superposition principle, interference, the possibility of forming wave packets, Bohr’s correspondence principle (through the geometrical-optics limit) and the association of energy with frequency and momentum with wave number.”34 This means that while the mathematical formalism—the way the equation is written—works, it does not provide us (living in the real world) an interpretation that makes sense. That is why Einstein always insisted that quantum mechanics was incomplete. The formulas worked and correctly accounted for reality, but the description of what was happening, the interpretation of what was happening, was too strange to be true. The wave function tells us that an entangled pair of particles will show behavior be spinning left, Bob (B, the second particle) will be found to have been changed to be spinning right. When we shift from the formalism of the wave we say, A determined B’s behavior instantly even though they were separated by miles—spooky action at a distance, as Einstein said, something that would violate the law that nothing (no information

chanics with the invariant set provides us a realistic Palmer introduces a Permutation Operator Þ operation i does. Take a two-bit string of a1 and a2, {a1 , a2}. The permutation is to take the second element and change its sign and put it in front, and let the front element slide into the second element’s place. Do this a few times. {a1 , a2} {-a2 , a1} {-a1 , -a2} {a2 , -a1} {a1 , a2} The perceptive reader will notice that each permutation took the set 90 degrees around We started with positive a1 and positive a2, in quandrant I. Then we got to negative-positive in quandrant II, negative-negative in quandrant III, and positive-negative in quandrant IV. The per-

handle spins and rotations, which means going up in dimension to the three-dimensional space of quaternion numbers. Rapid upscale cascade of uncertainty In Palmer’s graph below (Figure 3 Permutation operators), we see the permutation operation performed on pairs: this is called i1. With i1/2 we get down is i1/4, where -a8 and a7 have gotten to the front. The self-similarity as one “zooms” in and out of the picture tells us we are looking at a fractal. Ed Lorenz and has taken on new concepts in the popular imagination. Fellow meterologist Palmer bitrarily small-scale initial perturbations.”35 What of wind, leading to uncertainty in the buildup of a cumulus cloud, leading to uncertainty in some cyclone. The transfer up the scale is profoundly perturbation. In the permutation graph, we see

and say, correlation does not imply causation, and move on. Palmer’s reformulation of quantum me-

{]_Ô kam-lmcw

back of the set are brought forward. In this sense, 59

Amazon could be an unimaginably huge “distance” away from a typhoon in Japan, but under a certain permutation operator, it could be brought to the front of the set. Figure 3 Permutation operators

on an irrational number. And vice versa. This is an aspect of the granular space Palmer is invoking. Now in the classical functions on the circle granular world, the two do not have simultaneously observables, just as with Heisenberg’s principle, as many bit elements as you like; there will still be no occasions when the two are connected (simul-

Figure 4 Fractal Trees

Counterfactuals

By considering the world space to be granular, we can see why we get into interpretive troubles with counterfactuals and superposition, and the sume the world is uniform, where points in space are uniformally distributed (“dense everywhere”). We conventionally assume that the alif is a letter and the 1 is a number. 36 When a particle registers on D1 (collapses), we assume that tor were suddenly removed just after the particle passed the slits, we would correctly say that it went through both slits, providing an interference pattern on the wall, as waves do. Bram Gaasbeek follows the format does not require retrocausality and other strange above, is that classical or conventional assumptions are put onto the formalism. The state of Alice and

the alchemical tradition, of “squaring the circle.” You can take all the meridians that lie on rational that lie on the irrational angles. No matter how “close” they may be, you cannot move off the one meridian and arrive at the other. This is how Palmer moves us from a space where all points are possible to a granular, singular mathematical structure. granular space into many of the mysteries and only two here. Consider the number line with rationals and 60

| . “In this form,” he says, It is clear that we can view the initial state as already being a superposition of two different worlds. In each of these worlds lives a couple, Alice and Bob, but they are ignorant of the world they are in. Only when they measure, [do] they discover which of the two worlds they are in. This should make very clear that the relative moment at which they do this discovery does not matter at all. Alice and Bob can choose (at any time they want) to discover the world they are in and from this, they can infer what

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

the other will measure (the opposite) whenever he or she chooses to do so….The splitting of the worlds37 is not something which happens along a spatial slice; it has been there ‘from the beginning.’38 As typically described, an observer in Albuquerque gets ready to measure Alice’s spin (up or down) at a particular angle, depending on whether or West. The very moment Alice is measured, Bob’s spin is found to be the same. How did Bob “know” what Alice’s measurement angle was going to be? How did the information go faster than light, instanteously, from Alice to Bob? What would Bob’s spin be if Alice’s were measured differently? Palmer’s granular space counters these kinds of interpretations. He says, These arguments counter the notion that some grossly implausible circumstances are required to apparatus. Then, from the well-known paradigm, the measurement orientation would depend on imagine some unbelievably large sample space,

sample space will give a wind direction consistent with the qubit’s spin state. However, the proposed theory suggests that no such unimaginably large

Alice measured y? Would the storm had been so the ninetieth branch of the little tree? The answer is, Undecidable. The world we have lies on I0 and if you ask about the world if such and such had happened or not happened, where p is not an element of I, you are in the undecidable realm. As Ibn Àrabi says, “An occurrence different from the We construct a world based on D, our ideas of how things should be, based on a conventional geometry where alif is a letter and 1 is a number. But, sage below, Ibn Àrabi is telling us that there is an construction of D, which we think should be prior. kindness. All one needs to see it this way is “His word, Kind One settled on the Throne.40 When Kind One settled on the Throne encompassing all the parts of the cosmos, then anything which would oppose Kindness or would lift it off, from among the divine names and attributes, is temporary, determination belongs to the one who has taken possession (of the Throne)—He is Kind One, and to Him returns the matter, all of it. ”41,42 We could take the pain and suffering as D, and decide that if there is an I, it must have the same geometry that we use for D and be equally “imperfect.” Or we could recognize that Kind One has taken possession of the Throne and interpret D accordingly. Here is how Ibn Àrabi says it. If the word had not gone out before—and an occurrence different from what is (pre-) known

discussion above, a hypothetical perturbation lead-

universe would suffer. But the word did go out, but then there is the bias toward the Kindness that encompasses everything. He is in the world feeding despite ingratitude; He heals, He shows kindness; so how much more so to someone

no dynamical correspondence to a perturbation within I0.39 The actual cosmos, lying on an invariant set of fractal dimension, has a string of bit elements

unveiling, just as one was when the progeny were grasped?43

evolves from an initial state in I0 giving rise to a

later and many miles distant. You cannot stand on

{]_Ô kam-lmcw

illnesses with the believers and the things that try them in the world, the trials and tribulations, and calamity befalling them despite their belief. Then, some of the people of enormous sin will enter the Fire, despite their belief and their profession of One God, until they are removed by intercession. Then, True One will remove from the Fire one 61

who didn’t do a single good thing, at which point the inhabitants of Jahannam44 will have in there a 45 and because 46 is so called.

Squaring the Circle

Part of the divine vastness is that God gives each thing its character, and distinguishes everything in the universe by some matter, and that matter is what distinguishes it from others; it is the oneness (ahadiyyah) of every thing. No two Abu al-`Atahiyyah said, In everything there is a sign indicating that it/He is one. It is nothing but the oneness of everything, and two never combine, ever, that which makes them distinguishable. If there were sharing of that, they would not be distinguishable, but they are distinguishable; (we know this) by intellect and by kashf. Part of this level in and the widening of the narrow, without the wide getting narrow or the narrow getting wide, that is, nothing changes from its state. But not in the way the intellectuals among the theologians speak of it, and the philosophers, about that, because they argue for the two (big, small; wide, narrow) com(jarmiyyah, physically).47 Ibn `Arabi is saying that the “intellectuals” and ing of the big into the small without the small getting bigger or the bigger getting smaller, but only by

circle may be squared. Another place seems to be the lies in a fractal dimensional space. Its points are on or off, and no matter how close a point may be, if it is off, it is off. There is no continuum. In this space, it is “possible” to see what is impossible in conventional geometries. Ibn `Arabi says, And with this topic there is Kharraz, God is only recognized by the combination of two opposites; then he recited, He is the First and the Last, ing from a single perspective, not from different reference points, as the intellectuals (ahl al-nazar) 50

as “a pea can be chopped up and reassembled into phrase) but not physically. If we are to accept Ibn `Arabi’s insistence that the strange concept be line into a “space” which is not conventional, not simply connected, not Euclidean, not everywhere dense. We are in Palmer’s granular world. This granular world is constructed using a feature of transcendental numbers; Palmer builds feature is that these numbers “are not the root of any integer polynomial, meaning that it is not an algebraic number of any degree.”48 “Their investione of the geometric problems of antiquity that years was, in fact, insoluble.”49 There are, however, “places” where the circle may be squared. In 62

It is fairly easy to accept that something can be different depending on perspective. If we take a we can accept that taking another line of sight to the same thing might yield “last” or “black.” The intellectuals are using different reference points (nasab mukhtalifah). His audience, however, is told

at the same time and same angle of sight—that is the combination of opposites. It is that combinaGod. What kind of “space” would accommodate such a sight, given that the conventional metric space cannot? Ibn `Arabi is taught about such a space from a mysterious visitor. In this passage, Ibn `Arabi

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

He narrates the event to distinguish intellectual (and this is still universally recognized) one of the greatest, from divinely gifted knowledge.51 Ibn intellectual—is introduced here as the Pole (qutb) Mudawi al-Kulum (“the healer of injuries”). Ibn the orbit’s movement, that if it were in other than this shape that it came out as, it would not be so

wisdom in that so that the ones of the kernal would know God in things, and that He is to everything its Knower, no god but Him, Knowing, Determining. By knowledge of Essence and Attributes is recognized what this Pole is pointing to.” If it moved other-than-circularly, the emptiness would not have been populated by its movement, and many volumes would have stayed in the emptiness, and not all the matter would be generated by this movement, and the amount that would be lacking is the amount lacking from a populating of these volumes by the movement. That is by the will 52 of His wisdom. He speaks of bands orbiting in a circle and describes a strange feature. Each section [of the circling band] at each circumference confronts what is above and below is narrow. Then, he links this to the strange concept we considered before. sion of the constricted, without the constricted constricted.

dawi al-Kulum is associated with Idris, teaching Ibn `Arabi the truth of the letters (e.g., alif) and numbers (e.g., 1); Idris is associated with Hermes, and Hermes is the teacher of alchemy; and the goal of alchemy is to square the circle. We are looking at scendental and non-algebraic, and non-algorithmic. The Mandelbrot (Julia) sets are not in the usual

{]_Ô kam-lmcw

metric space where coordinates can tell us “where” they are. There is no algorithmic (that is, repetitive computation) process that can determine whether a point is on or off the set. A rigorously mathematical study of this situation is summed up as follows: dynamical systems, we know that most Julia sets have fractional Hausdorff dimension. But one of the consequences of Theorem 1 is that halting sets must have integral Hausdorff dimension.53 This makes for nondifferential functions and requires a quantized calculus.54 the physical origin of ‘uncertainty’ “the intrinsic ambiguity in the recursive representation of the non-computable real-number quantum state at tions.”55 An event is on a string line, or meridian, or if it falls off, it falls into the undecidable set. As with a point on the Mandelbrot set, The irregularity of r implies that there is no algorithm (e.g., based on convergence of Cauchy sequences) that can determine r on a meridian the values of r on all the ‘rational’ meridians. In this sense, the proposed theory embodies, in some sense, the notion of ‘non-computability’ which Penrose proposed as being central to a realistic 56 theory of quantum physics.” Spiritual Geometry: non-linear, discontinuous, non-commutative The superset of the spiritual tradition in Islam cannot be evaluated by the subset’s conventional geometry of linearity and continuity. There is a thread in the superset’s history of describing the two sets as opposed, even violently opposed, when Morris describes as “almost certainly the most terms of an irenic reconciliation of contrasting legal interpretations of the basic ritual practices of 57 Here, world, correctly, we must use the superset. The subset, in this view, simply does not work and is 63

unsatisfactory at all levels. In a spiritual geometry, things that seem trivial,

01ibnauoft. 3. 1:201.

salvation. From Abu Hurayrah, who said, ُ ‫ﻗ ََﺎل َر ُﺳ‬ ‫ﻴﻒ ِﺑ َﺮﻛِ ﱠﻴ ٍﺔ ﻗَ ْﺪ ﻛَﺎ َد ﻳَ ْﻘﺘُﻠُ ُﻪ‬ ُ ‫ﻮل اﻟﻠﻪ َﺻ ّﲆ اﻟﻠﻪ َﻋﻠَﻴ ِﻪ و ﺳﻠﱠﻢ ﺑَ ْﻴ َﻨ َام ﻛَﻠ ٌْﺐ ﻳُ ِﻄ‬ ‫َﺖ ﻟَ ُﻪ ِﺑ ِﻪ‬ ْ ‫ﴎاﺋِ َﻴﻞ ﻓَ َﻨ َﺰ َﻋ ُﺖ ُﻣﻮﻗَ َﻬﺎ ﻓ َْﺎﺳﺘَﻘ‬ َ ْ ِ‫ ﺑَﻐَﺎﻳَﺎ ﺑَ ِﻨﻲ إ‬58‫اﻟ َﻌﻄ َُﺶ إِ ْذ َرأَﺗْ ُﻪ ﺑَ ِﻐ ﱞﻲ ِﻣ ْﻦ‬ ‫ﻓ ََﺴ َﻘﺘْ ُﻪ إِﻳﱠﺎ ُه ﻓَ ُﻐ ِﻔ َﺮ ﻟَ َﻬﺎ ِﺑ ِﻪ‬ Messenger said, Once a dog circled a well, almost dead from thirst, when a prostitute, one of the prostitutes of the Banu Isra’il, slid off her shoe, to bring water to the dog, and she brought water to the dog, and she was forgiven thereby. These stories are treasured and retold throughout the Muslim world, challenging as they do a conventional geometry of continuous, accumulating actions with a discontinous, sudden, present

5. We will see later that this word is crucial: like does not mean identical to. 6. 1:204. 7. 1:207. 8. Mohamed Haj Yousef [2008] Ibn Arabi: Time ledge, p. 181. tecture in Premodern Islam: An Architectural

the New Testament do, a different algebra and geometry, where the widow’s mite is of utmost value and where the prodigal son is feted. The desire to one is a child of the moment (ibnu ‘l-waqt). Muslims universally have maintained the pre-modern appreciation of the granularity of the world, with the oft-heard God-willing. Too, the primacy of the moment is recognized with the concept of husnu The strangest thing in this issue is that I am commanded to have a Good Opinion of people, forbidden from having a poor opinion of people. I saw someone who to my knowledge was deviant washing for prayers, so why should I put on him the name deviant while he was worshiping? Where is the Good Opinion with respect to the poor opinion of someone in that? The future for him, I do not know; with the past, I cannot see what God did with him then; so the ruling force is on a moment of obedience which he is in, which he is wrapped up in. The Good Opinion is prior, for we creatures, since we are, certainly, less than perfect.59 We may ask ourselves, what kind of geometry do we believe in? What kind of algebra do we practice? ‫اﻟْ َﺤ ْﻤ ُﺪ ﻟِﻠﱠ ِﻪ َر ﱢب اﻟْ َﻌﺎﻟَ ِﻤﻲ‬

End Notes

1. 1:204. 2. Chapter 2 begins at 1:176 in the edition of Dr. Abd al-Aziz al-Mansoub, 1:231 in Osman Yahia, and 1:55 in Bulaq, available at http:// www.archive.org/details/alfutuhatalmakki64

p. 101. 10. Chapter 369, 3:403 (Bulaq). The verse is qaf 50:15. The last phrase, “with the breath,” refers infuses everything—it is the alif, the 1, that makes something alive. 11. 3:403.24-26. 12. John Vince [2007] Vector Analysis for Comwe get 1, 1, 2, 3, 5, 8 and on. These are the number of petals (which is why the four-leaf of squares on a pineapple, and so on. of Time: Implications for Consciousness and Cosmology, Dissertation, California Institute plications. http://www.av8n.com/physics/clifford-intro. htm 16. 1:203. 17. A man sneezed and said, al-hamdu-lillah, and Junayd completed the verse, rabb al-'alamin, whereupon the man said, Who is the created being, that he should be mentioned in the Junayd’s answer. 18. 1:202. 19. 1:203. 20. Literally, the one from behind whom One acts 21. For translations of Heraclitus into Arabic, see my article “The Fragments of Heraclitus” http://www.iais.org.my/en/publications/articles/item/45-the-fragments-of-heraclitus.html. 22. Julian Barbour [1999] The End of Time: The University Press, p. 251. Also, see my “Time is not real: Time in Ibn 'Arabi, and from Parmeni-

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

dies (and Heraclitus) to Julian Barbour,”Journal ary 2012.

total wave function. This means that they are like separated worlds.” Gaasbeek [2010]. 38. Bram Gaasbeek [2010] Demystifying the De-

Ibn 'Arabi from Andalusia. Cardano’s book may be found scanned at http://echo.mpiwg-

[quant-ph] 22 Jul 2010. 39. Palmer [2004] 1053. 40. Cosmologically, the highest and most comprehensive place looking out over the universe. The

656. My translation. 25. 1:325. 26. Chapter 192, 2:427.4-8. 27. http://physics.weber.edu/carroll/archimedes/ sand.htm 28.http ://www.sciencedaily.com/releas es/1998/08/980825080732.htm. 29. Caner Dagli [2004] “On Beginning a New

being the one that settles here, (and not another divine name such as Avenger). 41. hud 11:123. 42. Futuhat, Chapter 179, 2:403.

World, January, volume 94, issue 1, page 22.. 30. Chapter 179, 2:404.

with the divine. 44. Gehenna.

late: A New Geometric Framework for the lishing.org/content/465/2110/3165. Other articles in which he develops the postulate Theory Using Borelian-Normal Numbers” arXiv:quant-ph/0205053v1 10 May 2002; “A granular permutation-based representation of completeness: A New Perspective on Quantum Non-locality” arXiv:quant-ph/0511525v1 29 -

32. Palmer [2009] 10. numbers in canonical quantum gravity,” Physi34. Barbour [1993] 5422.

fallacy in quantum mechanics: superposition, delayed choice, quantum erasers, retrocausality, and all that, arXiv:1112.4522v1 [quant-ph] 16 Dec 2011. roscopic difference between the device states |UP> and |DOWN> implies that they cannot interfere with each other anymore in the future. Effectively, they are ‘disconnected’ parts of the

{]_Ô kam-lmcw

Adam (all human beings, past, present, and future) were grasped up and asked, Am I not your Lord? they replied, Yes! [a`raf 7:172],

Punishment. The word, however, contains the meanings of sweetness (`adhab) as well as 47. Futuhat, Chapter 24, 1:206 (Bulaq). 48. http://mathworld.wolfram.com/transcendentalnumber.html 49. Ibid. 50. 1:206. 51. The quotes are from the passage 1:271.11 to 1:272.9. 52. The phrase is hikmatihi al-jariyah, for which word Lisan al-`arab has: al-jariyah, the ni`mah of God on His creatures. Geometry. http://www.alainconnes.org/docs/ book94bigpdf.pdf 55. T. N. Palmer [2 Jan 2001] Formulation of Quantum Theory Using Computatable and Nonph/0101007v1, page 15. 56. Palmer [2004] 1054. 57. James Morris, Introduction to The Meccan articles/mr_introduction.html #155 (2245), Dar al-hadith 1997/1418, volume 4, page 65. 59. Futuhat, Chapter 72, Osman Yahia edition, 10:341.10-342.4.

⁄m\-im-kv{Xw ⁄m\-im-kv{Xhpw AXn-t\m-Sp≈ kao-]-\-ß-fp-amWv F√m ssh⁄m-\nI kwhm-Z-ß-fp-sSbpw ASn-Ø-d. Adn-hn-s\-°p-dn®pw hn⁄m-\o-b-ß-sf-°p-dn®pw Ckvem-an\v khn-ti-j-amb [mc-W-Ifp-≠v. ⁄m\ t{kmX- p-Iƒ, {]am-W-ßƒ, hymJym-\-ßƒ, hymJym\ imkv{Xw(Hermenuetics), hnhn[ hn⁄m-\o-bß - ƒ, Ah Db¿∂p-h∂ Ncn-{X-]c - hpw kmaq-ln-Ih - p-amb kml-Nc - y-ßƒ, \nba \n¿≤m-cW coXn-Iƒ, Nn¥m kc-Wn-Iƒ, Ckvem-anI hn⁄m-\o-bßƒ B[p-\n-I-X-bp-sSbpw DØ-cm-[p-\n-I-X-bp-sSbpw kml-N-cyØn¬, ]mc-ºc - yhpw \thm-∞m-\hpw: kwL¿j-ßfpw ka-\z-bhpw XpSßn hnhn[ hnj-b-ßƒ Cu Xe-s°-´n\p Iogn¬ N¿® sNbvXXv. Ckvem-anI {]am-Wß - fpw hymJym\ imkv{Xhpw, kmaqlnI kn≤m-¥ß - fpw Ckvem-anI Nn¥m-]≤ - X - nbpw F∂o taJ-eI - fn-embncp∂p A°m-Z-anIv skj-\p-I-ƒ. 66

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

B¿. bq-kp^v

apkvv-enw ss[-jWnI ss]-Xr-Iw: ]p-\cm-tem-N-\ tX-Sp∂ ⁄m-\-]-cn-I-ev]-\-Ifpw Nn-¥mk-cWn-Ifpw

kw{Klw Ckvem-anI Nn¥bpw At\z-jW - ß - fpw \ne-®p-t]m-Im\pw apkvenw kaqlw ss[j-Wn-Ia - mb ]n∂m°m-h-ÿ-bn-te°v ]n¥-≈-s∏-Sm-\p-ap≈ B`y-¥c Imc-W-ß-fn-te-°p≈ Ncn-{X-]-c-amb Hc-t\z-j-WamWv Cu {]_-‘Ø - ns‚ D≈-S° - w. Ckvve - man-I Nn-¥b - p-sSbpw km-aq-ln-Im-hn-jvI - m-cß - f - p-sSbpw {]-bmWw X-S- -s∏-Sp-Øp-∂-Xn¬ \n¿-Wm-b-I ]-¶p-h-ln®Xv A-[n-\nth-i i-‡n-I-fm-sW∂pw ap-kvenw temIsØ ss[-jWn-I {]-Xn-k-‘n-Iƒ B-hn¿-`-hn®-Xv A-[n-\nth-iIm-ew ap-X-em-sW∂pw s]m-Xp-sh hn-ebn-cp-Ø-s∏-Sp-∂p≠v. k-a-ImenI temI-Øv C-kv-em-an-s‚ ho-s≠-Sp-∏n-\m-bn \-S-Øp-∂ F√m kw-hm-Zßfpw Cu H-cp A-\p-am\w (Assumption) A-Sn-h-c-bn-Sm≥ {i-an-°p-∂p≠v. F-∂m¬, apkvenw Zm¿-i\n-I {]-Xn-k-‘n-bp-sSbpw ss[-jWn-I £-b-Øn-s‚bpw Im-c-W-ßƒ ap-kvenw k-aq-l-Øn-s‚ ]q¿-hIme ssh-⁄m\n-I co-Xn-im-kv{- X-Øn¬ X-s∂ ]-ct- X-≠X - p-s≠-∂mWv Cu {]_-‘w ap-t∂m-´p-sh-°p-∂ Im-gvN-∏mSv. ssh-⁄m\n-I cwK-Øv ]q¿-hIm-e ]-fin-X-∑m-cn¬ Nn-e¿ kzo-I-cn-® A-tXm-dn-t‰-dn-b≥ k-ao]\w, {]-kvXp-X k-ao]-\w ap-t∂m-´v sh-® πm-t‰m-Wn-b≥ co-Xn-im-kv-{Xw, s]m-Xp-a-fie-sØ {]-Xn-\n-[m\w sN-øp-∂X - n¬ {]-IS- n-∏n-® Dƒ-he - nb¬, ⁄m-\s - Øbpw Zn-hy-sh-fn-]m-Sp-Is - fbpw th-dn-´ {]-Xn-`m-kß - fm-bn Dƒ-s°m-≈m-\p-≈ hn-kΩ-Xw XpS-ßn H-´-\h-[n L-S-I-ßƒ ssh-⁄m\n-I ap-c-Sn-∏n-\v Im-c-W-ambn-´p-≠v F-∂-XmWv Cu {]_-‘w ap-t∂m-´p-sh-°p-∂ B-ibw. C-Xv a-dn-I-S-°m≥ ]q¿-hIm-e apkvenw ⁄m-\]-≤-XnI-sf Xn-cp-Øp-∂Xpw Jp¿B-s‚ km¿-h-euIn-I aq-ey-ß-sfbpw A-Xn-s‚ hnhn-[ Im-e-L´-ß-fn-se N-cn-{Xm-hn-jv-Im-c-ß-sfbpw th-dn-´v a-\- n-em-°p-∂-Xpam-b H-cp ]-cn-lm-cw B-h-iy-am-sW∂v Cu D-]-\ym-kw k-a¿-Yn-°p∂p. h¿Ø-am-\ apkvenw kaq-l-Øn\v apt∂m´v t]mIm≥ ⁄m\imkv{X-taJ-e-bn¬ \mw ]pe¿Øp∂ Nne [mc-W-Iƒ Xncp-Ø-s∏-S-Ww F∂ -Ir-Xy-amb Hcp ktµiw Cu {]_‘-Øn-ep-≠v. ]q¿-hIm-e B-hn-jv-Im-cß-sf A-hkm-\ hm-°m-bn kzo-I-cn-°p-∂-Xn-\v ]I-cw h¿Ø-am-\-Im-e-hp-am-bp-≈ kw-`mjW (conversation)am-bn Dƒ-s°m-≠v ap-kvenw ssh-⁄m\n-I Nn-¥-Iƒ°v ap-t∂m-´v t]m-Im-\mhptam F-∂ A-t\z-j-Whpw Cu {]-_-‘-Øn-ep≠v.

BapJw \q‰m-≠p-Iƒ°v apºp≈ apkvenw kmwkvImcnI ]cn-k-c-sØ-°p-dn® F√m hni-I-e-\-ßfpw Ncn-{X-Øn¬ Ckvem-anI kwkvIr-Xn, {]Xn-^-en∏n® AZv`p-X-ßsf Ipdn® kvXpXn-Io¿Ø-\-ßƒ sIm≠v apJ-cn-X-am-Wv. BSp-Isf ta®pw IpSpw_ hwiob t]mcn-a-bn¬ A`n-c-an®pw ]e-t∏mgpw ]ckv]cw t]mc-Sn®pw kabw ]mgm-°nb Hcp P\X

{]_‘ kam-lmcw

Hcn-°epw ad-°m-\m-hmØ {]tim-`n-X-amb Hcp kmwkvIm-cnI \mK-cn-I-X°v cq]w\¬In-bXv HcZv`pXw Xs∂-bm-Wv. Cu AZv`pXw ssZh-Øn-¶¬ \n∂pw shfn-]mSv sIm≠-h¿ A\p-{K-ln-°s - ∏-´X - n\m-emWv F∂v F√m ap-kvenw Nn¥-I-∑mcpw kΩXn-°p-∂p-≠v.- sh-fn-]mSpsIm≠-\p-{K-ln-°s - ∏-´h - ¿, [¿aw, \oXn, aqeyw F∂n-hs - b-°p-dn®v am\-hX - °v \¬Inb al- Ø mb kw`mh\ sIm≠mWv 67

{]Io¿Øn-°-s∏-Sp-∂-sX-¶n¬ B {]Io¿Ø\w Ckvem-ans‚ am{Xw {]tXy-IX - b - √ - . _p≤≥, tbip, tamkkv XpS-ßnb {]hm-N-I-∑m¿ C°m-cWw sIm≠v, AY-hm- A-h¿ hnfw-_cw sNbvX klnjvWp-X, Alnwk, [m¿an-IX XpS-ßn-bh - b - m¬ Ncn{X-Øn¬ ]p-I-gv-Ø-s∏-Sp-∂p-≠v. Hc¿Y-Ønepw Ckvve - mapw Cu X-eØ - n¬ \n∂p-sIm≠v hni-Ie - \w sNø- s ∏- S p- I bpw AtX Imc- W - Ø m¬ {]Io¿Øn°s∏-Sp-Ibpw sNøp-∂p. F∂m¬, Ckvem-ans‚ Imcy-Ønse G‰hpw henb AZv ` pXw AXv am\h \mK- c n- I - X °v \¬Inb {]tim-`n-Xa - mb \mK-cn-I˛- k - mw-kvIm-cn-I˛-- im-kv{Xob kw`m-h\ - I - f - mWv. shfn-]mSpsIm≠-\p{K-ln-°-s∏-´-h¿ imkv{X, kmt¶-XnI hnZy, kwkvI - m-cw F-∂nh-sb G-‰hpw {]-tim-`n-Xa - m-°n F∂Xv H-c-Zv`p-Xw Xs∂. {]-hm-NI-s‚ Im-e-ti-jw Npcpßn-b ]-Xn-‰m-≠p-Iƒ sIm-≠v A-°me-sØ as‰√m k-aq-l-ß-sfbpw I-h-®p-sh-°p-am-dv ap-kvenw k-aq-lw im-k{-v Xo-b˛\m-Kcn-I ta-Je - I - f - n¬ X-es - bSp-t∏m-sS ÿn-c-{]-XnjvT t\-Sn F∂-Xv N-cn-{Xw. ]t£, Cu Hu-∂nXyw A-tX th-K-X-bn¬ X-s∂ A-kv-X-an-°p-Ibpw sN-bv-Xp F∂-Xv N-cn-{X-Øn-s‚ a-dp-h-i-amWv. F-gpØpw hm-b-\bpw ]-cn-N-b-an√mØ H-cp k-aq-lw an-I-hm¿-∂ kmw-kv-Im-cn-I˛kmwkv-Imcn-I A-`n-hr-≤n sIm-≠v A-Zv`p-Xw kr-„n-°pI. A-tX P-\-X s]-s´-∂v F√m t\-´-ß-sfbpw ASn-b-dsh-®v ]-X-\-Øn-s‚ A-Km-[-X-bn-te-°v X-I¿∂p-ho-gp-I. N-cn-{X-Øn-se G-‰h - pw Z- m-cp-Wamb sshcp≤yw F-∂v hn-ti-jn-∏n-°m-hp-∂ Cu A-hÿ b - psS Im-c-W-ßƒ ap-gp-s° ]-Xn-\©mw \q-‰m-≠n-se N-cn-{X {]-Xn`m-kamb sIm-tfm-Wn-b¬ hm-gvN - b - n¬ A-Sn-t®¬-]n-°m-\m-Wv ]-t£, apkvenw N-cn-{X-Imc-∑m-cn¬ K-Wyam-b hn-`m-Kw {i-an-°p-∂-Xv. G-gpw F-´pw \q-‰m-≠n-se ap-gp-h≥ kmw-kv-Imcn-I t\-´-ßfpw tIm-f-\n-hmgv-N B-cw`n-°p-∂-Xn-s‚ \mtem At©m \q-‰m-≠v ap-ºv Xs∂, Ir-Xy-am-bn ]-d-bp-Ibm-sW-¶n¬ ]Øpw ]Xn-s\m∂pw \q-‰m-t≠msS Xntcm`-hn-®p F-∂ h-kvXp-X C-Xn-\n-S-bn¬ \mw hnkv-a-cn-°p∂p. {In-kv-Xp-h¿-jw 1111˛¬ hn-S-]-d-™ Camw K-km-en-°v ti-jw X-e-sb-Sp-∏p-≈ H-cp -Nn¥-I-\pw, C-_v-\p J¬Zq-\n-s\ am-‰n \n¿-Øn-bm¬, C-kv-eman-I kw-kv-Ir-Xn-bp-sS {]-`-h tI-{µ-ßfnsem∂pw cq-]-s∏-´n√ F-∂ h-kv-Xp-Xbpw \mw a-d∂pt]m-hp∂p. Cu H-cp ]-›m-Ø-e-Øn-em-Wv ss[jWn-I ap-cS- n-∏n-s‚ Im-cW - ß-sf ap-kvenwk-aq-lw ⁄m-\-tØm-Sv sh-®p ]p-e¿Øn-b Im-gv-N-∏m-Sn-s‚ A-Sn-ÿm-\-Øn¬ Cu {]-_-‘Øn¬ hn-i-Ie-\w sN-øp-∂-Xv. sIm-tfm-Wn-b-en-kw kr-„n-® {]-iv\ßtfm Xm¿-Øm-cn-Iƒ, Ip-cn-ip-sk\yw Xp-S-ßn-bh¿ ap-kv-enw-Iƒ-°v t\-sc \-SØn-b B-{I-aWßtfm AXp-t]m-se cm-{„o-b-am-b H-´-\h-[n ImcW-ßtfm \n-cm-Ic - n®p-sIm-≠√ Cu A-t\z-jWw. a-dn-®v, ss[-j-Wn-Ihpw Nn-¥m-]-c-hpam-b Im-c-W68

ßƒ°v, {]-tXy-In-®v ⁄m\w, hn-Zym-`ym-kw XpSßn-b ta-J-e-I-fn¬ k-ap-Zm-b-Øn-se sUm-an\‚ v {Kq-∏v sh-®p]p-e¿Øn-b \n-e-]m-Sp-Iƒ-°v Iq-Sn kam-\am-b ]-¶p-≠v F-∂v Nq-≠n-°m-´p-I-bmWv Cu hn-i-I-e\w.

⁄m-\hpw hn-Zym-`ym-k-hpw: {]-h-m-N-I Im-e-L-´-Ønepw ti-j-hpw {]-hm-NI-\v A-h-Xo¿Wam-b sh-fn-]m-Sv hmb-\sIm-≠v B-cw`n°m≥ DZvt_m-[n-∏n-°p-Ibpw hmb\ F-∂v A¿-Yw h-cp-∂ H-cp {]-tbm-Kw X-s∂ shfn-]m-Sn-s\ Ip-dn-°m≥ D-]t- bm-Kn-°p-Ibpw sN-bvX - p F∂-Xv C-kvemw a-\p-jy-_p-≤n-sb F-{]-Im-ca - m-Wv k-ao-]n-°p∂-Xv F-∂-Xn-s‚ H-cp sNdn-b D-Zm-l-cW-amWv. ssZ-hØ - n-te°v a-\p-jy-s\ \-bn-°m≥ km[y-X-bp≠v Cu -{]-]-©-Ønse Hm-tcm kr-„nbpw F-∂ Ir-Xy-am-b -bm-Ym¿-Yy-w hn-fw_-cw sN-bvXpsIm-≠m-Wv sh-fn-]m-Sv h-N-\ß-sf Ip-dn-°p-∂ AtX {]-tbm-Kw AY-hm B-b-Øv F-∂ -hm-°v {]]-©s - Ø-°p-dn-°m≥ Jp¿-B≥ {]-tbm-Kn-®Xv. ssZhsØ a-\- n-em-°m\pw A-h-\n-te-°v A-Sp-°m\pw ]pdw-temIw (outer world) Im-c-W-amhpw F-∂ D-d® [mc-Wt- bm-sS-bm-Wv Nn-¥, A-t\z-jWw, K-thjWw F-∂n-hs - b-°p-dn-°p-∂ X-AJ - p¬, X-Z∫ - p- ¿, X^-°p¿, X-_- zp¿ Xp-Sßn-b {]-tbm-K-ß-sf√mw Jp¿-B≥ \-S-Øp-∂Xv. {]-hm-N-I Im-e-L-´-Øn-se ap-kv -enw-Iƒ, A-°m-c-W-Øm¬ X-s∂ A-dnhv (C¬av), ⁄m\w (a-Avcn^), ]T\w (X-Ave - ow) XpSßn-b ]-cn-I¬-]\ - I-sf a-\ - n-em-°n-bXv a-X] - c - w a-X-]-c-a√mØ-Xv F-∂ c-≠v hn-`-P-\-ßƒ C-h-°p≠v F-∂ ap≥-hn[n-tbm-sS-bm-bn-cp-∂n√. a-dn-®,v ]pdw temI-sØ Ip-dn-® F√m A-dn-hp-Ifpw ssZ-htØm-S-Sp-∏n-°m≥ D-]-I-cn°pw F-∂ Dd-®v \n-e]mtSm-Sp Iq-Sn-bmWv. A-tX-bh - k-cw C-ke v- m-an-s‚ {]m-cw-`Z-ib - n¬ apkv-enw-I-fp-sS ap-ºn-se G-‰hpw km-l-kn-Iam-b ZuXyw Zn-hysh-fn-]m-Sp-Ifpw A-Xn-s‚ hn-i-Zmw-ißfpw {]-hm-N-I-\n¬\n-∂p t\-cn-´v a-\- n-em°p-I F-∂-Xm-bn-cp∂p. A-h-cp-sS Po-hn-X-sØbpw Im-gvN-∏m-Sp-I-sfbpw A-Sn-ap-Sn am-‰n-s°m-≠n-cn-°p-∂ Znhy-sh-fn-]m-Sp-Iƒ b-Ym-hn-[n a-\- n-em-°p-∂-Xn-\v A-h¿ {]-hm-NI-\v Np‰pw k-Zmk-a-bhpw k-∂n-lnX-cmbn. Cu ]-›mØ-ew C-kv-em-an-se {]m-Yan-I hn-Zym-`ym-kk-{º-Zm-bß - s - f-∂v hn-iI - e-\w sN-øs - ∏Sp-∂ a-Pv-enkv, l¬-J XpS-ßn c-≠v kw-⁄-Iƒ°v cq-]w \¬In-bXv. a-kv-Pn-Zp-∂-_-hnbn¬ {]-hmNI-\v Np‰pw cq-]wsIm-≠ kZ v aPv-en-kv F-∂ t]-cnepw Zn-hy k-tµ-iw hn-i-Zo-I-cn-°m≥ {]-hm-NI≥ \n-tbm-Kn-® kz-lm-_m-°ƒ hnhn-[ \m-Sp-Ifn¬ cq-]wsIm-Sp-Ø k-Z- p-Iƒ l¬-J F-∂ t]cnepw A-dn-b-s∏´p. ap-I-fn¬ kq-Nn-∏n®-Xv t]mse, Znt\-\ A-h-Xcn®p-sIm-≠n-cn-°p-∂ sh-fn-]m-Sp-Iƒ a-\- n-em-°p-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

I, ap-kv-enw-Iƒ A-`n-ap-Jo-Icn-°p-∂ H-´-\h-[n kwi-bß - ƒ ]-cn-lc - n°p-I Xp-Sß - n-bh°v Du-∂¬ sImSp-Ø Cu k-{º-Zm-b-ßƒ A-°me-sØ ap-kv-enwI-fp-sS `uXn-I hn-Imkw, {]Xn-tcm[w, Im-cy£-aX F∂n-h D-d-∏p-h-cp-Øm-\p-]-I-cn-°p-∂ a-‰p ]-cnio-e-\-ß-fp-sS C-Sw D-≠m-bn-cp-∂n√. F-∂m¬, CXn-s‚ A¿-Yw A-h aX-]-ca√m-Ø hn-⁄m-\-amb-Xn-\m¬ am-‰n-\n¿-Ø-s∏-´p F∂m-tWm? AX√, F√m ta-J-e-Iƒ°pw Du-∂¬\¬-Ip-∂ H-cp hnZym-`ym-k{- I-aw B-hn-jvI - c - n°p-I F∂-Xv A-Xn-kml-kn-I-am-b-Xn-\m¬ a-‰p A-dn-hp-Iƒ-°v A-∂v \ne-\n-∂n-cp-∂ k-{º-Zm-bß-sf ]-c-amh-[n D-]-tbm-Ks∏-SpØp-I F-∂ {]-m-tbmKn-I co-Xn kzo-I-cn-®p F∂m-tWm? F-gpØpw hm-b-\bpw A-`y-kn-°m≥ a-IvX_v, Ip-Øm-_v F-∂o kw-hn-[m-\w A-d_ - n-Iƒ-°n-Sb - n¬ \n-e-\n-∂n-cp∂p. {]-hm-N-I Im-e-L-´-Øn-\p ap-tº A-d-_n-I-fn¬ {]-Nm-c-Øn-ep-≠m-bn-cp-∂ Cu kwhn-[m\-sØ hn-Zym-`ym-k-Øn-s‚ {]m-Yan-I tI-{µßƒ F-∂v hn-ti-jn-∏n-°mw. Cu tI-{µß-sf D-]tbm-Kn-®v A-h F-gpØpw hm-b-\bpw A-`y-kn-°pI- F-∂ co-Xn-bm-Wv A-∂v t{]m-’m-ln-∏n-°s - ∏-´Xv. Xn-_m-hn(1979) F-gp-Xp∂p: ap-kvenw-Iƒ hy-h-ÿm]n-Xam-b H-cp ÿm-]-\hpw F-gpØpw hm-b-\bpw A-`y-kn-°m≥ B-cw-`n-®n√; H-cp ap-kv-enw K-h¨sa‚pw \n-e-hn-ep-≈ ÿm-]-\ß-sf km-º-Øn-Iam-bn k-lm-bn-°p-I-bpw -sN-bv-Xn√; Imc-Ww, A-Xv hy-‡n-Iƒ kz-Im-cy-am-bn B¿-Pn-t°-≠ H-∂m-bmWv A-h¿ hn-e-bn-cp-Øn-bXv. AY-hm ap-I-fn¬ ]-d™ kz-Im-cytI-{µ-ßf - n¬\n-∂v t\-Sp-∂ hn-Zym-`ymkw Zo-\o e-£y-ßƒ-°v k-lm-b-I-am-hp-∂ ]q-c-Iß-fm-bm-Wv A-h¿ a-\ - n-em-°n-bXv. A-°m-esØv {]Xn-tcm-[ hn-Zy-Ifm-b A-sº-bvØv, hmƒ ]-b‰v, Ip-Xn-c-tbm-´w Xp-Sßn-b B-tbm-[\ tbm-Ky-X-Iƒ°v A-d-_n-Iƒ-°n-S-bn¬ \n-e-\n-∂n-cp-∂ k-{º-Zmb-ß-sf-bm-Wv ap-kvenw-Iƒ D-]-tbm-Kn-®Xv. ]n¬°me-Øv C-kv-eman-I kaq-lw h-f-cp-Ibpw Aa-ho Im-e-L-´-Øn¬ -c-W-\-S-Øn-∏n-s‚ kp-K-aam-b {]bm-WØ - n-\v IW-°v hn-ZK - v[s - c B-hi - y-am-hp-Ibpw sN-bvX - t- ∏mƒ apkvenw k-aq-lØ - n¬ \n-e\ - n-∂ IpØm-_p-Iƒ {]-kvXpX ssh-⁄m\n-I im-J Iq-Sn A`ykn-∏n-®p F-∂v Xn-_m-hn(1979) tc-J-s∏-SpØp∂p. Np-cp-°Ø - n¬, km-lN - c - y-Øn-s‚ {]-tXy-IX - ]cn-K-Wn-®v kzo-I-cn® Cu \n-e-]m-Sp-I-fp-sS sh-fn-®Øn¬ a-Pve - nkv, l¬-J, Ip-Øm_v/a-IvX - _ - F-∂o aq-∂v tI-{µ-ß-sfbpw C-kv-em-an-s‚ {]mcw-` Im-eL-´-Øn-se ssh-⁄m-\n-Im-t\z-j-W tI-{µ-ß-sf∂ \n-e-bn¬ hn-e-bn-cp-Ømw. ]pdw-tem-I-Øp-≈ hn-⁄m-\sØ, a-X-]-ca√mØ-Xv F∂v ap-{Z-b-Sn-®v A-I-‰n-\n¿-ØmsX, {]tbmP\{]Zamb ⁄m\sa√mw apkvenw B¿Pn°Ww F∂ [mcWtbmsS ap-ke v nwk-aq-lw kzo-

{]_‘ kam-lmcw

I-cn-® Cu k-ao-]-\-Øn-\v C-kv-em-an-s‚ km-aqlnI ho-£-W-am-bn Iq-Sn _-‘-ap≠v. B-[ym-fln-I-Xsb-°p-dn-® km-aq-ln-I-a√m-Ø H-cp ho-£-Wa√; adn-®v km-aq-ln-IX - s - b-°p-dn-® hym-]I - am-b D-≈S-°am-Wv Jp¿B-s‚ {]-tXyI-X. a-\p-jy-\v ssZ-hw \¬In-b F√m kn-≤n-Is - fbpw A-\p-{K-lß - s - fbpw ]mc{XnI PohnXw tXSm≥ D-]-tbm-K-s∏-SpØ-Ww F∂-Xv Jp¿B-s‚ B-lzm-\-am-Wv. a-\p-jy-hw-i-Øn-\v {]-tbmP-\w sN-øpw-hn-[w a\p-jy¿ A¿-∏n-°p∂ ssh-⁄m\n-I kw-`m-h\ - I - fpw Cu X-eØ - n¬ ho-£n-°s - ∏S-Ww F-∂ Xn-cn-®d - n-hv A-°me-Øv \n-e-\n-∂n-cp∂p. B-Z-an-s\ ]Tn-∏n-® A√m-lpth, {]-tbm-P-\-I-cam-b ⁄m-\w F-s∂ A-`y-kn-∏n-°p-Ibpw F-s‚ ⁄m\-sØ {]-tbm-P\-Ic - a - m-°n-Øc - p-Ibpw sNt-øW - t- a F-∂ {]-hm-NIs‚ {]m¿Y-\mhN-\w hn-⁄m-\Ø - n-s‚ A-Xn-hn-imeX-sb, km-aqln-I D-≈-S°-sØ hn-fw_-cw sNøp-∂p≠v. kz-Z-J-Øp≥ Pm-cn-b, h-e-Zp≥ kzm-enlp≥ b-ZD v- ue-lp F∂-Xv t]m-se a-cW - m-\¥ - c - hpw a-\p-jy-s‚ \-∑-Iƒ h¿-[n-∏n-°pw, C¬ap≥ bp≥X^-D _n-ln F-∂v \-_n ]-d-bp-I-bp-≠m-bn. C-hnsSsbm∂pw aX-]c - sa-∂v \mw C-°me-Øv hn-iZ- o-Ic - n°p-∂ ⁄m\-sØ°p-dn-®m-Wv \-_n kw-km-cn-°p∂-Xv F∂v \n¿-W-bn-°p-∂ H-cp sX-fnhpw e-`ya√.

k¿-KmflI ssh-⁄m\n-I kw-kv-Ir-Xn hn-⁄m-\-Øn-s‚ D-d-hn-S-ßƒ tX-Sn-bp-≈ apkvenw-I-fp-sS bm{X A-∫m-kn Im-e-L-´-am-b-t∏mtg°pw hy-Xy-ÿ-am-b H-cp ssh-⁄m\n-I kw-kvIr-Xn X-s∂ tem-I-Øn-\v k-Ωm-\n-°p-I-bp-≠mbn. A-∫m-kn Im-ew h-sc ap-kvenwI-sf kw-_-‘n-t®S-tØm-fw Jp¿-B\pw kp-∂Ø - p-am-bn-cp-∂p hn-⁄m\w ]-I¿∂p-sIm-Sp-Ø c-≠v t{km-X - pIƒ. A-°mc-W-Øm¬ X-s∂ a-Pvenkv, l¬J- F-∂o tI-{µß-fn-se hn-⁄m-\-ß-sf√mw Cu c-≠v A-Snÿm\ t{km-X- p-I-fp-sS hn-i-Zmw-i-ß-sf-∂ \n-e-bn-emWv hn-Ik - n-®Xv. F-∂m¬, A-∫m-kn Im-ea - m-bt- ∏mtg°pw A-°me-Øv ]-S¿∂p]-¥-en-® ap-kvenw kaq-lØ - n-s‚ ap-ºn¬ hn-⁄m-\Ø - n-s‚ {]-hn-im-eamb H-cp tem-Iw Xp-d∂ - n-Ss - ∏-Sp-Ib - p-≠mbn. Cu L´sØ ap-kvenw k-aq-lw A-`n-ap-Jo-I-cn®-Xv \q-dp-°W-°n-\v sse-{_-dn-Ifpw hn-h¿-Ø-\ tI-{µ-ßfpw a‰-t\Iw kw-hn-[m-\ß - fpw H-cp-°n-s°m-≠mWv. Cu tI-{µ-ß-sf√mw ÿm-]-\-h-Xv-I-c-W-Øn-\v hn-t[-bam-hm-Ø, {]m-b t`-Z-as\y B¿°pw hn-Zy-b-`y-kn°m-\m-hp-∂ ]T-\ kw-kI v- r-Xn-sb-bm-Wv {]-Xn-\n-[oI-cn-®Xv. Cu kw-kvI - r-Xnsb hn-ti-jn-∏n-°m≥ Jmkn-an(1998) \-S-Øp-∂ {]-tbm-Kw Iƒ®¿ Hm-^v teWnw-Kv F-∂mWv. ]T-\w k-aq-l-Øn-se H-cp {]tXy-I hn-`m-KØn-s‚ A-s√-¶n¬ {]-tXy-I h-b nsem-Xp-ßp∂ students F-∂ hn-`m-K-Øn-s‚ k-hnti-j-X-bm-bn Xn-cn-®-dn-b-s∏-Sp-∂ C-°me-sØ A69

h-ÿ-bn¬ \n∂pw Xo¿Øpw `n-∂-am-bn-cp-∂p apkvenw ssh-⁄m\n-I km-∂n[yw F-∂v Ip-dn-°m\m-Wv Cu {]-tbm-Kw B-h-iy-am-bn h-cp-∂Xv. ]T\w k-aq-lØ - n-se {]m-bt- `-Za - s\y F√m-hc - p-sSbpw l-chpw e-l-cnbpw B-b A-h-ÿ-bm-Wv Cu ImeØns‚ {]-tXyI-X. Cu ImeØv {]-hm-N-I Im-e-L-´-Øn¬ \n-e-\n-∂ aq-∂v kw-hn-[m-\-ßfpw F-{]-Im-cw hn-I-kn-®p F-∂ ]cn-tim-[-\ {]-k-‡amWv. C-ke -v manI tem-IØ-ns‚ hnhn[ tIm-Wp-If - n¬ \n-e-\n-∂ F√m a-kv-Pn-Zp-Ifpw ssh-P-Rm\n-I tI{µ-ß-fmbn. ]-≈n-I-fp-sS hnhn[ tIm-Wp-I-fn¬ A°me-sØ {]-K¤ - c - m-b ]-fin-X∑ - m¿ \-SØnb ssh⁄m\n-I k-Z- p-Iƒ {]m-b t`-Z-as\y ap-kvenw k-aq-l-Øn-se F√m ]u-c-∑m¿°pw A-dn-hv ]-I¿∂psIm-SpØp. C-Xn-\p ]pd-sa {]-K-¤cm-b ]-finX-∑m-sc tX-Sn P-\w A-hc - p-sS ho-Sp-If - n-se-Ønb-Xv Imc-Ww Nn-e-cp-sS ho-Sp-Ifpw ssh-⁄m\n-I kwth-Z-\ kwhm-Zth-Zn-bm-bn amdn. ]-≈n-I-fnepw \S∂ Cu hn-⁄m-\-ß¬ {]-[m-\-ambpw a-Pv-en-kv \_-hn-bp-sS-bpw l¬J-Øv \-_h - n-bp-sSbpw hn-IknX cq-]-ß-fm-bn-cp-∂p. Jp¿-B-s\bpw {]-hm-N-I hN-\ß-sfbpw A-Sn-ÿm-\-am-°n ap-kvenw k-aq-lØn¬ hn-Ik - n-®v h∂ ssh-⁄m\n-I im-JI - fm-b ^n-Jvlv, C¬-ap¬ I-emw, X-kz-∆p^v, X-Pvho-Zv XpSßn-b H´-\h-[n ta-J-e-I-fn¬ Du-∂n-\n∂psIm≠mWv Cu tI-{µ-ßƒ hn-Zy ]-I¿∂p-sIm-Sp-ØX - v. A-tXm-sSm-∏w tKm-fi - m-kv{- Xw, ssh-Zy-im-kv{- Xw, Ncn-{Xw Xp-S-ßn-b hn-j-b-ß-fpw C-tX ]-≈n-Iƒ tI{µo-I-cn-®v ]Tn-∏n-°-s∏-´p F-∂-pw A-°mc-Ww sIm≠m-Wv Ah k¿-∆-I-emim-e F-∂¿-Yw h-cp-∂ A¬Pm-an-Av F-∂ {]-tbm-KØ - n-\v A¿-la - m-bXvv F∂pw \-Jo-_v A¬ A-Øm-kv (1978) \n-co-£n-°p∂p. A-tX A-hk-cw Jp¿-B\ - n-Im-[ym-]\ - ß - s - fbpw {]hm-N-I h-N-\-ß-sfbpw a-\- n-em-°p-∂-Xnepw hni-Zo-Ic - n-°p-∂X - nepw ap≥- \n¿-Wn-Xß - f - m-b bm-sXmcp \n-_‘ - \ - I - fpw ]-fin-X∑ - m¿-°p-≠m-bn-cp-∂n√. A-Xp-Imc-Ww X-s∂ 500˛¬ ]-cw a-Zv-l-_p-Iƒ Ckvv-eman-I -`c-W-Øn-s‚ hnhn-[ `m-K-ß-fn¬ \n-e\n-∂n-cp-∂p F-∂v ^-kvep¿-d-lv-am≥ (1982), Jm-knan (2005) F-∂n-h¿ \n-co-£n-°p∂p. a-X]cw F-∂v \-Ωn¬ ]-ecpw C-∂v hn-iZ- o- I - c - n-°p-∂ ta-Je - I - f - n¬ A-°me-Øv \n-e-\n-∂ hn-im-e-Xbpw sh-fn-®hpw B-scbpw A-º-cn-∏n-°pw. H-tc a-Pven-kn¬ X-s∂ `n-∂ ho-£W - a - p-≈ ]-fin-X∑ - m¿ A-hc - p-sS ho-£W-ßƒ A-h-X-cn-∏n-°p∂p. P-\w A-Xv km-Iq-Xw {i-≤n-°p∂p. Iq-Sp-X¬ i-cn-sb-∂v tXm-∂p-∂ Xo-cpam-\w P-\w kz-¥w a-\ - m-£n-°v hn´p-sIm-Sp-°p∂p. ssZhn-I h-N-\-ßƒ-°v a-\p-jy¿ \¬-Ip-∂ hn-i-ZoI-cWw (interpretation) ssZhnIw F-∂v hn-i-Zo-Icn-°p-∂-Xn-\v ]I-cw a\pjy hym-Jym-\-ß-fn-se icn-sX-‰n-\p-≈ km-[yX-sb D-÷z-e-am-bn k-Ω-Xn®psIm≠v A√m-lp A-Av-ew F-∂v ]-d-bm≥ hn\70

bw Im-Wn-®h - c - m-bn-cp-∂p F√m ]-fin-X∑ - m-cpw. Cu hn-im-e-X-bn¬ \n-∂m-Wv \q-dp-°-W-°n-\v a-Zv-l-_pIfpw P-∑w sIm-≠Xv. Ckve - man-I N-cn-{X-Øn-s‚ {]-tim-`n-Xb - m¿-∂ Cu N-cn-{X ap-lq¿-Ø-Øn¬ a-Pv-enkv, l¬-J, Jm≥ Xp-Sßn-b ]T-\-tI-{µßƒ a-X-]-csa-∂v \mw hyh-tO-Zn-°p-∂ hn-jb - ß - ƒ-°m-Wv Iq-SpX¬ Du-∂¬ \¬-In-b-Xv F∂ h n-e-bn-cp-Ø¬ ap-kvenw k-aqlw {]-kvXp-X ta-Je - b - n¬ am{Xw hn-Zy t\-Sn F-∂ hm-Zw i-cn-sh-°p-∂n√. Imc-Ww, sse-{_dn, keq¨, tlm-kv-]n‰¬, {Sm≥-k-te-j≥ sk‚¿ XpSßnb ssh-⁄m\n-I tI-{µ-ßƒ ap-kvenw kmaqln-I Po-hn-X-Øn-s‚ Xp-Sn-°p∂ lr-Z-b-ß-fm-bncp∂p. ap-kv-enw-I-fp-sS {i-a-^-e-am-bn C-kv-emaoIcW-Øn-s‚ {Km-a-ßfpw ]-´-W-ßfpw B-bn-c-°-W°n-\v sse-{_-dn-Iƒ sIm-≠v k-º∂-am-bn F-∂v Ncn{Xw. sse-{_-dn-Iƒ A-°me-Øv ss_-Øp¬ lnIv-a, ss_-Øp¬ Jp-Xzv_v, Zm-dp¬ ln-Iv-a, Zm-dp¬ Jp-Xzv_v, Zm-dp¬ C¬-av F-∂o t]-cp-I-fn-em-W-dn-bs∏-´Xv. hm-bn-°m\pw ]p-kv-X-I-ßƒ ]-I¿-Øn-sbgp-Xm-\pw Iq-Sn-bn-cp-∂v N¿-®sN-øm\pw D-≈ kw-hn[m-\ßƒ Cu tI-{µ-ß-fn-ep-≠m-bn-cp∂p. s]mXpsse-{_-dn-Iƒ, A¿[ s]m-Xp sse-{_-dnIƒ, kzIm-cy sse-{_-dn-Iƒ F-∂nß-s\ Ch hn`Pn-°s∏-´n-cp∂p. C-Xn-\v ]p-d-sa-bm-Wv k-eq¨ AYhm P-\-ßƒ-°v Iq-Sn-bn-cp-∂v ssh-⁄m\n-I hn-jb-ßƒ N¿-® sN-øm-\p-≈ tI-{µßƒ Cu sse{_-dn-°v k-ao-]w D-≠m-bn-cp-∂p. bq-tdm-∏n¬ {]-_p≤Xm Im-e-L-´-Øn-se X-Øz-Nn-¥-I-∑m¿ hnhn-[ hnj-bß - ƒ N¿-® sNbvX - ]m-co-kn-se tI-{µ-hp-am-bn _-‘-s∏-´m-Wv C-°me-Øv k-eq¨ hn-e-bn-cp-Øs∏-Sm-dp-≈Xv. F-∂m¬, \q-‰m-≠p-Iƒ-°v ap≥]p-≈ ap-kvenw kmw-kvI - mcn-I ]m-cº - c - y-Øn-s‚ `m-Ka - m-bncp-∂p A-sX-∂v \mw ]-e-t∏mgpw Xn-cn-®-dn-bm-dn√. C-Xn-\v ]p-d-sa-bm-Wv ssh-Zy-im-kv-{X ]T-\-Øn-\p]-I-cn-® ap-kv-X-iv^ (hospital)I-fp-sS km-∂n[yw C-kv-emanI ssh-⁄m\n-I ]m-c-º-cy-sØ Ip-dn-®v G-‰hpw B-[n-ImcnI ]T-\w \-S-Ønb tPm¿-Pv a-JvZo-kn (1981:27) _-Kv-Zm-Zn¬ CØ-cw \n-ch-[n tI-{µß-fp-≠m-bn-cp-∂p F∂pw H-cp-]m-Sv hy-Jym-X ]-finX-∑m¿ ssh-Zy-im-kv{Xw ]Tn®-Xv {]-kvXp-X tI-{µß-fn¬ \n-∂m-sW-∂v tc-Js - ∏-Sp-Øp∂p. C-kvem-an-s‚ hn-Imkw, {Ko°v, t]¿-jy≥, C¥y≥, A-eI - k v- m-{≠n-b≥ kw-kI v- m-cß - f - p-am-bn kwh-Zn-°m≥ A-hk-c-sam-cp-°n-b-t∏mƒ, bm-sXm-cp `bhpw Iq-Sm-sX A-sXm-s° ]Tn-°m\pw C-kvemanI aq-ey-ß-fn-eq-∂n \n-∂v A-h-sb hn-i-Ie-\w sNøm\pw ap-kv-enw-Iƒ ss[-cy-s∏-´p. {Ko-°v kn-dn-bmIv, ]-lvehn, kw-kvIr-X ]p-kv-X-I-ßƒ A-d-_nbn-te-°v hym-]I - a - m-bn hn-h¿Ø-\w sN-øs - ∏´p. AtXmsS, ]n¬°m-e-Øv F√m ssh-⁄m\n-I hn-jb-ßfpw e-`yam-b H-cp `m-j-bm-bn A-d-_n- am-dpIbpw Ad-_n tem-tIm-Øc ssh-⁄m\n-I im-kv-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

{Xo-b `mjbmbn ]-cn-Wa - n-°p-Ibpw sN-bvX - p F-∂v lp-ssk≥ \-kv-¿ (2007, t]-Pv 87) \n-co-£n-°p∂p.

⁄m-\hpw bm-Ym¿Yyhpw {Ko-°v˛ap-kv-enw X-Øz-Nn-¥bn¬ F¥p-sIm-≠m-Wv ssh-hn-[y-am¿∂ ssh-⁄m\n-I-im-JIƒ, sI-an-kv-{Sn, am-Ø-am-‰n-Iv-kv, ^n-knIvkv, sa-Un-kn≥, \m-Nypd¬ ln-Ã-dn, A¬-sI-an Xp-Sß - n-bh - ]Tn-°m≥ ap-ke v nwIƒ C-{X-am{Xw Xm¬]-cy-sa-SpØ-Xv F∂-Xv {]-k-‡amb tNm-Zy-amWv. hn-⁄m\-sØ ap-kvenw-Iƒ k-ao-]n®-Xv ssZhn-I sh-fn]m-SpI-sf Ir-Xy-am-bn a-\- n-em-°m\pw a-\pjy-\v {]-tbm-P-\-{]-Zam-b kz-`m-h-Øn¬ {]-kvXp-X Ime-Øv B-hn-jv-I-cn-°m\pw th-≠n-bm-bn-cp∂p. ap-kvenw temI-Øv hym-]-I-am-bn \n-e-\n-∂ c≠v k-am-¥-c kw-hn-[m-\-ß-fnepw P\-ß-sfm-∂Sßw `m-K`m-°m-bn-cp-∂p F-∂-Xpw A-sXm∂pw {]mb-Øn-s‚ A-Sn-ÿm-\-Øn¬ hn-Zym¿-Yn-I-sf hy-hÿm-]n-X-am-bn hn-`Pn-®n√ F-∂Xpw ⁄m-\w t\S¬ ]-fin-X∑m¿ F-∂ H-cp {]-tXy-I hn`m-K-Øns‚ am{Xw _m-[y-X-bm-bn ]-cn-an-X-s∏-´n-cp-∂n√ F∂m-Wv hn-iZ- a - m-°p-∂Xv. AtX-t]m-se {]-k‡ - a - mWv ⁄m-\m-t\z-jW-sØ km-ºØn-I t\-´-hp-ambn A-h¿ _-‘n-∏n-®n√ F-∂-Xpw. F-∂m¬, C-Xn¬ G-‰hpw {]m-[m-\y-tadn-b h-iam-Wv t\m-f-Uv-Pn-s\ dn-ho-¬Uv, t\m¨ dn-ho-¬Uv F-∂-h¿ hn-`Pn-®n√ F∂Xv. Cu hn-`P-\w C√mØ-Xv- Im-c-W-am-Wv F√m ssh-⁄m\n-I k-c-WnI-sfbpw [o-ca - m-bn A`n-ap-Jo-Ic - n-°m≥ ap-ke -v nw-Iƒ°v km-[n-®Xv. {]-i-kvXam-b Jp¿-B≥ hym-Jym-\ {K-Ÿ-ßƒ c-Nn-®-h¿°v X-s∂ N-cn-{X-Ønepw `uXn-Ii - m-kv{- X-Ønepw kam-\ {]-ik - vX - n-bp-≈ {K-Ÿßƒ c-Nn-°m-\m-bX - pw. Cu k-µ¿-`w Xm¬-]-cy-s∏-Sp-∂ hf-sc {]-[m-\s∏-´ A-t\z-j-W-am-Wv {SqØv, t\m-f-Uv-Pv F-∂o c≠v ]-cn-I¬-]-\I-sf ap-kvenw-Iƒ F-{]-Im-cw k-a\z-bn-∏n-®p F-∂-X.v B-Zy-Ime-sØ ap-kvenw-Iƒ, \q-‰m-≠p-I-fm-bn A-dn-hn-s\-°p-dn-®v \n-e-\n-∂ {Ko°v X-Øz-Nn-¥-Isf, hn-injym πm-t‰m-bp-sS hymJym-\ß-sf A-tX]-Sn ]n≥-]-‰n-bn√ F-∂v hn-izkn-°m-\m-Wv \ymbw. πm-t‰m-sb kw-_‘ - n-t®-St- Ømfw t\m-f-Uv-Pv tXSp-I F∂-Xv kXyw AY-hm {SqØv A-t\z-jn-®v a-\p-jy≥ \-S-Øp-∂ bm-{X-bmWv. kz-m`m-hn-Ia - mbpw hn-Zym`ym-kØ-ns‚ e£yw Ultimate Reality of Truth I-s≠-Ø-emWv. C-Xv t\-Snsb-Sp-°m≥ AY-hm \mw Po-hn-°p-∂ Np-‰p-]m-Sp-Ifp-sS kzm-[o-\Ø - n¬\n-∂v ap-‡a - m-hWw kXyw F∂ Im-c-W-Øm¬ A-dn-hv tX-Sp-∂h¿ Cu temIØv \n∂pw ]-s‰ am-dn-\n¬°-Ww F-∂ Im-gN -v ∏ - mSpw πmt‰m D-b¿-Øn-∏n-Sn-°p-∂p≠v. Hm-tcmtcm Im-eØpw a-\p-jy¿ A-dn-hv tX-Sn \-S-Øp-∂ bm{X, ]-c-a-kXy-Øn-te-°v Ah-sc Iq-Sp-X¬ A-Sp-∏n-°p-I-bmsW∂pw b-Ym¿-Y A-dn-hv I-c-ÿ-am-°p-∂-h¿ X-

{]_‘ kam-lmcw

Øz-Nn-¥I - ∑ - m¿ am-{X-am-sW∂pw hm-Zn-°p-∂ πmt‰m B X-Øz-Nn-¥-I-∑m¿ kzm-`m-hn-I-ambpw a-‰p-≈-hcm¬ ]n-¥p-Sc - s - ∏-SW - s - a∂pw hm-Zn-°p∂p. Imc-Ww, A-h¿-°m-Wv ]-ca - am-b k-Xy-sØ-°p-dn-®v Iq-Sp-X¬ A-dn-bp-I. ^n-tem-k-^¿ Inw-Kv F-∂ πm-t‰m-bpsS Cu Im-gN -v ∏ - m-Sv hf-sc A-tXm-dn-t‰-dn-b≥ B-b ⁄m\-]≤ - X - n-°m-Wv B-hn-jvI - m-cw \¬-Ip-∂Xv. X-Øz-Nn-¥-I-∑m¿ I-s≠Øn-b k-XysØ tNmZywsN-øp-∂-h-sc√mw \n-e-\n¬-°p-∂ km-{ºZmbn-I hn-⁄m-\ß-sf \n-cm-Ic - n-°p-∂h - c - m-bpw, kXy-sØ \n-tj-[n-°p-∂-h-cm-bpw -ap-{Z-b-Sn-°-s∏Sp-I F∂Xv Cu Im-gv-N-∏m-Sns‚ kzm-`mhn-I ]-cn-Wn-XnbmWv. bq-tdm-∏n¬ ss{I-kv-X-h ]u-tcm-lnXyw Keoen-tbmhn-t\mSpw tIm-∏¿ \n-°¬kn-t\mSpw Ie-ln-®-t∏mƒ ssZ-h-sØ-°p-dn-® c-≠v t]-cp-sSbpw A-hn-izmk-sØ {]-Xn-bm-bn-cp-∂n√ Cu I-elw. a-dn-®v `q-an-sb-°p-dn-®v \n-e-\n-∂ km-{º-Zmbn-I XØz-am-Wv i-cn-sb-∂pw K-eoen-tbmbpw tIm-∏¿ \n°¬kpw \-SØn-b im-k{-v Xo-bm-t\zj-Ww AXn-s\ \n-tj-[n-°p-∂p F-∂X - p-am-Wv A-hc - n¬ Nm¿-Øs - ∏´ Ip‰w. A-Xn-Zm-cp-W-amw-hn-[w sIm√-s∏-Sp-∂ th-fbn¬ K-eoen-tbm-Sv ]-›m-Ø] - n-°m≥ ]u-tcm-lnXyw B-h-iy-s∏-´-Xm-bpw, c-£-s∏-Sp-sa∂vv I-cpXn hm°psIm-≠v ]-›m-Ø-]n-® K-eoentbm X-s‚ Im¬ hn-c-ep-Iƒ sIm-≠v `q-an-bn¬ ]t£, "Cu ]-›mØm-]-Øn-\v `q-an-sb kq-cy-\v Np‰pw Id-ßp-∂ Ah-ÿ-bn¬\n-∂v am-‰m-\m-hn√-t√m' F-∂v Ip-dn-®Xmbpw ap¿Xfm ap-Xz-l-cn (2006, 46) tc-J-s∏-SpØp∂p. ap-kvenw kmw-kI v- mcn-I \m-Kcn-I Im-eL - ´-sØ ]cn-tim-[n-°p-tºmƒ {]-tim`nXbm¿∂ ap-kvenw ssh-⁄m\n-I ap-t∂-‰-ß-fp-sS Im-eL-´w A-dn-hns\ Ip-dn-®v CØ-c-sam-cp A-tXm-dn-t‰-dn-b≥ Im-gv-N∏m-Sv sh-®p]p-e¿-Øn-bn√ F-∂v Dd-®v hn-iz-kn-°m≥ km-[n-°pw. A-dnhv Cu {]-]-©-Øn-se F√m kr„n-I-fp-sSbpw \∑-°v A-Y-hm `qan-sb ssZ-hw at\m-l-c-am-bn kw-hn-[m-\n-®n-cn-s° A-Xn-s\ A-]I-Ss - ∏-Sp-Øc - p-Xv F∂ Jp¿-B\n-I h-N\-sØ ap≥\n¿-Øn C-kzvem-ln-\v A-dn-hv D-]-I-cn°-Ww F-∂ Hcp X-e-Øn¬ \n-∂m-Wv F√m hn-⁄m-\-im-J-Isfbpw ap-ke v- nw-Iƒ k-ao-]n-®Xv. A-dnhv, Cu temIØp\n∂pw am-dn-\n-∂v X-Øz-⁄m-\n-Iƒ \-SØ - p∂ contemplation AY-hm [ym-\-Øn-eq-sS D-cp-Øn-cntb-≠-X√; a-dn®v, Cu tem-Ihpw A-Xn-se a-\pjycpw C-X-c kr-„n-I-fp-am-bn a-\p-jy¿ \-S-Øp-∂ C-S-s]-S-ep-Ifpw A-Xn-¬\n-∂v e-`n-°p-∂ A-\p-`-hß-fpw (experience) kw-hm-Z-ßfpw B-Wv A-dn-hns‚ A-Sn-ÿm-\w F∂ A¿-Y-Øn-em-Wv ap-kv-enwIƒ A-dn-hn-s\ k-ao-]n-®Xv. Aƒ´n-ta-‰v {Sq-Øv t\-Sn-sb-Sp-°m≥ [ym-\\ - n-cX - cm-bn Im-ew I-gn-®p-Iq´p-I F-∂ Im-gv-®∏mtS, H-‰s∏-´ kzq-^n Nn-¥-I-sc-t∏m-se am-‰n-\n¿-Øn-bm¬, ssh-⁄m\n-I hn-πh - Ø - n-s‚ h - m-Xn-ep-Iƒ Xp-d∂ - n71

´ ap-kvenw [n-j-W-Iƒ-°p-≠m-bn-cp-∂n√. A-dn-hns\ {]-]-© bm-Ym¿Yyw tX-Sn-bp-≈ bm-{X-bmbpw AX-Xv Ime-sØ a-\p-jy¿ A-`n-ap-Jo-Ic - n-°p-∂ {]iv-\-ßƒ ]-cn-l-cn-t°-≠ H-cp-]m-[n-bm-bp-am-Wv apkve - nw-Iƒ a-\ - n-em-°n-bXv. Cu A¿-YØ - n¬ (C¬ap≥ \m-^nAv) {]-tbm-P-\-{]-Zam-b hn-⁄m\sØ°p-dn-® Im-gvN-∏m-Sp-Iƒ sh-®p]p-e¿Øn-b A-h¿ ]t£, {Sq-Øv hn-⁄m-\w tX-Sp-∂ hy-‡n°v (t\mfU-Pv ko°¿) hgn-Im-´m-\p-≈X - m-sW-∂v hn-iz-kn®p. Hm-tcmtcm N-cn-{X-L-´-Ønepw A-`n-ap-Jo-I-cn-°p-∂ {]-iv\ - ß - ƒ ]-cn-lc - n-°m≥ {i-an-°p-tºm-gpw, temIsØ a-\- n-e-m°m≥ D-Zy-an-°p-tºmgpw ]-c-a-kXysØ AY-hm ssZ-h-sa-∂ bm-Ym¿-Yy-sØ Ip-dn® hn-izm-k-Øn¬ Du-∂n-\n∂p-sIm-≠mhWw Cu {i-aw F-∂¿Yw.

_p-≤nbpw sh-fn-]m-Spw A-tX-b-hk-cw ssh-⁄m\n-I hnkv-t^m-S-\Øns‚ Cu Im-eL-´w a-\p-jy _p-≤n°v, ssZhnI sh-fn-]m-SpI-sf hn-i-Zo-I-cn-°p-∂-Xn¬ (C‚¿s{]¿´v sN-øp-∂X - n¬) h-ln-°m-\p≈ N¿-®I - ƒ°pw XpS-°w Ip-dn-®n-Sp-∂p-≠m-bn-cp∂p. Cu `q-an-bn¬ ssZh-Øn-s‚ {]m-Xn-\n-[yw G¬-]n-°-s∏-´ J-eo-^bmb a-\p-jy-\v ssZ-hw X-s∂ \¬In-b A]m-c kn≤n-bm-Wv k¿-Km-flI-X, hn-th-N\ - i - ‡n, _p-≤nIq¿a-X F∂pw C-h-sb√mw D-]-tbm-K-s∏-SpØn Cu `qansb, sh-fn-]m-Sv D-b¿-Øn-∏n-Sn-°p-∂ aq-ey-ß-fn¬ Du-∂n-\n-∂v k¿-Km-fl-I-am-bn kw-hn-[m-\n-°m≥ a\p-jy¿-°m-hp-sa-∂p-ap-≈ H-cp Im-gv-N-∏m-Sv Iq-Sn apkvenw k-aq-l-Øn-\p-≠m-bn-cp∂p. AX-Xv N-cn-{XL-´Ø - n-se k-µ¿-`ß - f - n¬ Zn-hy-kt- µ-iß-sf hymJym-\n-°m\pw a-\- n-em-°m\pw \-S-∏m-°m\pw a\p-jy-\v k-lm-b-I-am-bn-Øo-tc-≠ hf-sc {]-[m-\s∏-´ H-cp ^m-°¬-‰n F-∂ \n-e-bn-em-Wv dok-s\ A-h¿ k-ao-]n-®Xv. \n-b-Xam-b Nn-e ap≥-hn-[n-I-ƒ sS-IvÃ - n¬ A-Sn-t®¬-]n-°p-∂X - n-\p ]I-cw sS-IvÃ - pIƒ-°v a-\p-jy≥ \¬-Ip-∂ hym-Jym-\ß-sf AXXv N-cn-{X-L´- Ø - n¬ A-h¿ \¬-Inbpw hn-iZ- o-Ic - Ww AY-hm hym-Jym-\-am-bn a-\- n-em-°p-I-bpw, ]n¬°m-e-Øpw Hmtcm P-\-]-Y-ßƒ°pw Cu A¿-l-Xbp-s≠-∂v Aw-Ko-I-cn-°p-Ibpw sN-øp-∂ hnim-e a-\k - vI - X - ]-fin-X∑ - m-cp-sS {]-tXy-IX - b - m-bn-cp∂p. hf-sc P-\m-[n-]-Xy-]-c-sa-∂v hn-ti-jn-∏n-°m-hp-∂ Cu H-cp k-ao-]-\-am-Wv \q-dv I-W-°n-\v a-Zv-l-_pIƒ Zo-\o ssh-⁄m\n-I ta-J-e-bnepw B-bn-c°W-°n-\v \ho-\am-b im-k{-v Xo-b ]T-\ß - ƒ km-aqlnI Po-hn-X-Øn-s‚ a-‰p ta-J-e-I-fnepw P-∑w \¬-InbXv.

Nn-¥m {]-ÿm-\-ßƒ: Aw-Ko-Im-chpw Xn-c-kv-Im-c-hpw Cu tim-`\ - b - m¿-∂ Nn-{X-ßƒ-°v a-ßt- e¬-°m≥ B-cw-`n-®Xv, A-∫m-kn Im-e-L´-Øn-s‚ A¿-[ ]IpXn-tbm-sS i-‡n-s∏-´ ap-AvX - k - n-eo˛A-ivAc - o `n72

∂-X ]o-U-\-Øns‚bpw A-Sn-®-a¿-Ø-en-s‚bpw cq]w kzo-I-cn-®-tXm-Sp-Iq-Snbm-Wv. H-cp-]t£, \-Ωn¬ ]-e¿°pw tbm-Pn-°m≥ {]-bm-ka - p-s≠-¶nepw dok≥, {]o˛Un-‰¿-an-t\j≥ F-∂nh-sb Ip-dn-® ap-AvØ - keo Im-gv-N-∏m-Sv A-°m-e-sØ- C-kvem-an-s‚ G-‰hpw D-÷z-eamb ss[-jWn-I B-hn-jv-I-c-W-Øn-\v Imc-Wa - m-bn F-∂X - n¬ bm-sXm-cp k-tµ-lØ - n\pw km[y-X-bn√. C-kv-eman-I N-cn-{X-Øn-se Xs∂, ]-et∏mgpw ]-Sn-™m-dv X-e-Ip-\n-°m≥ \n¿-_-‘n-X-cmhp-∂ AZv`p-X {]-XnÌfm-b C-_v-\p ko-\, A¬^m-dm_n, C_-v\p dp-iv-Zv, A¬In≥Zn F-∂n-h¿ \SØnb ssh-⁄m\n-I hn-π-h-Øn-s‚ Nm-e-i-‡nbm-bn ap-Av-X-ke-n-kw h¿-Øn®n´p-≠v. A-h-scsb√mw a-X-]-cn-Xym-Kn-Ifpw C-kv-em-an-s‚ hn-ip-≤nsb I-f-¶-s∏-Sp-Øn-b-h-cmbpw ap-{Z-b-Sn-®v C-kv-emanI N-cn{Xw c-Nn-°m≥ km-[yam-tWm? BsW-¶n¬ X-s∂ A-h-cp-sS ssh-⁄m\n-I kw-`mh\Isf hen-s®-dn-bm-\mhp-tam? a-\p-jy-s‚ k¿-Km-flI-X, Nn-¥m-tijn, sh-fn]m-SpI-sf hym-Jym-\n-°p-∂X - n¬ a-\p-jy _p-≤n-°p≈ ]-¶v Xp-Sß - n-bh - b - n¬ hf-sc t]m-kn‰ohm-b Imgv-N-∏m-Sp-Iƒ sh-®p-]p-e¿Øn-b ap-Av-Xkn-e Nn¥mK-Xn hf-sc {[p-XK - X - n-bn¬ X-s∂ A-\m-hi - yhpw A-\-h-k-c-Øn-ep≈Xpam-b Nn-e A-Xn-ùXn-I bmYm¿-Xy-sØ-°p-dn-® A-t\z-jW - ß - f - n¬ H-Xp-ßn-t∏mb-tXm-Sp Iq-Sn-bm-Wv {]-i\ -v ß - ƒ cq-£hpw s\-K‰- ohpw B-Ip-∂Xv. ap-Av-X-kn-en Im-gv-N-∏m-Sn-s‚ h-°meØv G-s‰-Sp-Ø a-Avaq≥, ap-Av-Xknw Xp-Sßn-b `cWm-[n-Im-cn-Iƒ A-h¿ X-s∂ D-b¿-Øn-∏n-Sn-°p∂ ss[-j-Wn-I Im-gv-N-∏m-Sn-s\ A-]-l-kn-°pw-hn-[w `n∂ ho-£-W-ß-fp-≈-h¿-s°-Xn-sc òI-c a¿-Z-\ßƒ A-gn-®p-hn-´-tXmsS, ss[-jWn-I hn-π-h-Øns‚ ]pXn-b hm-Xn-ep-Iƒ Xp-d∂p-sIm-Sp-°m≥ Im-cW-am-th-≠ H-cp kw-hmZw, ò-Xn-hn-X-°p-∂ H-cp cm{„o-b {]-iv-\-am-bn A-e-kn-t∏mbn. C-kveman-I Ncn-{X-Øn-epw an-lv\m F-∂ t]-cn¬ tNm-c a-W-°p∂ H-cp N-cn-{XL-´w ]nd-∂p F∂-Xv C-Xn-s‚ ò-Ic ]-cy-hk - m-\w. C-Xns≥ {]-XymLm-X cq-]w AivAco Nn- ¥ m- c o- X nI- s f ]n- ¥ p- W - ° p- ∂ `cWm[nImcnIƒ ap-Xh - ° - n-en-s‚ Im-ew ap-X¬ kzoI-cn-® k-ao-]\ - ß - f - n¬ apg-®p \n¬-°p∂-Xv Im-Wmw. H-cp L-´-Øn¬ A-Xn-P-bn-®p-\n-∂ ap-A-Xkn-en Nn¥m-K-Xn-°v ta¬ ]n¬-°me-Øv A-ivA-cn Nn-¥mKXn ssI-hc - n-® hy-‡am-b ta-[m-hnXzw ap-kvenw C‚e-IvN - z¬ {S-Uoj-s\ F-{]-Im-cw kzm-[o-\n-®p F∂Xv {]-tXy-I ]cn-tim-[-\ A¿-ln-°p-∂p≠v. ssZ-hØn-s‚ bm-Ym¿-Yyw, Jp¿-B-\n-s‚ bm-Ym¿Yyw F∂n-h-sb-°p-dn®v Cu c-≠v hn`m-K-ßƒ kzo-I-cn-® \n-e] - m-Sp-Itfm A-hb - p-sS i-cn-sX-‰p-Itfm A√ Cu A-t\z-j-W-Øn-s‚ a¿aw. A-Xn-\m¬ Ah-sb ap≥\n¿-Øn-s°m-≠p-≈ H-ct- \z-jW - a - √ C-hn-sS \S-°p-∂Xv. a-dn-®v tim`-\-bm¿-∂ ap-kvenw ss[-jWn-I ]m-c-º-cy-sØ ]n¬°m-e k-ao-]-\-ßƒ F-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

{]-Im-ca- m-Wv A-W® - p-If - ™ s - X-∂ H-ct- \z-jW - a- mWv Cu hn-i-I-e-\-Øn-s‚ A-Sn-ÿm\w. Xp-d-∂ kw-hm-Z-ßfpw a-\p-jy-[n-jW-°v \¬Ip-∂ {]m-[m-\yhpw C-kv-eman-I Nn¥-sb hn-Ir-Xam°pw F-∂ ap≥-hn-[n A-Sn-t®¬-]n-°m-\m-Wv apAv-Xk-eo hy-Xn-bm-\-ß-sf-°p-dn-®v hym-Ip-e-s∏-´ ]n¬-°me-sØ H-´-\h-[n ]-fin-X-∑m¿ hn-injym A-iA -v c - nIƒ {i-an-®Xv. ap-ke v nw k-aq-lØ - n¬ ssh⁄m\n-I hn-πh - Ø - n-\v Xncp-sIm-fpØn-b {]-Xn-`Ifp-sS ssh-⁄m\n-I kw-`m-h-\-I-sf√mw A-h¿ apAv-Xkn-eo Im-gv-N-∏m-Sp-≈-h-cm-bn-cp-∂p F-∂ Im-cW- Ø m¬ am- ‰ n- \ n¿- Ø - s ∏´p. X- Ø z- N n- ¥ ]Tn°mt\m {Ko-°v˛C-¥y≥ ssh-⁄m\n-I {K-Ÿßƒ ]-cXmt\m ap-kv-enw-Iƒ A-\p-h-Zn-°-s∏-´pIqsS-∂ ]n-Sn-hm-in ]n¬°m-e ap-kv-enw Nn-¥-I∑mcnse A-{K-K-Wycm-b Nn-e¿ sh-®p-]p-e¿-Øn. AivAcn Nn-¥-Iƒ-°v hym-]-Iam-b hn-i-Zo-Ic-Ww \¬In-b {In-kv-Xp-h¿-jw ]Ømw \q-‰m≠n-se ]fin-X\m-b A¬-_m-Jn√m\n, Im-cy-Im-cW - _-‘Øn-s‚ A-Sn-ÿm-\-Øn-em-Wv {]m-]©nI temIØv Im-cy-ßƒ \-S-°p∂-Xv F-∂ hm-Zw \n-cm-I-cn°¬ hn-izm-kØ - n-s‚ `m-Ka - m-sW-∂v h-sc-hm-Zn-®X - mbn ^-kv-ep¿-d-lv-am≥ (1989, t]-Pv˛-27) tc-J-s∏-SpØp∂p. Im-cy-Im-cW - _ - ‘w, a-\p-jy\v Cu temIØv kz-¥am-b B-hn-jv-I-c-W-ßƒ km-[y-am-sW∂ h-kv-Xp-X Xp-S-ßn-b-h ap-Av-Xk-eo B-i-b-amsW-∂X - n-\m¬ F-Xn¿-°s - ∏-SW - s - a-∂ Cu a-t\mKXn {]-K¤ - kzq-^n Nn-¥I - \m-b C-amw K-km-en-bn¬ h-sc ap-g-®p-\n-∂-Xm-bn Im-Wmw. C-{]-Im-cw ap-Jy[m-cm ]-fin-X∑ - m¿ X-Øz-Nn-¥I - ∑ - m-sc \n-»_ - vZam°p-∂-Xnepw H-‰-s∏-Sp-Øp-∂-Xn-epw hn-P-bn-®p F∂v F.F¬ Xn-_m-hn (1979) tc-J-s∏-Sp-Øp∂p. CtXm-Sp Iq-Sn k-Xym-t\z-j-W-bm-{X-bn¬ a-\p-jy- [nj-W D-]-tbm-K-s∏-Sp-Øm≥ ]m-Sn√ F-∂v ssh-b‡n-Iam-b Nn-¥m K-th-j-W-ßƒ \n-cp-’m-l-s∏Sp-Ø-W-sa-∂p-ap-≈ H-cp k-ao]-\w hym-]-I-ambn. {Ko-°v X-Øz-Nn-¥I - f - p-sS A-\m-hi - yam-b X¿-°ß - fn-te-°v ssZh-sØ h-en-®ng-®v ssZ-hm-kX v- n-Iy-sØ°p-dn-®v t]mepw k-tµ-ln-°p-∂-h-cm-bn hy-‡nIsf am-‰p-∂ {]-h-W-X-bn¬ \n-∂pw AivA-cn-kw apkvenw k-aql-sØ c-£n-®p F∂-Xv a-lmt\-´w Xs∂-bmWv. A-tX A-h-k-c-Øn¬ k¿h ssh-tZinI hn⁄m-\ im-J-I-sfbpw A-`n-i-]v-X-am-bn I-≠ k-ao]-\w ap-kvenw k-aq-lw A-tX-h-sc -sh-®p-]pe¿Ønb, tim-`\-bm¿-∂ Nn-¥mhn-πh-sØ X√ns°-Sp-Øp-Ib - m-Wv sN-bvX - X - v.

A-dn-hn-s‚ a-X˛a-tXX-c hn-`P-\w A-iv-A-co˛ap-Av-X-kn-eo X¿-°w C-kv-eman-I Ncn-{X-sØ ]n-dt- Im-´v h-en®p-sIm≠p-t]m-bs - Xß-s\ F-∂v Iq-Sp-X¬ hy-‡a - m-°m≥ ]n¬°m-e C-ke v manI Nn-¥-I-fn¬ {]-I-Sam-b Nn-e {]-h-W-X-Iƒ hn-iIe-\w sN-øp∂-Xv D-Nn-Xa - m-bn-cn-°pw. {]-kvXp-X {]-

{]_‘ kam-lmcw

h-WX - I - f - n¬ G-‰hpw {i-t≤-bam-b H-∂m-Wv ⁄m\sØ a-X-]-cw F∂pw eu-In-Iw F∂pw hn-`-Pn-®v a‰p ssh-⁄m\n-I imJ-I-tfm-Sv ]p-e¿Øn-b imkv{Xa-t\m-`mhw. hnip-≤ Jp¿-B≥ a-\- n-em-°m≥ ]p-dw temIsØ AYhm Hu-´¿ thƒ-Un-se ssZhn-I Zr-„m¥-ßƒ D-]-tbm-K-s∏-Sp-Øn F-∂-Xm-Wv ap-kvenw ss[-jWn-I ]m-cº - c - y-sa-∂v ap-ºv kq-Nn-∏n-°p-Ib - p≠mbn. a-[yIm-e bq-tdm-∏n-ep≈-Xv t]m-ep-≈ aX˛im-kv-{X X¿-°ßƒ, A-°m-c-W-Øm¬ X-s∂ H-cp-Im-eØpw ap-kvenw tem-IØ - p-≠m-bn-cp-∂n√. F∂m¬, ]m-cº-cy Nn-¥-Iƒ I-SpØp-t]m-b DØc A-∫m-kn- Im-ea - m-bt- ∏m-tg°pw ap-AX v- k - enk-sØ Ip-dn-® `o-Xn-bm¿-∂ kz-]v-\-ßƒ I-≠v D-W¿-∂ apkvenw t\-Xr-Xzw H-´-\h-[n ssh-⁄m\n-I im-JIsf a-X\n-tj-[]-cw F∂v ap-{Z-b-Sn-°p-I-bp-≠mbn. a-Xh - n-⁄m-\o-bw AY-hm D-eq-ap-»co-A A-s√-¶n¬ D-eq-ap¬ \Jve -v n-ø F∂pw euIn-I hn-⁄m-\w AYhm D-eq-ap¬ A-Jven-ø A-s√-¶n¬ D-eq-ap ssK-dp-ico-A F∂pw hn-⁄m\-sØ hn-`P - n-°p-∂ Camw Kkm-en-bp-sS (ap-Jv-Xm¿ 1989) k-ao-]-\-Øn-\v NphSp]n-Sn-®v a-X-I-em-e-b-ß-sf√mw, ^-kv-ep-¿d-lv-am≥ (1992) Nq-≠n-°m-´p∂-Xpt]m-se euIn-I ⁄m-\ßsf A-hK - W - n-°p-Ibpw {]-kvXp-X ta-Je - I - f - n¬ AXy-km-[m-c-W anI-hv ]p-e¿Øn-b ap-kvenw Nn-¥-I∑m-sc X-≈n-°f - bp-Ibpw sN-bX v p. C-XpImc-Ww Bkv-t{Sm-Wan, am-Øv-a-‰n-Ivkv, ^n-temk-^n F∂o hnj-bß - ƒ-°v \¬-Is - ∏-´ {]m-[m\yw Ip-db - p-Ibpw ]-{¥≠v, ]-Xn-aq-∂v \q-‰m-≠p-I-fn¬ C-dm≥ H-gn-sIbp-≈ {]-tZ-iß - f - n¬ X-Øz-Nn-¥m-]T-\w \n-e®p-t]mhp-Ibpw sN-bvXp. Xp¿-°n-bnepw C¥ym D-]-`q-Jfi-Ønepw H-cp ]-cn-[nh-sc \n-e-\n-∂p F∂-Xv am-‰n-\n¿-Øn-bm¬ A-td-_y≥ ta-J-e-I-ƒ H-∂-S¶-w Ah ssI-sbm-gn-®n-cp-∂p.

km-aq-ln-I-X-bp-sS Xn-c-kv-Imcw F-∂m¬ A-iv-A-co˛ap-Av-X-kn-eo X¿-°w {Ko°p-Im¿ hn-I-kn-∏n-® Nn-¥m-co-Xn-bn¬ \n∂pw apkvv-enwI-sf tam-Nn-∏n-®p F-∂v ]-d-bm-\m-hn√. {Ko°v Nn-¥m-co-Xn-bp-sS G-‰hpw A-]-I-S-I-cam-b hiw a-\p-jy Nn-¥-sbbpw A-t\z-j-W-sØbpw {]h¿-Ø-\-ß-sfbpw B-Xy¥n-I bm-Ym¿-Yy-sØ-°pdn-®, H-cn-°epw I-s≠-Øm-\m-hm-Ø N-¿-®-I-fn¬ X-f-®n-Sp-Ibpw {]m-tbmKnI temI-sØ a-\p-jy-s‚ aq¿-Øam-b {]-i\ -v ß - ƒ ]-cn-lc - n-°m≥ th≠{X Du∂¬ sIm-Sp-°p-∂n√ F-∂-Xp-amWv. Cu Nn-¥m-coXn-sb sa-‰m-^n-kn-°¬ sa-sØ-tUm-fP - n Hm-^v tXm´v F-∂m-Wv Nn-e¿ hn-i-Zo-I-cn-°p-∂Xv. km-aqln-I D-≈-S-°-ap-≈ Jp¿B-s‚ A-\p-N-c∑m¿ F-∂ \n-e-bn¬ ap-kvenw Nn-¥-Iƒ Iq-SpX¬ Du-∂¬ \¬-tI-≠ hn-j-b-ß-fm-bn-cp-∂p km-aqlnI \oXn, k-º-Øn-s‚ k-a-Xz-]q¿-h-Iam-b hn-XcWw F-∂nh. hn-injy, cm-P-hw-i-Øn-s‚ B¿-`m-S73

ßƒ s]m-Xp-kº-Øv I-h¿-s∂-Sp-Øv lcnX sIm´m-c-ßƒ Xo¿-Ø A-∂m-fp-I-fn¬. F-∂m¬ ap-AvXkn-eo Nn-¥-I-∑m¿ am-{X-a√ AXn-s\ i-‡-am-bn F-Xn-¿Øv cwK-Øv h-∂ A-ivA-co ]-fin-X-∑mcpw Cu c-≠v Iq-´-cp-sSbpw kw-hm-Z-ß-fn¬ \n∂pw amdn\n-∂v kz-¥am-b k-c-Wn hn-I-kn-∏n-® kzq-^n Nn¥m[m-cbpw Du-∂¬ \-¬-Inb-Xv BXy¥nI kXy-sØ Ip-dn®pw ssZ-hm-kv-XnIy-Øns‚ bm-Ym¿Yy-sØ-°p-dn-®pw a-\p-jy-⁄m-\s - Ø-°p-dn-®p-ap-≈, πm-t‰m-hn-s‚ Im-ew ap-X¬ Xp-S¿-∂v h-∂Xpw A-cnkvt- ‰m-ń¬ A-Sn-Ød - `-{Z-am-°n-bX - pam-b A-XnùXnI bm-Ym¿-Yy-sØ-°p-dn-® (sa-‰m-^-nkn-°¬ dn-bmen‰n) N¿-®-I-fm-bn-cp∂p. {Ko-°p-Im-cp-sS X-Øz-Nn¥-Iƒ°pw A-h¿ hn-Ik - n-∏n-® Im-gN v- ∏ - m-Sp-Iƒ°pw F-Xn-sc I-Sp-Ø k-ao]-\w kzo-I-cn-®-h¿ h-sc {Ko°v sa-‰m-^n-kn-°¬ sa-tØ-Uvkv Hm-^v tXm-ń-s\Xn-sc H∂pw sN-øm-\m-hm-sX ]-X-dn-t∏mbn. CuXcw sa-‰m-^n-kn-°¬ tXm-´v ap-kvenw k-aql-sØ A-aq¿-Øam-b B-ib - ß - f - n¬ A-`n-ca - n-°p-∂cpw {]mtbm-Kn-Iam-b H-´\ - h-[n Po-h¬{]-iv\ - ß - s - f-°p-dn-®v au-\w ]m-en-°p-∂h - c - p-am-°n am-‰p-Ib - m-Wp-≠m-bXv. A-Xp Imc-Ww kzq^n, A-iv-Acn, ap-Av-X-kn-eo XØz-ß-sf-°p-dn-®v \ym-bw N-a-°m≥ X-Øz-Nn-¥-bpsSbpw X¿-°i - m-k{-v X-Øns‚bpw A-Km-[X - b - n¬ A`n-ca - n-°m≥ ap-kvenw ]-fin-X∑ - m¿ ka-bw ]m-gm°n. C-{]-Im-cw ka-bw ]m-gm-°p-∂ th-fb - n¬ X-s∂-bmWv ap-kvenw tem-Iw _-Kv-ZmZv, sIm¿-tZm-h, Ibvtdm F-∂o aq-∂v X-e-ÿm-\-ß-fp-≈, ]-c-kv]-cw t]m-cmSp-∂ aq-∂v cm-{„-ß-fm-bn ]-cn-Wan-®Xv. Ip-cn-iv ssk\yw ap-kvenw temI-sØ hn-gp-ßm≥ th-≠nbp-≈ B-Zy bp-≤-Øn-\v XpS-°w Ip-dn-®-Xpw. XØz-Nn-¥-I-∑m-cpsS Cu-am\pw C-kvemapw Xo-cp-am\n-°m≥ C-d-ßn-∏p-d-s∏-´ \-Ωp-sS A-Xn-Im-b∑ -- mcmb ]q¿-h ]-fin-X∑ - m¿ Cu `n∂X Xo-¿°m≥ H∂pw sN-bvX - X - m-bn A-dn-bn√; Ip-cn-iv ssk-\y-Øn-s‚ IpX-{¥ß-sf Ip-dn-®v th-he - m-Xn-s∏-´X - m-bn Im-Wm-\mhn√. Imc-Ww hy‡w. {Ko-°p-Im-cp-sS X-Øz-Nn¥m hym-bm-ahpw co-Xn-im-k{-v Xhpw \-sΩ A-{X-am{Xw aq¿-Øamb tem-IØ - n-s‚ {]-iv\ - ß - f - n¬-\n∂pw AI-‰n-bn-cp∂p.

a-Zv-l-_p-I-fp-sS aq¿-Ø-h-Xv-IcWhpw ]-£-]m-Xn-Xz-ß-fpw apAvX-kneo˛A-ivA-co X¿°-sØ Xp-S¿-∂v ]pdw-temI-sØ d-^¿ sN-bvX - v hn-ip-≤ Jp¿-B\pw Jp¿-B-\n-te-°v d-^¿ sN-bv-Xv ]p-dw tem-Ihpw a\- n-em-°m-\p-≈ ap-kvenw ]-cn-{i-a-ßƒ \n-e®pt]m-hp-Ibpw euIn-I Po-hn-X-hp-am-bn _-‘-s∏´ ssh-⁄m\n-I im-J-I-sf√mw A-I-‰n-\n¿Ø-s∏-SpIbpw sNbvX - C-tX th-fn¬ X-s∂-bm-Wv C-ke v- manI hn-⁄m-\o-b-ß-sf-∂v hy-h-l-cn-°-s∏-´ ta-J-eI-fnepw k-aql-sØ ]n-t∂m-´v h-en-°p-∂ Nn-e am‰-ßƒ {]-I-S-am-bXv. A-Xn¬ G-‰hpw {]-[m-\-s∏-´74

Xm-Wv a-Zv-l-_p-I-fp-sS Im-cy-Øn¬ kw-`hn-® {InÃm-en-tk-j\pw ]-£] - m-Xn-Xz-ßf - pw. a-Pe v n-kp-If - nepw l¬-JI - f - nepw k-tΩ-fn® s]mXp-P-\-ßƒ-°v B-cw-` -Ime-Øv ]-I¿-∂p In´n-b hn-⁄m-\-ßƒ Jp¿B≥, l-Zo-kv F∂n-h hn-i-ZoI-cn-°p-∂X - nepw a-\ - n-em-°p-∂X - nepw ap-kvenw kaq-lw kzo-I-c-n® hn-im-e-Xbpw ssh-hn-[yhpw kzmX-{¥yhpw Dd-∏v h-cp-Øp-∂X - m-bn-cp∂p. Hmtcm l¬J-bn¬ X-s∂ hnhn-[ ]-fin-X-∑m¿ h-∂v A-h-cpsS Nn-¥b - p-sSbpw [m-cW - b - p-sSbpw A-Snÿm-\ Imcy-ßƒ hn-i-Zo-I-cn-°p-I, ti-jw a-s‰m-cp {]-K-¤]fin-X≥ A-[ym]-\w \-S-Øp-tºmƒ Jp¿-B\n-I h-N\ - ß-sf A-t±-lØ - n-t‚Xm-b Xn-cn-®d - n-hp-If - p-sS A-Sn-ÿm-\Ø - n¬ hn-iZ- o-Ic - n-°p-I, A-h¿-°n-Sb - n¬ \n-e-\n¬-°p∂ ssh-hn-[yß-sf \n-e-\n¿-Øn-s°m≠v Bcpw X-s‚ \n-e-]m-Sn-s\ a-‰p-≈-h-cn¬ A-Snt®¬-]n-°m-Xn-cn-°p-I, F√m-bv-t∏mgpw i-cn-sb°pdn-® B-Xy¥n-I⁄m-\w ssZ-h-Øn-\v am-{X-ta D≈q F-∂v k-ΩX - n®p-sIm-≠v hm-Z˛kw-hm-Zß - ƒ Ah-km-\n-∏n-°p-I C-sXm-s°-bm-bn-cp-∂p ap-kvenw Ncn-{X-Øn-s‚ tim-`-\-bm¿-∂ hiw. Jp¿-B-s\ AX-Xv N-cn-{X-L´- Ø - n¬ km-µ¿-`n-Ih - X - vI - c - n-°m-\p-≈ A¿-lX - D-]t- bm-Ks - ∏-Sp-Øs - ∏-´ Cu Im-ea - m-Wv \qdv I-W-°n-\v a-Zv-l-_p-Iƒ-°v cq-]w\¬-In-bXv. Cu A-h-ÿ-bn¬ h-∂ {]-I-Sam-b am-‰-am-Wv \mtem At©m a-Zvl - _ - p-If - n¬ C-kve - man-I Nn-¥ H-Xp-ßnt∏m-bt- Xm-sS kw`hn-®Xv. hfsc {]m-K¤yap-≈ ]fin-X∑ - m¿ kz-¥w \n-eb - n¬ \-SØn-b l¬-JI - ƒ H-cp {]-tXy-I co-Xn-bn¬ am{Xw Nn-¥n-°p-∂ in-jy∑m-sc H-cp {]-tZi-Øv kr-„n-°p-Ibpw B in-jy∑m-¿ {]-kvXp-X Nn-¥mK-Xn am{Xw {]-N-cn-∏n-°pw-hn[w k-am-\am-b l-¬J - Iƒ {]-kvXp-X {]-tZi-sØ ]-e`m-KØ - m-bn B-cw-`n-°p-Ibpw sN-bvX - t- Xm-sS-bmWv a-Zvl - _ - p-If - p-sS Im-cy-Øn¬ Cu am-‰w {]-IS- a - mhp-∂Xv. C-am-ap-I-tfm-sSm-∏w tN¿-°-s∏-´ a-Zv-l-_pIƒ ]q-¿-h-Ime-Øv Iq-^-°m-cp-sS a-Zv-l_v, C-dmJn-I-fp-sS a-Zv-l_v, im-ap-Im-cp-sS a-Zvl-_v F-s∂ms°-bm-Wv A-dn-b-s∏-´-Xv F∂-Xv ap≥-\n¿-Øn N-cn{X-]c - am-b Cu ]-cn-h¿-Ø\-sØ a-JvZ- o-kn(1981) hni-Z-am-bn hn-i-Ie-\w sN-øp-∂p≠v. kXy-sØ-°p-dn-® F-Ik v- v¢q-ko-hv s¢bnw D-b¿Øn-∏n-Sn-°p-∂ H-cp k-ao]-\w hym-]-I-am-hp-Ibpw {]-kvXp-X s¢bnw Aw-Ko-Ic - n-°m-Øh - s - c√mw A-kXy-hm-Zn-I-fm-bn ap-{Z-b-Sn-°-s∏-Sp-Ibpw sN-bv-Xp F∂-XmWv Cu am-‰w kr-„n-® {]-Xym-LmXw. a-Zv-l_p-I-fp-sS C-am-ap-amcpw {]-K-¤ ]-fin-Xcpw πmt‰m-hn-s‚ ^n-tem-k-^¿ Inw-Kn-s\ t]m-se {]-XnjvTn-°-s∏-Sp-Ibpw Xp-S¿-∂p≈ ssh-⁄m\n-I hf¿®-sb Un-tŒ-‰v sN-øp-Ibpw sN-bv-X-tXm-sS apkvenw C‚-seIv-Nz¬ {S-Uoj-s\ C-Xv \n-jv-{]-`am°n. Jp¿B≥, l-Zo-kv h-N-\-ßƒ a-\- n-em-°p∂-Xn-\p-≈ Xp-S¿-∂v Po-hn-® ap-kvenw kap-Zm-b-Øns‚ A¿-l-X°pw A-h-Im-i-Øn\pw ta¬ ]q¿-h

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

\n-›n-Xß - fm-b Nn-e hym-Jym-\ß - ƒ A-Sn-t®¬-]n®p Cu k-ao-]\w. C-Pv-Xn-lm-Zn-s‚ hm-Xn-ep-Iƒ sIm´n-bS-®p F-∂-Xn-t\-°mƒ `bm-\-I-amWv, ssh-hn[yß-sf H-tc k-Xy-Øn-s‚ hy-XykvX - B-hn-jvI - mc-ß-fm-bn a-\- n-em-°n ]q¿-hIm-e ap-kvenw k-aqlw kzo-I-cn-® k-ao-]\-sØ A-Xv A-\y-am-°n F∂-X.v

ss[j-Wn-I- A-]-NbØn¬ hy-h-ÿm]n-X I-em-e-b-ß-fp-sS ]-¶v Cu ]-›mØ-ew ap-ºn¬ sh®p-sIm-≠v C-kveman-I hn-Zym-`ym-k ta-Je - I - f - n¬ D≠m-b am-‰ß - ƒ Iq-Sn ]cn-tim-[-\-b¿-ln-°p-∂p≠v. {]-hm-N-I Imew ap-X¬ Xp-S¿-∂p h-∂ co-Xn-I-fn¬ D-≠m-b ImXem-b c-≠v am-‰-amWv a-Zvd-km k-{º-Zm-b-ß-fp-sS B-hn-jI -v c - W - w- . Cu D-]\ - ym-kØ - n-s‚ B-cw-`Øn¬ kq-Nn-∏n-®Xp-t]m-se c-≠v hy-Xykv-X k-c-Wn-I-fneq-sS-bm-Wv C-kv-eman-I Nn-¥-Iƒ hym-]n-®Xv. a-Pvenkv, l¬-J, Jm≥, sse-{_-dnIƒ, a-Iv-X_v, IpØm_v, k-eq¨, ap-kv-X-iv-^m F-∂n-h-sb√mw hn⁄m\-sØ hym-]n-∏n-® kw-hn-[m-\-ß-fm-bn-cp-∂p. kaql-Øn-se F√m-h¿°pw {]m-b-t`Z-a-s\y, Hmtcm-cp-Ø-cp-sSbpw k-a-bhpw H-gnhpw A-\p-k-cn-®v ⁄m-\w t\-Sm-\p-]I - c - n-°p-∂ A-Xy-¥w C≥-t^m¿a¬ B-b Cu L-S-\-Iƒ hf-sc hy-hÿm]n-X coXn-bn-te-°v ]-cn-h¿Ø-\w sN-ø-s∏-Sp∂-Xv a-Zvd-km k-{º-Zm-bØ - n-s‚ B-hn¿-`m-ht- Øm-Sp Iq-Sn-bmWv. C-kveman-I k-aq-l-Øn¬ ln-Pv-d \m-emw \q‰m≠n¬ B-hn¿`-hn-°p-Ibpw A-©mw \q‰m-≠n¬ hym]-I-am-hp-Ibpw sNbvX hy-h-ÿm]n-X D-∂-X ]T\tI-{µ-ßf - m-Wv a-Zd-v k - I - ƒ F-∂v A-d_ - n-bnepw tImtfPv Hm-^v l-b¿ te-Wnw-Kv F-∂v Cw-•o-jnepw Adn-b-s∏-Sp-∂Xv. Cu kw-hn-[m-\w B-cw`n-°p-∂-Xn\v ap-ºpX-s∂ t\c-sØ ]-≈n-Iƒ tI-{µo-I-cn-®v h-f¿-∂p-h-∂ a-Pven-kp-Iƒ A-s√-¶n¬ l¬-J-Iƒ Iq-Sp-X¬ Im-cy-£-a-am-°p-∂-Xn-s‚ ap-t∂m-Sn-bm-bn ]-≈n-I-fn¬ X-s∂ tlm-kv-‰¬ ku-I-cy-ßƒ Bcw`n®n-cp∂p. Xm-ak - ku-Ic - y-tØm-sS-bp-≈ CØcw kw-hn-[m-\-ßƒ Jm≥ F-∂ t]-cn-em-W-dn-b-s∏´-Xv. (a-J-Zo-kn 1981). C-Xn-s‚-sb√mw hn-Ikn-X cq]-ßƒ F-∂ \n-e-bn-em-Wv a-Zv-d-k-Iƒ B-cw-`n-°p∂Xv. hn-Zym`ymk-sØ cm-{„-Øn-s‚ Io-gn¬ Iq-SpX¬ hy-h-ÿm-]n-X-am-°m≥ \-SØn-b Cu {iaw, apkvenw k-aq-lØ - n¬ hn-⁄m-\mt\z-jW-sØ Xzcn-Xs - ∏-SpØn-b F-√mw ap≥-kw-hn-[m-\ß - s - fbpw ka-\z-bn-∏n-®v sIm-≠m--bn-cp-∂p B-hn-jI -v r-Xa - m-th-≠Xv. a-s‰m-c¿-Y-Øn¬ sse-{_-dn, k-e-qWp-Iƒ, ap-kv-Xiv-^-Iƒ Xp-Sßn-b A-\u-]-NmcnI ssh-⁄m\nI tI-{µ-ßf - n¬ {]-iv\ - h - X - vI - c - n-°s∏-´ F√m hn-jb-ßfpw a-Pv-enkv, l¬-J Xp-Sßn-b Ip-d-®p-IqSn Hu-]-Nm-cn-I-am-bn \-S-∂ kw-hn-[m-\-ß-fn¬ ]Tn-∏n°-s∏-´ hn-jb - ß - fpw kw-tbm-Pn-®psIm-≠p-≈ H-cp ]T-\c - o-Xn-bm-bn-cp-∂p a-Zvd - k - I - ƒ kzm`m-hn-Ia - mbpw

{]_‘ kam-lmcw

kzo-I-cn-t°-≠n-bn-cp-∂Xv. ]t£, im-kv-{Xo-b hn⁄m\-sØ kw-ib-tØm-sS ho-£n-® {]-kvXp-X Im-ew a-Zv-d-k-I-fp-sS CØ-cw kzm`mhnIam-b hn-Ik-\-Øn-¬ sX-‰m-bn kzm-[o-\n°p-I am-{Xa√, apkvenw ss[-jWn-I hm-Xn-epI-sf CSpßn-b hn-`mKo-bX sIm-≠v sIm-´n-b-S-°m≥ h-sc Im-c-W-am-bn F-∂v N-cn-{Xw. im-kv-{Xo-b hn-⁄m-\-ßƒ A-h-KWn-°-s∏-´p a-X-hn-⁄m-\o-b-ßƒ-°v am{Xw {]m[m\yw \¬-Ip-Ibpw sN-bv-Xp F∂-Xv am-{X-a√ hyh-ÿm]n-X hn-Zym`ym-k tI-{µ-Øn-s‚ D-Z-b-tØmsS kw`hn®Xv. a-dn-®v B-[n]-Xy aq-eyß-sf AYhm ta-[m-hn-Xz-ap-≈-h-cp-sS ho-£-W-ßfpw \n-e-]mSp-Ifpw am{Xw i-cnbm-b \n-e-]mSv F-∂ \n-e-bn¬ A-Sn-t®¬-]n-°m≥ Cu tI-{µ-ßƒ D-]-tbm-K-s∏SpØn. F∂√; ]-e hy-h-ÿm]n-X a-Zv-d-k-Ifpw B-cw`n®-Xv X-s∂ H-cp {]-tXy-I X-cw Nn-¥-Iƒ am{Xw P-\-ßƒ ]n-¥p-S-c-W-sa-∂ hmin-tbm-Sp IqSn-bmWv. C-kv-eman-I N-cn-{X-Øn-se A-Xy-]q¿-h I-em-eb-ßfm-b A¬ A-kvl - dpw _-KvZ- m-Zn-se a-Zvd - k - \nkm-an-øbpw D-Zm-l-cW-am-sb-Sp-°mw. Cu-Pn-]v-Xn¬ B-[n-]Xyw ÿm]n-® io-Cu ^m-Xzn-an-Iƒ {In-kvXp-h¿-jw 926˛¬ A¬A-kl -v ¿ ÿm-]n-®t- ∏mƒ AXn-s‚ {][m-\ e£yw kp-∂o B-ib - ß - ƒ-°v ta¬ io-Cu X-Øz-ßƒ {]-N-cn-∏n-°-epw P-bn-®-S-°epw B-sW∂v (A-lva-Zv 1965, tUm-Uv-Pv 196) hf-sc hy‡-am-bn-cp∂p. ^m-Xzn-an I¿-a-im-kv{Xw hym-]-I-ambn \-S∏ - m°p-I F-∂Xpw AXn-s‚ e-£y-am-bn-cp∂p. C-Xn-s\ X-Sp-Øp\n¿-Øm-s\-t∂m-WamWv, kp-∂o B-i-b-ßƒ-°v ta¬-t°mbv-a Dd-∏v h-cpØp-I F∂ D-t±-iy-tØm-sS k¬-Pq-In kp¬-Xzm-s‚ h-kodmb \n-km-ap¬ ap¬-Iv _-KvZm-Zn¬ a-Zv-d-k \n-km-an-ø F.kn 1065˛¬ ÿm-]n-®Xv. ]n¬-°meØv k¬PqInIƒ Cu-Pn-]v-Xv ]n-Sn-®-S-°n-b-t∏mƒ, A¬A-kvl¿ kp-∂o B-i-b-ßƒ-°-\pcq]-am-bn ]p-\x-kwhn-[m\n-°-s∏´p. C-Xp-t]m-se hy-hÿ m]n-X I-em-eb - ß - s - f√mw G-sX-¶nepw H-cp \n-e-]m-Sn-s\ A-s√-¶n¬ I¿-a-imkv-{X-sØ {]-N-cn-∏n°p-I F-∂ e-£y-Øn¬ H-Xpßnb-Xv ssh-⁄m\n-I hn-Im-k-Øn-s‚ H-´-\h-[n km-[y-XI - f - m-Wv C√m-Xm-°n-bXv. F∂√, a-Zd-v k - I - ƒ°m-bn h-J^ -v v kz-Øp-°ƒ D-]t- bm-Ks - ∏-SpØn-b thf-I-fn¬ ]-e hm-Jn-^p-amcpw H-cp {]-tXy-I a-Zv-l_n-s\ ]n-¥p-W-°pw-hn-[-am-bn-cn°-Ww X-s‚ kzØv D-]-tbm-Kn-°p∂-Xv F-∂v \n-_-‘-\-Iƒ sh®Xpw hn-hn-[m-i-b-ßƒ X-Ωn-ep-≈ Xp-d-∂ kw-hmZØn-s‚ A-hk - c - ß - ƒ ]-e ÿm-]\ - ß - f - nepw sIm´n-bS- ®p. CXn-t\m-sSm-∏w tN¿-Øv hm-bn-t°-≠X - m-Wv hy‡n-Xe - Ø - n¬ \-S∂ - C-PX -v n-lm-Zp-If - p-sS km-[y-XIsf Zp¿-_-e-s∏-SpØpw hn-[w a-Zv-l-_p-I-fp-sS Imcy-Øn¬ kw`-hn-® Cu am-‰w hyh-ÿm]n-X hnZym-`ym-k k-{º-Zm-bß - s - fbpw kzm-[o-\n-®p F-∂Xv. 75

t\c-sØ kq-Nn-∏n-®Xp-t]m-se H-cp {]-tXy-I a-Zvl_v A-s√-¶n¬ A-Xn-s\ ]n-¥p-W-°pw-hn-[w c-Nn°-s∏-´ {K-Ÿß - ƒ am{Xw hn-Zym-eb - ß - f - n¬ ]Tn-∏n°-s∏´p. hy-h-ÿm]n-X I-em-e-bßƒ, euIn-I hn-Zym`ymk-sØ A-h-K-Wn®pw ta-[m-hn-Xz-ap-≈ cm-{„ob˛-a-X k-c-WnI-sf am{Xw ]n-¥p-W®pw \-SØn-b hn-Zym-`ym-k ]-≤X - n hf-sc k-¶p-Nn-Xam-b X-eØ - n¬ ap-kvenw k-aql-sØ X-f-®nSp-I am-{Xa√, ssh⁄m\n-I h-f¿®-sb h√m-sX a-pc-Sn-∏n®p. hn-ip≤ Jp¿-B≥ ]Tn-°p-∂X - n-\v ]pdw-temI-sØ d-^¿ sN-øp-Ibpw ]pdw-temI-sØ hym-Jym-\n-°p-∂X - n-\v Jp¿B-s\ d^-¿ sN-øp-Ibpw sN-øp-∂ ]q¿-hIme k-ao]-\w C√m-Xmbn. Jp¿-B≥ ]Tn-°m≥, Ad-_n- `m-j, {Kma¿, X-PvhoZv, sd-tSm-dn-Ivkv, t{]mkUn Xp-S-ßn-b-h am{Xw A-`y-kn-°-s∏´p. hf-sc kPo-h-X-bp-≈ Jp¿B-s‚ Pz-en-°p-∂ B-i-b-ßfpw I¿-a-im-kv-{X-Øn-s‚ C-Spßn-b ap-dn-I-fn¬ _-‘n°- s ∏´pw A- £ - c - ß ƒ sIm≠pw hm- ° p- I ƒ sIm≠pw A-`ym-kw Im-Wn-°p-∂ {K-Ÿ-ßƒ h-sc a-X{- K-Ÿß - s - f-∂ \n-eb - n¬ c-Nn-°s - ∏-Sp-Ibpw ]Tn∏n-°-s∏-Sp-Ibpw sN-bvXp. Jp¿-B≥ t\-cn-´v ]Tn∏n-°p-∂-Xn-\v ]I-cw A-Xn-s\ D-]-Po-hn-®v c-Nn-® X-^v-ko-dp-Iƒ am{Xw A-`y-kn-∏n-°p-∂ k-ao]-\w hym-]-I-ambn. C-Xv Jp¿-B\n-I h-N-\-Øn-\v Nn-e¿ \¬In-b hym-Jym\-sØ hym-]I - a - m-°m\pw Jp¿-B\n-te-°v hm-Xn-ep-Iƒ Xp-d° - m-\p-≈ Hmtcm ap-kvenan-s‚bpw A-h-kc-sØ \n-tj-[n-°m\pw Im-c-Wambn. ]-Xn-\memw \q-‰m-≠m-b-t∏m-tg-°pw Xn-tbm-f-Pn°v ]pd-sa `m-jm ku-µ-cy-Øn-s‚ am-kv-a-cn-I-X-bneq-∂p-∂ H-´-\h-[n N¿-®-Iƒ-°v C-kvemanI temIw km£ywh-ln®p. X-^v-ko-dp-Ifpw B A¿-YØn¬ c-Nn-°-s∏´p. ss_-fm-hn-bp-sS (1286) X-^vko-dm-Wv ]-e a-Zv-d-k-I-fnepw ]Tn-∏n-°-s∏-´ {][m\{KŸw. ]-Xn-s\´mw \q-‰m-≠n-se ]-fin-X\m-b A¬ X-lv\m-hn X-s‚ I-»m^p C-kX v- zn-em-lm-Xn¬ ^p\q≥ F-∂ X-s‚ {]-kn-≤ {K-Ÿ-Øn-s‚ B-apJ-Øn¬ A-°me-Øv C-¥ybn-sem-cn-SØpw imkv{Xw ]Tn-°m≥ km-[yam-b H-cp tI{µw Im-Wm\m-bn√ F∂pw A-Xv ImcWw Cu {K-Ÿ-Øns‚ t{Im-Uo-Ic-Ww A-t±l-sØ {]-bm-k-s∏-Sp-Øn F∂pw ]-cn-X-]n-®-Xm-bn ^-kvep¿-d-lvam≥ (1982˛t]-Pv 37) tc-J-s∏-Sp-Øp∂p. am-{Xa√, {Km-a-dn-s\-°p-dn®pw `m-jm ku-µ-cysØ-°p-dn-®-pap-≈ X¿-°w H-cp `m-K-Øpw, b-Ym¿-Y {K-Ÿ-Øn-\v ]I-cw Ah-°v F-gpXn-b hym-Jym-\ßfpw hym-Jym-\-ß-fp-sS hym-Jym-\-ßfpw ]Tn-∏n°p-Itbm a-\x-]mT-am-°n-sh-°p-Itbm sN-øp-∂ {]h-WX - a-s‰m-cp `m-KØpw _p-≤n- ] - c - a - m-bh - n-ImksØ Iq-Sp-X¬ Zp¿-_-e-am°n. ]T-\w F∂-Xv a-\:]mTØn-sem-Xpßn. kz-¥-am-bn temI-sØ A-`nap-Jo-Icn-°m-\p-≈ ti-jn ]p-Xp-X-e-apd-°v \-„76

s∏´p. C-tX Xp-S¿-∂v P-∑-sa-Sp-Ø ap-kvenw ]-finX-∑m¿ H-∂p-In¬ {Km-a¿ A-s√-¶n¬ G-sX-¶nepw H-cp {K-Ÿs - Ø-°p-dn-®v AKm-[⁄m-\a - p-≈h - cpw F∂m¬ a-s‰√m hn-j-b-sØ-°p-dn®pw Z-cn-{Z-cp-am-bncp∂p. ]pdw-temI-sØ I-s≠-Øm\pw Iq-Sp-Xe - m-bn Adn-bm\pw D-’m-ln-°p-∂, ssh-hn-[y-am¿-∂ hn-j-bß-fn¬ H-tct]m-se anI-hv ]p-e¿ - Øn-b hyIvXn--Iƒ C-kv-emanI tem-I-Øn-\v A-{]m-]y-amb-Xv C-ß-s\bmWv. A-dn-bm-Ø Im-cy-ßƒ I-s≠-Øm≥ a-\ pw Nn-¥bpw Xpd-∂psh® ]q¿-hIm-e k-c-Wn-bp-sS ÿm\-Øv a-s‰√m-hcpw ]d-™p sh®-Xv B¿-Pn°m≥ Xn-Sp-°-s∏-Sp-∂ H-cp ]m- o-hv t\m-fPv At\z-jI - \ - m-bn ap-kvenw-Iƒ am-dp-∂X - n-{]-Im-ca - m-Wv. Cu am‰-sØ Xp-S¿-∂m-Wv h-f-cp-Ibpw hn-I-kn°p-Ibpw sNbvX tem-Is - Ø A-`n-ap-Jo-Ic - n-°m-\mhm-sX ap-kvenw k-aq-lw \n-jv-{In-b Im-gv-N-°m-cmbn am-dn-bXv. ap-kvenw {]-Xn-Ì-fp-sS ssh-⁄m\nI {K-Ÿ-ßƒ H-∂S-¶w hm-bn-°m\pw hn-h¿Ø-\w sN-øm\pw bq-tdm-∏v Xn-Sp-°w Im-ń-b \m-fp-I-fnse√mw, C-kvemanItemI-Øv A-hc - p-sS {K-Ÿß - ƒ hm-bn-°m≥ Bcpw k-∑\- v Im-Wn-®n-cp-∂n√. kaql-sØ Ip-dn-®v km-aqln-I ]-cn-Wm-a-ß-sf-°pdn®pw D-Pz-eam-b Im-gv-N-∏m-Sp-Iƒ A-h-X-cn-∏n-® C_v-\p J¬-Zq-s‚ ap-J±n-a kn-e-_-kn¬ Dƒ-s°m≈m-\p-≈ k-∑-\-s -¶nepw A¬A-kv-l¿ I-m-Wn°-W-sa-∂v A-`y¿-Yn-® ap-lΩ-Zv A-–p-hn-s\ Ah⁄-tbm-Sp Iq-Sn-bm-Wv ]-Xn-s\´mw \q-‰m-≠n¬ hsc ap-kvenw ]fin-X t\-XrXzw ho-£n-®Xv. A°mesØ A-kvl¿ sd-Œ¿ ssi-Jv A¬ i¿-_o\n A-–p-hn-s\-°p-dn-®v ]-d™-Xv C-{]-Im-cw hm-bn°mw: \-Ωp-sS ]q¿-hn-I¿ A¬A-kv-l¿ ÿm-]n-®Xn-s‚ D-t±iyw B-cm-[-\-°m-bn H-cp ssZhn-I `h\w ÿm-]n-°m-\mWv. euIn-I Im-cyhpw B-[p\nI hn-⁄m-\o-b-ß-fp-am-bn _-‘-s∏-´v A-h¿-°v H∂pw sN-øm-\p-≠m-bn-cp-∂n√. ]t£, Cu a-\pjy-\v˛A-–p-hn-\v˛A¬A-kv-l-dn-s‚ b-Ym¿-Y a-Xk-c-Wn-sb \-in-∏n®v Cu a-lØm-b a-kv-Pn-Zn-s\ X-Øz-Nn-¥bpw km-ln-Xyhpw ]Tn-∏n-°p-∂ H-cp kvYm]\-am-°m-\m-Wv Xm¬-]c - yw (A¬ k-hm-lncn, Xm-co-Jp¬ A-kvl¿ h XXz-∆p-cnln, t]-Pv 259). A-h-km-\w 1905˛¬ ap-lΩ-Zv A-–p-hn-\v A¬Akv-l-dn-s‚ K-th-Wnw-Kv Iu-¨kn-en¬ \n∂pw cmPn-sh-t°-≠n-h∂ - p. ùXnI temI-sØ Po-h¬ {]-iv-\-ß-sf-°p-dn® Xn-I-™ A-⁄-X F-{X-tØm-fw \-Ωp-sS ]q¿hIm-e ]-fin-X∑ - m¿-°p-≠m-bn-cp-∂p F-∂X - n-s‚ DZm-lc - W-am-bn A¬A-kl v- d - n-s‚ dIvS- s - d Im-Wm≥ e-_v-\m≥ ap-X¬ Ibvtdm h-sc k-©-cn-® Hcp k©m-cn-bpsS I-Y A¬ k-hm-ln-cn (1964, t]-Pv 20) D-≤-cn-°p-∂p≠v. X-s‚ tZ-i-Øn-s‚ t]-cv ]-d-™t∏mƒ e-_-v\m≥ F-hn-sS-bm-sW-∂v tNm-Zn® B alm-]fi n-Xs - ‚ A-⁄X - s - b-°p-dn-®v hym-Ip-es - ∏´v

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Rm≥ C-{X-Zq-cw k-©-cn®-Xv C-Xn\mtWm F-∂v ]-cn-X-]n-®v H∂pw N¿-® sN-øm-sX ]≥-hm-ßn B k-©mcn. Cu A-⁄-X-bm-Wv tImf-\n i-‡n-Iƒ-°v apkvenw temI-Øv Nph-∏v ]-c-h-Xm-\n hn-cn-®v sImSp-ØXv. \mw tIm-f-\n-h-Xv-I-c-W-Øn-\v A\p-tbmPyamw-hn-[w ]m-Is - ∏-´h - c - m-bn-cp-∂p F-∂ _n-∂_ - n(2003) -bpsS hn-a¿i-\w {]-k-‡-am-°p-∂p≠v Cu ]-›m-Øew. s\-t∏m-fn-b-s‚ -{]n‚nw-Kv {] pw imkv{- Xo-b an-Ih - p-Ifpw I-≠v hm s]m-fn®p-t]mbn CuPn-]v-jy≥ P-\-X F-∂v N-cn{Xw tc-J-s∏-Sp-Øp∂p. CuPn-]v-Xn¬ ]t£, {^-©p-Im¿ ÿm-]n-® hn-Zym`ym-k ÿm-]\ - ß - fpw im-k{-v X ]-co-£W - i - m-eI - fpw Cu-Pn-]v-Xp-Im-sc kw-_-‘n-t®-S-tØm-fw tIh-ew AZv`p-X tI-{µ-ßƒ am-{X-am-bn-cp-∂p. A-h-cmcpw ⁄m-\w t\-Sn A-h k-µ¿in-®n√; hn-t\m-Zhpw AZv`p-X Zr-iy-ßƒ-°v km£yw h-ln-°epw am-{Xam-bn-cp-∂p A-h-cp-sS e-£yw. A-[n-\n-hn-ivS CuPn-]vX - n-se {]-ikvX - N-cn-{X-Im-c\m-b A¬ P-_m¿Xo¬ A-°m-e-L-´-Øn-se {^-©p-Im¿ ÿm-]n® sse-{_-dnIƒ, a-‰p ÿm-]\ - ß - ƒ F-∂n-hb - n¬ Imh¬ \n¬-°p-∂ {^-©v ]-´m-f° - m-cp-sS hm-b\ - b - nepw ]T-\-Ønepw ap-gpIn-b Imgv-N I-≠v A-º-c∂p-t]mb-Xm-bn tc-J-s∏-Sp-Øp∂p (Uyq¨ 1939). {^-©pIm-cpsS Cu ssh-⁄m\n-I Xm¬-]-cy-sØ A°mesØ Cu-Pn-]v-jy≥ ap-kv-enw-I-fp-sS a-t\m-KXn-bp-am-bn Xm-c-Xayw sN-bvXp-sIm-≠v A¬ P_m¿Xo¬ ]-d-bp-∂Xv: \-sΩ t]m-se Nn-¥n-°p-∂h¿-°v H-cn-°epw Dƒ-s°m-≈m-\m-hm-Ø Im-cy-ßfm-Wv AXv (Uyq¨, t]-Pv 97) F-∂mWv. H-cp-ImeØv Nn-¥m-hnπ-hw sIm-≠v temI-sØ A-º-cn-∏n-® ap-kv-enw-Iƒ F-Øn-s∏-´ Z-b-\o-bm-h-ÿ-sb-bm-Wv A¬ P-_m-¿X - o¬ hn-fn-®d- n-bn-°p-∂Xv. Cu-Pn-]j -v y≥ ap-^v-Xnbmb ssi-Jv A¬ _-Ivcn {^-©p-Im¿ \-SØp-∂ im-kv-{Xo-b ]-co£-Ww I≠v, cm-k h-kvXp-°ƒ tbm-Pn-∏n-°p-∂-Xpw, aq-e-I-ßƒ th¿-Xn-cn°p-∂-Xpam-b ]-co£-Ww I-≠v {]-kvXp-X e-t_md-´-dn-bn-se im-kv-{X-⁄-t\mSv, C-sX√mw sN-øp-∂ Xm-¶ƒ-°v F-s∂ Hc-hk-cw sam-tdm-t°m-bnepw Ibvtdm-bnepw F-Øn°m-\mhp-tam F-∂v tNm-Zn-®X - mbpw km-[y-a√ F-∂v im-kv-{X-⁄≥ a-dp]-Sn \¬-In-bt∏mƒ F-¶n¬ Xm-¶ƒ H-cp A¿[ a-Po-jy≥ IqSnb√t√m F-∂v a-dp]-Sn \¬In-b-Xmbpw s\-t∏mfnb-s‚ Po-hN - c - n-{X-Im-c\m-b _p¿-dnsb\ (1932) tcJ-s∏-Sp-Øp-∂p≠v. A-[n-\n-th-i a-\- n-s‚ ]-cnlmkw Cu N-cn-{X-hn-hc - W - Ø - n¬ Im-Wm-sa-¶nepw A-{]-Im-cw ]-cn-lk - n-°s - ∏-Sm≥ am{Xw ssh-⁄m\nI ap-cS- n-∏v sIm-tfm-Wn-b¬ Im-eØ - n-\v ap-ºv X-s∂ ap-kv -enwI-sf _m-[n-®n-cp-∂p F-∂ I-bv-t]dn-b kXyw \-ap-°v A-h-K-Wn-°m-\m-hn√.

ap-t∂m-´p-≈ hgn ap-kvenw ss[-jWn-I ]m-c-º-cy-Øn-s‚ X-I¿-

{]_‘ kam-lmcw

®-sb-°p-dn-® Cu N-cn-{X-]c - am-b hn-iI - e - \ - Ø - n-s‚ D-t±iyw N-cn-{X-sØ ap≥-\n¿-Øn `m-hn-bn-te-°v hmXn-ep-Iƒ Xp-d-°m-\p-≈ km-[y-X-Iƒ B-cm-b-emWv. Nn-¥m-hn-π-h-Øn-s‚ tim`\-bm¿-∂ ]q¿-hIme N-cn{Xw ]p-\-c-h-X-cn-∏n-°p-∂-Xn-\v B-[p\n-I hn⁄m-\o-bß - f - p-sS C-ke -v m-ao-Ic - W - s - Ø-°p-dn-® N¿®-Iƒ C-∂v hym-]-I-amWv. c-≠v hy-Xykv-X X-ØzNn-¥m ]-›m-Ø-e-ß-fn¬ ]n-d-hn-sb-Sp-°p-∂ hn⁄m-\ß-sf F-{]-Im-ca - m-Wv k-a\ - z-bn-∏n-°m-\mhpI F-∂ k-a-ky-°v C-\nbpw Ir-Xyam-b DØ-cw \¬-Im≥ ]t£, C-kvem-ao-I-c-W-hm-Zn-Iƒ-°v km[n-°p-∂n√; F∂√, B-[p\n-tIm-Øc temI-Øv ⁄m-\h - p-am-bn _-‘s - ∏-´v \-S° - p-∂ A\h-[n kwhm-Z-ß-sf-°p-dn-®v Xo¿Øpw au-\w ]m-en-°p-I-bmWv C-kvem-ao-I-c-W-sØ-°p-dn-®p-≈ G-Xm-s≠√m kw-hm-Z-ß-fpw. F¨-]-Xp-I-fn¬ k-Po-hX ssI-hcn-® C-kve - m-aoI-cW - N¿-®I-sf Xp-S¿-∂v cq-]wsIm≠ kw-cw-`ß-fn¬ G-dn-bXpw apkvenw ss[-jWnI ap-t∂-‰-Øn-\v k-lm-b-I-am-hmsX tIh-ew ]-Sn™m-d≥ temI-Øv c-Nn-°-s∏-´ sS-Iv-Ãv _p-°p-Ifn¬ t]¿Øpw t]¿Øpw Jp¿-B≥ B-b-Øp-Iƒ tN¿-Øp-sh-°p-∂ hr-Ym hym-bm-a-Øn¬ H-Xp-ßnt∏m-hp-Ib - mWv. C-Xn-s‚ Im-cW - ß - ƒ ]-eX - mWv. AXn¬ G-‰hpw {]-[m-\w ⁄m\w, ssZhn-I kXyw F-∂o c-≠v ]-cn-I¬-]-\I-sf C-kveman-I hn-⁄m\o-b-ß-fp-sS cq-]o-I-c-W-Øn¬ {]-Xn-jvTn-t°≠-Xv F-{]-Im-c-am-Wv F-∂-Xn-s\ Ip-dn-® B-i-b A-hy‡-X Xs∂. {Ko-°v kw-kv-Im-c-Øn-s‚ Xp-S¿-®-bmbn ]-Sn-™m-d≥ tem-IØ - v sIm-≠m-Ss - ∏-´ ⁄m-\sØ-°p-dn-® kv-s]-tŒ-‰¿ Xnb-dn X-s∂-bmWv H-c¿Y-Øn¬ C-ke -v m-ao-Ic - W - hm-Zn-Ifpw D-b¿-Øn-∏n-Sn-°p∂Xv. ]-c-a bm-Ym¿Yyw tX-Sn-bp-≈ A-t\z-j-W-amWv hn-Zym-`ym-k-sa∂pw B-i-b-cw-K-Øp-≈ [ym-\\n-cXam-b A-t\z-j-W-am-Wv ⁄m-\w D¬-]m-Zn∏n°p-I F∂pw hn-iz-kn-°p-tºmƒ ⁄m-t\m¬-]mZ-\ {]-{In-b-bn¬ Hm-tcmtcm Im-e-Øn-sebpw kmaqln-I cm-{„o-b {]-{In-b-°p-≈ ]-¶m-fn-Øw \mw hn-kv-a-cn®p-t]m-hp-I-bmWv. A-°mc-Ww sIm-≠pXs∂ C-kve - m-ao-Ic - W - s - Ø-°p-dn-® ss[jWn-I N¿®-Ifn-sem∂pw km-aq-ln-I˛cm-{„o-b L-S\ - I - ƒ-°v ⁄m-t\m¬-]m-Z\ - Ø - n¬ D-≈ ]-¶n-s\-°p-dn® t_m[-]q¿-ham-b N¿-®I - ƒ ImWp-I km-[ya√. ap-ke v nw temI-Øv \n-e-\n-¬-°p-∂ P-\m-[n]-Xy hn-cp-≤\mb cm-{„o-b L-S\ - I - ƒ-°v Ckveman-I hn⁄m-t\m¬]m-Z\-sØ d-±v sN-øp-∂X - n¬ \n¿-Wm-bI - ]-¶p-s≠∂v hn-fn-®p ]-d™pw \n-e-hn-ep-≈ cm-{„o-b L-S\I-sf tNmZyw sN-bvXpw am-{X-ta ]pXn-b A-dn-hpIƒ \-ap-°v D¬-]m-Zn-∏n-°m-\mhq. \n-e-hn-ep-≈ hyh-ÿ-°n-S-bn¬ \n-∂v sIm-≠p-≈ C-kvem-ao-I-c-WØn-\m-bp-≈ G-Xv {i-ahpw hy-h-ÿ-bp-sS Im-h¬°m¿ am-{X-am-bn C-kve - m-ao-Ic - W-sØ H-Xp-°pw. ^e-Øn¬ C-t∏mƒ kw-`h - n®p-sIm-≠n-cn-°p-∂Xpw AXmWv. 77

Cu Imc-Ww sIm-≠v X-s∂ sk-°yp-ec - nk-sØ Ip-dn-® A-dp-]-Xp-I-fn-ep-≈ N¿-®-Iƒ X-s∂-bm-Wv C-kv-em-aoI-c-W kw-hm-Z-ß-fn-epw apg-®p \n¬-°p∂Xv. sk-°yp-edn-kw H-cp-Ime-Øv \-Ωp-sS apºnse G-‰hpw Ir-Xyam-b sh√p-hn-fn-bm-bn-cp∂p. AXn-s\-Xn-sc C-ke -v man-I \-hP - mK-cW - {]-ÿm-\ßƒ \-SØn-b Xo-£v-Wamb t]m-cm-´w A-Xn-s‚ A-]ISw t_m-[y-s∏-Sp-Øp-∂-Xn¬ hn-P-bn-®n-´p-ap≠v. F∂m¬, C-∂v B-[p-\n-I-X-bp-sS D-t]m¬-]-∂-ß-sf∂ \n-e-bn¬ B-tKm-f-h-Xv-Ic-Ww, am¿°-‰v C-°tWm-an F∂n-h ap-ke v nw k-aql-sØ `o-Xn-P\ - I - amwhn-[w th-´b - m-Sp-Ibpw ⁄m-\w t]mepw I-tºm-fh - XvI - c - n-°s - ∏-Sp-Ibpw sN-bvX - n-cn-°p-Ib - mWv. ]t£, Ch-sb \n-in-X-am-bn \n-cq]-Ww sN-øp-∂ hn-i-I-e\-ßfn-sem∂pw C-ke -v m-ao-Ic-W N¿-®I - ƒ-°v Xm¬]-cy-an√ F-∂p am-{Xa√, C-kvem-an-s‚ A\-¥km[y-XI - ƒ D-]t- bm-Kn-®v C-kve - man-I hn-⁄m-\o-bß - fm-bn ]-cn-K-Wn-°-s∏-Sp-∂ C-kvem-an-Iv _m-¶nwKv, C-kv-em-an-Iv ^n-\m≥kv, C-kv-em-an-Iv am-t\-Pv-sa‚ v Xp-Sßn-b I-tºm-fh - X - vI - c - W - Ø - n-\v D-]t- bm-Ks - ∏-SpØp-Ib - m-Wv C-ke v- m-ao-Ic - W - Ø - n-\m-bn {]-Xn-jvTn-°s∏-´ ÿm-]-\-ßfpw kw-hn-[m-\-ß-fpw. \n-e-hn-ep≈ km-aqln-I cm-{„o-b L-S\ - I - ƒ {]-Nc - n-∏n-°p-∂ aq-eyß-sf a-dn-IS- ° - p-∂Xn¬ C-kve - m-aoI-cW - {i-aßƒ t\-cn-Sp-∂ {]-Xn-k-‘n-sb-bm-Wv C-Xv A-S-bmf-s∏-Sp-Øp-∂Xv. cm-{„o-b hy-hkvY - t- b-°mƒ {]-[m-\a - m-Wv ta-[mhn-Xz-ap-≈ {Kq-∏p-Iƒ ⁄m-t\m¬-]m-Z-\-Øn¬ sNep-Øp-∂ kzm-[o\w. Cu D-]-\ym-k-Øn¬ kq-Nn∏n®-Xpt]mse, ]q¿-h\n-›n-X-ßfm-b hym-Jym-\ßfpw hn-iZ- o-Ic - W - ß - fpw a-X sS-IvÃ - p-If - n¬ A-Snt®¬-]n°p-I am-{X-a√ A-h-sb-sb√mw hn-ip≤-amsW-∂v Ip-dn-°p-∂ ]-Z{]-tbm-K-ßƒ h-sc \mw hnI-kn-∏n-®n-´p≠v. a-X-hn-⁄m-\o-b-ßfm-b ^n-Jvlv, C-kve - man-I N-cn-{Xw XpS-ßn F√m-‰n-s\bpw dn-ho¬Uv t\m-fU-Pv F-∂v hy-hl - c - n-°p∂-Xv D-Zm-lc - Ww. Jp¿B-s\ D-]-Po-hn-®v \q-‰m-≠p-I-fm-bn ap-kvenw ]fin-X-∑m¿ hn-I-kn-∏n-® hn-⁄m-\ob-ß-sfm∂pw dn-ho¬-Uv A√ F∂pw Im-e-Øn-\-\p-k-cn-®v A-h¿ \¬In-b hn-i-Zo-I-c-W-am-sW∂pw ]p-Xp-X-eap-d ad∂p-t]m-Im≥ C-Xv Im-c-W-am-hp-∂p. am-{Xa√, ]q¿h \n›n-X hym-Jym-\-ß-fn¬\n∂pw `n-∂-am-bn Imcyß-sf k-ao-]n-°p-∂h - s - c-sb√mw k-Xy-Øn¬\n∂v hy-Xn-Ne - n-®h - c - m-bn a-p{Zb-Sn-°m\pw C-Xv Im-cW - a - mhp-∂p-≠.v ssZhn-I k-Xy-Øn-\v \¬-Is - ∏-´ Cu hymJym-\ß - f - n-se√m-ap-≈ N-cn-{X-]c - X - s - b-bmWv Cu \ne-]m-Sv aq-Sn-sh-°p-∂Xv. ]pXn-b Im-e-sØ-°p-dn-®p≈ G-Xv ]T-\hpw ]q¿-hIm-e ]-fin-X-∑m-cn-te-°v d-^¿ sN-bv-XpsIm-t≠ \-S-Øm-hq F-∂ ]n-Sn-hminbpw ]q¿-h \n›n-X hym-Jym-\ß-sf a-dn-IS-∂v C-ke -v man-I hn-⁄m-\o-bß - ƒ D¬-]m-Zn-∏n-°m-\p-≈ km-[y-XI - ƒ C√m-Xm-°p-∂p-≠v. k-Xy-sØ-°p-dn®v sF t\m Zn {Sq-Øv, bp- t^m-tfm an F-∂ πm-t‰m78

Wn-b≥ ap-≥-hn[n Cu cwK-Øv \n∂pw \n¿-am¿P\w sN-ø-s∏-Sm-sX ]pXn-b Ime-sØ A-`nap-Jo-Icn-°m≥ \-ap-°v km-[ya√. hn-⁄m-\w F∂-Xv a-\p-jy¿ Cu {]-]©-sØ a-\- n-em-°m\pw {I-ao-I-cn-°m\pw \-SØn-b {i-aßfn-eq-sS D-cp-Øn-cn-bp-∂X - m-sW∂pw H-cp-Ime-sØ A-dn-hv a-s‰m-cp Im-e-am-hp-tºm-tg°pw Im-e-l-c-Ws∏Spw F∂pw AY-hm hn-⁄m-\hpw A-dnhpw B-Xy-¥n-Ia - m-bn a-\p-jy-\n¿-an-Xa - m-sW-∂pw F∂m¬ {Sq-Øv AY-hm dn-ho¬-Uv {Sq-Øv A-Xv Im-emXo-X-am-sW-∂p-ap-≈ H-cp k-ao]-\w C-hn-sS {]-k‡-amWv. hn-⁄m-\w tX-Sp-∂h-sc i-cn-bn-te-°v \bn-°p-I, ssK-Uv sNøp-I F-∂X - m-Wv {Sq-Øv \n¿-hln-°p-∂ [¿aw. a-\p-jy-\v A-Xv e-£yhpw Zn-ibpw \n¿-W-bn-®v sIm-Sp-°p∂p. ]m-en-t°-≠ a-cym-Z-Iƒ A-`y-kn-°p∂p. Aß-s\ ssZhn-I k-Xy-sØ Dƒs°m-≠ hy‡n Cu {]-]©-sØ, `q-an-sb ssZ-hw C-„-s]Spw hn-[w {I-ao-I-cn-°m≥ kz-]v-\w Im-Wptºmƒ, {]-b-Xv-\n-°p-tºmƒ D¬-]m-Zn-∏n-°-s∏-Sp-∂ hn-⁄m-\o-bß - ƒ kzm-`mhn-Ia - mbpw C-kve - m-an-Ia - mbn-cn-°pw. tim`-bm-¿∂ Im-eL - ´- Ø - n¬ ap-ke v- nw {]Xn`-Iƒ \n¿-h-ln®-Xv A-XmWv, C-°m-eØpw \-ap°v \n¿-h-ln-°m-\p-≈Xpw A-Xp-Xs∂. Bobliography • AbûSulaymân, ‘Abdul Hamîd. (1989). Islamization of Knowledge: General Principles and Work Plan. (AbûSulaymân, Ed.) Virginia: International Institute of Islamic Thought. • Ahmad, Mohammad Akhlaq. (1985). Traditional Education Among Muslims:A study of Some Aspects in Modern India. Delhi: B R Publishing Corporation • al-Attas, Syed Muhammad Naquib. (1978). Islam and Secularism. Kuala Lumpur: Muslim Youth Movement of Malaysia. • al-Attas, Syed Muhammad Naquib. (1999). The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education. Kuala Lumpur: International Institute of Islamic Thought And Civilization. • Bennabi, Malik. (2003). The question of Ideas in the Muslim world. (M. e.-T. El-Mesawi, Trans.) Kuala Lumpur: Islamic Book Trust. • Berkey, J. (1992). The Transmission of Knowledge in Medieval Cairo:A Social History of Islamic Education. Princeton University Press: New Jersey. • Bourrienne, L. A. (1832). The Memmories of Napoleon Bonapart. Chesnut Streat: Carey & Lea. • Dodge, B. (1961). AI-Azhar: A Millenium of Muslim Learning. Washington. • Dunne, j. (1939). An Introduction to the History of Education in Modern Egypt. London: Luzac & Co.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

• El-Mokhtar, M. (1998). Islamic Education Between Tradition and Modernity. Rabat: Islamic • Fakhry, M. (2004). A History of Islamic Philosophy. New York: Columbia University Press. • Kazmi, Y. (1997). Reclaiming the Tradition : An Esssay on the Condition of the Possibility of islamic Knowledge. The American Journal of Islamic social Sciences , 15 (2), 97-108. • Kazmi, Y. (2005). The Rise and Fall of Culture of Learning in Early Islam. Islamic Studies , 44 (1), 15-51. • Kazmi. Y. (1999). Faith and Knowledge in Islam: An Essay in Philosophy of Religion. Islamic Studies , 38 (4), 503-534. • Makdisi, G. (1981). The Rise of Colleges: Institutions of Learning in Islam and the West. Edinburgh: Edinburgh university Press. • Makdisi, G. (1991). Religion, Law and Learning in Classical Islam. Hampshire: Variorum.

{]_‘ kam-lmcw

• Mutahhari, Murtaza. (2006). Islam and Religious Pluralism. (Muhammad Rizvi, Trans.) Wood Lane: World Federation of Khoja Shia Ithna-Asheri Muslim Communities. • Nasr, Seyyed Hossein. (2007). A Young Muslim’s Guide to the Modern World. Kuala Lumpur: Islamic Book Trust. • Plato. (trans. 1992). Republic. (C. D. Reeve, Ed., & G. M. Grube, Trans.) Indianapolis: Hackett Publishing Compony. • Rahman, Fazalur. (1982). Islam and Modernity: Transformation of an Intellectual Tradition. Chicago: The University of Chicago Press. • Tibawi, A. L. (1979). Islamic Education: Its Traditions and Modernization into the Arab National System. London: Luzac & Company Ltd • Al-Zawahiri (Tran. 1967). Tarikhu al-Azhar waTatawurihi, Cairo: Ministry of Awqaf

Ppssa¬ ]n.]n

kp∂Øv, _nZv-AØv \ne-]m-Sp-I-fpsS coXnimkv{Xw

CkvemanI ssh⁄m-\nI Ncn-{X-Øn¬ hfsc henb N¿®-Iƒ \S∂ Hcp hnj-ba - mWv kp∂Øpw _nZvA - Ø - pw. apkvenwIsf aXn-ep-Iƒ sI´n th¿Xncn-°p-∂-Xn\pw Ckveman\v AIØv ]pdØv F∂v hn[nI¬]n-°p-∂X - n\pw Zpcp-]t- bmKw sNø-s∏-Sp∂ ]Zm-h-en-I-fm-Wn-h. tNcn-I-fmbn Xncn™v \n mc Imcy-ß-fpsS t]cn¬ Im^n-dm-°epw _nZv-C-I-fm°epw tIcf kml-N-cy-Ønepw A]-cn-Nn-X-amb Imcy-a√ - . apkvenw tIc-fØ - ns‚ kºØpw Du¿Phpw thZn-Ifpw [mcmfw NqjWw sNbvX Hcp hnjb-sa∂ \ne-bn¬ ]cn-an-X-amb Adn-hns‚ shfn-®Øn¬ Nne hni-I-e-\-ßfpw N¿®-Ifpw apt∂m-´psh-°m-\mWv Dt±-in-°p-∂-Xv. CsXmcp hn[n-Xo¿∏√. Cusbmcp tImWn¬\n∂v hnj-bsØ kao-]n°p-tºmƒ kp∂Øv F∂-Xn-t\-°mƒ _nZv-AØv F¥mWv F∂-XmWv At\z-jn-°s - ∏-Sp-I. am{X-a√, kp∂-Øp-ambpw _nZvA - Ø - p-ambpw _‘-s∏´v Ipsd \n¿hN-\-ßfpw N¿®-Ifpw CkvemanI Ncn-{XØn¬ \S-∂n-´p-≠v. Ah-bpsS hnh-c-W-ßƒ°v ]Icw Nne kqN-\-Iƒ am{X-amWv \¬Im≥ Dt±in-°p-∂X - v.

\n¿hN\w

F∂o a\p-jy-Po-hn-XØ - n¬ krjvSmhv D≠m-°W - sa- ∂ m- { K- l n- ° p∂ ASn- ÿ m\ XØz- ß - f psS {]mtbm-KnI coXn-bmWv bYm¿∞ kp∂-Øv. AXpsIm≠v Xs∂ km[m-cW Pohn-XØ - n¬ lZo-kp-IfpsS ]Z ßsf°mƒ {]m[m-\y-a¿ln-°p-∂-Xv. AØcw lZo-kp-I-fpsS e£y-ßfpw AXpsIm≠v Dt±-in-°-s∏-Sp∂ \∑-Ifpw BWv. \_n(-k) Xs‚ Pohn-X-Øn-eqsS ImWn®p X∂ CØcw Ifpw Ifpw AS-ßp∂ ASn-ÿm\ XØz-ßf - mWv kp∂-Øv. Cu kp∂-Øn-s\-bmWv Jp¿-B-\n¬ F∂-Xnse lnIvaØv sIm≠v Dt±in-®X - .v Jp¿-B\ - ns‚ Bi-bß - ƒ P\-Po-hn-XØ - n¬ \S-∏m-°m-\p≈ {]mtbm-KnI coXn-bmWv lnIvaØv AYhm kp∂-Øv. a\p-jy-Po-hn-XsØ ]c-am-h[n Hgp°pw Ffp∏-hp-ap≈Xm°pI F∂-XmWv kp∂-Øns‚ tdmƒ. `mj-bn¬ kp∂Øv F∂Xv sh≈w A\m-bmkw Hgp-°p-∂-Xn\pw {]tbm-Kn-°m-dp-≠v. F∂-Xns‚ A¿Yw F∂m-Wv. icoAØv F∂ ]Zw tXmSn-eqsS sh≈w Hgp-Ip-∂Xn\v D]-tbm-Kn-°m-dp-≠v. AXm-bXv kp∂Øv F∂Xv ico-A-Ø-\p-k-cn®v Pohn-XsØ kpJ-I-cambn Hgp-Im≥ klm-bn-°p∂ XØz-ß-fm-Wv.

\_n(-k)-bn¬ \n∂pw kzlm-_n-If - n¬ \n∂pw e`n® Zo≥ \S-∏m-°p-∂-Xn-\p≈ hgn-bmWv kp∂Øv.

_nZv-AØv

\_n(-k)-bpsS kp∂Øv F∂Xv Nne hmIyßƒ am{X-a-√. adn®v \_n(-k) \ap°v ImWn®v X∂ PohnX amXr-Ibpw ssZhnI hn[n-Isf a\pjyPohn-X-Øn¬ {]tbm-K-h¬°-cn-°m-\p≈ {]mtbm-KnI cq]hpam-Wv. \oXn, ka-Xzw, kXyw

(\_n(-k)°p tijw {]Xy-£-s∏´ Jp¿-B\nepw kp∂-Ønepw C√mØ F√m Imcy-ßfpw _nZvA - Øv BWv. AXv Bcm-[\m Imcy-ßf - m-sW¶nepw As√-¶n-epw, \√tXm NoØtbm BsW-

_nZv-A-Øn\v {][m-\-ambpw c≠v Xcw \n¿h-N\-ßf - mWv \¬I-s∏-´n-cn-°p-∂Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

¶nepw icn) alm-∑m-cmb ]e ]fin-X-∑mcpw Cu A`n-{]mbsØ ]n¥p-W-®n-cn-°p-∂p. Camw im^nCu, F∂o im^nCu ]fin-Xcpw F∂o amenIn ]fin-Xcpw F∂ l\^o ]fin-X\pw, lº-en-I-fn¬ \n∂v bpw Dw Cu A`n-{]m-bsØbmWv ]n¥p-W-®ncn-°p-∂X - v. Cu A`n-{]m-bsØ ]n¥p-W° - p-∂h - ¿ _nZvA - Øns\ -tbmSv tN¿Øv A©mbn Xcw Xncn-®n-cn-°p-∂p. F∂n-hb - m-Wh - . Da¿ (-d) F∂v Xdm-holv \a-kvImcsØ Ipdn®v ]d-™-Xpw, Pam-A-Ømbn \a-kvIc - n-°p-∂X - ns\ Ipdn®v C_v\p Da¿(-d) _nZvAØv F∂v ]d-™Xpw Cu A¿∞-Øn-em-sW∂v ]fin-X¿ hni-Zo-I-cn-°p-∂p-≠v. (F√m _nZv-A-Øp-Ifpw BWv) Cu A`n-{]m-bhpw [mcmfw ]ucm-WnI ]finX¿ tcJ-s∏-Sp-Øn-bn-´p-≠v. Camw amenIv, amen-InI-fn¬ s]´ F∂n-hcpw ( F∂o l\^n ]fin-Xc - pw. im^nCu Ifn¬ \n∂v ( ) F∂n-hcpw C_v\p dP_v, C_v\p ssXanø F∂o lºen ]finXcpw Cu A`n-{]m-b-sØ-bmWv ]n¥p-W-°p-∂-Xv. km[m-cW Pohn-X-Øn¬ \_n(-k)°p tijw hcm-hp∂ am‰-ßƒ _nZv-A-Øn¬ Dƒs]-Sm-Xn-cn°m≥ Cu \n¿hN\w ]d™ ]fin-X¿ Nne i¿Xzp-Iƒ sh°p-I-bmWv sNbvXn-cn-°p-∂-Xv. DZml-cW - Ø - n\v Camw imXzn_n _nZvA - Ø - ns\ \n¿hNn-®Xv Cß-s\-bm-Wv.

ssZhnI hn[ntbmSv kmZriyap≈ coXnbnepw ssZhsØ Bcm[n°pI F∂ e£ytØmsSbpw Zo\n¬ ]pXpXmbn D≠m°p∂ ImcyßsfbmWv _nZvAØv F∂v ]dbp∂Xv. As√¶n¬ ssZhnI hn[nsIm≠v Dt±in°s∏Sp∂ Imcyßƒ e£yw sh®v ssZhnI hn[ntbmSv kmZriyap≈, Zo\n¬ ]pXpXmbn D≠m°p∂ ImcyßfmWv _nZvAØv. Cu i¿XzpIƒ sh°p∂tXmsS km[mcW PohnXØn¬ A\nhmcyamb Imcyßƒ ]pXpXmbn D≠m°p∂Xv _nZv A Øn¬ s]Sn√. CtX Imcyßsf BZy \n¿hN\Øns‚ BfpIƒ \√ _nZvAØpIƒ F∂v FÆpIbmWv sNbvXXv. kq£v a ambn hnebncpØptºmƒ Cu c≠v \n¿hN\ßfpw ^eØn¬ henb hyXymkans√∂v \ap°v a\ nem°m\mIpw. ImcWw, BZy hn`mKw samØw F√m ]pXnb kwKXnIsfbpw _nZvAØn¬ Dƒs∏SpØpIbpw Ahsb hmPn_v, lem¬, ldmw, ap_mlv, aIvdqlv F∂v hn`Pn°pIbpw sNbvXp. c≠masØ hn`mKw

{]_‘ kam-lmcw

F√m _nZvAØpIsfbpw ldmambn Is≠¶nepw A\nhmcyhpw A\phZ\obhpamb Imcyßsf _nZvAØn¬\n∂v Hgnhm°p∂ XcØn¬ i¿XzpIƒ D≠m°pIbpw sNbvXp. AXpsIm≠v Xs∂ Cu `n∂X \n¿hN\Øns‚ hm°pIfn¬ am{XamWv. _nZv A Øns‚ BZy \n¿hN\{]Imcw A©m°nØncn°m≥ Ignbpw 1. ]Tn°pI F∂Xv \_n°v tijap≠mbXmsW¶nepw \n¿_‘amb ImcyamWv. ImcWw, CkvemanI icoAØv a\ nem°m\pw ssZhnI hN\ßƒ ]Tn°m\pw Cusbmcp ssh⁄m\nI imJ\n¿_‘amWv.CXpt]mse \n¿_‘amb Hcp Imcyw ]q¿ØoIcn°Wsa¶n¬ A\nhmcyamb Imcyw IqSn \ap°v hmPn_n¬ s]SptØ≠nhcpw. F∂ JmCZbmWv ChnsS \mw D]tbmKs∏SpØnbXv. 2. : JZvcnøm°ƒ, JhmcnPpIfnse Xo{hho£W°m¿ XpSßnbhcpsS ho£ Wßƒ \ap°v Cu C\Øn¬ Dƒs∏SpØm≥ Ignbpw. ]finX∑m¿ Cu C\Øn¬ Dƒs∏SpØnbncn°p∂Xv hfsc AXncpIhn™ hmZßsf am{XamWv. \akvImcØns‚ FÆw Ipd°pI, kp∂Øn¬ amXrIbn√mØ XcØn¬ \n¿_‘ \akv I mcØns‚ dIv A ØpIfpsS FÆw Ipd°pItbm, Iq´pItbm sNøpI XpSßn Zo\n¬ \n¿_‘ambpw Adn™ncnt°≠Xpw hy‡hpamb Imcyßƒs°Xncmb hmZßsf am{Xta ]finX¿ Cu C\Øn¬ Dƒs]SpØnbn´p≈q. 3. Zo\o ImcyßfpsS ]q¿ØoIcWØn\v klmbIhpw \√Xpamb ImcyßfmWv Cu C\Øn¬ s]SpI. aZv d kIƒ D≠m°¬, tXmSpIƒ \n¿an°¬, Xdmholv \akvImcw F∂nh CØcw _nZvAØn\v DZmlcWamWv. 4. Zo\o ImcyßfpsStbm a\pjy PohnXØns‚tbm ]q¿ØoIcWØnt\m kuIcyh¬°cWØnt\m Hcp Bhiyhpw C√mØXpw F∂m¬ Zo\ns‚ ASnÿm\ XØzßƒ°v ISIhncp≤a√mØXpw Zo\n¬ t{]m’mln∏n°s∏SmØXpamb ImcyßfmWnh. ]≈nIƒ shdpsX tamUn ]nSn∏n°pI, apkvl^pIƒ kuµcyh¬°cn°pI XpSßnbh Cu C\Øn¬s]Sp∂p. Cu C\Øn¬ s]Sp∂ _nZvAØpIfpw shdp°s∏´XmsW∂√msX ]m]ambn ImWmt\m Zo\n¬\n∂v Ahsc ]pdØm°mt\m ]gpXpIƒ Ckvemw \¬Ip∂n√. hfsc {it≤bamb ImcyamWXv. AhcpsS c£bpw in£bpw A√mlphns‚ ssIIfnemWv. 5. : a\pjyPohnXØn¬ kpJkuIcyßfp≠m°p∂Xpw Zo\o 81

Imcyßƒ°v D]{Zhan√mØXpamb ImcyßfmWv Cu C\Øn¬ s]SpI. km[mcW PohnXØnse Imem\pkrXam‰Øn\\pkcn®v ]pXpXmbn D≠mb F√m kpJkuIcyßfpw Cu C\Øn¬ Dƒs∏Sp∂p. `£Ww, hkv{Xw, hml\w XpSßnbhbpw Ah D]tbmKn°epw CXn¬ s]Sp∂p. _nZvAØns\ ]finX∑m¿ AXns‚ icoAØpambp≈ _‘sØ ASnÿm\s∏SpØn c≠mbn Xncn®ncn°p∂p. H∂v, Jp¿B\ntem kp∂Øntem a‰v Zo\n¬ hn[n ÿm]nXam°p∂ am¿KØntem Hcp sXfnhpw ]n¥pWbpw C√mØ _nZvAØpIfmWv Ch. k\ymkØns‚ t]cn¬ kz¥w icocsØ ]oU\Øn\ncbm°p∂Xpw Ahbhßfn¬ apdnth¬∏n®psIm≠v Bcm[\Iƒ \SØp∂Xpw CØcw _nZvAØn¬ s]Sp∂XmWv. c≠v, : Ch Hcp `mKØv icoAØnt\mSv _‘ap≈Xpw Jp¿B\ntem kp∂Øntem sXfnhp≈Xpamb ImcyamWv . F∂m¬, as‰mcp `mKØv t\m°ptºmƒ AXn\v Zo\n¬ Hcp ASnÿm\hpans√∂v ImWmw. DZmlcWØn\v icoAØn¬ Hcp ASnÿm\hpan√mØ Nne Xcw \akvImcßƒ. \akvImchpw AXnse {]h¿ØnIfpw i¿C\v tbmNn®XmsW¶nepw AXn∂v i¿Av \n›bn°mØ kab\njvTbpw coXnbpw ]pXpXmbn Bhnjv I cn®ncn°pw. ChbmWv Camw imXzn_nbpsS \n¿hN\ {]Imcw _nZvAØn\v Nne i¿XzpIƒ sh®ncn°p∂p. Ahsb a‰v ]finX∑mcpsS A`n{]mbØns‚ IqSn shfn®Øn¬ \ap°v c≠v i¿XzpIfmbn ]cnanXs∏SpØmhp∂XmWv. AXmbXv, Zo\n¬ ]pXnbXmbn D≠m°p∂ Hcp kwKXn°v c≠v hntijWßfn¬ GsX¶nepw H∂v Ds≠¶nemWv AXv _nZvAØmbn ]cnKWn°s∏SpI. H∂v, Zo\n¬ Dd®pImcyßtfmSpw kphy‡amb ImcyßtfmSpw FXncmhpI. c≠v, ]pXpXmbn D≠m°nb Imcyw \n¿_‘amsWt∂m ssZhnIamsWt∂m hnizkn°pI. Cu c≠v i¿XzpIƒ ]q¿Ønbmb I¿aßtf Cu ho£W {]Imcw _nZvAØv BhpIbp≈q. Cu _nZvAØv H∂masØ hn`mKw bmbn IW°m°nb hn`mKamsW∂v kphy‡amWv. {]tbmKØn¬ c≠pw XΩn¬ bmsXmcp hyXymkhpans√∂v \ap°v a\ nem°m≥ km[n°pw. C\n samØw sb AXv sNøp∂hcpsS hn[nsb ASnÿm\am°n. ]finX∑m¿ c≠mbn Xcw Xncn®n´p≠v. 1. : Zo\n¬ hfsc hy‡hpw 82

AXpt]mse Zo\n¬ Adnhv \n¿_‘ambXpamb Imcyßƒ \ntj[n°p∂ XcØnep≈ _nZvAØpIfmWv Ch. DZmlcWØn\v \n¿_‘ \akvImcØns‚ FÆhpw dIvAØpIfpsS FÆhpw hyXymks∏SpØpI, t\mºns‚bpw a‰p I¿aßfpsSbpw ÿncoIrXamb `mKßsf \ntj[n°pItbm Ahsb AhKWn®psIm≠v ]pXnb coXnbn¬ CØcw A\pjv T m\ßƒ sNøpI, XpSßnbh. in¿°v, \n^mJv, a‰v Ip^vdns‚ C\ßƒ F∂nhbpw bYm¿YØn¬ Cu _nZvAØn¬ s]Sp∂XmWv F∂v \ap°v a\ nem°mw. CØcw kwKXnIƒ sNøp∂hsc am{Xta bYm¿∞Øn¬ Ckveman¬\n∂v ]pdØmbhcmbn IW°m°m≥ ]mSp≈q. 2. Zo\ns‚ ASnÿm\ Imcyßƒ°v FXnc√mØ, \_n(k)°p tijw cq]wsIm≠ ImcyßfmWnh. Chbn¬ Ckvemans‚ ASnÿm\ßƒ°v FXncmb Imcyßƒ Cs√¶nepw IdmlØmb Nne kwKXnIƒ D≠mImw. F∂m¬, AXv sNøp∂XpsIm≠v Hcmƒ Zo\n¬\n∂v ]pdØp t]mhpIbn√. CØcw _nZvAØv sNøp∂hcpsS hn[n A√mlphns‚ ssIIfnemWv. a\pjy¿°v Ahsc Zo\ns‚ AItØm ]pdtØm B°m≥ \n¿hmlan√. ssZhmcm[\°p th≠n am{Xw PohnXw Hgn™v sh®v P\ßtfmSp≈ CS]g°hpw a‰pw Dt]£n°p∂Xv CXn\v DZmlcWamWv. hnip≤ Jp¿B\n¬ \mw km[mcW D]tbmKn°p∂Xnt\mSv ASpØ A¿YØn¬ _nZvAØv F∂ ]Zw Hcp XhWbmWv D]tbmKn®ncn°p∂Xv. kqdØp¬ livdn¬ Ggmw kq‡ØnemWv {]kvXpX hm°v {]tbmKn®ncn°p∂Xv. Cukm\_n(A)bpsS A\pbmbnIƒ ssZhnI {]oXn°pth≠n k\ymkw kzoIcn®Xns\ ]cma¿in°p∂ `mKØmWnXv. F∂mWv Jp¿B≥ {]tbmKn®ncn°p∂Xv. Cu BbØn\v ap^ ndpIƒ ]e XcØn¬ A¿Yw ]d™n´p≠v . AXn¬ an° ap^ ndpIfpw Du∂nbncn°p∂Xv ]pXpXmbn D≠m°¬ s\°mƒ th≠ coXnbn¬ \ne\n¿Ønbn√ F∂XnemWv. ap^ ndpIƒ ssZh {]oXn t\Sm≥th≠n Zo\n¬ ]pXnb Imcyßƒ D≠m°nbXns\b√ adn®v AXv \ne\n¿Øm≥ {ian°msX kXyk‘X ]pe¿ØmØ ]n≥KmanIsfbmWv Bt£]n®ncn°p∂sX∂v tcJs∏SpØnbncn°p∂p.GXmbmepw ]n¬ImeØv CkvemanI Ncn{XØn¬ D]tbmKn®ph∂ _nZvAØv F∂ ]ZØns‚ Jp¿B\nse {]tbmKw CXv am{XamWv.

lZokpIfn¬

_nZvAØv F∂ ]Zw lZokn¬ t\csØ kqNn∏n®t]mse _nZvAØp≥ lk\ F∂

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

{]tbmKap≠v. Da¿(d) Xdmholv \akvImcØns\ Ipdn®v F∂mWv ]d™Xv. C_v\p Da¿ fplm \akvImcsØ ]≈nbn¬ PamAØmbn \akvIcn°p∂Xns\°pdn®v _nZvAØv F∂v ]d™Xpw CtX A¿YØnemWv. as‰mcp {]tbmKw icoAØnt\mSv tbmNn°mØ XcØnep≈ XzemJpIsf XzemJp¬ _nZCu F∂v hntijn∏n®XmWv. ChnsS icoAØnse amXrIIƒ°v FXncmb coXn F∂XmWv Dt±iyw. _nZvAØv F∂ ]Zw h∂ as‰mcp lZokv F∂ \_n(k)bpsS D]tZiØns‚ Hcp `mKamWv. ChnsS _nZvAØns‚ A¿Yw t\csØ kqNn∏n® t]mse tbm BWv. samØw lZokpIfnse _nZvAØv F∂ ]Z{]tbmKØn¬\n∂v Cu hm°v \_n°v tijw ]pXnbXmbn XpSßnb \√Xpw NoØbpamb F√m Imcyßfpw Dƒs]Spsa∂ \n¿hN\Øn\mWv ap≥KW\ e`n°pI. ImcWw, \√ Imcyßƒ°pw \√X√mØ Imcyßƒ°pw Cu hm°v D]tbmKn®n´p≠v F∂v hfsc hy‡amWv . ImcWw F∂ A¿YØne√ F∂v Da¿ (d) ]d™Xv F∂v Dd∏mWv.

kam]\w

\_n(k) bpsS kp∂Øns\Ipdn®v Jp¿B≥ hnimeambmWv kqNn∏n°p∂Xv. H∂v, \nßƒ°v {]hmNI\n¬ anI® amXrIbps≠∂v ]dbp∂p. ChnsS \_n(k)bpsS apgpPohnXhpw AXn¬ \_n(k) kzoIcn® \ne]mSpIfpw DƒsIm≈p∂p. Cu \ne]mSpIƒ sIm≠v \_n(k) kaqlØn¬ D≠m°nsbSp°Wsa∂v B{Kln® aqeyßsfbmWv bYm¿YØn¬ kp∂Øv DƒsIm≈p∂Xv. AXpsIm≠v Xs∂ Jp¿B≥ \_n (k) kaqlØn¬ D≠m°nsbSp°Wsa∂v B{Kln® aqeyßsfbmWv bYm¿YØn¬ kp∂Øv DƒsIm≈p∂Xv. AXpsIm≠v Xs∂ Jp¿B≥ \_n(k) sIm≠ph∂ Imcyßƒ

{]_‘ kam-lmcw

\nßƒ kzoIcn°pI F∂v ]d™Xv. F∂m¬, adp]pdsØ Ipdn®v ]d™Xv \_n(k) \ntcm[n®hsb \nßƒ shSnbpI F∂mWv. \_n(k) \ntcm[n® hfsc Ipd®v Imcyßƒ am{Xta \_n(k) sIm≠ph∂ kp∂Øns\Xncmbn Jp¿B≥ {]tbmKn®n´p≈q. AXpsIm≠v Xs∂ \_n(k) ImWn®pX∂ kp∂Øns‚ Bflmhn\v tbmPn°p∂sX√mw \_nbpsS kp∂Øn¬ Xs∂bmWv Dƒs]SpI. Ahs°XncmIp∂ Imcyßƒ am{Xta _nZvAØv BhpIbp≈q. BapJØn¬ kqNn∏n®Xpt]mse Xs∂ Ckveman\v AIØv ]pdØv F∂v P\ßsf th¿Xncn°m≥ hym]Iambn Zpcp]tbmKw sNøs∏Sp∂ hm°pIsf∂ \nebnemWv ChnsS kp∂Øv , _nZv A Øv F∂nhsb ImWm≥ {ian®Xv. Xt∂mSp hntbmNn°p∂hsc sNdnb ImcWßƒ ]d™v Ckvemans‚ ]Sn°v ]pdØm°m\p≈ Ipdp°phgnb√ _nZvAØv F∂Xv . Ckv e mw Aßns\ Bscsb¶nepw ]pdØm°p∂Xnt\mSv tbmNn°p∂pan√. ]camh[n BfpIsf AhcpsS IpdhpIƒ°pw Ip‰ßfpw sshhn[yßfpw \ne\n¬s° Xs∂ DƒsIm≈p∂XmWv Ckvemw {ian°p∂Xv. t\csØ kqNn∏n®t]mse Ckv e mans‚ ASnÿm\ßƒ°v Xs∂ hncp≤ambXpw AXns‚ Adnbs∏´Xpw hy‡hpamb Imcyßƒs°XncmbXpamb Imcyßsf am{Xta _nZvAØv F∂v ]dbm≥ km[n°q. CØcw sNdnb ImcyßfpsS t]cn¬ Hcp Iq´¿ as‰mcp Iq´sc Ckveman¬\n∂v ]pdØm°p∂ {]{Inb Ckveman¬ ]pXpXmbn D≠m°nØo¿ØXmWv. AXpt]mse Zo\n¬ hy‡amb ASnÿm\an√mØ Hcp Imcyw \n¿_‘am°n. AXv AwKoIcn°mØhsc Zo\ns‚ ]cn[n°v ]pdtØ°v ap{ZIpØp∂Xpw CkvemanIa√.

Ismail T

Towards a Qur'anic Hermeneutics

The question of the method of interpreting the holy Qurân occupies the central position of Islamic intellectualism. Because the Qur’an, for Muslims, is the divine word literally revealed to the prophet Muhammad in a sense in which probably no other religious document is held to be so. Further, the Qur’an declares itself to be the most comprehensive guidance for man, both assuming and sub assuming the earlier revelations.1 Furthermore, the Qur’an had from the time of its revelation a practical and political application; it was not a mere devotional or personal religious text. This naturally encouraged the Muslim jurists and religious scholars to look upon the Qur’an as a unique repository of answers to all sorts of questions, religious as well as secular. But, ironically, the basic questions of method and hermeneutics were not properly addressed by Muslim scholars. When compared with the traditional science of Hoadith or Fiqh, the science of exegesis (Usoul-al-Tafsir) is the least developed area. In this essay, I would investigate into the major shortcomings of the traditional method of interpretation and argue that it is not derived from within the Qur’an. In order to make a proper connection of the Qur’anic texts Vis-a-vis the Sunnah, I would extend my discussion to the concept of Sunnah, and, for that purpose, I will check the theoretical basis of dual revelation theory held by majority of jurists as well as Qur’anic exegetes. Finally, I would 84

propose a method of interpretation in which the unity of the Qu’anic text and its interpretation within the world view of the Qur’an are mainly emphasized. Shortcomings of the traditional Tafasir In their interpretation of the Qur’ânic texts, Jurists (Fuqaha), traditionists(Muhoaddithin), theologians(Mutakallimîn), and Mystics (Soufioa) have differed from each other. Popular exegetes in their extensive works would collect all types of interpretations made by these groups. Shah Waliyullah has discussed six categories of scholars, including the above mentioned four, and their method of interpreting the Qur’anic text. After describing those categories, he writes: “There is one more class [of exegetes].They intended to bring all these forms of commentary together. Such works have firstly appeared in Arabic, then in Persian too. They differed only in one aspect: some wrote brief commentaries while others prepared extensive ones.”2 The extensive works in Tafsir, mainly available in Arabic language, are done by this last mentioned class of exegetes. Though a proper methodology is not followed by them, a ‘generally agreed upon way’ of doing Tafsir is found in the works of some of them. This method to interpret3 the Qur’an is briefly described by Ibn Taymiya as: “The correct way [of interpreting the Qur’an] is to explain the Qur’an through the Qur’an itself, then through the Sunnah of the

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

prophet, then with the help of the comments of the companions, and then the comments of the rightful successors(Tâbi’în). Never should one go against an interpretation on which all they agree.”4 He has elaborated this method in his Muqaddama. Describing the first step he says that “what Qur’an alludes to in one place is explained in another place, and what it says in brief on one occasion is elaborated upon on another.” This scrappy method, the first step of what Ibn Taymiya calls as ‘the correct method’, has been approved by almost all jurists. Even the scholars like Hoamiduddin Farahi, despite their critical attitude towards the traditional method described by Ibn Taymiya, have not pointed out any shortcoming in this first step. This rather atomistic method, due to its failure in recognizing the underlying unity of the Qur’an, has resulted in deriving laws from each verse with a brief mentioning of the verse’s relation to some other verses. Moreover, since the verses are taken individually at this very first step, question of Nasikh and Mansukh became an important issue; the one who does Tasfsir was supposed to have thorough knowledge of the abrogated verses and abrogating ones. “If that [i.e. the first step] does not help,” writes Ibn Taymiya, “then turn to Sunnah”. As to why Sunnah is an authority for doing tafsir, he quotes some Qur’anic verses in support and the famous Hadîth in which Muadh was asked by the holy prophet that how would he judge if he did not get anything from the Qur’an. The Qur’anic verses5 he has quoted convey the meaning that the Qu’ran was sent down to the prophet so that he might explain it to the people. Further, he quotes Imam Ash-Shafi‘i as saying that “All that prophet has said is what he has derived from the Qur’an”. Then he goes on to say that the Sunnah was also given to the prophet through revelation (Wahoi) like the Qur’an, except that it was not recited to him as the Qur’an was. In support of this view he quotes a saying of the prophet which reads: “Know that I have been given the Qur’an and something like it”.6 The major drawbacks of this ‘generally agreed upon’ method are: firstly, it doesn’t recognize the unity of the Qur’anic text. Instead, it takes one verse at a time and tries to derive its meaning with occasional references to other verses. If no other verse is found in support of

{]_‘ kam-lmcw

what one derives from the verse in question, this method suggests, one should search in the Sunnah. As for the Sunnah, exegetes generally understand it in the same way in which Muhoaddithin take it. For them Sunnah is that that is reported as the words, deeds, and approval of the holy prophet. It is, therefore, taken as synonym with the word Hadith. The concept as well as the content of the Sunnah was indeed not this during the time of the prophet or companions. There are many examples which show that the earlier generation understood many good practices in support of which no verbally recorded Hadith did exist as Sunnah.7 Secondly, the traditional method has reversed the relation between Qur’an and Sunnah. Sunnah should have to be understood in the light of the Qur’an, but this method treats Sunnah as a decisive authority to fix what Qur’an actually says. It considers Hadîth as revelation (Wahoi) and ultimately proposes a theory of dual revelation, the recited (Matlu) and the non-recited (ghayr matlu’). The saying of the holy prophet which Ibn taymiya has quoted in this effect has to be carefully examined before accepting the theory of dual revelation. The Hadith that “I have been given the Qur’an and something like it” is reported by Abû Dawud and Imam Ahomad. In the Musnad of Imam Ahòmad, we have both words: al- kitab and al- Qur’an. If we suppose that the word Qur’an was mistakenly reported in place of the word al-kitab, for we have good reason to suppose so, the theory of dual revelation can be dismissed easily. The word kitab has an entirely different connotation from the word Qur’an, I shall discuss this issue in the following section. Qur’an: Text and the Content Quran literally means ‘recitation’. This word has occurred at many places in the holy Quran in this literal meaning. (For example, 75:17 says, “When we recite it unto you, follow its recitation (Qur’anahu)). But, al-Qur’an, a proper noun, not a generic common adjective, denotes the entire revealed verses collected into a single book. This book contains verses, called ayat. Ayat in its singular form usually denotes a proof or evidence of any kind from God. Many lessons from human history, natural phenomena, miraculous signs shown by prophets, etc. are described in the Quran as ayat. In that sense, the term ayat also refers to the revelation as 85

such. But ayat (plural of ayat) has been mainly used to denote the verses of the Quran. These ayat form the text of the Quran. As to the content of the Qur’anic text (i.e. teachings of the Qur’an or Ulaum as Shah Waliyullah calls it), Qu’an mainly uses two terms: kitab and hoikmah. Therefore, al-kitab and alhoikmah form the content of the prophet’s teaching too, and Qur’an affirms this fact in many verses.8 Shah Waliyullah has classified the entire teachings of the Qur’an into five types of science (Ulum): the science of injunctions (‘ilm-alahokam), the science of argument (‘ilm-almukhasoamah), the science [knowledge] of God’s favours (‘ilm-al-tadhkir bi alaillah), the science [knowledge] of God’s [favored] days (‘ilm-altadhkir bi ayyamillah), and the science of life after death ((‘ilm-al-tadhkir bi-al-mauti wa mâ ba’dahu). Classification of this sort can be done in different ways too, according to the convenience and necessity of the person who does it. For example, Amîn Ahosan Isolahi classifies the entire contents of the Qur’an into five parts: Shari’a, Risoalah, Tawhoid, Akhirah, and indhar. 9 My intention is not to discuss about the classification of the content of the Qur’anic texts, nor do I argue that the entire teachings of the Qur’an can be classified into two categories, alkitab and al-hoikmah. But I argue that al-kitab and al-hoikmah are essentially the teachings of the Qur’an, contrary to the traditional view that they denote the texts of the Qur’an and Hoadîth respectively. In the verbal form kataba and its passive kutiba have occurred at many places in the Quran, and in all the cases a law or an obligation from God has been dealt with. So Kataba Allahu means ‘Allah made it compulsory’. Kitab in that sense denotes the law or Divine injunctions contained in the book of Allah. Companions of the prophet must have understood the word kitab in this sense, for, obviously, the idea of a ‘book’ is senseless before the compilation of the Qur’an was complete. So Kitab doesn’t simply mean the collected of verses in the form of a book, but It means the laws, obligations, duties, responsibilities, ideals, etc. given by God through revelation, and al-kitab conveys meaning of the totality of all these. Considering this point, Muhammad Asad translates the word alkitab as ‘divine writ’ in his famous Tafsir, The Message of the Qur’an. 86

As for the term hoikmah, it has a literal meaning of ‘wisdom’ and ‘underlying spirit’, and the term has mostly appeared in the Qur’an in this literal meaning itself. Mentioning of it together with kitab suggests that it is the underlying spirit of al-kitab. Since the duty of the holy prophet includes the teaching of al-hoikmah, it is necessarily that hoikmah be some thing teachable and acquirable. It is also worthy to be mentioned that the Qur’an itself is the source of hoikmah, for Quran calls it as al-Qur’an al-hoakim (36:2). Further, in Sûrah Bani Israil, after a long beautiful speech dealing with worship of God, goodness to parents and kinsmen and strangers in want, as well as kindness to children, purity in sex relation, justice and respect for human life, protection of orphans, probity in all dealings, and avoidance of all arrogance, Qura’an concludes as: “This is of Al-hoikmah which your Lord has revealed (auhoa) to you”. Yet in another place, in Sûrah al-baqarah, after giving the laws concerning the issue of divorce, Qur’an says: “Remember Allah’s favors on you and that which He has sent down (anzala) to you of alkitab and al-hoakimah. It would be a long list If I go on quoting such type of verses from the Qu’ran. Suffice would be to say that al- hoikmah is within the Qur’an, just like al-kitab is. It is a strange thing that the exegetes of the Qur’an-at least majority of them- from the time of Imam Shafi’i till now are of the view that alhoikmah connotes the Sunnah. Their taking it the way Jurists and traditionalists had taken it actually resulted in interpreting the Qur’anic texts with the text of Hoadith. Consequently, Hòadîth gained a scriptural status among the exegetes. During the time of the prophet and the companions, Hoikmah has never been given such a connotation which neither does justice to the actual denotation of the word nor to the unique status of the Qur’an as being the only revealed word of Allah. Raghib Asofahani quotes Ibn Abbas as having said that hoikmah is the knowledge of Quranic verses, of muhokam and mutashabih, and of both nasikh and mansukh.10 According to Al Khalil ibn Ahomad Al Farahidi, hoikmah connotes knowledge (‘ilm), justice (‘adl), and Discernment (‘hoilm).11 No one until Imam Shafi’i is known to have interpreted hoikmah as a second form of revelation, but the earlier generation must have believed that the hoikmah essentially is a part of the teachings of the Qur’an,

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

and that it forms a part of the Sunnah also.12 Before Imâm ash-Shafi’s careful and forceful articulation, as Aisha Musa observes it, Hoikmah has never been understood as Sunnah. She writes: “In examining Qur’an commentaries that predate or are contemporary with al-Shafi’s Risala, where he presents the same line of argument[i.e. hòikmah is the Sunnah], Lowry13 finds that with the exception of ’Abd al-Razzaq’s commentary on 33:34, no one interprets the word hoikmah as sunnah. My own investigation of early Qur’an commentaries reveals much the same thing. However, the commentary of Hud ibn Muhoakkam does address the question of hoikmah and sunnah. Hud ibn Muhoakkam was a Kharijite commentator who lived during the middle or late third/ninth century. Commenting on verses such as 62:2, which mention “the Book and the Wisdom,” he says: “Some of them say the Book is the Qur’an and the Wisdom is the Sunnah.” The wording that ibn Muhoakkam uses suggests that there was disagreement about the interpretation of hoikma as Sunnah in the generations following al-Shafi’i.”14 To establish the idea of two types of revelation, Imâm shafi’i firstly quotes the verses in which kitab and hoikmah are mentioned together and asks that “We already know that al-kitab is the book of God, but what is al-hoikmah means?”, then he responds to this question as “It is the Sunnah of the Prophet”.15 But he has not mentioned any Hadith in this effect as the later scholars like Ibn Taymiya have done. We have already seen that the Hadith in which the holy Prophet is reported to have said that he has been given the Qur’an and something like it has a variant form too. The report appeared in Musnad Ahomad has the word al-kitab instead of al-Qur’an. If we prefer this report over the other ones (reported by Abu Dawud and Imam Ahomad) where the word al-Qur’an has come, there remains no room for the argument of two types of revelation. We have sound reason for preferring the former one, because it is fully in conformity with the Qur’an which clearly states that the holy prophet has been given al-kitab and al-hoikmah. So, the saying of the prophet that ‘I have been given al-kitab and something like it’ should be preferred over the latter. Since we have described in detail that al-kitab and al-

{]_‘ kam-lmcw

hoikmah form the content of the Qur’an, the question posed by ash-Shafi’i needs no consideration at all. Qur’an and the Sunnah Unless an organic relation is not established between the Qur’an and the Sunnah, the shortcomings of the traditional method of Tafsir, which I have mentioned above, cannot not be solved. Even though the authority of the Sunnah as a second type of revelation is not acceptable, it cannot be denied that there is a strong relation between the both, because the life of the prophet who lived by Allah’s guidance is “the best example”(33:21) for any one who wants to understand the Qur’ân in its true spirit. Technically Sunnah and Hoadith are synonyms for Muhoaddithîn. Later, after Hoadith compilation was began in the second century(Hijri), which would last until the end of the third century, jurists (Fuqaha) also seems to have adopted the method of Muhoaddithin. The dependence of Sunnah on the authenticity of the reported Ahoadith was a basic assumption of Muhoaddithîn and Fuqaha. Similar treatment of Sunnah is also seen in the extensive Tafasir of almost all exegetes. The words, deeds, and approvals of the prophet, which are well documented in Hoadith books and often treated by the jurists as well as the exegets as Sunnah, is not the one which companions might have understood as Sunnah. “The prophetic Sunnah was,” as Fazlur Rahman precisely put it, “a general umbrella concept rather than filled with absolutely specific content”. It was ‘the normative way’ of doing things for companions and their followers, not all the specific rules about all spheres of human life as hòadîth and fiqh literatures suggest. The ‘normative way’ outflows beyond the historic context in which the prophet lived, but the reported Ahoadith are clothed in the flesh and blood of that particular context. Therefore, Sunnah as understood by the companions and their followers doesn’t always need any supporting hoadith. They would freely interpret and adapt it according to a given situation. As a glaring instance of this, Fazlur Rahman has analyzed the letter of Hassan al-Basoari written to ‘Abd al-Malik ibn Marwan. He writes: “In this letter, Hassan tells ‘Abd al-Malik ibn Marwan that although there is no hoadith from the prophet in favor of the freedom of the will 87

and human responsibility, nevertheless this is the Sunnah of the prophet. What this obviously means is that the prophet (and his companions) have shown by their behavior that the doctrine of pre-determination contradicts the prophet’s implicit teaching. This passage of Hassan is highly revelatory of the Prophetic sunnah as being rather a pointer in a direction than an exactly laid-out series of rules, and demonstrates that it was precisely this notion of the ‘ideal sunnah’ that was the basis of the early thought-activity of the Muslims, and that ijtihâd and ijma’ are its necessary compliments and forward reaches in which this Sunnah is progressively fulfilled.”16 This concept of Sunnah in no way reduces the importance of Hoadith books and their rich contents. They are, surely, a good source of Sunnah, but to derive Sunnah by a piecemeal method, by taking a single Hoadith at time and deriving rigid laws from it, is against the spirit of the Sunnah. Moreover, the specific teachings of the prophet found in hoadith books should be understood in the light of the general guidelines given by the Qur’an. The real status of the recorded words and deeds of the prophet, therefore, is that of an ‘interpretive model’ of the Qur’anin texts. But, in the traditional method of interpretation, texts of Hoadith fix the meaning of Qur’anic texts, which actually is the reverse of what it ought to be. Qur’anic Hermeneutics As I have mentioned in the beginning, questions of method and hermeneutics were not properly addressed by the jurists and exegetes. Due to this, laws were often derived from the customs and tradition of the Arabs at the time of Qur’an’s revelation, and, after Islam has reached many lands outside Arabia, these laws, after some modifications,if necessary, were projected as the laws derived from the Qurân. Where exegetes and jurists attempted to deduce law from the Qur’an in abstracto , results were not very satisfactory. This was due to the lack of an adequate method of understanding the Qur’an itself. The method of interpretation proposed here consists, firstly, of understanding the verses within the context of a Surah, and, secondly, of understanding the verses within the overall teachings and the world view of the Qur’an. Just as the verses of the Qur’an are divine, the pattern in which these verses are collected 88

and organized, the recital of the verses, and its explanation are also done by God himself. The verses from 16 to 19 of Surah Al-Qiyamah, which belongs to the early Makkan period, clearly tell us that the organization of the verses, its recitation, and its explanation were promised by the God in the very beginning of the revelation.17 Though the Qur’an was revealed in parts as a response to the moral-social situation of the prophet’s Arabia, its verses were arranged in a completely different order from the chronological order of its revelation. This order is purely logical, understanding of which is necessary to interpret the texts of the Qur’an. The verses and Chapters (sing. Sûrah) of the Qur’an are not simply linked up with one another, they have their place, each one of them, in the total scheme of the Qur’an and are related not only to one another but also to that total framework. Since the Qur’an has an organic structure, every verse has a definitive context and interpretation of any portion of the Qur’an must be based on a correct understanding of that context. This context is the context within the texts; not something which is outside the text. This context informs about the nature of a particular verse, whether it is of legal, moral, metaphysical, or of any other type. Neglecting this context within the texts has actually resulted in the atomistic method of the traditional exegetes and jurists, and, consequently, laws were often derived from verses that were not at all legal in intent. Apart from the unity of the Qur’an as a whole, each Surah is also a single unit rather than a collection of scattered verses. The verses which form a unique context are placed together without considering the order of revelation. This context should be sought in each Surah so that the verses will not be torn out of the context within the text. Many verses revealed in the early period have been elaborated by the verses revealed in the latter period. In such cases, quite often, the explaining ones are placed along with the early revealed verses. Such explaining verses, According to Hoamiduddin Farahi, are usually followed by the verse “Thus Allah makes clear His ayat to you, in order that you may understand (kadhalika yubayyinu Allahu ayatihi la‘allakum ta’qilun) or any similar verses.18 This type of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

explaining verses have mainly appeared in the long chapters like Surah al-baqarah which were revealed in Madinah.19 Moreover, all the basic themes of the Qur’an have been explained in various ways throughout the Qur’an. This self explaining nature of the Qur’an and its explaining the major themes in various ways (tasorif alayat), the fulfillment of the God’s promise which He has made in Sûrah Al-Qiyamah , 75:17-19, help any one to grasp the worldview of the Qur’an and its basic teachings easily. The Qur’an as a whole inculcates a definite attitude towards life and does have a concrete worldview. Qur’an also claims that its teachings have no inner contradictions but coheres as a whole. Therefore, Qur’anic verses should be understood and interpreted within the worldview and the overall spirit of the Qur’ân. In other words, individual verses should be explained and interpreted in the light of the Qur’anic Universals. The revelation of the Qur’ân and the genesis of the Islamic Ummah occurred in the light of history and against a social-historic background. Qur’an is actually a divine response to the moral-social situation of prophet’s Arabia. Therefore, the situation to whose response a verse/verses was revealed is important as far understanding the spirit of the message is concerned. This can be known from the context within the text (which we have discussed above) and also from the study of history of Arabs and the Sirah of the prophet recorded in the historical and hoadith literatures. For most of the verses are moral, religious, and social pronouncements that respond to specific problems confronted in a concrete historical situation in which they were revealed, general laws can be deduced from these verses by studying that situation. Some verses were revealed in response to the questions posed by the Companions or by the Opponents of the Qu’an. But, the fact that the Qur’an has discouraged the companions from asking questions, as we read in 2:10820, suggests that the answers would have become an explicit law once the Qur’an answered it. Again, a similar verse in Surah al-Maidah, which reads: “O ye who believe! Do not ask about matters which, if they were to be made manifest to you, might cause you hardship; for, if you should ask about them while the Qur’an is being revealed, they might be made

{]_‘ kam-lmcw

manifest to you. God has absolved [you from any obligation] in this respect: for God is muchforgiving, forbearing”, clearly tells us that the Qur’an has left many issues to the believers without giving any rigid law concerning it. In such cases the believers were supposed to deal with the issue in question according to the general laws laid down by the Qur’an. The verses revealed either in response to a question or to deal with a particular situation of that time usually bear the ratio legis in it. For example, in Surah an-Nisa’, the verse which asks the companions of the prophet to marry women of their choice, two ,three, or four, states the ratio legis explicitly, but in another instance Qur’an restricts this number to one owing to the same rationale. The injections contained in these types of verses, if not juxtaposed with the rationale behind it, will not yield to the general moralsocial objectives which have to be realized even now. Conclusion: The basic question of method and hermeneutics were not properly addressed by the traditional exegetes. Their atomistic method, due to its failure in recognizing the unity of the Qur’an, has resulted in deriving laws from almost all verses by occasional references to some other verses. If a Qur’anic verse is not fully explained by any other verse, texts of Hòadîth would interpret it. To give a decisive authority to Hoadîth, a dual revelation idea was proposed, which ultimately ended in treating the Hoadith as a scripture. In order to propose a Qur’anic hermeneutics, I started by analyzing the shortcomings of the traditional method of interpretation. The discussion on the content of the text of Qur’an was mainly intended to analyze the problem of dual revelation. And, the discussion on the relation of the Qur’anic texts Vis-a-vis the Sunnah has made it clear that the Sunnah is only an interpretive model of the Qur’anic texts. Finally, I have proposed a Qur’anic hermeneutics which consists, firstly, of understanding the verses within the context of a Sûrah, and, secondly, of understanding the verses within the overall teachings and the world view of the Qur’ân. Endnotes 1.See, for example, Qur’an 12:111, 10:37, 6:114. 2.Shah Waliyullah, Al-fauz-al-kabir fi usul-al-tafsir 89

(Maktaba Salafiyya: Varanasi,2005),69 3. The word ‘interpretation’ in English has a different meaning than the Arabic equivalent Tafsir.‘Interpretation’ is closer to Ta’wil in Arabic. But, since in the parlance of the earlier scholars Ta´wil would be a synonym for tafsi r (see, Fatawa 13:288-94), I have used the English word ‘interpretation’ here. The word ‘exegesis’ is also used in this similar way. 4. Fatawa 13:363-375 5. The verses like 4:105; 16:44 and 16:64 6. Fatawa 13: 363-375 7. For a detailed discussion of the concept of Sunnah in the earlier period, see, Fazlur Rahman, Islamic methodology in history (Islamic Research Institute: Islamabad, 1984). 8. see, Qur'an 2:129, 2:151, 3:164, 4:113, 62:2, 9. Amin ahosan Is olahi, Tadabbur-e-Qur’an (Maktaba Jadid Press: Lahore,1993), 25. 10. Ar-Raghib al-Asofahani, Al-mufradad fi gharibi-alqur’an (Darel Marefa: Beirut), 128. 11. Al Khalil ibn Ahomad Al Farahîdî, Kitabal-‘ayn (Dar Al-Kotob Al-ilmiya: Beirut, 2003), 343. 12. For a detailed discussion on the theoretical formulation of Imam Shai’i’s idea of dual revela-

tion, see Aisha Y. Musa, Hoadith As Scripture (Palgrave Macmillan: New York, 2008) 13. Joseph Lowry is an assistant professor at the faculty of Near Eastern language and civilization in the University of Pennsylvania, U.S. he has published a book tilted “Early Islamic Legal Theory: the Risala of Muhammad Ibn Idris alShafi’I” . Ayisha Musa is referring to this work. 14. Ayisha Musa, Hoadith as Scripture, 40. 15. Ibid., 41 16. Fazlur Rahman, Islamic Methodology, 12. 17. Verses can be translated as:“Move not thy tongue concerning the Qur’an to make haste therewith. It is for Us to collect it and to recite it. [Therefore], when we recited it, follow thou its recital. Then, it is for Us to explain it.” 18. Hoamiduddîn Farahi, Tafsir Nizam al-qur’an, 38. 19. For example, 2:187, 219,221,242, 266; 3:103; 24:58, 59, 61. 20. The verse reads: ''Would ye question your messengeras Moses was questioned previously? But whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way''

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Hiba Ashraf

Social and Moral Implications of Authoritarian Interpretations of Texts

Islam seeks constant effort from Muslim scholarship to contextualize the Quran and Hadith by interpreting them in accordance with social realities. But the disappointing and persistent problem with the Muslim community is the trend of authoritarianism and intolerance in accepting disagreements or differences in opinion. This is evident in the interpretation of the texts by scholarsas though speaking not of one’s own opinion but that of God’s. This sort of an exclusive claim on ‘Divine Will’ subscribes to an absolute, dogmatic approach that thwarts different attempts in the re-interpretation of texts. This paper aims at highlighting the adverse social and moral implications of such approaches on individuals and society. It also tries to make a distinction between authoritarian and authoritative modes of interpretation of text. In this paper, the word authoritarian is used to describe the rigid, inflexible and dogmatic way of interpretation, while authoritative is used for the flexible method of interpretation, emphasizing a rich doctrinal diversity, acceptability and tolerance. Examples from different historical contexts will be used to illustrate these points. It has been suggested that since the entire identity of Muslims depends upon fulfilling the Divine will, and that Allah’s will is equally applicable and accessible to all, there should not be an attempt at giving ultimate decrees. Those attempting to interpret the texts should keep in mind that theirs is just one among the many possible accurate interpretations, and that no one can be assured of the accuracy of their interpretation.

Introduction: Prophet Muhammad (PBUH) is the last in line of thousands of messengers Allah sent to guide mankind. Thus, not only will there no longer be another prophet, but whatever was taught by the last prophet would serve as guidance to the whole of mankind till the end of time. How can a prophet who lived 14 centuries ago and a book that was revealed 1400 years ago guide the people of today? Haven’t the world and its people undergone tremendous changes since then? For Muslims, these questions should pose no relevance, because, although the prophet is now no more, he left behind for his {]_‘ kam-lmcw

ummah the Qur’an with instructions on how to use it through his Sunnah. These two sources of knowledge became central to the development of the Islamic civilization. The sahabas, through their examples demonstrated how these two sources could be contextualized and releventized to their time and situation and this was carried on by several generations after. What makes the Qur’an an ever living book, is its nature that is not time bound, and itscontinuous interpretability according to contexts. Thereby, making the religion it teaches dynamic and vibrant. Islam encourages us to 91

continuously interpret the Qur’an in order to face our changing situations. Only when the rulings of Islam become applicable to our daily life does it become a way of life. Thus, as lifestyle changes the need for reinterpretation arises. This is what differentiates Islam from other religions. It is a religion that is ever evolving and not one of rites and rituals; Islam is a way of life. It is to encourage this process of involving in interpretations, inferences and deductions that Allah declared reward for all those who tries diligently to discover the divine will. The important point to note here is that, this reward is not for finding the right answer or the correct interpretation, but for the effort put into it. The niyyah (intention) and the intellectual, exploratory and analytical diligence is what matters the most. Who is wrong and who is right can only be known by Allah. And those who are right will be rewarded for their effort and for being right. As for those who are wrong, they will be rewarded for the effort and diligence they put into it. The prophet (PBUH) is reported to have said that every mujtahid is right and that if the mujtahid is correct in his ijtihad then he receives two bounties and if he is wrong then he receives one. This can mean, not only that people should engage in the effort of interpreting the text but also that there is no 'one' correct answer. Different situations gives rise to different problems and different problems calls for different solutions.According to Imam al-Suyuti, “the overwhelming support for the multiplicity of islamic legal schools results from determining the most preferable resolution in the light of the strength of proof and one’s caution in terms of specific legal issues.” Thus the emphasis is not on the end result but on the process itself(Cited in Fadl, 1997, P.11). The Period of the Sahâbâs and the

Tabiun

During the era of the prophet (PBUH), the prophet himself was the authority appointed by God. The society was shaped by him and any problem or confusion was referred to him. After the death of the prophet, Muslims had no one they could refer to,and to help them understand what was expected of them. For the first time they were alone. But this didn’t however result in the collapse of the Muslim society neither did it lead to stagnation and unproductivity. 92

The Muslims on the contrary, surpassed this obstacle by making use of the Qur’an and Sunnah as per the different situations they facedand surged forward managing to carry the torch of Islam far and wide. The Islamic world was growing rapidly and the Muslims were rising in power. With this change in the status and position of Muslims, new situations arose. The Qur’an or the Sunnah of the prophet did not provide all the answers required to face the changing situations. In such cases the companions of the prophet didn’t hesitate to use their own logical reasoning. Infact,ijtihad was used even during the time of the messenger. Not only did the sahabas use their independent reasoning to give opinions on what was not mentioned in the Qur’an or by the Prophet, sometimes, they even explained the text different to how the prophet had implemented it. Their justification was that the changing situation necessitated it. For example Khalifah Umar took a firm stand against the irresponsible behaviour of Muslims in the decision of divorce by implementing a law that counted three talâq at once as talaqBain. Though now, most of the scholars are of the view that three talâquttered at once should be considered as just onetalâq. Another Example can be seen in Kahlîfah Umar’s decision to refuse mualafat al qulûb their share of zakat, which was mentioned in the Qur’an and was also the practice of the prophet. His argument was that at that time, Islam was powerful and strong, which is why the Muslims were not in need of their support and sympathy as was the case during the time of the Prophet. According to Qardawi, this is not a neglect of texts in the Qur’an. He writes,”Umar as well as all Muslims has no right at all to abandon any texts in the Book of God. But Umarbelieved that the common interest of Muslims at his time would be best served by savingthose grants. He never thought to abolish the Shari’ahruling about the share of ‘mualafat al qulub’in zakahwhen need arises (al-Qardawi, n.d, p. xxxiv)”. This aptly demonstrates how the Islamic shari‘ahmay make concessions in accordance with circumstances. Thus, if we were to apply this to our situation today, we would perhaps be required to give zakah to mualafat al qulûb because Muslims are weak now and we are in need of their support

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

and consideration. With the passage of time, more and more areas came under Islam and the identity of Muslims widened to encompass people from different countries, cultures, and backgrounds. Thus, the scope of investigation and analysis to inculcate Islam into the historical background of different traditions and customs grew. But Muslims did not abandon Islam, they contextualised it. They involved in reinterpretation of the texts and ijtihadin finding solutions to the different issues they faced, based on the general principles provided by the Qur’an and Sunnah. This need for reinterpretation is not only required when dealing with changes in time, from one generation to the other. The differences in culture, traditions, systems, nature of people and even the climate and geographical areas calls for the reinterpretation of texts to suite the respective contexts and situations. It is not possible nor is it practicalfor people in India to follow the same way of life as people in Malaysia or Canada or even Makkah for that matter. This is why the same text, the same verse or Hadith were interpreted in different ways in different places by the early Muslim scholars. This is also why these Muslim jurists often changed and modified their opinions when they travelled to different places. For example, Imam al-Shafi’i, one of the founders of Islamic jurisprudence gave a certain legal opinion in Baghdad. One year later he moved to Cairo, and in response to the same question he gave a very different opinion. Someone questioned him, “Oh Imam, last year in Baghdad you gave a different answer,” and he replied, “That was in Baghdad and this is in Cairo. That was last year and this is now”. This shows that when employing ijtihad, scholars considered the time, place, norms, and prevailing conditions. Contemporary period The zeal and energy Muslim scholars had during the time of the Sahabas, Thabi’un and the early Muslim scholars are sadly lacking when it comes to the present age. People are content with what they already have and have opted for more simplistic understanding of the texts. Little work is being done at reinterpreting the texts according to our contexts. Instead, we prefer to depend on the interpretations made by the early Muslim scholars.

{]_‘ kam-lmcw

Muslims are not only stagnant when it comes to development in terms of science and technology and other worldly maters, but also when it comes to Islam itself.We are still following the same old traditional schools of law and not even making attempts at adding on to their legacy. We resort to quoting their interpretations of the texts when some of them are no longer even relevant to our time and age. People tend to quote these out dated secondary data more than relying on the Qur’an and Sunnah. The problem with this type of attitude is that it suspends the possibility of Islam evolving in accordance with the need of the contemporary situation. So dependent are people on the works of the early Muslims scholars, that thinking outside what they have written or said has become inconceivable. And refuting any of their works will bring about a reaction of refuting the Sunnah or the Qur’an. It is not wrong to seek help from them nor do I suggest we disregard their work. Their work is invaluable to us in that we don’t have to go about reinventing the wheel. But what we have to keep in mind is that when it comes to this new age and era, their interpretations, although quite satisfactory during their times, are lacking. The age we live in is quite different from that of the sahabas and the early Muslim scholars. There are drastic differences in the way people live now, their dealings with others, the society, their priorities, and even the way they think. New problems are cropping up every day which calls for solutions. Muslims are more and more confused about their role in different issues, the like of which have never been discussed or even heard of before. Nowadays Muslims, due to their dogmatic approach towards Qur’an and Sunnah,are incapable of accepting the concept of reinterpretation of these texts. Muslims, in an attempt at upholding the traditional values and institutions began to adopt conservative stands.It is a sense of intolerance for change and differences that has resulted in such an attitude of rigidity. Not only is there a tendency of not involving in the processes of reinterpretation, there is also a tendency to discourage any attempt at it. Dogmatism and authoritarianism has set in as a result of this. Authoritarianism As evident from the above given descrip93

tion, a persistent problem with the Muslim community is their view that everything, that has been interpreted byprominent scholars of past, should be accepted as the correct understanding of Islam. This approach ultimately leads to authoritarianism. A major problem with authoritarian approach is that it limits the meaning of texts by not allowing it to be explained differently in the changing situations. In this sense, authoritarianism discourages ijtihad by indirectly pointing out that everything is given, and no human intellectual effort is needed to face the new challenges in different contexts. Everyone talks about Islam being a universal religion, and takes pride in the fact that it is a religion that does not succumb to an authority figure like the church. They also claim that Islam is equally accessible to everyone irrespective of their differences. In short, Islam vouches for egalitarianism in its availability, accessibility and interpretability. This should mean that interpretation of the texts and rulings in Islam can be done by anyone provided they have the knowledge and expertise. Sadly though, this is as far from reality as it can get. Not only do people have the tendency to resist reinterpretation, they also tend to prevent others from doing it byproclaiming several rulings as final and not open to change. The irony is as Fadl put it, “the same teachers who take great pride in the ethos of diversity and egalitarianism will also insist on the existence of orthodoxy in Islam and the need for unity and uniformity. These teachers, who lecture on doctrines of accessibility, egalitarianism and diversity, contradict themselves by lecturing endlessly about the dangers of bida’ (innovations), fitanah, and evils of intellectualism and theological disputations (Fadl, 2003, P. 11).” The trend now is to limit the span of issues that are changeable/flexibleand to include more and more rulings to the category that is unchangeable and not open to disagreement. They do agree that discussions and disagreements are allowed in Islam and that Islam encourages it but this is allowed only at a surface level, and confined to just trivial matters. Social and moral implications Everything that is created undergoes change. Changes occur, not only in the physical environment we live in, but also in the socio-political and cultural aspects, including the way peo94

ple live, think and behave. With these changes come new discoveries, innovations and inventions. And before we know it, we are in a whole different world from what used to be. Nowadays, change is much more rapid than ever before. It is such a natural phenomenon that inhibiting it obstructs the balance, creates disorder and confusion. Resistance to change is one of the manifestations of Authoritarianism. It has given rise to several problems associated with the structure and functioning of the society. These, as stated earlier, are a direct contribution of the rigid, dogmatic and authoritarian approaches. Some of them are as highlighted below. Stagnation in Thought One of the main reasons for stagnation is authoritarianism. This authoritarianism stems from the belief people have that they are knowledgeable and that they know everything there is to know, when in reality, their knowledge is greatly lacking. According to Qardawi, semi knowledge together with pride and vanity is more dangerous than total acknowledged ignorance. Because, according to him, the first case is the ignorance of a person who does not know his limitations. And such ignorance manifests itself in different ways, one of the most important one being rigidity in the interpretations of the texts with total disregard for their essence and purpose. (al-Qardawi, 1995) In the early ages of Islam, Muslims did not harbour such attitudes and therefore they had a blooming intellectual tradition. This resulted in the emergence of different new branches of Islamic knowledge such as Usulal-Fiqh, Ulum alHadith…etc. All of these diverse intellectual contributions were sufficient to mark the richness of the intellectual tradition of Islam. Once Muslims started to develop resistance to change and an affinity towards authoritarianism, they slowly began to seep into a state of stagnancy. We are faced with so many unanswered questions and unsolved problems that it is overwhelming. Moreover, enemies of Islam exploit this situation to convince the Muslims that Islam is not applicable to their lives, that it is out dated and backward. Due to this, the Muslim world, particularly their youth is in a state of great confusion. History has taught us again and again how such stagnant societies never prosper and

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

progress. They are just destroyed and taken over.When all aspects of a Muslims life is being subject to change, withdrawing, without relating Islamic teachings with contemporary change and succumbing it to dogmatism and traditionalistic views, is unwise and irrational. Hatred and intolerance among the different Islamic groups and organizations If we take a look at the history of Islam we can observe that Sahabas and scholars have always had differences in opinions and have disagreed with each other on several matters. They respected the views of those who disagreed with them and they never attempted to prove them wrong unless they deviated from the basic fundamental principles of Islam. This attitude was possible only because they believed that everybody had the right to explain the Qur’an and Sunnah according to their convictions and understandings, without questioning the basic principles of Islam. Therefore, they didn’t consider those who differed from their views as their enemies. Prophet is reported to have said, “Verily my companions are like the stars in the sky. Whichever one you choose and follow, you will be guided”,thus giving the freedom of having differences and dissimilarities. We can see the manifestation of this understanding in the scenario where, when Abbasid caliphate al-Mansur offered to adopt Imam malik’sal-Muwatta’ as the state constitution, Imam Malik refused, arguing that there were many established juristic practices in different areas of the Muslim world and that there was no legitimate reason to impose legal uniformity upon the various territories. He argued that no one jurist or juristic tradition may have an exclusive claim over the divine truth, and hence, the caliph may not legitimately support one school to the exclusion of others and force it upon his people (Laldin, 2006) This is also evident in Imam Abu Hanifa’s statement when he said “I believe that my opinions are correct but I am cognizant of the fact that my opinion may be wrong. I also believe that the opinions of those who disagree with me are wrong but I am cognizant of the fact that they may be correct” (Fadl K. A., 2003). A person with such an attitude will never try to force his views upon others, neither will he claim that others views are wrong.

{]_‘ kam-lmcw

The authoritarian approach, that is followed today, has eradicated the possibility for disagreement. Therefore, each and every group in the Muslim society believes that they are the ones who are following the true path. Not only do they claim to be the only ones in the right path, they also claim that the others are deviated. As a consequence of this, Muslim communities are fired with disputes, hatred and intolerance for one another. Narrow mindedness is an important defining characteristic of such groups. Each of these groups has their own orientations, and, their own understanding of Islam and their views on different issues vary. This variation in understanding is definitely not a problem, but, the problem is in the attitude of intolerance and the tendency of branding those who disagree with them, as their opponents and enemies. This obviously creates a clash and, in some extreme cases, even wars. An example of this is theShi’a –Sunni conflict in Pakistan, Iraq…etc., which has resulted in the murders of several innocent Muslims. Creating difficulty in life when Allah wills ease The Qur’an has mentioned in several places that Allah wills ease for his slaves and not difficulty. The following are few ayat in support of this: On no soul does Allah place a burden greater than it can bear (Al-Baqarah: 286) Allah intends every facility for you; He does not want to put you to difficulties (Al-Baqarah: 185) He has chosen you and has imposed no difficulties on you in religion (Al-Hajj: 78) Allah does wish to lighten your (difficulties): for man was created weak. (Al-Nisa:28) Contrary to these ayat, authoritarian methods, apart from being a direct hindrance for social development, also makes, leading life as a Muslim filled with difficulties. Authoritarian approaches translate slight deviations from the norm as haram and unacceptable, thereby bringing more and more areas under the extremes of halal and haram, and reducing the grey area;that wasmeant to be a blessing of flexibility and ease from Allah. These approaches overlook the whole point of why Allah and his messenger gave space for disagreement and interpretations. The main reason for giving room to disagreements and differences in opinion was to make life easier for people. The prophet (s) is 95

reported to have said, “Whenever a certain ruling comes to you from the Book of Allah, then verily there is no excuse in not practicing upon it. If not from the Book of Allah, then it comes from my previous practices (sunnah). If not found in my practices, then what my companions have said. Verily my companions are like the stars in the sky. Whichever one you choose and follow, you will be guided”(al-Bayhaqi, alMadkhalila al-Sunan al-Kubra). Simply commanding the ummah to follow the companions of the prophet would have sufficed. But the prophet (s) knew that their level of knowledge and understanding were different. He also knew that there would be differences in the way they interpret what he said and the way they followed his teachings. Apart from that, there were also differences in the way the prophet dealt with different people. He took into consideration their nature, behaviour situations, temperament, strength etc…before he answered their questions and gave them advices. If we go through the narrations of the prophets and historical documents we can see that different responses were earned to the very same question asked by different sahabas. For example, when a young man asked the prophet if he was allowed to kiss his wife while he was fasting, the prophet said no and when a middle aged man asked the same, the prophet replied in the affirmative. (Musnad Ahmad bin Hanbal Vol:2 p.220). Similarly when a man asked Allah’s Messenger what the best of deeds was, the prophet repliedoffering salah on time(alTirmudi). When another man asked the same question the prophet said faith in Allah.(alBukhari, Hadith No 1501). This means that he knew the strengths and weaknesses of the sahabas. Yet, he said that we can follow anyone of them and we will still be guided. He didn’t mention the name of one sahabah like Abu Bakkar or Umar who were closest to him, had more access to what he had said, had strong iman and great dedication and passion. Fostering the development of an unjust society, thereby marginalizing certain categories Another social evil that results from authoritarian discourses is that it paves the way to injustice. Jurists who follow authoritarian modes of interpretation often fail to be objective in their interpretations. It can be observed, more 96

often than not, that these jurists’ opinions usually serve personal, social and political interests and not religious. Liketheir need to be right, to be the only one who is right, to safeguard certain personal interests, to safeguard the interests of the government…etc. An example of this is the dogmatic approaches that have been used to justify the rampant exploitation of women practiced by certain societies. For instance, the ahadith, “If I were to order a person to prostrate to someone I would have ordered women to prostrate to their husbands (Abu Davud v 6 p.177)” and its interpretations is used to command a wife’s utmost obedience to her husband to the extent that she is required to give up her individuality, personal views and even her commitment towards her parents and society. Another hadith that is exploited for this purpose is “Any woman who dies while her husband is pleased with her, will enter Jannah.” (At-Tirmidhi) According to them, she becomes the sole property/right of her husband. In some cases, she is made to believe that pleasing her husband is mandatory, even though his dealings with her are unacceptable and overbearing. They are made to believe that serving him with diligence is what she has been created for and doing it in the best way will please Allah the most, even though their rights are being abused. Women, who have their own individuality and personal views about life, as a result of not being able to cope with unreasonable demands of their husbands, suffer. Their main worry is that pleasing their husbands and serving them is a duty imposed upon them by God. This is what they are made to believe and this is what they are forced to do. Their inability, due to the unreasonably harsh and impossible demands their husbands impose upon them, render these women devastated because they fear the wrath of Allah upon them, of which they are reminded each time they fail. They are not aware of their rights as Muslim women and when they seek help, they are advised to be patient and enduring. As quoted by Qardawi(1995, p. 27), a sage once said “every extravagance is somehow bound to be associated with a lost right”. Women are not aware that their rights are being trampled upon. Questioning these views, due to the established authoritarian modes of thinking, can bring about devastating consequences. Many of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

the roles women are expected to play are imposed upon them by the society and culture they live in, and religion is used to justify it. One of the best examples that can help demonstrate this point is the permanent council for scientific research and legal opinion (CRLO), the official institute in Saudi Arabia responsible for issuing Islamic legal responses. The interpretations of the Qur’an and ahadith specified by them have given no room for argument. They give their views as though it is the last word and everyone is compelled to follow. The choice of determining the authenticity of thehadith they have quoted or their claims and views,is out of the question. Manyof the issues regarding the social, moral and psychological injustice committed due to authoritarian interpretation is relating to women. One of the main reasons is that women no longer take part in the Islamic knowledge formation process. Either women are being pushed away from the main channel of knowledge formation, or they are shrinking away from the responsibilities of coming forward to put in their effort and expertise.Therefore several aspects regarding women, which can be understood and addressed better by women, are being misconceived. Moreover, during the earlier periods of Islamic development, almost all human societies were not ready to recognise the individuality and experience of woman.Women were considered inferior, thus confined to the background and allowed interference only regarding matters of the household. They were not able to develop their thought process and individuality. They lived in a small world. Thus, women of that time didn’t feel the way they were treated as out of the ordinary and so they didn’t find any problem with it. They used to live in a time where, when a man died, his wives were distributed among his sons as property. During those times they were just possessions. From such a condition the prophet raised their status and gave them respect and dignified them. But he also had to cater to the mind-set of the people at that time. Today however, this is not the case. Women are respected and seen as independent individuals in different parts of the world as opposed to commodities or properties during the jahiliyyah period. If the prophet disallowed their suppression at a time like that then it is

{]_‘ kam-lmcw

not too much to ask that it be followed now as well. The Authoritative Approach What Islam requires are authoritative guides not authoritarian. Being authoritative is to allow freedom of opinion, exploration and reasoning. It means giving room for differences and discussion and giving guidance without being overbearing. Authoritativeness as opposed to authoritarianism does not expect conformity, compliance or total obedience. As mentioned in the above section, many problems in the Muslims society arise due to the authoritarian approaches that are being followed by people today in dealing with matters of religion. Many of the ailments of the Muslim ummah can be cured by treating them of these authoritarian methods and adopting more authoritative methods. The problems of conflict, disputes disunity can be faced by learning to accept and respect disagreements, and value flexibility as was done by the sahabas and the Muslim scholars of the early eras. And also by making the Muslims understand that it is completely fine to make changes in the rulings,do ijtihad and involve in reinterpretation of the texts. To further clarify the distinction between these two terminologies, I would like to usetwo terminologies given by developmental psychologist Diana Baumrind describing different types of parenting styles of which two are authoritarian and authoritative parenting styles. (Santrock, 2009) According to her, parents who are Authoritative, are known to provide rules and guidance to their children without being overbearing and imposing. They give their children basic set of rules and they are also given choices. These children are not restricted, and are allowed to explore and experiment.They set limits but they also allow their children to express opinions, discuss them, utilize reasoning and work independently. On the other hand, Authoritarian parents arecharacterized by high expectations of conformity and compliance. They are restrictive and advise their children to follow their directions. Kids who are raised by such parents are prone to be submissive and tend not to form their own ideas and opinions, and they have a subservient attitude. 97

Thus applying this analogy to what has been discussed above, it can be argued that authoritative methods will give the most positive and productive outcome. It can lead to a development that is more progressive, and thought processes and creativity can grow and reach its pinnacle this way. People who value authoritativeness will show more individual initiative and social responsibility. It is only through this method that Islam will progress and reach its proper identity. Conclusion The state of the Muslim ummah now is a cause of great concern. The image we portray and our position in the world is even worse. There is a great need for improvement and intellectual stimulation to get the Muslims out of the slumber they have been in for several years. The Qur’an and Sunnah are our guides. The problem arose in the first place because we failed to make proper use of these two sources of guidance. The solution to our problem therefore is first to utilize what has been given to us. We can’t do this unless we try to relate these sources of guidance to us and our time. As Ibn al Qayim said, religious injunctions or opinions are changeable in accordance to changes in time and conditions. It is not the ruling ofShari’ahthat is changeable, but the application of these ruling in time and space.Shari’ahin the final analysis is the revelation of God; whilejurisprudence, religious opin-

ions, and judgments are man-made. (al-Qardawi, n.d, p. 38) Instead of narrowing down the areas of Islamic discourses that is interpretable and changeable by man we should resort to more flexible methods. We should be able to connect Islam to our daily lives by applying its principlesin the historical context we live. We shouldn’t overly depend on what the early Muslim scholars said and wrote, instead, we should follow the methods they used, and, adapt their broad mindedness, openness; their attitude in general. Thus we should shed all methods of authoritarianism and resort to more authoritative means. Allah knows best Reference • al-Qardawi, Y. (n.d). Fiqh Al Zakah volume 1. Jeddah: King Abdul Aziz University . • al-Qardawi, Y. (1995). Islamic Awakening Between Rejection and Extremism. Riyadh: International Islamic Publishing House. • Fadl, K. A. (2003). Speaking in God’s Name: Islamic Law, Authority, and Women. England: Oneworld Publications. • Fadl, K. A. (1997). The Authoritative and the Authoritarian in Islamic Discourses. Austin: Dar Taiba. • Laldin, M. A. (2006). Introduction to Shariah and Islamic Jurisprudence. Kuala Lumpur: CERT Publications. • Santrock, J. W. (2009). Life span development. Mcgraw Hill Publication.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Fadhl Mohammed Fushoosh

Approaches to Interpreting The Holy Quran

Introduction:

Allah sent down the Quran out of His mercy and wisdom to humanity so as to take it as a torch in the benighted world in which they are engulfed. It is a divine infallible source which is, again out of Allah’s mercy and grace, still available in its pristine form. Throughout the ages it is not affected by the evil attempts to adulterate, interpolate or distort it in any way. Allah I said in the Holy Quran:

Verify we have sent down the Dhikr (the Quran ) and surely we will preserve it.(Quran: 16:9) But to take full advantage of it, we need to get it correctly interpreted. If we follow any one indiscriminately in learning the meaning of the Quran, we will end up with contradicting notions and theories. Just as it is necessary and important that Allah’s word remains in its original orthographical form, it is equally important that the meaning and intent of the Quran should be maintained in its original form. Enemies of Islam, being hopeless in changing the original scripture and hopeless in uprooting its due veneration from the hearts of the Muslims, resorted to distorting the meaning of it. They tried to twist the Quranic meaning so to suit their interests and false ideologies. They have various aims: two of them being provide an incorrect meaning for the Muslims and to blacken its beaming picture for the non-Muslims. Both have got influenced to some extent. Therefore, it becomes obligatory that each

{]_‘ kam-lmcw

Muslim should seek authentic sources of religious knowledge because that affects and determines his position in both lives. Regarding the interpretation of the Quran, the Quran is the most authentic source one can safely refer to. This is because Allah knows best his intent. Thus, in attempting to interpret any verse of the Quran, the Quran is the best source to consult. The Sahabah on hearing the verse: “It is those who believe (in the oneness of Allah and worship none but Him alone) and do not confuse their belief with zulm, for them there is security and they are guided.”(Quran:6:82), when the sahabah heard this said: O messenger of Allah! who ever of us does not do injustice to himself? They understood the word ‘Zulm’ here to mean any kind of injustice. The Prophet r referred them to another verse of the Quran, namely, “verily shirk(joining others in worship with Allah) is a great zulm”(Quran:31 :13)so as to show that the zulm referred to in this verse is “shrik” (polytheism). This is a way of interpreting the Quran through the Quran. If the meaning of the concerned verse can not be traced in the Quran, then the Prophetr is the most knowledgeable human to whom we ought to refer in his life to him and after his death to his sunnah. The Prophetr said:”I have been given the Quran and the like of it along with it.” The sunnah is an integral part of divine guidance as it is the second form of revelation. It is a divine guidance put in the sayings and actions of the Prophet about whom Allah Y said: 99

“Nor does he speak of (his own) desire. It is but revelation revealed”(Quran:53:3-4) Imam Shafie said: “all judgments of the Prophet are from his understanding of the Quran”. Allah Y said:

“Surely, We have sent down to you (O Muhammad r) the Book( this Quran) in truth that you may judge between men by that which Allah has shown you (i.e., has taught you through divine revelation) so be not a pleader for the treacherous”(Quran:4:105) The sahabah feared to speak about the meaning of the Quran except with authority of knowledge. Abu Bakr, the beloved companion and friend of the Prophet r said: “Which sky will shade meand which earth will carry me if I speak about the Quran without knowledge.” This very thing spurred them into studying the meaning of the Quran and devoting their time to receiving knowledge from the Prophet r himself. They are the most authentic transmitters of the Prophetic guidance not only that which concerns the interpretation of the Quran but also each and everything relating to the general life of man. The Prophet r explained to the sahabah the meaning of the Quran. Abdul-Rahman AsSalmi said: “those who taught us the Quran like Othman bin Affan, Abdullah b Masud, etc. told us that they would not learn by heart more than ten verses except after studying the knowledge they contain.”(Ibn Taymia p. 9)Allah Y said: “(this is) a book (the Quran) We have sent down to you, full of blessings, that they may ponder over its verses, and that men of understanding may remember” (Quran:38:29) And HeY said: “And We have also sent down to you(O Muhammadr ) the Dhikr( the Quran) that you may explain clearly to men what is sent down to them, and that they may give thought”(Quran:16:44) And it is axiomatic that the aim behind any speech is not merely the audible utterances but more importantly the meaning.Therefore, the Sahabah memorized the Quran and learned its meaning all simultaneously. Some of the tabiun received the meaning of all the Quran from the sahabah. Mujahid, the disciple of Ibn Abbas said that Ibn Abbas taught him the meaning of every single verse of the Quran. Therefore, Al-Shafie and AlBukhari preferred his ( Mujahid’s) commentary to the other commentaries(ibn taymia p.10) . Thus, the sahaba received the meaning of the 100

Quran as well as sunnah from the Prophet r albeit they had their deduction and reasoning in some of that. Abdullah bin Masud said: By him beside whom there is no god, no verse from the Book of Allah was sent down except that I knew whom it meant and where it was revealed”. The early commentators of the Quran found the sayings of the sahaba and tabiun especially those mentioned the most authentic in interpretation. Speaking about the meaning of the Quran on the basis of mere opinion is prohibited. The Prophet r said as reported by Al-Nasa’e in Faza’ilul-Quran : “He who speaks about the meaning of the Quran without knowledge will have his seat in the Hellfire. And as the matter is so serious, we must follow authentic religious knowledge and apply our reason and intellect in the identification of the authentic commentaries. Allah the almighty Y said: “Do not follow that of which you have no knowledge; verily, the hearing and the sight and the heart, about each of those one will be questioned (by Allah)” (Quran:17:36).This is because in later generations, many spoke and wrote about the meaning of the Quran depending primarily on reason and there are even others who harbored false ideas and groped in the Quran for justification and support all to adulterate the pristine truth of the Quran. The Commentators of the Quran throughout Islamic history followed multiple and various methods and approaches. Some are good and authentic, others are unreliable. In the following pages a few approaches are briefly discussed. The translation of the verses ought to be taken as partial exposition of the meaning because no language other than the language of the Quran can exhaust its meaning. In this paper, the translations of the Quranic verses are put between inverted commas only to indicate that they are quoted from the translation of King Fahd’s complex. The Thematic Approach The Quran was revealed to the Prophet e in small passages with varying length over a long period of time according to the infinite wisdom of Allah I, Who said: “ And those who do not believe say: ‘why is not the Quran revealed to him all at once?’ thus (it is sent in parts) that we may strengthen your heart thereby. And We have sent it to you in stages.” ( Quran:25:32)And Allah also said:

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

“ And ( it is ) a Quran which We have divided (in parts),in order that you may recite it to men at intervals .And We have revealed it in stages”( Quran:17:106).Many verses of the Quran were revealed as a response to the call of need created by the different circumstances of human life at the time of the Prophet e. The Prophet e would indicate to his scribes of the Quran where to place each verse of the Quran. The verses were put in their respective chapters according to the instructions of the Prophet e. However, the aim of this selective placement was not to arrange the Quran in a manner that the verses which deal with the same subject are put together. The same topic can be discussed in verses widely dispersed in the Quran. The simple reader would not be able to get a complete and thorough understanding of the topic when reading the interpretation of its related verses in their different places. Therefore, some commentators on the Quran attempted at studying and interpreting thematically-related verses after grouping them together. Thus the thematic approach is such in which verses dealing with the same topic are selected from their respective places of the Quran, put together and interpreted, taking into consideration their chronological order of revelation and the occasions which caused their revelation. Verses pertaining to zakah, for example, are dealt with in isolation; those dealing with salah are sorted out and studied independently ;some commentators focused on the verses dealing with Islamic jurisprudence; yet others concentrated on the social aspect in the Quran and so on. The scholars who wrote comprehensive commentaries, although they aimed at interpreting each and every single verse in its respective place in the Quran, they also took into consideration the meaning of each verse in relation to its relevant ones. But the reader does not find it easy to comprehend fragmented information. The thematic approach helps compartmentalize the knowledge contained in the Quran. ‘Amthalul-Quran’ by Al-Mawardi (d.450 AH) and ‘Aqsamul-quran’ by Ibn Al-Qayyim (d.751 AH) are two examples adopting this approach. Another slightly different aspect of this approach is seen in the study of the Quranic homonyms (words with the same spelling and pronunciation but with different meanings and usages). In the Quran, there are many words

{]_‘ kam-lmcw

despite being orthographically and phonologically identical represent different meanings in different places of it. Here the commentator puts together these words and thoroughly discusses the meanings each word stands for in each verse. Al-Raghib Al-Asfahani’s (d.502 AH) ‘AlMufradat fil-Quran, Ibn Al-Gawzi’s (d. 597 AH) ‘Nuzhat Al-Aayun Al-Nawazir’ and Ibn Al-Imad Ibn Al-Hanbali’s (d. 887 AH) ‘Kashf Al-Sara’ir’ are examples of this trend in the thematic arrangement. The context where the word is used has much to say about the meaning. Also the association of the verses and the analysis and comparison of the target words reveal the purpose and the intent of the Quranic text. Even those who follow the original arrangement of the Quran they, when dealing with any topic they never lose sight of the relevant verses to the one under discussion. But the thematic arrangement is an easy way of manipulating meaning and getting it across. Furthermore, the thematic approach is a useful tool of getting the Quran interpret itself. Ibn taymia rightly obsrved “ truly the most authentic way to interpret the Quran is by means of the Quran itself. What is ambiguous in one place is disambiguated in another and what is concisely expressed in some places is elaborated on in others”. A good and relevant example to be cited here is this. “And to those who are Jews, We have forbidden such things as We mentioned to you (O Muhammad e) before. And We wronged them not but they used to wrong themselves.”(Quran:16:118).The verse refers the listener/reader to another verse, namely, “And unto those who are Jews, We forbad every animal with undivided hoof and We forbad them the fat of the ox and the sheep except what adheres to their backs or their entrails, or mixed up with a bone. Thus We recompensed them for their rebellion and verily, We are truthful.” (Quran:6:146) This provides an illustrative example of the thematic approach in its prototype. The Prophet used the same to explain to the sahabah that the meaning of ‘zulm’ in the verse “Verily joining others with Allah in worship is a great zulm in deed.”(Quran:31:13) Advantages of the thematic approach 1. The Quran abounds with subjects that humanity is becoming in need to investigate. Selecting a subject and exploring the Quran for verses which 101

deal with it and studying them all together provide a comprehensive view of the subject under question. 2. It comes as a prudent response to the ever-changing circumstances and situations that make it incumbent upon the Muslim scholars to search the Quran and Sunnah for their solutions. Thus it opens new perspectives of research and encourages scrupulous investigation and ijtihad. 3. It entails referring to the Quran itself for treating different subjects, which is the surest way of guidance. Allah knows best His intent and aim and consulting the Quran about the meaning of its verses puts the commentator on a firm ground. 4. The miraculous quality of the Quran can be demonstrated more clearly through this way of interpretation. The commentator in every age witnesses new issues that emerge as the a result of the intellectual development of man. He lives such development and discerns such new issues and comprehends their particulars and then consults the Quran for the verses that involve direct or indirect guidance concerning the topic under question and comes up with fresh and correct solution, thus proving that the Quran contains guidance for every period of human existence. 5. It encourages specialized studies as each researcher of the Quran will find for his field of interest(whether economics, sociology, ethecs, theology, law, etc) much data.

The Juristic Approach As stated above the Quran leads humanity to correct belief and conduct. The Quranic verses all aim at this destination. Even the stories that are narrated in the Quran serve both purposes. The Quran illuminates the way to truth and provides general or specific statement to what is permissible of conduct and of objects for human use and warns against what is prohibited. Part of the Quran’s miraculous character lies in this aspect of guidance, i.e., legislation. The commentator who adopts a juristic approach to interpretation is concerned mainly with those verses which include directives of legislation. The Islamic law or jurisprudence is encapsulated in various verses widely dispersed in the Quran. The task of the commentator here is to juxtapose such verses and highlight their meaning, using the method of jurists. However, the juristic way of deduction and ratiocination that each school of law adopts, makes it inevitable and natural that each school would 102

have its own way of interpreting the Quranic verses dealing with this theme. This very thing led to the numerous commentaries produced by each school. For example, the Hanafite school produced Ahkamul-Quran by Abu Bakr Ar-Razi, The Malikite school produced Tafseer Ahkamil-Quran by Abu Bakr Ibn Al-Arabi and Al-Gami li Ahkam Al-Quran by Abu Abdullah al-Qurtubi. The shafiite school produced Ahkam al-Quran by Abu Bakr al-Baihaqi, Kitab Al-Ikleel by Al-Su-Yooti and so on. (Al-Roomi 2/417). This difference in understanding the legal rule contained in the Quranic verses can be traced back to the sahabah, who looked impartially into the same verse and declared their understanding. They would agree on some points and differ on others. However, such difference never caused any kind of factionalism. They would respect each other’s understanding and opinion. The founders of the schools of jurisprudence followed the same pattern of the sahabah in manner and in ethics and no bigotry or prejudice was seen in their books and decisions. However, later generations were at some periods of time blinded by strict imitation of their respective imams and focused their studies on just looking into the imams’ verdicts and tried to justify, explain and elaborate on their writings and verdicts. Thus, their imam’s opinions were taken as the basis and object of study and investigation because they believed in the truth that comes from these imam’s despite the fact that the imams warned against blind imitation. This tendency affected their commentaries on the Quran. The scholars of Islam in general have been aware of the fact that truth should be accepted from whosoever says it and falsehood and mistake should be rejected however authoritative its teller may be in other fields. They are also aware that it is Allah’s sayings and the Prophet’s sayings that are to be unquestionably and wholeheartedly received for they are the only two infallible references. The Scientific Approach The miraculous nature of the Quran can be seen in all aspects of its teachings and in the facts contained in it. Those who adopted the scientific approach in their commentaries aim at pointing out one of the manifestations of this quality. They try to explore the Quran for the verses which contain scientific facts about

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

nature, universe and the physical world. The Quran urges humankind to look into, investigate and study the universe so as to attain better understating of the power, wisdom and mercy of Allah. Taken as such, it is considered a means of knowing Allah and seeking his pleasure. This is a well-established fact. However, what has become disputable among the scholars of Islam is the scientific way of interpreting the Quran. In other words, is it permissible and does it serve the Quran and its miraculous nature to have the Quranic verses interpreted in such a manner that shows the consistency of Quran and science? This is because while the Quran is unanimously acknowledged as being scientifically miraculous and it will never contradict the scientific truth (as it is absolute), the interpretation of the Quran in the scientific way is not to be taken as such. What is called scientific facts is nothing more than a human discovery, having no divine authority to sanction its authenticity, and therefore it is an unsafe vehicle for conveying the Quranic meaning. Therefore, scholars have/had divided as regards this issue into two teams: those who accepted and those who rejected. Those who supported the interpretation according to the scientific approach argue that: 1.The Quran contains all kinds of sciences and knowledge of the past and present. Allah says: “We have neglected nothing in the Book. Then unto their Lord they (all) shall be gathered.”(Quran:6:38) And AllahI said: “And We have sent to you the Book ( the Quran) as an exposition of everything, a guidance, mercy and glad tidings to those who have submitted themselves (to Allah as Muslims”(Quran:16:89).The Quran provides the knowledge of everything and it is the capability or otherwise of the human intellect to discern that. Allah knows everything however insignificant it is; it is He Who created and provided everything in balanced measure, it is He Who manages out of perfect knowledge the alternation of day and night, sun and moon and nothing escapes this knowledge. 2. When The Prophet r was asked about the way out of the confusion and tumult that would take place at the end of time, he said [adhere to] The Book of Allah. In it news of

{]_‘ kam-lmcw

those before you, what will come to you and settlement between you. Her is also reported to have said “if Allah were to neglect anything, he would have neglected the atom, the mustard and the mosquito”. Among the supporters of this view are: Al-Ghazali, Al-Siyooti, Al-Mursi. And from modern personalities are Al-Jawhari, al-Iskandarani and Al-Kawakibi. Those who rejected this approach to interpretation came forward with the following arguments: 1. That the sahaba and the tabiun were the most knowledgeable of the meaning of the Quran and their interpretation of the Quran has reached us. Yet we can find nothing of this type reported to us. Had they involved themselves in discussions of the natural sciences in the Quran, it would have been imparted to us. And since they did not indulge in such discussions it means that they had nothing of this alleged knowledge from the Quran. 2. The ‘Book’ referred to in “We have neglected nothing in the Book”(Quran:6:38) is “AlLawh al-Mahfooz” (The Preserved Tablet). The meaning is that Allah did not leave anything relating to law and worship unstated in the Quran. The orthodox commentators did not say that it included both textual as well as natural sciences. 3. The Quran could not have been revealed in such a manner that it included meanings and utterances that the first people to receive it did not understand it. It goes against the eloquence of the Quran, if it is said in such a manner that it is not readily understandable to the masters of the language. 4. The scientific rules and theories are unstable what is proved today is disproved tomorrow. Can the Quran accommodate all such contradictory theories? Is it proper to keep the Quran after such fluctuating theories? The answer is an emphatic ‘no’ because it disserves the Quran. Therefore, the miraculous quality of the Quran is needless to be expressed or proved through this affected manner. Furthermore, many such so-called commentators forced too many alien scientific notions into the Quran, believing that they offer a great favour to the Quran. A reconciliatory opinion is given by Al-Roomi between these conflicting opinions. He said that we are in a dire need in this age of a commentary of the Quran where the scientific fact is rightly exposed. It should be written by a group of scholars of Islamic sharia, language and natural sciences. They should determine what really conforms to the Quranic truth 103

stated in clear statement and link that with the wellestablished fact of science, which they will include not as the interpretation of the text but as a collaborative evidence of the meaning. This is because those who adopted this approach are either religious scholars who commits mistakes in modern sciences and include what is not confirmed or scientists who do not know the fundamentals of tafseer( interpretation).

Mystical Approach Basically, ‘Soofiyyah’(i.e., mysticism.) denoted withdrawal from worldly life, abstention from self indulgence, entire devotion to worship and different acts of obedience so as to attain spiritual perfection. It is not a separate branch of knowledge nor is it learned from books in the manner sciences are learned. What the masters of this path have written is to motivate rather than to instruct. Thus in its initial stages of evolution aimed at developing the Muslim spiritually. Abdul Hakeem Mahmoud (a soofi authority) wrote: “The essence of the soofi path is the maqamat (stages or ranks) and Ahwal (states)”. He goes on to explain that the ‘maqamat’ are the spiritual stages which the traveller to Allah (the salik) rises to, standing at each stage for a period of time striving with himself to purify it until Allah provides him the means to go up to the next higher position or stage. Like this, he continues his gradual spiritual ascension through these stages until he reaches the stage where Allah becomes totally pleased with him. The Ahwal are those spiritual inspirations that are blown into the salik and which cause him to live moments of spiritual elation feeling Allah’s closeness to him. Thus the maqamat is something that is attained through hard endeavor and are thus acquired; and the ahwal are gifts from Allah out of his generosity, and grace. Such magamat are (1) repentance or abstinence from all sins (2) Wara’ (abstinence from anything of dubious permissibility) (2) Zuhd (asceticism, austerity) (4) Love of Allah (5) Ridha (pleasure) as the lover is always pleased with his beloved. However in approximately the beginning of the seventh century soofiyyah got greatly affected by philosophy and Sufis indulged deeply in philosophical debates/investigations. The above presentation indicates that Sufism is of two types: 1. Rational philosophical: which is based primarily

104

on philosophical studies. This led some to force purely philosophical matters and terms into theology bringing about deviant concepts. 2. Practical: Which is based on self-denial and withdrawal from worldly amusements. Both these trends had their effect on the interpretation of the Quran and the commentator who adopts this mystical approach may therefore follow any of these methods: I. The Rational philosophical:

Al-Dhahabi(d.1398 AH) stated that this method is followed by Muhyiddin b. Arabi, who is considered the protagonist of it. In the commentary which is questionably attributed to him and his fragmentary interpretation of some quranic verses in both his books, namely, Al futoohatul Makiyyah and Fusosul- Hikam, the philosophical method is clearly apparent ; he quotes the Quran to rationalize his philosophical views. Al dhahabi quotes some extracts from his interpretation. We shall here mention only some of them. (1) “He has let loose the two seas (the salt and the fresh) meeting together. Between them is a barrier which none of them can transgress.”(Quran:55 :19-20)The meaning of the verse as given by Ibn Arabi as quoted is that “let loose the two sees” means the sea of the physical matter which is “the bitter salt” and the sea of the bare spirit which is “the sweat see”. “meeting” in the human existence”; “between them is a barrier” means the animal soul [in man] which is not as clear and delicate as bare spirit but also is not of the same density and multiplicity as the material bodies. “none of them can transgress” means neither exceeds its limit so as to encroach over the qualities of the other; neither the spirit spiritualize the body and makes it acquire its qualities nor the body makes the spirit material. 2. O mankind observe taqwa (protect yourselves through obedience) towards your Lord, who created you from a single soul (Adam).(Quran:4:1) This verse is interpreted by Ibn Arabi thus “make the outer part of you a protection for your lord; and make the inner part of you, which is your lord, a protection for yourselves. 3.The verse: ”And enter my Paradise”(Quran:89:30) is interpreted by him thus”[enter]My enclosure as you hide Me with your human self. I cannot be known except through you just as you cannot exist except by Me.”Al-Dhabi, after quoting many examples of this interpretation concluded that the mystical rational way of interpre-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tation usually diverts the Quran from its aim. His aim is to disseminate his philosophy at the cost of the Quran, and to base his theories and researches on the Book of Allah. Like this he serves his mystical philosophy and does nothing to the Quran. AbiYazeed al-Bistami and Al-Hallaj adopted the same method”. (2) The Inspirational or suggestive: It is a way of interpreting the Quran according to implicit indications which manifest themselves to the masters of this method. Such mastery – according to them –is acquired through spiritual exercises that the mystic practises so often that he gets inspired with the knowledge that the verses contain. There is a dispute among scholars regarding its reliability and acceptability. The advocates state that some sahaba at the life of the Prophet followed this kind of interpretation. They interpreted some verses according to the suggestive indications of the verses like Umar’s interpretation of the verse

“This day, I have perfected your religion for you, completed my favour upon you and have chosen Islam as your religion”(Quran:5:3). He understood it as having indicated the death of the Prophet. To give yet another example, Ibn Abbas interpreted this chapter as indicating to the Prophet his death.(al-Bukhari: hadith No 4970) “By the time. Man is in loss. Except those who believe and do righteous good deeds and recommend one another to the truth.”(Quran:103:1-3) Those who rejected say that it follows no specific clear rule and therefore not an authentic or reliable. Further, some went as far as to say that texts are to be understood according to their expressly stated meaning; to divert that to meanings claimed by people of falsehood is an instance of deviation and heresy. However, AlRoomi stated that those who accepted such method stipulated some conditions for accepting it: 1. That it should not violate the Quranic order; 2. That it should have a supportive evidence from sharia; 3. That it should not be contradicted by textual or rational proof; and 4. That the commentator should not exclude the apparent meaning and claim that this implicit meaning is the only meaning of the verse.

{]_‘ kam-lmcw

Conclusion The commentator on the Quran deals with the word of Allah and that should therefore be done on the basis of the authority of knowledge. It is a highly responsible task. In a like manner, every Muslim is responsible about attaining authentic religious knowledge because acting by or sharing false information about religion are both sinful acts each perpetrator will be brought before Allah to account for. The commentaries which are not based on the Quran, the Sunnah and the Arabic language spoken at the time of revelation are to be rejected. The thematic approach when it. abides by the rules of interpretation is a good vehicle for easy compartmentalization and thereby comprehension of the meaning of the Quran. Purely scientific way of interpreting the Quran is not advisable because it leads in many cases to twisting the Quranic lexicon so as to accommodate alien notions or concepts. Well-established scientific facts may be brought into the commentary only as supportive and collaborative evidence besides the religious fact to prove Allah’s mercy, wisdom and power. The mystical philosophical approach cannot be reliable because it depends on no well-defined bases. Bibliography 1. The Noble Quran 2. Dr.Muhammad taqi-ud-Din Al-Hilali & Dr. Muhammad Muhsin Khan :Translation of the meaning of the Noble Quran. King Fahd Complex for The Printing Of The Holy Quran. Madina, K. S. A. 3. Prof. Fahd Bin Abdul-Rahman Bin Sulaiman AlRoomi: Ittijahat At- Tafseer fil- Qarn Al-Rabi’ Ashar.The Head Administration of Research, Ifta’, Dawah and Guidance.1406 ah, K. S. A. 4. Ibn Taymia: Muqaddimah fi Usool Al-Tafseer. Dar Maktabatul-Hayah. Beirut, Lebanon 5. Dr. Muhammad Al-Sayyid Husain Al Dhahabi: At-Tafsee wal-Mufassirun.Maktabat Wahbah. Cairo. 6. Mustafa Muslim: Mabahith fi At-Tafseer AlMawdoo’i. darul-Qalam. 2005. 7. Ahmad Bin Abdullah Al-Zhrani: At-Tafseer AlMawdoo’i lil-Quran Al-Kareem wa Namathija Minhu. Islamic University. 1413 AH 8. Badrud-Din Al-Zarkashi: Al-Burhan fi Uloom al-Quran. 1957

105

Syed Aqeel Iqbal

The Qur'anic Exegesis in Modern World

1. Indroduction The Holy Quran which was revealed on Prophet Muhammad (pbuh) by Allah for the guidance of the whole mankind in a span of twenty-three years, is not only a book dealing with the Islamic laws and Shariah, but it is a book which contains amazing scientific facts and laws, not only for the people of Arabia or Asia, but for the whole humanity till the day of Judgment. It has challenged the whole world for its power of uniqueness quoting: "And if they are in doubt as to what We have revealed from time to time to our servant, then produce a Sura like this." (Quran:2:23) The uniqueness of the Holy Quran is not only preserved in its words and verses with the beauty of the Arabic language, but rather it can be said that the real beauty is recognized after going through its meaning and interpretation. The science dealing with the meaning and interpretation of the Holy Qur'an is known as the 'Science of Exegesis'. The well known respected Scholars of Quran have dealt with this science since the period of the Prophet Muhammad (pbuh) till date which in result gradually developed and expanded with the passage of time. The word “Tafseer” in Ilm-ut-Tafseer (Science of Exegesis) is therefore derived from the word “Fasr” which in Arabic means “To open” referring to the meanings of Quran which are openly described. In the beginning stage of this 106

science, this word was used exclusively for the interpretation of Quran, as much development was not seen in the era of Prophet (pbuh), but as the time passed and the Holy Quran received attention from each and every corner of the world, the science expanded ,flourished and established itself as a vast and developed science. Allamah Zarkashi has defined the science of Exegesis in a very brief and concise way. He says; Ilm ut Tafseer is: “The knowledge through which one gains understanding of the Holy Quran and comprehension of its commandments and wisdom. (AlBurhan,v.1,p.13) This definition includes; · determining the style of the text and its eloquence · defining unknown or otherwise less used words · the clarification of the meanings of verses · extraction of laws and rulings · explaining the underlying thoughts in metaphors and figurative speech · reconciling verses that seem contradictory · finding out the underlying reasons for parables 2. Tafseer and Taawil-two basic terms for exegesis Two basic terms are used in the language of Exegesis i.e.; Tafseer and Taawil .The word Taawil is although a word which is not commonly used for the exegesis of Quran but traces are found regarding its usage in the early period for the same purpose and the most important

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

thing is that the Holy Quran has itself used this word for the its interpretation. The verse of Surah Al-Imraan determines it quoting; “But no one knows its interpretation except Allah”(Quran:3:7) Some of the learned scholars including Imam Abu Obadiah focus on the point that these two words are synonyms, but the other group point out differences between these two words. Some of these points are mentioned below; 1) Tafseer is known as explaining the individual words of the Holy Quran, while Taawil is the explanation of a complete verse. 2) Tafseer is an interpretation of a verse which is not open to any other interpretation while Taawil is to choose one interpretation out of several possible ones. 3) Tafseer is an unquestionable explanation while Taawil may be challenged with other explanation. 4) Tafseer is the name of explaining the words while Taawil is meant to expound the lessons derived from them. 3. Reliable Sources for Qur'anic exegesis After the brief introduction of Tafseer with the explanation of difference between ‘Tafseer’ and ‘Taawil’ we come to the main sources that play an important role in the interpretation of the Holy Quran. It is verily important for a reader of the Holy Quran to acquire knowledge regarding the reliable sources to prevent himself from misunderstanding. Hence the sources for the exegesis of the Holy Quran are divided into two types; 1. Reliable sources 2. Unreliable sources.There are six sources that are considered as r liable in field of Quranic Exegesis. They are; 1. The Holy Quran itself 2. The Sunnah or the tradition of Prophet (Pbuh) 3. Narrations of the companions of the Prophet(Pbuh) 4. Narrations of the followers of the copanions 5. Arabic lexicon 6. Common sense 1. The first source-The Holy Qur'an The first and the most important source for the exegesis of the Holy Quran is the Quran itself as it has been explained in rule of exegesis that: “The verses of Quran explain each other” It can be understood by an example. The verse of Surah Al-Faatihah says:

{]_‘ kam-lmcw

“Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace” (Quran:1:6) It is not clear in this verse that who are blessed people? But at another place it is stated: "All who obey Allah and The Messenger are in company of those on whom is the Grace of Allah- of the Prophet (who teach), The Sincere (lovers of Truth), The Witnesses (who testify), and the Righteous (who do good): Ah! What a beautiful fellowship!" (Quran:4:69) In the same way the Quran is explained from the Quran itself through another recital that clarifies what is not clear from the first recital. Sheikh Muhammad Amin bin Muhammad Mukhtar’s book ‘Adhwaaul bayan fi izaahil Quran’ explains the various forms of Exegesis of the Holy Quran in a clarifying manner. 2. The Seconf source-The tradition of profet Muhammed (Peace be upon him) The second most important source for the exegesis of the Holy Quran is the Tradition of Prophet Muhammad (pbuh).The Quran itself has clarified through its various verses that the real purpose of sending the prophet (pbuh) in this world for the mankind is to explain the true meaning of the Holy Revealed book to his followers and the whole world. The verse of Surah Al-Nahl explains it: We revealed to you the Scripture only to clarify for them what they differ about, and guidance and mercy for people who believe.(Quran:16:64) In this verse Allah has made it clear that the main purpose of sending the prophet was to explain the Quran for his followers. Another verse of Surah Al-Nahl further explains: With the clarifications and the scriptures. And We revealed to you the Reminder, that you may clarify to the people what was revealed to them, and that they may reflect.(Quran:16:44) However some people try to create some misunderstanding and confusion in the minds of the innocent readers of the Holy Quran by saying that the importance of the Prophet Muhammad (pbuh) cannot be denied but one cannot rely on them as a source of exegesis as they have not reached through authentic sources. But this confusion can be rejected by saying that the Almighty Allah who sent his Holy Book on his Beloved Prophet for the guidance of the 107

whole mankind and took the responsibility for its preservation till the Day of Judgment, was verily aware regarding the preservation of the traditions of his prophet as the prophet was the only true interpreter of the Holy Divine Book. He created people who spared their whole lives for the preservation of Hadith and left no stone unturned to clear out the fake ones from the true sayings .However it is an absolute fact that a vast collection of unauthentic collection and unsound narrations still exists in the collection of Hadith. The scrutiny of those narrations found in the books of exegesis is particularly essential for a reader of Quran because most of the commentators have only just preserved the traditions of Prophet without considering the classification of the fake ones from the true sayings. Hence a person who has a deep knowledge of the science of Hadith can easily pick out the authentic narrations from the unsound ones. 3. The third source˛ Narrations of the companions of the Prophet (pbuh)

The third important source for the exegesis of the Holy Quran is the narrations of the beloved companions of the Prophet. The companions of the prophet (pbuh) were the ones who devoted their entire lives to learn the Holy Quran from the Prophet directly. They learned each and every thing from the sayings and deeds of the Holy Prophet (PBUH).However their language was Arabic and they were fully aware of the environment of revelation, rather than rely on their linguistic excellence, they preferred to learn the Holy Quran verse by verse from the Prophet himself. 4. The fourth source-narrations of the followers of the companions There is a great confusion between scholars regarding the sayings of the followers of the Companions whether they should be accepted as an authentic source of exegesis or not? Allamah Ibn Kathir has stated that if a Tabi’i reports an exegesis directly from the Companion of Prophet it will have the same status as that of a companion, but if gives his own interpretation than it will be seen whether another Tabi’i differs from him. If that is so, his interpretation will not be acceptable and conclusion will be drawn on the basis of other sources of exegesis. 108

5. The Fifth source-arabic languge The fifth and the most important source of Quranic Exegesis is the Arabic language. There is no doubt and confusion in the point that the Arabic language is the only source for the interpretation of Quran if its meaning is clear. But if a reader is facing some ambiguity or some deeper sense or any problem in the interpretation, it cannot be cleared simply by the Arabic lexicon. Because Arabic is a very vast and rich language and its words are used in several meanings resulting various interpretations of a single verse. And if a single verse is misinterpreted or presented in an inappropriate way it can lead the reader to misconception in the explanation of the Holy Quran. That is the reason some Scholars reject the Arabic language alone as a source of exegesis as it has been reported that Imam Muhammad an exegesis through lexicon as undesirable but Allamah Zarkashi has clarified that Imam Muhammad did not mean to reject the role of lexicon in the Science of Exegesis. 6. The Sixth Source-Common sense The sixth and last source considered as reliable in the field of exegesis is the common sense of a learned scholar of the Holy Quran. It is a known fact that common sense is an essential requirement for almost everything in world. But considering common sense as a reliable source of exegesis enriches its essentiality and importance for a reader of the Holy Quran. The Holy Quran as known is a deep ocean of endless meanings and wonderful facts. By the means of the above five sources a reader of the Holy Quran can understand the commands and secret mysteries of the Holy Quran to an extent, but it cannot be said that one has reached to the final point of interpretation because the Holy Quran is not a book confined in a group of people or a period of time but it is a book revealed on the Holy Prophet (pbuh) till the Day of Judgment. 4. Unreliable sources for Quranic exegesis After the explanation of the reliable sources for the exegesis of the Holy Quran it is essential to point out some of the unreliable sources which are important for a reader of the Holy Quran to prevent himself from misunderstanding and misconception. There are almost three sources that are considered as unreliable in the field of exegesis: Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

1. Israiliyat or Judaica 2. Narrations of Ka’ab al Ahbaar 3. Narrations of Wahb al Munabbah 1. Israiliyat or Judaica The first unreliable source in the field of exegesis is the narrations that have reached us by means of Jews and Christians. Some of these narrations are from the Bible or the Talmud and some are from the Mishnah and its commentaries. Allamah Ibn Kathir has stated in his book that there are three kinds of Israeli narrations which should be understood clearly while dealing with the exegesis of the Holy Quran. They are: 1. Israeli narrations that have been verified as authentic narrations in the period of the Prophet (pbuh) or after his era by the renowned scholars of Quran and Hadith. 2. Israeli narrations that have been proved as fake and false by the Prophet Muhammad (pbuh) himself or by other perfect arguments. 3. Israeli narrations that have been neither proved to be correct nor false through arguments. Such as the injunction of the Torah. According to law of Exegesis it is permissible to narrate such narrations, but neither a religious tenet can be based on them nor these narrations can be confirmed. 2. Narrations of ka'ab al ahbaar The second unreliable source in the field of exegesis is the narrations of Ka’ab al Ahbaar. His full name is Ka’ab bin Mati al-Himyari. He belonged to Yemen and was considered as a high ranked scholar among the Jewish Scholars. In the year 12 A.H. he came to Medina and embraced Islam during the caliphate of Hazrat Umar.Ka’ab Al Ahbaar has been generally considered as a reliable scholar but Allamah Muhammad Zahid has expressed doubts on some of his narrations. Allamah Zahid Kauthari has also expressed that most of the narrations of Ka’ab Al Ahbaar are Israeli narrations and cannot be confirmed unless they are confirmed through other authentic sources. 3. Narrations of wahb al munabbah The third unreliable source in the field of exegesis is the narrations of Wahb Al Munabbah. He also belonged to Yemen and was born during the caliphate of Hazrat Othman. He was a religious and a learned scholar of his time. He has reported narrations from Hazrat Abu Hurairah, Hazrat Abu Saeed Khudri, Hazrat

{]_‘ kam-lmcw

Abdullah bin Omar, Hazrat Abdullah bin Jabir and Hazrat Ibn Abbas.The Research Scholars and Traditional Ulema have not questioned on the point of trusting him regarding the reliability of his narrations, but Hafiz Zahabi criticizes on his reliability saying: “He was indeed a reliable person but on the other point he didn’t stop himself from narrating Israeli narrations” 5. The need and importance of Qur'anic exegesis The Tafsir literature which is considered as one of the most precious treasure of the Muslim ummah is by no exaggeration the true reflection of the Muslim minds at its best. As the most intellectual minds have expressed their ability by leaving no stone unturned to interpret the Holy Quran in its true and real meaning. And just as the Holy Quran deals with all aspects of human life, thought and behavior, the Tafsir literature reflects Muslim ideas in all areas of thought and behavior. The Tafsir literature deals with sciences of eschatology and metaphysics to prayer and worship, from epistemology to individual conduct and social behavior, from social philosophy to the problems of familial and societal organization, from theology to law and morality, from the most sensitive aspects of motivation to the explicit problems of war and peace , to justice and Ihsaan, to history and futurology. Thus it can be said that a history of the intellectual Muslim minds can be written only after delving deep into the Tafsir literature. The Prophet (pbuh) was not only the recipient of the Holy Quran but he was the most reliable and authentic interpreter of the most divine book, The Holy Quran. The prophetic model for the ummah is not only a realization of the ideal, but it also inaugurates a process through which those who have followed in the footsteps of the Prophet throughout the ages have continued to strive to understand, interpret, explain and implement the Word of God. The text of the Holy Quran was preserved and protected by Allah without any change even in the letters and words. However its translation into other languages provided as an aid to understand the Holy text. The translation however is a human effort known as the Tafsir literature which gradually accepted many changes and developments with the passage of time. The 109

highly learned scholars left no stone unturned to explain the sacred text to the whole ummah and discover its teachings’ relevance to the problems faced by the people in particular situations. Similarly, efforts to implement the teachings were made at both individual and collective levels, and which did not lose the sight of the specific problems of the age. In facing these challenges, extreme care was taken to see that the word of God and the Word of human remained distinct. Every effort to understand the intent of Allah and its relevance to changing situations remained a human effort, despite the fact that, in the context of Islamic thought and literature, these represented the best of the Muslim genius. More than thousand Tafseers are available in the Arabic language and other foreign languages of the world since the era of Prophet Muhammad (pbuh) till date. And in the same way, fresh contributions are also made by the learned scholars in every age and every area of the world. Every age has its own outstanding contribution which justifies the intellectuality of the Muslim minds and their devotion towards the service of Islam and the Holy Quran. 6. Some important principles of Quranic exegesis As known earlier the exegesis of the Holy Quran consists of laws and sciences which form a very vast subject. A simple and unknown reader can get confused if he is unaware of these important laws and principles. In order to understand the principles of the Holy Quran , one has to be fully acquainted with the knowledge of Arabic language and literature, its grammar and composition with the essential knowledge of Islamic Jurisprudence and Hadith. The most two important principles which if ignored can cause great misunderstandings in the exegesis of the Holy Quran are: 1. Allegorical meanings of the Holy Qur'an Allegory means 'in Arabic language. In the terms of Quranic Exegesis it is a word which is not used in its literary sense but in an allegorical sense. For example if one says ‘He is a donkey’, it doesn’t mean that the person is an herbivorous animal named ‘donkey’ but it means that the person is a foolish man . Hence the word ‘donkey’ is used here in its allegorical meaning. In the same way the Holy Quran also consists of many words that have allegorical meanings. But it doesn’t 110

mean that each and every reader of Quran has a liberty to give an allegorical meaning as according to his desire. The scholars of Quran have laid down certain rules and principles that are mandatory to follow in the science of exegesis. The most important and basic rule here is that, while interpreting the verses the interpreter has to apply the literal meaning of a word in the first place, and the allegorical or proverbial meanings should be adopted only when the literal meaning cannot be applied due to sound reason, and if there is no such reason the allegorical meaning shall not apply. This principle is so clear and reasonable that one cannot ignore it even in the common human discourses, to say nothing of the words of Allah. 2. The human rationale and Qur'an In the present era some interpreters of the Holy Quran have started to apply distant meanings to the texts of the Holy Quran with the reason that the verses of Quran are against common sense and the demands of the modern world. Hence a great deal of errors are been made in this matter. The most important thing to understand in this regard is that there are basically two things i.e.-1) Recorded arguments 2) Human Rationale or Logic. The ‘Recorded arguments’ are those things that are proved from the Quran and Hadith and the ‘Human Rationale’ or ‘Logic’ is the result that a scholar of Quran finds through his mind. The scholars have laid down the rule that ‘Human Rationale’ or ‘Logic’ shall be accepted if the recorded arguments are against them, and if they are not authentically documented they will be considered as incorrect, and if their authenticity is unquestionable it would be said that there obvious meanings are not intended, and if another meaning can be informed that will be taken as the intended meaning. And if an informal explanation is not conceived it would be said that the true meanings have not been understood by us and reality is best known to Allah. 7. The need and Imprtance of Modern exegesis The Modern World today is a period of intense activity , comparing to that of the Middle Ages, especially in the field of interpreting the Holy Quran. Muslims today are in the stage to confront and come to terms with the civilization and culture of the West and the modernity they have gifted to the whole world. This Mo-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

dernity consists of the European and American Culture which is very much different from the traditional and mentality of Islam. The first and most important of these key concepts is ‘Secularism’. This word should be understood in general as a separation between interior and exterior, between religion and society and above all between religion and politics. The components of ‘Secularism’ where the sacred is separated from the social behavior and to even greater extent , radical secularism-where are all aspects of life , from the personal life to the stage of politics , are separated from the religion. The encounter of Muslims with this modernity compelled them to reread, revisit, evaluate and seek a better understanding of their own tradition and culture provided by the Holy Quran and Sunnah, in an attempt to relate their culture to a reality and challenge the modern culture of secularism. Naturally there was no appropriate way to understand the prospects of Islam in the face of modernity than to look at the analyses and studies of the essential document on which the whole of Islam is based: ‘The Holy Quran’. It is a fact that the Quran will be the key to the future evolution of the Muslim Ummah just as it was the key of success for Islamic Empire in the eight to eleventh centuries. The Quran continues to be a living document for the ordinary believer, but above all for the Muslim Intellectuals. The study of the Holy Quran undoubtedly represents an investigation of identity, an exploration of what it means to be a true Muslim in today’s modern world. New methodologies, replacing the traditional way of Tafseer and Taawil were introduced by the Learned Scholars for a deep and challenging study. The Muslim Intellectuals left no stone unturned in proving the authenticity of the Holy Quran with the Scientific world. The reason behind this was to prove the Holy Quran as a practical text rather than confining it in a sacred and religious text used only for religion and worship. The most original part of the contemporary exegesis, has been directed at discovering the Quran’s practical dimension to modify the structure of reality and revolutionizing human relations .The learned Scholars in order to challenge the modernity and renew and reform the Muslim Civilization have taken up the responsibility of a modern inter-

{]_‘ kam-lmcw

pretation of the Holy Quran. 8. Some modern interpretations of the Holy Qur'an In this last point some examples are given regarding the Modern Interpretation done in this renaissance period of Islam. The most three important interpretations that have been widely accepted and have drawn a great attention of the Scholars are: 1. Scientific Interpretation 2. Thematic Interpretation 3. Literary Interpretation 1. Scientific Interpretation Of the different types of commentary on the Holy Quran, the Scientific commentary is one of the most curious and controversial. It is based on the belief that it is possible in some way to find in the Quran either precise revelations concerning scientific problems ( in areas such as astronomy, biology and geology) or passages indicating that scientific discoveries that have revolutionized the modern world are anticipated in the Quran. The clear aim is to find further proof of the inimitability of the Quran and of its miraculous nature. In this case, of course, that miraculous nature lies not in the Quran’s form but in its content. The French Exegete Doctor Marrice Bucailli has based the Quranic Exegesis on three presuppositions: 1. The Quran contains mention of scientific “Truths” neither known nor guessed at the time of Prophet Muhammad (pbuh). 2. The Quran contains nothing that conflicts with modern science. This lack of anything that contradicts the most up-to-date science would have seemed astonishing in the Prophet Muhammad’s time. 3. The Quran contains a number of terms the true meaning of which cannot be understood except in the light of modern science. 2. Thematic Interpretation The term “thematic,” i.e. relating to a theme, is used to describe the method in which an exegete selects a group of verses related to a single theme. We may also call this method “synthetic” because it does not seek to impose human experience on the Qur’an; rather it seeks to synthesize these verses and their meaning into a single composite view and to unite human experience with the Qur’an. In this method the exegete does not interpret the Qur’an verse by verse; rather the exegete attempts to study the 111

whole Qur’an by taking up a single theme from various doctrinal, social, cosmological and ethical themes dealt with by the Qur’an. This method seeks to find or to discover the Qur’anic viewpoint concerning a particular issue from amongst the various issues related to life and the universe. Hasan Hanafi and Fazlur Rahman are considered as the two most important supporters of a thematic approach to the Quran. 3. Literary Interpretation The most important interpretation of the Holy Quran that is considered as a center point in the field of Modern interpretation is the literary interpretation of it. The Quran is a linguistic document of incomparable importance. The Qur’anic discourse is a unique and sensitive genre that exemplifies the peak of literary beauty. The linguistic environment of the Qur’an is such that a change in the word order will lead to a change in its communicative effect and the meaning it intends to portray. This can also disfigure the Qur’anic stylistic effect and can disturb the harmony of semantic cohesion throughout the book. The Great learned scholars of Islam who have devoted themselves

112

in interpreting the true literary form of the Holy Quran, have left no stone unturned in figuring out the literary pearls hidden in its holy verses. The most unique and highly appreciated interpretations in this regard are the works done by Maulana Abul Al’a Mawdudi named as ‘Tafheem ul Quran’ and Sayyed Qutb as ‘Fi Zilaal al-Quran’. Sources: 1. Mufti Mohammad Taqi Usmani, An approach to the Quranic Sciences, Kitab Bhawan, New Delhi 2. Sayyad Abul Ala’a Mawdudi, Towards understanding the Quran, Markazi Maktaba Islami 3. N.Hanif, Islam and Modernity, Sarup and Sons, New Delhi 4. Massimo Carpanini, The Quran, Modern Muslim Interpretations 5. Helmet Gatge, The Quran and its Exegesis, Routledge and Kegen Paul, London and Herley 6. Allamah Zarkashi, Al-Burhan, 7. Allamah Aalusi, Ruhul Ma’ani, 8. Allamah Suyuti, Al-Itqaan 9. Ismail bin Umar Ibn Katheer, Tafseer ul Quran al-Azeem

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Anas P

A brief sketch on Authenticity of Thafseer with special mention on Israiliyyat

Introduction Islam is the perfect religion. As it is obvious to all , Islam not only concern only some aspects of human life but also it concern all aspects of human life and society, their works, worships, social interference, etc.. Prophet Muhammad [pbuh] is last messenger of Islam, by the prophet the prophetic chain that continued for centuries has stopped. Prophet has brought many miracles to prove his prophet hood. Quran is the greatest and ever green miracle of the prophet. It revealed to all mankind as a guideline. Therefore it deals with every aspect of world in any way and it is authentic source of Islamic jurisprudence, guaranteed by almighty form any amendment. As Quran is revealed text from Allah it is not easy to understand its meaning with its real emotion. As a remedy to this problem, thafseer, science of knowing Quran in detail, has emerged and played a great role in the expansion of Quranic teachings, especially after prophetic period. Nowadays we depend thafseers to know Quranic teachings. But it is unknown to any that israiliyyat has been a common component in the thafseers, which recent Muslims have received from earlier. This lead to rise doubts about authenticity of thafseers. Therefore it is necessary to clarify the doubts, which questioned the authenticity. This paper is a simple attempt toward this mission. Before coming to the core {]_‘ kam-lmcw

point, we discuss additional matters. Methods of thafseer writing Mainly scholars have taken three methods for thafseer writing A- Explain Quran throuh Quran, if no though sunnah.Because Quran alluds something at one place and the same matter is explained at another place, also we see elaboration of some brief sketches in Quran itself. In this case if we didn’t get from Quran, we must turn to sunnah. Because, prophet [pbuh] has came to this world to explain teachings of Allah, as Quran says, we have also sent down unto you the Dhikr(remember and advice)that you may explain clearly to men what is sent down to them and that they may give thought. Also we see in verse 64 of sura al-nahla ‘ we sent down the book to you to make clear to them, those things in which they differ, and it should be a guide and mercy to those who believe’. This is the best method of thafseer and it is known as thafseer bil mah’sur B- Second method is to explain Quran through Quran and sunnah along with exegetes research and thinking power. This method is widely used than others. And it is known as thafseer bi rah’y C- Third method is to explain through Sufi vision. In this method mystic meanings are given to verses. This is known as thafseer bil ishari. We can consider this as a part of second method. Imam naisaburi is celebrated exegete in ishri method, in thafseer of verse 67 of sura baqara, naisaburi says; slaughter of cow may be its clear 113

meaning, but its internal meaning is , purify heart from all kind of brutality. All these methods are allowed in Islam, as it is clear from prophet Muhammad [pbuh]s words,in a hadeeth reported by Ahmed in musnad When prophet [pbuh] sent mua’d[r.a] to Yemen he asked Mua’d; how will you judge the cases? [tha come to you]’ he replayed;’ I will judge according to book of Allah’. ‘But if you do not get anything there, what you will do? The prophet [pbuh] asked. He said;’ I will refer to sunnah of prophet’. ‘But if you do not get it even there, what will you do? ‘, the prophet asked again. He replayed ‘I will exercise my judgment’. Hearing this the prophet [pbus] petted Muad[r.a] on the shoulder and said ‘praise be to Allah, who has guided the messenger of his messenger to what please his messenger’ Among these methods, thafseer bil mah’sur is more authentic and we can regard it as a source of jurisprudence. But all the conditions of narration must be regarded like hadeeth. Last two methods have the standard of ijthihad, its truthiness is related to the charecters of interpreter and his methedology. 3. Growth and expansion of tha fseer Stages of thafseer development can be divided to three 1. Prophetic period 2. Period of companions 3. Period of codification Prophetic period At the era of Prophet Muhammad [pbuh], he directly interpreted Quran. As it is revealed to him, he can interpret it better than others. He was aware of contest in which a verse or sura revealed from Allah and he understood the meaning with its all aspect. In this time his companions were following him to get it. They were very keen to take it from the prophet. In a hadeeth reported by A’mash, Ibnu Masu’d [r.a] says; ‘when any one of us learned ten verses of Quran, he didn’t proceed further, unless he had known what they meant and what action they demanded’ The companions spoke and knew Arabic; they studied thafseers of verses very easily because of this skill of language and they have knowledge of the contest of some revelations. But it is not sure that they have understood meanings Quran in detail. Although it is sure, they have known more than their successors, therefore there wasn’t need of more explana114

tion. Period of companions After prophet [pbuh] passed away, the companions held the authority of thafseer. They transmitted explanation of Quranic verses through oral method, like hadeeth. Among the authority four caliphs of Islam has included. Ibnu Masud, Ibnu Abbas, Zaid ibnu Sabit, Abu Musaal Asha’ri, Abdullah bnu Zubair, Ubayy bnu Ka’b are some scholars who celebrated in this period. Abdullah bnu Ababs[r.a] have a eminent position among them. To expand Quranic teachings they took different miedium. Many of companions established school of thafseer, from there their successors, tabieen, get knowledge and they arose as exegetes of next era. Ibnu Abbas [r.a] established a school at Macca. Eminent scholars like Ikrima Moula Ibnu Abbas, Mujahid, and Ata’ bnu Abi Rabah are products of this institution. Other schools which companions established • School of Ubayy bnu Ka’b at Madeeena • School of Abdullah bnu Masud at Iraq • School ofAbuddardaul Ansari and Tameem-uldari at Sham • School of Abdullah bnu Amru bnu A’as at Egypt • School of Muad bnu Jabal and Abu Musal Ashari at Yemen Codification period In the above periods, codification of thafseer didn’t begin, like many of other Islamic discourses. Transmission of knowledge still spread in the oral method. By this method companions knew some terminologies, like nasikmansuk, asbabu nnuzul, etc… But such terminology hasn’t systematically constructed in a certain discourse. It was separated one to another. No thafseer or uluml Quran was found in the form of books. The codification, it selt begun about at the end of successors period, a period at the end of Umayyad dynasty and beginning of Abbasid dynasty, in which hadeeth was codificated. Firstly thafseer was codifiated a part of hadeeth codification. This was done after a great attempt of many scholars, like Yazeed bnu Harunu Ssalami. They released many books of haadeeth which had many chapters, which one of them is chapter of hadeeth. Here the historical root of hafseer codification begun. We can regard this as the first phase of codification. By the next phase of codification, thafseer

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

separated from the book of hadeeth as independent one. The spirit of many scholars appeared to interpret entire Quran, verses per verses, surah per surah, from the beginning until the end in the order of Mushaf. Ibnu Maja, Ibnu Jareer Twabri, Abubakr bnu Murdavaihi are some eminent scholars of this phase. As it is a branch derived from hadeeth they strictly quoted chain of transmitters, sanad. Israiliyyat; meaning and concept Scholars have given different definitions for israiliyyat. Some defined it as a knowledge coming from Israelite (banu israeel), their holy book and even their tale and lies. Some scholars like Ali Hasan added that Israiliyyat is much more related to Jews because the sense of Jews is dominant in its concept. But, as Muhammad Husain Zahabi says, thafseer scholars has widened the meaning of israiliyyat from the source of Jews to whatever stories that is not true, either come from Jews or Christians or other source. What it may be, it is sure that israiliyyat has much more relation to Judeo-Christian materials, especially when we concern israiliyyat of thafseers.

How could issrailiyyat emerge to Islamic world?

Loss of attention to chain of narrators may be caused for increasing in number of israiliyyat. But how it invaded and emerged to Islamic world from early stages? As an answer we find out following facts There is a relation between Quran and early texts. All Devine scriptures, which revealed to messengers, have a same mission indeed; inviting human being to faith of god and teaching the good way in social life. Quran as the last scripture is a reformer for the earlier texts. But one of common component between Quran and those scriptures is history. When other texts tell the story in detail, Quran tells in shorter. Somehow Quran ignores the explanation about the place, name, etc… this is one of rational, because purpose of Quran in telling story is, teaching moral values of story, not chronological narration of events. But in certain conditions a number of companions have asked to Ahlu kitab, especially to new comers, about some stories, which were found in their holy books. This interaction was one of the ways of the emerging.as mentioned here companions have asked to Ahlukithab,but their

{]_‘ kam-lmcw

asking was about certain aspects only, not include the fundamental part, thauheed. We know, the discussions were held in Masjid-ul-Nabavi from the prophetic period. From its earliar stage, many of converted attended the discussion. There was knowledge transmission for sure. Also some Jews came prophet to ask for help to solve their conflicts or to question his prophet hood. Also We can see , Arabians had a journey every year, especially for trade, to Yeoman and Sham. This brought them to long time interaction with Jews indeed. All these were other stages of interaction, which lead to emerge of israiliyyat. The existence of israiliyyat from earlier period of Islam continued until the period of codification. When thfseer was part of hadeth israiliyyat could not emerge in it in the realistic form. Because sanad was strictly mentioned, this examined outhenticity, originality, acceptability and correctness. When the sanad ignored period begun, many unacceptable stories came to thafseer and many successors believed it as truth. Law of quoting israiliyyat Mainly scholars have two views about quoting isriliyyat. First view: state that not use israiliyyat as sources, even for stories. In a story of Umar [r.a] we can see that Umar [r.a] met prophet [pbuh] then, a book that he received from Ahlu kitab was in his hand, and he read it at prophet, then prophet became angry. Events llike this are supportive evidence to such scholars. Second view: state, that we can use israiliyyat as a source. Their arguments are supported by following evidence. A - Quran have verses that show we can ask to Ahlu kitab about their books in verse 94 of sura Yunus Allah said; ‘so if you are an doubt concerning that which we have revealed unto you, ask those who are reading the Book before you. Verily, the truth has come to you from your lord. So be not of those who doubt (it)’ B- In a hadeeth prophet says,’ convey from me if it be a verse and narrate from bani israil, there is no sin in that. And whoever lies up on me deliberately then let him take his place in hell fire. In another hadeeth prophet said,’what the people of book narrate you, don’t believe nor reject them. C- Great companions like Ibnu Abbas and Abi Huraira has asked to Hllul kitab to get some 115

historical events From the above explanations we can understand that scholars are in different views in quoting israiliyyat.at the same time it is sure, isriliyyat have emerged in thafseers. So now we discuss, how we can distinguish israiliyyat from other stories Methodology to know israiliyyat To say one of narration is israiliyyat or not, is not an easy matter. We can take the following method to check it The first and fruitful method to know israiliyyat is to study about chain of narrators. By reading books of respected theologians we can do this. They have discussed many things related to such matters, like the discussion about narrators and truthiness of their reports. Some time there may be clear statement of narrators that the story is from Jewish source. By referring original source of Jews we can understand the fact. Can we accept it? We take the case of israiliyyat with a negative sense and understand it as an avoidable one. This concept is not totally true. Israiliyyat can be divided to three; everyone has its own status. 1. One that accord to Islamic resources, Quran and hadeeth. This kind of israiliyyat is acceptable 2. Israiliyyat that contradict with Quran and hadeeth. This kind must be rejected 3. Israiliyyat that can’t be verify whether it is accord to Quran and hadeeth or contradict to Quran. We haven’t to accept or reject them This kind of israiliyyat is more in thafseers than others. This do not interfere in thouheed , most of those are related to such things that haven’t more benefits like name of people of the cave(ashabul kahf) and color of their dog etc… What is the benefit of narration? Benefit of narrating israiliyyat is to be aware of all possibilities of an event. As we see in case of ashabul kahf. Because it is not sure what are their names? And how many people they are? Therefore an exegete, who explains this part, must narrate all the possibilities to get true. Any one of those may be correct. And he must give preference to the authentic report. If he

116

didn’t narrate all possibilities and brought only one, the narration may be false and what he avoided may be true. Also there is chance to become all narrations false Is it affect authenticity Here we can some up that thafseers are not unauthentic only due to the presence of israiliyyat. When read thafseer we are obliged to regard feature of narrations and acceptability of the story with the mentioned methods. Many scholars have given care to the chain of narrators. This makes us able to check sanad and to be aware of its original source.

Conclusion:

When we hear the word israiliyyat, we get a negative feeling; firstly we have to be free from the misconception. The basic concept of the issue is to accept what accord to Islam and reject what contradict it. Many confuse, when they face the issue, whether want to accept it or not. Some see thafseer as unauthentic one due to its presence. These are result of the absence of sufficient inputs about the issue. So It is necessary to give basic knowledge about israiliyyat, because some may deceived by false narrations when they refer thafseers, if it has included it. This can be done by including the subject as a part of ulum ul Quran, in syllabuses of schools and universities as it is done in some institutions. By this way we can remove the misunderstandings which lead to question the authenticity of thafseer Here what we discussed is authenticity of thafseer through the cone of israiliyyat only. From the other points of view, like acceptance of judgments and taking of its statements as evidence for an issue is another discussion, not intended here. References Buhsun fi ulumi thafseer; Dr Muhammad Husain Al Zahabi Al-ithqan; Imam suyuthi Samagrathayude bashyam;Quran padanangal agroup of writters Mabahisul irfan fi ulumil Queran; Muhammad Abdul Az’eemAl-Zurqani

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Dr. M. Abdul Haq Ansari

Ibn Taymiyya Expounds on Epistemological Foundations

Shaykh al-Islam Taqi ad-Din Ibn Taymiyyah [1263-1328] was one of those great men whom God raised to renew the religion of Islam. He occupies a place of honor among them. To call him an eminent Hunbali Jurist and theologian, or an outstanding Salafi scholar, or a great Sunni reformer does not do justice [to his achievements]. He was the Mujaddid of Islam par excellence. This essay will highlight his views on the epistemological foundations of Islam and how it differed from the views of dominant theological and philosophical schools of his age. By the time Ibn Taymiyyah appeared on the scene, most of the major developments in philosophy, Kalam and Tasòawwuf had taken place. To speak of philosophy first, thanks to the efforts of a number of thinkers, there had emerged a version of philosophy which was neo-platonic [in its essence], and it was projected as Islamic philosophy, or at least not opposed to the Islamic faith. They have conceived of God as a self-existing necessary being, reflecting on Himself and on universal realities which were part of His essence. The world of particular things they had not considered to be worthy of His knowledge or His will. In fact, they had conceived of God’s unity in a way which did not admit of any will or action on His part. They had reduced His authority either to negative epithets or to mere relations. The world, they believed, proceeded from Him of necessity through a series of beings in an

{]_‘ kam-lmcw

ontologically regressive order from intelligence to spheres of material objects. It was an eternal, self operating system of causes and effects supervised by the Active intellect. In principle, the philosophers argued, human reason is competent to know God and all other realities, as it is competent to know good and evil. Revelation is needed for the common people, whose reason is overwhelmed by passions; it is for them that prophets are sent, and it is in their language that they speak, a language of parables and metaphors. When interpreted properly and put into non-figurative language, their ideas will never differ from those which the philosophers discover through reason. For truth is one, whether taught by Plato and Aristotle, or by Moses and Muhammad. Besides an extra ordinary power of knowing truth, they agreed, the prophets were given strong imaginations which projected rational ideas in material forms, as well as the power to work wonders. However, they believed, those powers are also available to non-prophets to some degree. Before Ibn Taymiyyah, Al- Ghazali [d.1111] had examined many of these ideas in his Tahafut al-falasifah and subjected them to criticism. He had tried to show that some of these doctrines were simply false and the philosophers were no able to prove them conclusively. Reason, he had shown, was not competent to reach the truth on theological issues. Extensive as it was, AlGazali’s criticism did not cover many [philo117

sophical] issues. He did not touch upon logic or ethics. On the contrary, he hailed logic as the epitome of all knowledge and made it part of the Islamic Curriculum without realizing its epistemological and metaphysical implications. While philosophers were committed to reason above all, or what they thought to be rational, the theologians were supposed to loyal to the revelation, but they actually paid little attention to it. They underestimated Quranic arguments, for, according to them, Quran only stated the creed and did not give proofs. On the other hand, they overestimated the efficacy of reason in theology and did not realize its limitations. They borrowed concepts from philosophy, which led them to interpret the words of the Quran in a metaphorical way, as opposed to how the people of early generation understood the Quran. Now, after this rapid survey of philosophy and theology, we can easily understand the approach of Ibn Taymiyyah. First, he maintained that the Quran and Sunnah are not only the sources of Islamic law; they are also the sources of faith and belief. The correct procedure for understanding a Quranic statement is first to refer to other relevant verses of the Quran, for one part of the Quran explains another. Then one should refer to the Sunna of the prophet, which is the authoritative explanation of the Quran and should never diverge from it provided its authenticity is established. Third, one should look to the words and practices of the companions. Last, the comments of their successors on the Quran should be taken notice of: one should not diverge from the agreedupon views; and where they differ one should adopt that which is closest to the Quran and Sunnah. Reason is the next principle of Ibn Taymiyyah’s innovative work. He says that God created man with a particular nature- fitrah, and reason is a part of it. The beliefs, values and principles of Islamic life and society have their roots in this fitrah. Elucidating this concept of fitrah, Ibn Taymiyyah writes: Fitrah is to the truth as the light of eyes to the sun. Everyone who has eyes can see the sun if there are no veils over them. The erroneous beliefs of Judaism, Christianity and Zoroastrianism act like veils, preventing people from the truth. It is common experience that people 118

whose natural sense of taste is not spoiled love sweets; they never dislike them unless something spoils the sense of taste. However, the fact that people are born with fitrah does not mean that a human [being] is actually born with Islamic beliefs. To be sure, when we come out of the wombs of our mothers, we know nothing. We are only born with an uncorrupted heart which is able to see the truth and submit to it. 1 Islam is the religion of fitrah, and the whole purpose of Islam is the perfection of man on the lines of his fitrah. Since reason is a part of fitrah, there must be a complete agreement between reason and revelation. This places two obligations on Ibn Taymiyyah. He has to show, on the one hand, that the beliefs, values and principles of life and society that the Qur’an, the Sunnah and the Salaf expound have their rational justification; they are neither irrational nor arbitrary. He has to show, on the other hand, that whatever philosophers, theologians, or scholars of any field claim to be rational is not in reality rational if it goes against the Qur’an, Sunnah and the views of the Salaf. Ibn Taymiyya also affirms to a source of knowledge which may be called intuition. Commenting on the claim of al-Gazzali that piety is often the cause of an extra-ordinary knowledge which God imparts directly to the heart, Ibn Taymiyya expresses his complete agreement and cites in support verse 8:29 and the hadith which counts Umar among those who receive inspiration muhòaddathûn.2 But he does not go into details as to how it stands with what the Sufis call kashf and mystical experience, he limits its efficacy and subjects it to the prophetic revelation. On creedal issues, neither reason nor mystical intuition can provide certain knowledge. The only correct source is the prophetic revelation. According to Ibn Taymiyya, a part of prophetic revelation is literally the word of God Himself, which the angel conveyed to the prophet and is preserved in the form of the Qur’an. Another part is the ideas put in the Prophet’s mind and which the prophet articulated and put as the word of God. A third part is what Prophet said under the guidance of and supervision of God. Its truth is guaranteed by God; and if on any occasion any mistake creeps in, it is immediately corrected by God. Reports on the actions of the Prophet, if they are correct and have come down to us through reliable channels, are

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

also treated as part of revelation. His actions are supervised and their correctness is guaranteed by God in the same way as his words. The creed which Ibn Taymiyya presents is well grounded in the Qur’an and the Sunnah, has the support of the Salaf (Elders), is more reliable and convincing , avoids the pitfalls into which theologians, philosophers and Sufis had landed themselves, and is put in terms comprehensible to all. There are two main sources of knowledge: one that is available to every human being in varying degrees- senses and reason; and the other is for prophets and messengers- revelation. In the former category there is a part which is selfevident, such as two and two makes four. Mathematics is based on these axiomatic truths that need no argument to prove them. Another category of knowledge is what is gained through things which exist in reality- this man or that man, this chair or that chair. For universals, Ibn taymiyya says, have no existence, there is no knowledge of man as such, or of chair as such; they exist only in our minds. And there is no knowledge of things whoich do not exist out there. Like the stoics before him, Ibn Taymiyya is a thoroughgoing nominalist; he opposes every doctrine which imputes any real existence to universals All scientific knowledge, he says, proceeds from the perception of particular things from which reason forms ideas and concepts. This is the case of all physical and social sciences. Logic as a science dealing with the rules of correct meaning is not in itself opposed by Ibn Taymiyyah. His criticism of logic is directed against its formulation by Aristotle and against the efforts by Al-Ghazzali and others to make Aristotelian logic the major source of all correct knowledge. However his criticism often degenerates into a denunciation of logic as a worthless science. In this he displays the influence of the earlier denouncers of logic, like Ibn As-salah Nevertheless, there are many constructive aspects of significant importance in his views of logic. The first concerns the theory of definition. For Aristotle, the way to know the essence of a thing, what it really is, is to find out what genus it belongs to and what differentiates it from the rest of the members of that genus. A definition which comprises the genus and the

{]_‘ kam-lmcw

differentia of thing gives the essence of a thing. Ibn Taymiyyah argues in detail that defining a thing by pointing out its genus and differentia is not the proper way, let alone the best way. The proper and the best way to teach someone ‘what a thing is’ is either to show him the thing itself, point out to him something similar to it, or describe to him its various qualities and properties. These are the ways by which we know things [in] common life, not by definition as Aristotle suggests. To appreciate the value of Ibn taymiyyah’s criticism of Aristotelian definition it is enough to point out that the standard method which modern science has adopted in its quest for knowledge is the one Ibn Taymiyyah suggests. [The] second concerns syllogistic reasoning, which comprises a majour and a minor premise and a conclusion which follows from them. He shows that the truth of a major premise (all As are Bs) is derived from the individual cases of As and Bs. Since it is not possible to observe all the cases, the truth of the masjor premise is based on reasoning from analogy. It is strange, therefore, that syllogistic reasoning is said to produce certain knowledge, with analogy, on which it is based, is regarded as generating only possibility. Further, in syllogistic reasoning one moves from the general to particular, whereas knowledge of things which exits must proceed from the particular, for only individual things exist in reality, not universals. Last, with respect to God, syllogistic reasoning is absolutely not applicable, for God is not a member of a genus. He is unique in His existence as well as in attributes. It follows that the logic which philosophers make use of in theology is not applicable there, and the ideas which they thereby come upon, certainly to their claim that they are true and certain, are no more than mere conjectures. The correct kind of reasoning in theological matters, Ibn Taymiyyah says, is not syllogistic, but reasoning by priority (qiyas al-awla). He defines this concept in this way: every perfection, which we think of in the case of created beings, and which is free from all defects, is to be affirmed for the creator first and foremost; every perfection which we think of in the case of created beings is to be negated from the creator prior to anyone else. Besides the basic law of logic, there are certain ethical ideas which are also man’s original 119

make up (fitrah). The Qur’an says that God has endowed every human soul with the knowledge of good and evil, as well as with the sense of responsibility that one should do good and avoid evil. These ideas are not simply conventional ideas (mashhurat) whose validity is limited to the society in which they are prevalent, as philosophers think. They are part of man’s fitrah and are universally true. We know of their truth prior to any revelation; in fact, they form part of the criterion on which the truth of revelation is judged. Here Ibn Taymiyyah sides with Mu’tazilah and the Maturidiyyah, and opposes the Asha’irah, who make the knowledge of good and evil completely independent of revelation. These are some aspects of the epistemo-

120

logical foundations expounded by Ibn Taymiyyah. All aspects have not been touched here. Ibn Taymiyyah did not limit himself to expounding ideas; he preached them, fought for them and bore patiently all suffering that his opponents might inflict on him. Compiled from Ibn Taymiya Expounds on Islam (Riyad :2000) Compiled and Edited by Ismail T.

Footnotes: 1. Fataawa 4:245-7 2. Al- bukhari, sahih, fadail as-sahabah:6; anbiya:54

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

KS Shameer

The Third Way out of Epistemology

Television was to capture the imagination of Hakkari, a tranquil and innocent Turkish village. The new machine of entertainment will complement the way people enjoy visual art. It will complement by substituting the monopoly of an arrogant theatre owner Latif and by making what had thus far been public intimately private. They no longer needed to be the playthings of Latif ’s imagination. They can choose what they really wanted to see. Yes, liberation. That is the point. Village administrator Nazmi has a score to settle with Latif and he saw television as simply a tool for vengeance. But television fits well neither with the landscape of Hakkari nor with the mindscape of its people. Even Deli Emin, the avant-garde engineer who stays atop the mountain and has an inborn insight into the mechanism of all tools, or of everything and everyone for that matter, initially fails to have the new machine work. Finally, when television starts working, the first flash of light displayed on screen had a sense of foreboding. Turkish film maker Yilmaz Erdogan’s Vizontele is an allegoric exploration into the dialectical interaction between modernity and tradition. There are three significant points hidden in the second layer of narrative, i.e. the allegoric layer of narrative in the film. 1. Something new deceptively makes us think that it will positively alter the way we live. 2. People welcome this something new as they wel-

{]_‘ kam-lmcw

come a Messenger from God, unaccompanied by questions and even frown, while it is, and it can’t help being, mediated by invisible political forces. Had there been no enmity between Nazmi and Latif, the former would not have sanctioned the entertainment box. 3. The something new will be cataclysmic at an irrevocable point.

In fact, the Turkish word for television is not vizontele. It’s televizyon. The very mistake in the title is suggestive. It’s not television that people are waiting for. It’s something deeply located in their social imagination, something that they can’t even correctly pronounce or spell. Yes, all tools of modernity are implemented by mistake. Or the very psyche of tradition will mimic it, will drape it with its intrinsic innocence, which the brokers of novelty mistake as ignorance. Vizontele tells that ignorance is virtue. Ignorance is wealth. And ignorance is power, the destructive and dissident power. When I started writing this paper, frames of this Turkish film flashed in my mind. So, this was my simple question: ‘Are we not talking about epistemology in the same way that the people of Hakkari talked about television? There is a whole array of images that crop up in our mind when we utter the very word: epistemology. Firstly, there is the image of knowledge, to which we have been asked to genuflect. ‘“Knowledge is the lost treasure of the believer, so seek it wherever it may be,” said 121

Prophet Muhammad. So epistemology is so much the philosophy of knowledge, the very science of knowledge that it deserves the very respect we have for knowledge. But the problem is that the philosophy, science and theory of knowledge is not knowledge itself. It’s the very process of systematization in which knowledge is defined so that it can be later categorized, loosely packaged in syllabi and apportioned in textbooks. Television can never be expected to liberate us from the monopoly of theatreowners- it may or may not-but to lock us inside a box from which we are not able to see who is monitoring us. At the risk of myself being called a sceptic of epistemology, I would like to make you pause and think whether we don’t misspell or misconceive epistemology. Foundation: Kant’s testimony Scottish Philosopher James Frederich Ferierr is credited with the introduction of the word ‘epistemology.’ Born four years after the German philosopher died, Ferierr was a Kantian by thought and some sceptics have gone to the extent of saying that Ferrier had misfathered epistemology, alluding to the Philosophical patronage of Immanuel Kant. In fact, many historians of epistemology have clearly located Kant’s influence in the very foundation of epistemology. In his research paper on the social epistemology of Kant, Alex Gelfret says: “In contemporary discussions of social epistemology, Kant seems notable only by his absence. Few of the “modern classics and recent anthologies of social epistemology mention Kant by name; those that do, often refer to him only by way of contrast, with Kant inevitably being cast in the role of the traditional ‘individualistic’ epistemologist. In traditional Kant scholarship, the situation is hardly any different. Reconstructions of Kant’s epistemology almost never convey a sense of its having a social dimension, whereas discussions of his social and political thought rarely identify a specifically epistemological dimension of sociality. Instead, conclusions for social and political life are typically drawn from explicitly individualistic conceptions of freedom and autonomy. This observation is not meant to level criticism at Kant scholarship in general, or at contemporary Kantian ethics in particular; rather, it suggests that a better understanding -of both Kant s philosophy and contemporary social episte122

mology-may be gained by placing both in a relation to one another.” (Gilfret: 2) Gelfret says that the relevance of Kant in the very foundation of epistemology lies in his setting a standard, criterion or source for knowledge: the standard of testimony. Gifret adds: “If social epistemology begins with the acknowledgement of our indebtedness to the social world for much of our knowledge, then testimony clearly deserves to be at the centre of attention. Not only is testimony epistemically significant in its own right-that is, as a social source of knowledge-but it also is of interest as a touchstone for different (systematic and historical) construals of social epistemology as a discipline.” (Gilfret:6) One can clearly draw an analogy between Kant and Ibn Khaldun at this juncture. For, in Muqaddimah, we can see the emphasis on testimony as a standard for accepting or rejecting a piece of information. Gifret argues that what Kant called testimony was the foundation not only of social epistemology, but of the very event we call Enlightenment. Prominence of Reason It was the testimony of reason that was officially declared valid in the Enlightenment court of justice. That which distinguishes me from you in acquiring knowledge and in adding credibility to my words is that I possess reason much more than you do. This statement was widely echoed in the whole length and breadth of Europe in the eighteenth century. That the age was pet-named as age of reason by its own historians is an evidence for this. As a by-product of the Enlightenment, epistemology had a propensity towards reason and a penchant for data verifiable through intellect over unverifiable data. At the basic level of epistemology, two kinds of knowledge are analysed. Propositional knowledge, which focuses on the ontology or the being of an object or a person. There is acquaintance knowledge, which focus on a being or datum based on the primary verified datum that the consciousness has already possessed. The acceptance of the statement that ‘since there is smoke from behind that wall, there must be fire’ is based on the already verified awareness of the person who stated it about fire, smoke and wall. He is an authority on fire and smoke and his conclusion, and his conclusion alone, can be accepted as valid. The problem is that

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

this testimony of the rational being is given more importance than the person who has brought some burning camphor there. Epistemic community can’t take his argument that it is by extension not fire-though primarily it’s fire but not fire that was kindled on the spot which the rational being indicated -but smoke itself. From this bifurcation of knowledge, we reach another level in epistemology where knowledge is divided into a priori and a posteriori. A priori knowledge is something we have acquired through reason without our actual experience about a datum. There is a very good example in Oxford English Dictionary for the word a priori. ‘They haven’t eaten anything all day so they must be hungry.’ A posteriori knowledge is something we acquire about a datum only after that datum comes to exist. This is done by empirically analysing the pros and cons of the datum and arriving at a conclusion accordingly. We can say that they have been starved so they must be hungry. Though a priori assumption about the reason for hunger is not wrong and the propositional knowledge that fire may be the cause of smoke is right, the a posteriori, acquaintance knowledge about starvation and burning camphor is an important indicator that has been disregarded in the whole tradition of epistemology. The regress argument which states that if one wants to justify a belief, one must take recourse to another justified belief is a problem in epistemology, a problem which was exploited to the full by post-modern epistemic community, including the De-constructionists, including Derrida. The argument attacks the stronghold of reason as there is an eternal deference of a conclusive, justified premise to attest to the worth of a datum. If there is smoke, of course there is fire. And if there is fire, there must be someone who has kindled it. And if there is someone who has kindled it..............The propositions don’t end. But this unreasonable prominence of reason is a feature of the Enlightenment era. We can hear it from Hanna Arendt, one of the most vocal critics of the age: ‘Even though opinions are formed by individuals and must remain, as it were, their property, no single individual-neither the wise men of the philosophers nor the divinely informed reason, common to all men, of the Enlighten-

{]_‘ kam-lmcw

ment - can ever be equal to the task of sifting opinions, of passing them through the sieve of an intelligence which will separate the arbitrary and the merely idiosyncratic, and thus purify them into public views. For ‘the reason of man, like man himself, is timid and cautious when left alone, and acquires firmness and confidence in proportion to the number with which it is associated.’ (Arendt: 227). So, reason itself was not the criterion to judge the validity of public voice. There was a common systematically established sieve of intelligence and reason which were so powerful as to render all other reasons void and idiosyncratic.. And it was this assumption of reason and rationality that the sceptics of epistemology have always questioned. The vibrant questionings have well begun with post-Russellian philosophers who have been influenced by some pertinent questions that Bertrand Russell asked in Problems of philosophy. Of all the sceptics of epistemology, I would like to describe some conclusions of Richard Rorty in his ‘Philosophy and the Mirror of Nature.’ Rorty’s work was seminal in a series of works which unsettles the basic theoretical assumptions of epistemology. In chapter five of the book titled ‘Epistemology and Empirical Psychology’, Rorty takes a cue from fellow American Philosopher Willard Van Orman Quine who proposed to neutralise epistemology. Rorty builds his thesis on the metaphor of mirror, which, as we all know, is assumed to absorb everything which is reflected on it. Rorty says that human mind can’t attain the status of mirror. It does not have the capacity to capture whatever is struck on it. Rorty attacks not only the epistemological tradition of the 17th and 18th centuries, but the new epistemology which questions the orthodox fundamentals of the foundationalism (Foundationalism is any theory in epistemology that holds that beliefs are justified based on what are called basic beliefs (also commonly called foundational beliefs). Rorty says: ‘Can we find any relevance to traditional philosophical problems concerning knowledge in actual or expected results of empirical psychological research? Since I wish to say that these philosophical problems should be dissolved rather than solved, it is predictable that I should give a negative answer. But this negative answer needs considerable defence, 123

since many philosophers who have been impressed by the arguments against privileged representations marshalled by Quine and Sellars nevertheless want to replace traditional ‘foundationalist epistemology’ by the use of psychological results to produce a general theory of inner representations. I shall be arguing that such a ‘new epistemology’ can offer nothing relevant to issues of justification and that consequently it has no relevance to the cultural demands which led to the emergence of epistemology in the 17th and 18th centuries. Nor, consequently, can it aid in maintaining the image of philosophy as a discipline which stands apart from empirical inquiry and explains the relevance of the results of such inquiry to the rest of culture.’ (Rorty: 219-220) Rorty’s was an attempt to place the experience of actual perceivers on the pedestal by removing from it the monopoly of reason which the whole Enlightenment Era feigned to possess. His was also an attempt to dislodge mind and psychology from the position where it can lay claims to reflect truth. Rorty’s empiricism and cultural relativism will be taken up for consideration when we analyse the issue of Islamic epistemology. Now I would like to bring your attention to the fact that such an empiricism can lead to the post-structuralist epistemology which has a breeding ground in the amorphous nature of knowledge. You may remember the proposition in epistemology that there should be a conclusive and justified premise for a new premise-proposition which holds in its foundation the very possibility of its extinction. In fact, Jacques Derrida’s differance is another comical-to use Rorty’s words-version of this relativism of standards in sorting out epistemes. I will conclude this part of my essay with a comment of Christopher Norris who throws light on how the infinitesimal nature of epistemological standard stands closer to deconstruction: Historically, the invention of the infinitesimal calculus is credited to subsequent thinkers who arrived at it by means of more advanced analytical techniques. And it was like wise much later that mathematicians refined the calculus of infinite numbers to the point where it became possible to think in terms of multiple (greater or lesser) orders of infinity. (Christopher Norris, 83). No doubt, the breeding ground of all end 124

theories, whether it’s Francis Fukuyama’s End of History or John Horgan’s End of Science, is this scepticism of epistemology and of its claims to have represented the 17th century quests for meaning and truth. Islamic epistemology contested Is the search for Islamic epistemology optimistic, while the very idea of epistemology is widely questioned and the end of all sciences celebrated? If it is optimistic, how to keep this ‘new’ science of knowledge less intrusive than the project of epistemology packaged in the paraphernalia of colonial modernity? If not, how to think of a world sans epistemology? Now I would like to examine the repercussions in the Islamic world of the above-said contestations in epistemology. Since it is beyond the scope of this essay even to summarize all intellectual exercises in the Muslim world to define, codify, categorize and reform its tradition of knowledge, I want to focus only on two scholars, namely Ismail Raji al-Faruqi and Fazlur Rahman who have addressed this issue with such an intellectual curiosity that is suited to their pragmatic approach to the issues at hand. This is not to belittle the contributions of the scholars like Iqbal or of the whole Shiite world which kept the original intellectual vigour of Islam intact, while there was stagnation in thought and innovation in the Middle Ages all around. While discussing the Islamic epistemology, the contribution of Ismail Raji al- Faruqui and his 1982-project named Islamisation of Knowledge can’t help being taken into consideration. In fact, Faruqi was building his project on the same concept outlined in Islam and Secularism, authored by Malaysian scholar Muhammad Naqib al-Attas. Faruqi aimed to actualise his project through IIIT (International Institute of Islamic thought, which he founded in 1981. The whole issue of the Islamisation project is centred on the contradiction between the Islamic ethics and the western tools of knowledge like Marxism and existentialism. We could see the same foundationalist tendency in the western epistemology being reinvented and re-enacted in the project of Faruqi. There are two major defects in the Raji Faruqi project worth our notice. 1. Lack of focus: We should not miss the point that it is the same western philosophical tradition which Faruqi has considered as the bi-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

nary opposite of Islamic ethics that he sets as a model for his Islamisation project. While it remains a brilliant proposition, there was the lack of systematic approach and focus which would help it come through. So there were as many Islamisation of knowledge as there were people and groups which propounded it. 2. This is closer to the main argument I am trying to bring home to you in this essay. What does Islmaisation of knowledge mean? Is it simply the reiteration of the role of Islam in the whole tradition of knowledge and thereby reinscribing Islam in epistemological roots of the Continent which, in the very process of inscribing itself, erased many narratives (not only of Islam, but of the Blacks, women, homosexuals etc) Or is it just an attempt to bring all epistemological traditions under the purview of Islam, seeing that there is not much Islam in those traditions. Despite the lack of clarity in the works of Faruqi, one can see that his project tends to take the second course, I.e. to bring all traditions of knowledge by redefining them by the terms of Islamic ethics. Despite the strong emphasis on Islam in the whole process, Faruqi’s project betrays two retrograde tendencies: 1, sense of inferiority about the present of Islamic epistemological tradition as revealed by the stature that the continental philosophy has achieved and the subsequent attempt to place the former alongside the latter. This inferiority complex is something that the Enlightenment modernity has dished out. 2, An attempt to for m a foundationalist philosophical tradition in Islam. I have already explained that by foundationalism we mean that for a belief to be justified in philosophy, it should be approved by a basic belief. If in the continental epistemological tradition, this basic belief was entrusted in reason with an invisible thread being extended to the Christian metaphysics, Islamic foundationalists will emerge with the metaphysics of tawhid which would in all probability erase all sub-cultural currents including Sufism on the pretext of irrationality. Without examining its larger theoretical complexities, Fazlur Rahman simply raises his eyebrows over the pragmatic inconsistency or the lopsided prioritisation in the project of Islamization of knowledge. He says: ‘we must discuss the problem of what is meant by reforming Islamic education itself since, unless

{]_‘ kam-lmcw

some solution to this is forthcoming, it is futile even to raise the question of the Islamization of knowledge.’ (Rahman: 1984, 134). Yes, sometimes, we may adopt the policy of ostrich to escape from the tough questions of internal reform by hiding our very existence inside the sand of amorphous terms like epistemology and Islamisation. Now we can focus on the contribution of Fazlur Rahman to epistemology. Fazlur Rahman’s oeuvre encompasses his phenomenological analysis of the texts of Islam. His analysis was aimed to shake the stagnated process of thinking in the Muslim world, which he termed the fossilised tradition. In Major Themes of the Quran, he argued for a double movement theory or the double reading of the Quran. He thought there was a pressing need for reading the Quran which was located in the context of Arabia where the Prophet was born in the contexts which have so far evolved and have yet to evolve. One needs to closely understand the text in the context in which it was revealed and locate its timeless ethical structure to apply it in contexts that are contingent. Thanks to the dynamism in this discourse, Rahman could address issues that Muslim societies did not dare to address like gender justice and economic equality. Now we have a whole array of issues like homosexuality which we can contest by reading the text through the double movement process. In Revival and Reform, Rahman closely observe the traditional scholarship of Islam to record the history of fundamentalist tendencies. Islam and Modernity is an exercise to maintain a balance between the sweeping, headlong changes on the one hand and the fossilized tradition on the other by examining the history of modern Islam in all spheres: political, educational, social etc. There is the semi-encyclopaedic Islam brought by Chicago University, where Rahman, the Islamic incarnation of Immanuel Kant, analyses Islam using reason tempered with scepticism-not with pure reason so to say. Rahman’s contribution lies not only in his texts, but in his academic activism too. In Chicago, where he had an influential teaching career, he was dynamically and successfully present academia. Amina Wadud uses the following words to write about Rahman’s contributions to academia in her ‘Inside the Gender Jihad’ optimistically: ‘I can eventually see that Muslim Women’s 125

Studies could be placed within several intersecting lines in academia – Women’s Studies, Religious Studies, Islamic Studies, certain social sciences and humanities – when case studies on real Muslim women’s literature, histories, and divergent lives are clearly located in the ways discussed here.’ (Wadud: 75) Again, Wadud says: ‘Returning to the importance I have given to work in Muslim Women’s Studies to include a detailed discussion of the meanings for the term “Islam,” at an abstract level I first agreed with Fazlur Rahman, that the criteria referent for the study of Islam cannot be the plethora or varieties of the “little tradition” that have evolved among Muslims throughout the history of living Islam.24 The assortment of understandings both reflect the Islamic worldview as based upon the referents and the diverse cultural and historical conditions which each collective of Muslims bring as influenced by the circumstances of their cultures, and the consequences of their historical circumstances, whether peaceful or under conflict.’ (Ibid:77) But beyond acadmia, Rahman had a career, an opportunity to actualise his radical ideas in the social milieu. This happened, when he was invited by Ayub Khan to the prestigious post of the director of the Central Institute of Islamic Research at Karachi. But Rahman failed to rise up to the challenge thrown out to him. Let me quote Ebrahim Moosa another protégé of Rahman to have a glimpse of this phase of Rahman’s career: ‘After three years in Canada, Fazlur Rahman embarked on one of his life’s most ambitious projects, which also was an experience that would later become a turning-point in his career. Pakistan under General Ayyub Khan embarked on a renewed effort at state formation. In Khan’s view one of the elements for the revival of the country’s national spirit was to initiate political and legal reforms. The reforn~sw ere intended to bring the country closer to its raison d’gtre, as a state with an Islanlic vision and ideals. Fazlur Rahman’s own enthusiasm for this project can he judged from the fact that he left a secure and comfortable academic career in Canada for the challenges of Pakistan. At the newly formed Central Institute of Islamic Research, he first became a visiting professor and later director over a seven-year period from 2961 to 1968. 126

As director of the Institute he also served on the Advisory Council of Islamic Ideology, a supreme policy-making body. While these important positions gave him an opportunity to observe the running of government and the machinations of power from a very close proximity, it also turned out to be the most tumultuous period in his life. In this vital position he had to play the role of a philosopher-king. He came face to face with the hard realities and complex intellectual and political problems affecting religion and society in Pakistan. Together with the resources of the Institute of Islamic Research he had to propose policies to the Advisory Council for implementation by government. The policy side of his job was open to public scrutiny and this meant that his ideas and proposals often became entangled with power and politics. Thus, Fazlur Rahman’s intellectual labor in the service of social reform was drawn into the messy political fray of Pakistan in the 1960’s. Like Ibn Sins, his intellectual soul-mate, Fazlur Rahman had to contend with the constant threat of politics and power affecting his intellectual work. Although eager to reform society, political patrons such as Ayyub Khan invariably had to balance their ideals with a good dose of political discretion. Political parties and religious groups that were opposed to Ayyub Khan’s government knew that one way to frustrate the government’s reformist orientation was to target the main ideological architect of reform, Fazlur Rahman, as the object of criticism and demonization. Very soon Khan’s opponents turned every controversial issue proposed by the government into a charged political debate with a focus on the director of the institute some of the critical legal and religious issues Fazlur Rahman became involved in included the status of bank interest, zakat (the compulsory religious tax), mechanical slaughter of animals, family law and family planning, the authority of prophetic reports (hadith) and prophetic practice (Sunna), and the nature of revelation. After a turbulent period that adversely affected his health and his leadership role at the Institute and in the Advisory Council, Fazlur Rahman resigned.’ (Rahman: page 2-3, 2003) There is a yawning gap between the scholarship and its creative application in the public sphere. Those who can pull the crowd restrict

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

themselves to the limited universe of their weltanschauung. Those who have dynamic interaction with the whole tradition of knowledge fail to reach out to people. This second problem was also caused by the power equations in the Muslim world. ulemas have made themselves the sole arbitrators of Muslim community life and, so as to get well-entrenched, they have defined ‘ilm’ restrictively. The history of Islam itself will prove how far this restriction lies away from the dynamic tradition the prophet developed in Madina out of the holy text. Situational and contextual issues like war cropped up and the community of the Prophet would respond to them by seeking on the one hand guidance from the Quran and by seeking specific solutions through mutual consultations. It was especially evident during the khantaq war (trench war), when Salman the Persian advised the Muslim army to dig up trenches. What is divine and Quranic was ideally taken as the ethical foundation on which life on the earth was dynamically built, for which all sciences and experiences were in disposal. This dynamic interaction between formal and academic learning and empirical, avant-garde intuitions was the foundation on which knowledge in the prophetic community was perceived and actualised. This dynamism is not sufficiently considered in the Islamic epistemology discourse, which tends to be foundationaist. I am not saying that there should not be the foundation of god and Islamic ethics for the understanding of knowledge. But, god, morality and sanctification of knowledge are markers that will in all probability be used to erase alternative voices that tend to differ from the official voice. While Prophet had welcomed radically different viewpoints in his time, it can well be expected that differences will be muzzled and silenced. In essence, the kind of live debate as was evident between alGhazzali and Ibn Rushd will surely be conspicuous by its absence. This takes us to an innovative search for a way out of epistemology. And I prefer to call this ‘way out’ as the third way out taking a cue from Alija Izetbegovic. We are all at once the sceptics of epistemology which has always had a history of being foundationist. But we still crave a system so that the knowledge commune we envisage should not always live in the pe-

{]_‘ kam-lmcw

riphery of anarchy. We want nothing in the whole universe of Islamic thought- whether it is Wahabi authoritarianism or Sufi effacementto be erased from this commune. For every culture, there is a deconstructivist sub-culture which questions its monopoly. Sufism has developed as a vibrant counterculture in Islam1, which would foil the self-attested truths of the authentic Islamic culture by endlessly posing questions. Think of a world monopolized by Microsoft and other cartels of modern tools. It is no more beyond our imagination than a world monopolized by Islamic epistemology. Televisions may come and go. Euphoria over it may suffocate our potentials at the very stage of their growth. At least, we should be so sensible as not to misspell it. References 1. Axel Gelfert,, National University of Singapore, Kant and the Enlightenment’s Contribution to Social Epistemology, Episteme, Vol.7 No. 1 (2010), Edinburgh University Press 2. Hannah Arendt, On Revolution, Penguin Books Ltd, 80 Strand, London WC2R ORL, England, 1990 3. Richard Rorty, Philosophy and the Mirror of Nature, Princeton University Press, Princeton, New Jersey, 1980 4. Christopher Norris, Against Relativism: Philosophy of Science, Deconstruction, and Critical Theory, Blackwell Publishers Ltd, 108 Cowley Road, Oxford OX4 IJF UK, 1997 5. Fazlur Rahman, Islam and Modernity, The University of Chicago Press, Chicago 60637, The University of Chicago Press, Ltd., London, 1984 6. Wadud, Amina, Inside the Gender Jihad, First published by Oneworld Publications, 2006 Reprinted in 2007, Oneworld Publications (Sales and Editorial), 185 Banbury Road, Oxford, England 7. Fazlur Rahman, Revival and Reform in Islam (specially cited : Biographical note of Ebrahim Moosa), Oneworld Publications (Sales and Editorial), 185 Banbury Road, Oxford, England, 2003 Footnotes 1. At this point I would like to veer away from Begovic and Rahman. For the former, Sufism is wayward, while for the latter it is just a too.

¥ 127

Fawaz Abdul Salam

Diversity in Islamic Reformism: Muslim’s Engagements with Modernity

Introduction Modernity evolved out of enlightenment paradigm marked radical shift in the social space of the European society. Disintegration of societies bounded on traditional values witnessed the emergence of new pattern of social relationships, life form, moral values, economic institution etc. Modernisation has been a revolutionary process towards changing the existing institutional structure (Eisenstad, 1965). Engagement with modernity was multiple in various traditions and reactions towards it were heterogeneous in nature. European colonisation which began around fifteenth century has a deep influence upon the political and cultural lives of the colonies. With the advent of Modernity in their homelands, Europeans exported its elements to the colonised regions of Asia, Africa and Latin America. Consequently, people of the colonies have to respond to and engage with the ideas of modernity. Many attempts have been made in order to understand the nature of these engagements. This paper aims to identify Islam’s engagement with modernity in nineteenth and early twentieth century and the emergence of multiple intellectual discourses as its result. Modernity and Islamic Reformism The modernization of societies, including the formation of nation-states, the organization of capitalist economies, technological and scientific developments, and the cultural and social 128

changes that accompany these phenomenon, has generated religious movements among Muslims, Christians, Jews, and Hindus, and other populist resistance and nationalist movements (Lapidus,1997). Like many of these movements, Islamic reformist movements may be understood as a reaction against modernity, but more profoundly they were also an expression of modernity. Muslim world’s engagement with modernity in the second part of nineteenth century is manifested in various forms. Modernity which was largely constituted by structural changes through massive urbanization, mass education, and increased communication witnessed the emergence of wide range of social movements. The encounter between Islam and modernity was an encounter that was theological, philosophical, and political and socio cultural in nature involving two different world views, in which one based on the beliefs and values rooted in Tawhîd and the other based on European world view, rooted in philosophical rationale of eighteenth century enlightenment doctrines of progress, rationality, secular, individualistic understanding of self, mastery over nature through human knowledge, market based economy, support for values of liberal democracy and human rights (Khalid et al, 2009). The problem Muslim intellectuals or reformers grappled with their space-time can be formulated in different ways. One sect of reform-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ers showing an instinct to absorb and find compatible elements of modernity while the other displaying a tendency to reject and affirm distinctions. (Rejwan, 2000).These different postures towards modernity ask for a distinctive understanding between Islamic Reformism and Islamic Revivalism. The former deserving its strength returning to the basic tenets of Islam while the latter working or reconciling Islam with modernity. Understanding Islamic Reformism It is important to note that studying Islamic reformism is quite problematic as Islam’s entanglement between tradition and modernity was not unique; there existed diverse manifestations. Islam, the religion which calls for a universal message of monotheism, aims at comprehending every sphere of life. This nature of Islam, that is, strictly universal when it comes to the basic notion of its monotheism, never denies the existence of pluralism within Islam. It accommodates various traditions and schools. The history of Islamic thought and schools clearly demonstrate this fact. This diversity within Islam was the result of various engagements of Muslim scholars with changing space and time. But, unfortunately, a ‘carefully preferred’ reading on Islam is dominated in the history; many other readings are excluded due to specific socio historical settings. Here I would like to draw attention to some of the endeavors of Islamic scholars in developing ideas and visions since the second half of nineteenth century in the Muslim world concerning the political, socioeconomic and cultural transformation of their societies. And, I would briefly analyze the diversity of readings on Islam that have assessed question of Islam and Muslim societies and how the Muslim intellectuals have responded to issue of modernity. In tracing the history of Islamic civilization in modern world, sociologist Armando Salvatore observes that birth of enlightenment paradigm in the Europe occurred at a time when Muslims held a significant socio political domination around three major geographical locations, the Ottoman Empire which include Anatolia, Balkans, and other significant European regions, Saffavids in Iran and the Mughals in India (Khalid et al,2009).These regions’ certain political and administrative configuration of Muslims helped partly to survive the traumas of

{]_‘ kam-lmcw

European colonization which had began in the fifteenth century. But it did never helped to compete or resist colonial encroachment at maxim and the failure of resisting the colonialism and colonial modernity, politically and socially, led to massive changes in social space of these regions. The important question is what led to the failures of Muslim societies in resisting colonialism or colonial modernity and how did the Muslim scholars of the time reacted to these changes. As for the question of Muslim scholars’ reaction to modernity, it is to be noted that scholars who held knowledge baggage from different schools of thought in Islam responded to modernity differently. The Muslim reformers aspired to reform and reconstruct Islamic traditions to the extent that they provided resources for advancing innovative action and supplying collective cohesion to the social body of Muslim societies, which they saw as severely affected by colonial policies. The reform program was not a centralized undertaking but the result of a more fluid movement linking personalities and scholars of the Muslim world. It varied from the ideas of necessary engagement of Muslims in modern political sphere to completely spiritually oriented revivalist movement. Briefly tracing some of the reformist experience, one would be able to understand the nature and diversity of reformist thoughts and movements. Generally Jamaludheen Afghani and Muhammad Abduh are credited as founders of Islamic modernism. Their thoughts had profound impacts on reformers even in Kerala at the time. Their call towards Muslim societies for a radical reformation by liberation of minds from paralyzing restrictions imposed by Taqlid(blind follow)and the limitation of traditional interpretation was significant in terms of a critical engagement with modernity. Jamaludheen Afghani insisted on the need to blend faith in Allah with the right moral and social ordering of human life. He believed that the evil state of Muslim societies in his times is entrench in their own social life and in order to change this situation often quote the Quran’s verse “Verily God will not change the state of a people until they change their own state” and believed the real legacy of Muslims can only be restored with purifying their beliefs by Quran and Prophetic tradition and Muslims must en129

gage the modern institutions critically (Khalid et al, 2009). Also his role was primarily seen in his effort to strengthen Islam both socially and politically. It must be noted that the Islamist movements which called for a political emancipation of Muslim societies from colonialists was rooted in the pan Islamist ideologies of Afghani and Abdu. One has to be critical towards the exclusivity of reformist history to Afghani and Abdu or Arab world. Studying Islamic reformism in Indian subcontinent is significant as these regions exampled for the diverse forms of Reformist or Revivalist experience by traditional Ulama as well as modernists. Reformist movement’s history in Indian Subcontinent runs through the movement of Sayid Ahmad of Rai Bareli to the Jamat-e- Islami of Maulana Mawdudi (Robinson, 2000). But all the movements did not emphasize on unique theme, rather they manifested different reform processes in regard to socio historical context they engaged. Reformist movements were equally carried out by Ulama and Modernists. Modernist’s attempts were better to be understood as reformist process than the movements initiated by traditional Ulama. Ulama sought for reviving the Islamic identity by returning to basic texts, Quran and Hadith and being suspicious to modern institutions where as modernists tried to build a bridge between western sciences and interpreting Islamic texts accordingly. Diversity within Reformist Thoughts To analyze the diversity within all the reformist movements is a big task, which is beyond the scope of this paper. Firstly, I will give a brief account of the approach of some reformist thinkers of Indian sub continent, and in juxtaposition to their outlook, to reveal the reason behind the diversity; I will give a brief account of the nature of reformism in Turkey. Finally, I will analyze the underlying reason of this diversity within reformist thoughts. Sir Syed Ahmed Khan, Dr Allama Iqbal, Maulana Abul Kalam Azad, Maulana Maududi, and Fazlur Rahman are the prominent figures among the reformist thinkers in Indian subcontinent. Sir Syed Ahmed Khan, who experienced the trauma of declining Mughal Empire, was highly pragmatic and realistic in his orientation and attitudes. Similar to Afghani and Abdu, he laid stress on innovation rather than on blind 130

acceptance of the Islamic law and called for reformation in Islamic theology and Jurisprudence. Addressing a gathering of Muslims in Lahore in 1884, Khan said: “Today we are, as before, in need of a modern theology whereby we should either refute the doctrines of modern sciences, or undermine their foundations, or show that they are in conformity with Islam” (Hassan, 1998). This was not a blind imitation of western modernity, but it urges to return to the true Islamic spirit. He tried to resolve the difficulties inherent in the four traditional sources of Muslim Law by a dialectical rationalist exegesis of Quran, by scrutinizing the classical data of Hadith. His materialistic interpretation of Islamic texts received stiff opposition from several Muslim theologians and some denounced him as atheist. He was even condemned by Jamaludheen Afghani for rejecting the pan Islamism. Even though his thoughts attracted lot of controversies among the reformists of his time, he was able to illuminate Islamic spirit in the minds of many Indian Muslims. The other two great modernists, Muhammad Iqbal and Fazlur Rahman, have also succeeded in inculcating a similar spirit in the Muslim minds. Muhammad Iqbal’s religious thoughts had the most reinvigorating and activating political influence on Indian Muslims. Iqbal saw the question of religion and modernity as a problem of the impossibility of reliving the special type of inner experience on which religious faith rests. For him modern science and progress postulate religion, not so much as a logical derivation, but as an indispensable presupposition (Puri, 1996). He argued for a reconstruction of Islamic theology and jurisprudence, and a model for the same was proposed in his seminal work ‘Reconstruction of Religious Thoughts in Islam’. Professor Fazalur Rahman, an accomplished Islamic theologian and a scholar of comparative religious studies, contributed excellent thoughts after Iqbal. Fazalur Rahman’s Islamic Methodology in History, published in 1965, called for a new approach to Islam and modernity by historicizing Islamic law and legal theory. He believed that Quranic injunctions can only be understood and extended to modern situations by placing them in historical context. He applied this methodology to analyze the Quranic verses about the status of women’s legal evi-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

dence, age of marriage, polygamy and divorce. Rahman defined modernity with reference to specific forces, which were generated by, and were also responsible for, the intellectual and socio-economic expansion of the modern West. Islamic modernism, in Rahman’s view, continues to confirm the hold of religion over all aspects of life. He disagreed with the secular modernists, who found life bifurcated into religious and secular compartments. At the same time he criticized Islamic revivalists for their limited thoughts in a drastically changed social world of his time. In his own words, “to insist on a literal implementation of the rules of the Qur’an, shutting one’s eyes to the social change that has occurred and that is palpably occurring before our eyes are tantamount to deliberately defeating its moral-social purposes and objectives”(Koshul, 1994). Other two great reformists, Mualan Abul Kalam Azad and Maulana Mawdudi, espoused radically different ideas about the role of Islam in the subcontinent. Abul Kalam Azad, who started his career as a revivalist Muslim and as an upholder of Islamist identity, has had a radical change in his views by embracing Indian secular nationalism as a political philosophy. Mawdudi’s intellectual contributions are recognized as the most prolific and consistent source for Islamists in Indian Subcontinent. The founding of Jamat-e- Islami in early nineties in Indian Subcontinent, and, at the same time, of Muslim Brotherhood in Egypt, figured Islamic identity in a particular way by presenting Islam as a unique system, a way of life that is absolutely singular and distinct from any other form of government, social life or religious persuasion. The role of political configuration in modern world was one of the important features of these movements whose underlying goal has been to solve the problem of the perceived backwardness of e Muslim and their subservience, politically and culturally, to the West (Lapidus, 1997). Said Bediuzzaman Nursi’s reading on Islam, and the strategies employed by him to reform Turkish society and polity, has constituted the most powerful Islamic movement in contemporary Turkey, the Gullen movement. Even though Nursi had a traditional educational background he was critical of traditional Islamic learning’s insufficient and irrational methods. His

{]_‘ kam-lmcw

main goal in his Quran Tafsir, ‘Risale Nur’ was to prove that science and rationalism are compatible with religious beliefs. The Nurcu movement differed from other Islamic movements in terms of its understanding of Islam and its strategy for transforming society by raising individual consciousness (Yavuz, 1999). Generally, Nursi’s life is known to be divided into three time periods; they are, as he described, three Nursi’s: The Old Said, the New Said, and the Third Said. Each Said corresponded to different orientations and strategies that he employed at different times to raise Muslim consciousness. The Old Said was an activist who believed in societal transformation through political involvement. He was very much a political Islamist, seeking to transform society through state institutions. But later his experiences in Ankara made him to realize that the challenge was not political, economic, or military but rather ideological. There after he believed in the power of ideas and a cognitive revolution to reform Muslim community. The New Said, therefore, was characterized by his withdrawal from politics and public life. Now, I would like to analyze the underlying reason behind these diverse views. These diversities can be located either in their personal life experience and in the social cultural context they faced. Do these differences reflect their limitation in interpreting Islamic theology in changing space and time? Do the views of Abul Kalam Azad undermine his Islamist identity? Were the latter strategies of Bediuzzaman Said Nursi conforming to Secular politics of Turkey initiated by Kemalist regime? Or does it seem to be paradoxical or apologetical? In the context of diverse interpretation of Islamic theology, one can observes that Islamic theology was historically conditioned and old theology was challenged by modernity. In this context reformers called for rethinking about old theology and reflected their views and differences in their views necessarily came out of their educational, religious, political and socio cultural backgrounds which shaped their thoughts (Khalid et al, 2009). Take, for instance, the case of Nursi. Observing the nature of Turkish reformism Yavuz identifies that Nurcus and Neo Nurcus movements state centric understanding of Islam is the outcome of the insecurity they experienced 131

in Anatolia that evolved from the legacy of the disintegrated Ottoman Empire (Yavuz, 1999). Interestingly one can find that in contemporary Neo Nurcus movement, Gullen Movement had influential role in determining the political reformation initiated by AK party. Similarly, one can well argue that the involvement in modern democratic institutions by scholars like Abul Kalam Azad was necessitated by their socio political situations. In Short, reformist experiences were diverse in nature. Multiple intellectual discourse emerged must be treated carefully according to socio cultural background it shaped. This diversity in Islamic intellectual discourse is not a new phenomenon, but, though neglected, multiple discourse can be traced throughout the history of Islam. It was also due to the diverse response to different e social, economical, and political situations existed in the history. It is the same in modern times too. Selecting a particular response to the modernity and articulating it as the ‘only Islamic’ will be the repetition of the past mistake. References • Eisenstad, S.N.1965.Transformation of Social, Political, and Cultural Orders in Modernization. American Sociological Review, Issue 5 (pp.659-673).

132

• Hassan, M.1998. Aligarh’s “Notre Eminent Contemporain”: Assessing Syed Ahmad Khan’s Reformist Agenda. Economic and Political Weekly, Issue19 (pp. 1077-1081). • Koshul, B.1994. Fazlur Rahman’s “Islam and modernity” Revisited. Islamic Studies, Issue 4 (pp. 403-417). • Lapidus, I.M. 1997. Islamic Revival and Modernity: The Contemporary Movements and the Historical Paradigms. Journal of the Economic and Social History of the Orient, Issue4 (pp. 444-460). • Puri,B. 1996. Azad and Iqbal: A Comparative Study. Economic and Political Weekly, Issue 10 (pp. 591-595). • Yavuz, H. 1999. Towards an Islamic Liberalism?: The Nurcu Movement and Fethullah Gülen Middle East Journal, Issue 4 (pp. 584-605). • Khalid. M, Salvatore A, and Martin van (ed.) 2009. Islam and Modernity: Key Issues and Debates. Edinburgh University Press. • Robinson, F. 2001. Islam and Muslim History in South Asia. Oxford University Press, Delhi. • Rejwan, N.2000. The Many Faces of Islam: Perspectives on a Resurgent Civilization. University Press of Florida

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

AK Muneer Hudawi

The Politics of the Postmodern 'other': how to do things with alterity and Constructivism?

Abstract Postmodernism has often been presented by its champions as a new theory of liberation that promotes pluralism and gives representation to the marginalized peoples of the non-West and 'Other' cultures, including Islam. Much relevant revisionist scholarship has called into question such mainstream celebratory definitions of postmodernism, arguing that far from being a new theory of freedom and salvation, postmodernism, particularly, from the standpoint of the 'Other', the non-Western cultures, is simply a new wave of domination and subjugation feeding off colonialism and modernity. Though this argument is as debatable as any other, the fact remains that the politics of the postmodern 'Othe' has to be subjected to critical scrutiny in order to come to grips with its implications for 'Other' traditions. Leaving this critical mass in the background, this paper seeks to foreground cultural postmodernism through discussions of postmodern tenets of alterity and constructivism and also set postmodernism in its broader social and political contexts by introducing some of the key theories of postmodernity. The main focus here rests on teasing out the rifts and blind spots in postmodern hypotheses of alterity and constructivism. Key words: Postmodernism; alterity; constructivism; Other The importance of such tenets as alterity and constructivism to postmodern thought can hardly be overemphasized. These terms with their substitutes and derivatives are frequently used and, perhaps, “abused” in postmodern discourse and critiques of this discourse. Though both these concepts have their own leg to stand on, they are by no means mutually exclusive. They can be best pressed home in relation to each other. Given their relevance to the problematic of the postmodern frame, this paper aims to briefly explicate and pause over the two principles. The focus of attention, however, will be on the rifts and blind spots undergirding the duo. On alterity Alterity, a difficult, ambiguous and multi-faceted concept, is used in both ordinary and special senses. Basically used interchangeably with

{]_‘ kam-lmcw

the Other, “alterity” according to Encyclopedia of Postmodernism, signifies “that which is either opposed to, separate from, or controlled within a closed system.”1 The Encyclopedia also notes that the concept is not easily identified with any particular, individual or school postmodern philosophers. Nevertheless, the notion of alterity or otherness is central to the thought of almost all postmodern thinkers, theologians, psychologists and artists. “‘Alterity’ is often used interchangeably in poststructuralist discourse with ‘other’ to include people who are excluded from positions of power, and are often victimized within a predominantly liberal humanist view of the subject.” Or, if one follows Levinas,2 it denotes a specialized philosophical concept. Debra A. Jacobs defines it as “[Alterity] is a moral stance vis-a-vis the other. It is openness to the other, a respect for differences par excel133

lence.”3 However, the other, others, and sometimes otherness are more concrete concepts and are usually used to refer to specific groups according to the constituencies of nationality, race, religion, gender, or sexual orientation. To put it differently, these terms are relational and context-bound, whereas alterity as a philosophical concept seems to be a state achievable beyond these dichotomies when used in Levinasian sense: Levinasian alterity stands for the inaccessible, unpresentable, or sublime in any system. Alterity also refers to more than the state of being different or non-self. Its resurfacing as a central theoretical-ethical tenet has many contexts and implications. For instance, consider Michel Saloff-Coste and Carine Dartiguepeyrou who assert that: The emergence of the principle of alterity would surely not have such a theatrical effect if we had not been raised over the last century under the barbarity of the Same . . . . This encounter with the Other is at the heart of postmodern existential philosophy.4 The above passage smacks of a tricky logic, though. It foregrounds the gloomy side of modernity/modernism as empowering the principle of Same over that of difference, despite its liberal and humanistic foundations or rhetoric. Paradoxically, alterity as intact and freed from the prerogative of the Same is a contradictory, if not an impossible utopian, objective. It could be argued that the modernist ideal of self ’s autonomy is transferred to the Other; the other, previously objectified, becomes autonomous alterity. The very terms intact and free are modernist; they make sense in relation to their opposites or lacks. This brings us back to modernist comparative and contrastive hierachizing logic. Postmodern alterity shares some ground with Heidegger’s concept of “letting-be” as an ethical axiom guarding against logocentric reductionism.5 Heidegger’s “letting-be” cautions against ethnocentric blindness and insensitivity toward the other. The Kantian concept of the sublime also merits mention here. However, it is safe to say that alterity as a term is mostly attributed to Levinas’ writing. Seeking to reestablish Self-Other encounters as primarily ethical, Levinas introduces the concept of alterity as both the Other and as an inescapable ethical stance toward the alterity of the Other. 134

In Encyclopedia of Postmodernism, Jeffrey Kosky draws a distinction between mainly “two important ways of rethinking the problem of alterity” in postmodernism. First, certain postmodern thinkers have articulated a notion of alterity in which the other is not the opposite or negation of the self, but is wholly or absolutely Other. On such a reading, the alterity of the other is not defined by its relation to the self. Rather, the alterity of the other is articulated as such. It is different without being opposed. The early work of Emmanuel Levinas, aspects of the thought of Gilles Deleuze, certain feminist and ethnic thinkers, and some theologians, wrote important works in which such a notion of alterity figures significantly. Second, another school of postmodern thinkers has taken alterity as a lack within the whole. Indebted to Freudian notions of the unconscious and the repressed as well as to Heideggerian notions of forgetfulness or the oblivion of Being, this notion of alterity holds that the other is present only as absent from the whole or the same. . . . The alterity of the other is that which must be excluded from or controlled by the totality if the self-identity of the same is to be realized. . . . The other is thus integral to the identity of the same at the same time as it is different from it.6 While the first use does not limit alterity to difference according to self-other relation and falls beyond modernist vocabulary and ontology, the second concept-Freudian, Lacanian and Derridean-is also problematic: alterity is the excluded or the suppressed in any system, an exclusion that allows wholeness or totality to form. The problematic can be illustrated in another way by invoking the essentialist versus the antiessentialist (constructivist) paradigms. Others have been essentialized as others due to epistemological and ontological premises that prioritize the Self/Subject over its Other/Object. For example, white and black, male and female, and East and West have been viewed dialectically and hierarchically. The fact that the second party of the dyad/ binary has been relegated to a secondary and inferior status is not natural although it was made to look so. Postmodernism opposes such essentialist categories and exposes their roots in power relations as in the case of Michel Foucault or linguistic hegemony as in the case of Jacques Derrida.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Alterity theories, the Levinasian or Derridean versions, no matter how insightful and “radical” they may appear, retain latent modernist/ occidental residues they supposedly oppose and undo. Namely, they revolve around new-old controversies such as the debate between essentialism (Platonic idealism) and existentialism and free will. Many critics have expressed their concern that post-modern anti-essentialist (constructivist) thought may turn into a nihilistic self-defeating one. If the postmodern subject is constructed through and through or if the postmodern subject is a mere sign in a differential linguistic or cultural system, human agency either disappears or becomes a product of the very systems that produce the subject. Jacob Schiff, in “Different Strokes: Mapping the Terrain of Alterity,” recasts the problematic succinctly.7 In the following passage, he distinguishes between two forms of alterity with constitutive and organizing effects: The ontological dimension of alterity points to its status as an unavoidable characteristic of social and political life. The constitutive aspects of the ontological dimension of alterity are revealed in the sense that alterity is a fact about the world-we live among particular kinds of others. The organizing aspect of the ontological dimension of alterity is revealed in the sense in which the fact of alterity conditions our existence as human beings. The epistemological dimension of alterity, on the other hand, refers to the possibilities for and the limits of knowledge about ourselves and about the others amongst whom we live. This dimension also has organizing and constitutive aspects. The organizing aspect directs our attention to the fact that our knowledge of others and ourselves shapes the way we relate to them. From this perspective, self and other are objects of knowledge: we know ourselves and others to be particular kinds of agents, and act accordingly on the basis of this knowledge. (4) Schiff does not see the epistemological as a relation between the self as knower and the other as an object of knowledge. He also does not present self-others relations in dialectical terms. Both self and other constitute and organize one another; they both are subjects and objects of knowledge. What is significant about Schiff ’s argument is that it recognizes the mutual constitution of self-other. Usually, there is a ten-

{]_‘ kam-lmcw

dency to grant the self/same or modernist subject an agentive role at the expense of, sometimes in opposition to, the less powerful objectified other. While such arrangements exist, self-other relations are not limited to them. More important, such tendencies tend to overlook historical specificities and contextual variables. To consistently relegate the self-other relations in terms of master/slave, or victimizer and victim is reductive, too. In “The Ethics of the Other,” Robert L. Mazinger8 attempts a detailed elucidation of the concept of alterity as “that which exceeds the rationality of the system . . . language and thought” (26). He observes, on Levinas’ notion of alterity: Levinas wants to show that the human ethical relation of the other is prior to one’s ontological relation to oneself . . . or to the totality of things which we call the world . . . as he opposes the tradition of the unity of Being that exists in Western philosophy. . . . Levinas’ interpersonal face-to-face ethical relationship between an individual and the other describes the movement of alterity, an ethical notion which is the mystery of otherness that transcends the thought of Dasein. . . . This movement toward the Infinite, Levinas argues, prioritizes ethics before ontology (82-84). The “ethical” would not exist or arise if it weren’t for existence of others. Levinas wants to restore this primordial sense of ethics against the modernist one that casts the self-other encounter in terms of subject/object dialectics. In so doing, he wants to move prior to modernist ontology that elides this primordial recognition. However, the problem is not merely knowing and not knowing the other as much as it is eliding or holding our ethical obligations to the alterity of the other. To return to Fredric Jameson and Jean Baudrillard’s takes on postmodernism, both view it in an unfavourable light. For them, (post)modernism marks a continuation and intensification of capitalist/imperialist practices, variably jeopardizing all human subjects, be they mainstream or non-mainstream, central or peripheral. The focus on otherness is nothing more than a seasonal/simulacral fad in tangent with consumerist commodifying practices. Concepts such as diversity, multiculturalism, hybridity, marginality, minority, postcoloniality, and ethnicity135

all contested sites-have become highly-valued and circulated due to the global and advanced commodifying capitalistic side-effects where others enjoy a seasonable value in an exchange system-others can become both commodities and consumers par excellence. In market parlance, “difference sells.” Jeffrey T. Nealon presents the issue neatly: These days, it seems that everyone loves “the other.” University professors and corporate CEOS alike proclaim the importance of diversity; even Arby’s fast-food restaurant reminds us that “Different is Good.” Of course, once one specifies what “the other” means within a particular context (once a specific other or difference is named by a discourse), a flurry of anxious criticism ensues.9 Implicitly, Nealon is pointing to a state of fissure between concern for otherness on a rhetorical level, and the uncertainty about, if not intentional evasion of concrete others on the level of lived realities. While an abstract floating otherness may be most welcome to all, it would not a mistake to say that unanimity will elude the scene when dealing with others in real lived situations. The rupture between abstract rhetoric and concrete realities is there for everyone to see. For example, an ethical model based on prioritizing alterity cannot be used in thorny political or territorial conflicts, especially if every party believes they are in the right. Of course, according to Levinas and Derrida we would not have been there-that is, in a state of conflicthad we maintained alterity ethics in the first place. This is a circuitous logic that cannot be proven or refuted as we are already in the ontological. However, this generalization should not undermine the fact that many critics and organizations are seriously questioning modernist aporias and shortcomings in order to achieve or build a more just world, a world ethically centered and alterity-sensitive. In the face of all of the above problems that beset postmodern alterity, it has been suggested that it might be more productive to use the phrase 'alterity hypothesis'. Granting alterity a hypothetical status necessitates testing its internal (in) consistencies, yet more crucially, its workability and consequences. Moreover the ethical claims made in the name of alterity are very often confined to theoretical/philosophical categories and debates leaving much needed work 136

of translation into lived realities. This, too, makes alterity ethics hypothetical-it may or may not be realizable. “Hypothetical” also intersects with “theoretical” as characteristically an abstract and speculative genre with a utopian function. The phrase “alterity hypothesis” also better denotes the state of controversy and debate surrounding postmodernism and its potential ethical claims. Critics, in principle, seem to valorize alterity, at least on the philosophical/theoretical level; moreover, the causes/claims of others (minorities, nature, and the colonized) populate academic and public discourses, as well. To a large extent, doing justice to alterity may be more realizable and palatable in textual settings; it may not change the political and economical conditions of lived realities. The discursive and textual are coextensive with lived realities, but their stakes-what can be done and achieved within their parameters-differ from those involved in everyday life matters, whether domestic or international. Sometimes, the concern for alterity can become a rhetorical means to appropriate and utilize the cause of the others. Discursive practices can be so divorced from intention and consequent actions. Moreover, there are some blatant gaps between alterity ethics as theorized and prescribed and as possibly carried out and implemented. The alterity hypothesis would have had radically tangible effects on our everyday lived realities, had it been translated into practices. In fact, a yawning gap exists between an ethics that prioritizes alterity (the different, underprivileged, usually exploited and underrated others) over identity (the principle of the Same, egocentrism, or mainstream subjectivity), calling into question the very possibility and attainability of such ethics. Here too, the undertones of “hypothetical” come to play: one may detect a deep-seated idealism/utopianism underpinning the desire to deal justly with the others and redress wrongs done to them. But one may also discern diversionary mental labor that may, in fact, be sidestepping ethical issues through the ideal of alterity ethics. Alterity and other related words can become fetishized buzzwords as long as they are a priori co-opted in a consumerist system. Actually, there are many interpretations for the rise of such ethics at a time when consumerism, globalism, fundamentalism, exploitation, genocide, simulation and narcissism proliferate. Once

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

again, questions about the relevance or urgency of postmodern alterity may be raised in the context of escalating violence, or the persistence and intensification of exploitative unjust relations with others. Besides, alterity ethics remains hypothetical in the sense that very little has been done to test whether it can solve conflicts involving self/ other, subject/object, or colonizer (oppressor)/ colonized (oppressed) parties. The problematic leads one asking questions about the workability of an ethical system based on unbounded commitment to otherness; about its role in the creation of just relations and the prevention of violence; about the danger stalking the concept since it does not explain why people, particularly those who are privileged, would adhere to such ethics, when it entails removing their privileges and curtailing their powers. Consequently, the descriptive as well as the prescriptive/constrictive potential of this ethical model are also questionable. It does not describe real ethical practices taking place. Nor does it have any prescriptive legal power to substantiate such ethics other than the vague idealistic assumption of human goodness. Finally, the paradoxes surrounding the alterity hypothesis become more challenging when developed in tangent with the “constructivist hypothesis.” Put in a simplified and thus reductive way, the possibility of a new ethics of alterity becomes questionable and paradoxical when juxtaposed to the role (social/cultural, linguistic/ discursive, or economical/capitalistic) constructivism plays in postmodern thought. Questions come thick and fast as to if subjects are constructed through and through, how can they resist or change their realities or better their lives; how it is possible for subjects to act ethically toward their others when the very selfother divisions are constructs on their own; if subjects are in a position to critique and escape the systems that consume and shape them; what is the source of agency, if subjects and alterities are products of social constructivism. These questions can be best addressed by an attempt to contextualize and explicate the problematic of postmodern constructivism. s The term “constructivism” along with other substitutes and derivatives is frequent in postmodern theories and critiques of these theo-

{]_‘ kam-lmcw

ries. Such disciplines as sociology, psychology, International Relations, Environmental Studies, educational-curricular studies and others although with different, yet related, meanings employ/deploy the term not less frequently. Basically, the term has taken on dominant senses. First, postmodern constructivism dominantly collocates with the “constructed subject,” the subject as a product of various linguistic, political, and economic systems. David Pilgrim states that postmodernism has been “associated, and at times conflated, with constructivism,” but this is not necessarily the case. Not all postmodernists are constructivist and vice versa10 . He further objects to radical constructivist positions that over-invest in linguistic systems to the extent of rendering social justice and activist movements a contradiction of terms (9-12). One may discern or misread such radical constructivism in the writings of Derrida, Lyotard, Foucault, Levinas, and even indirectly in Jameson’s and Baudrillard’s theorizations. Understood in this negative and narrow perspective, radical constructivism undermines the other positive aspects in postmodern thought such as openness, alterity-ethics and its potential to empower and foreground marginalized voices. Actually, instituting alterity would render these very terms obsolete. The adjective radical, however, may signify two different meanings when associated with postmodernism and its constructivist side. Radical may denote fundamental and originary changes. Alternatively, postmodern constructivism is radical in the sense of being excessive, leaving little, if any, room for human agency. If used in this sense, constructivism verges on determinism. If followed to its extreme implications, it renders the prospect of change, intervention, critique, or resistance obsolete or ironic. One can analyze the constructivist thesis in light of essentialism. From an essentialist point of view, people are born with essences such as maleness and femaleness. However, these are not mere essences; they stand for hierarchal and dialectical values. Being a male essentially, yet dialectically, entails not being a female: males are reasonable and thus legitimate power brokers, whereas females are identified according to the opposite traits or their lack of them. The above prejudices have been exposed as steeped in power relations and hence male-favoring. 137

While females are biologically females, relegating their gender to secondary status is something culturally constructed. Postmodern constructivism challenges such equations as Man-made. According to the constructivist thesis there is nothing natural about marking gender difference with inferiority or lack. Similar arguments extend to racial and other forms of differentials. While race is a realistic descriptive category, essentializing or hierachizing some races as essentially superior to others generates many unjust and misleading consequences. Postmodern constructivism points out that such description are social and cultural creationsnothing “natural” or “essential” about them. However, this liberating side of constructivism can verge on its opposite, when pushed to the extreme. Radical constructivism almost converges with essentialism if it invests epistemic, linguistic or social systems with a too major role at the expense of human agency. Individuals or groups become products of closed sometimes invisible and inescapable systems. In a sense instead of natural or God-given essences, postmodern constructivism in its uncritical or extreme manifestation offers man-made or power-relational constructs.11 Very often the constructivist hypothesis’s sense of the human subject as constructing agents is lost or understated. The liberating implications of such constructivism are mostly manifest in disciplines, such as education, psychology and civil and social justice movements, such as women liberation movements. For instance, students construct their own knowledge and environment. Thus, student-centered classes stress critical thinking-usually in the sense of subverting and exposing State power, or socially unjust practices such as racism and sexism-and attempt to construct more just social arrangements. Social justice movements such as women’s liberation movements aim at raising consciousness, bonding with and empowering their subjects. They are not academic or discursive practices per se. There is a very delicate line here, though. Postmodern anti-essentialism can be very politically and ethically influential as long as a moderate form of constructivism replaces the radical one. Otherwise, recuperative, reformative and interventionist possibilities are occluded in advance. For if we are all constructed, any ac138

tion on our part is part of the system making us produce it. How can one account for his/ her agency if one is as immersed in the system as anybody else is? This leveling paralyzes any claims that one narrative may be better, or more just, than the other. Besides, the prospect of changing the present and avoiding past wrongs remains theoretically problematic as long as the constructivist hypothesis looms there unmodified and untested. Any constructivist thesis that leaves no leeway for human agency undermines civil and social movements.12 Accordingly, minority critics have critiqued, modified or sometimes dismissed postmodern thought as politically ambivalent, if not ineffective. Cara Aitchison contends that constructivism is provisional and culturally bound.13 Specifically, we are not equally constructed by (invisible) impersonal or metaphysical/linguistic systems. Rather, constructivism is a relational inter-group process; there are those who construct and those who are constructed. As she succinctly puts it: Characterized by dualisms, this process inevitably defines norms and deviants, centers and margins, cores and peripheries, the powerful and the powerless. . . . First, the construction of the Other is dependent upon a simultaneous construction of “the Same,” or something from which to be Other to. Secondly, this relationship is one of power whereby that which is defined as “Same” is accorded greater power and status than that which is defined as Other. Thirdly, that which is defined as Other is accorded a gender and this gender is always feminized. It is possible to distinguish among various degrees and types of constructivism. Postmodernist constructivism concerns epistemological, metaphysical or discursive systems; feminists, post-colonial and other minority critics emphasize the role social-cultural relations, institutions and realities play in conditioning, indoctrinating, or ideologizing subjects. They attribute sexism, racism, and colonialism to dominant practices, although they do not deny the role of metaphysical systems. Mick Smith’s following comment is typical: “Social constructivism” encompasses a variety of theses, some stronger than others. Drawn widely, it might include all those theoretical frameworks which emphasize the determining influence of social relations on the production

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

knowledge, values, beliefs, or behavior, i.e., on our “lived” realities. In this we might include even an overtly materialist discourse like Marxism. . . Drawn more narrowly, constructivism is more usually associated with phenomenological, ethnomethodological, symbolic interactionist or postmodern perspectives focusing on the role of cultural, institutional, symbolic or linguistic systems in delimiting and moulding our perceptions of the world.14 Postmodern constructivism concerns not only one group’s perception of another, but more accurately it addresses the conditions and limitations of human knowledge. The way we look at an object and the tools we use to do so affect how we see, or even not see, it. Accordingly, one might better understand the many charges leveled against postmodern thought such as idealism, anti-realism, nihilism or relativism. Postmodern relativism and anti-realism question foundations and Truths: truths are relative to other truths, provisional or situated. Postmodern relativism and anti-realism may also question the validity or availability of any neutral ground from which one can know what is and what is not true. There is no reality separate from human consciousness. To explain, there must be real objects separate from our bodies and consciousness, but we can only access or conceptualize them through our human consciousness. Consequently, there is no way one can know whether one’s representation of an object coincides or really represents it. All realities are mediated. Sometimes postmodernism’s problematizing reality is read into a denial of referential reality. Charges of textualism and nominalism have been mentioned earlier such as in the case of Terry Eagleton, Christopher Norris, and Edward Said. Nevertheless, postmodern constructivism does not deny reality as much as it exposes the way reality is framed, represented and mediated. Reality is always reality to and for a certain consciousness. We cannot escape such ethnocentrism. According to Foucault,15 knowledge and power relations are so intricately tied that objectivity truth or neutrality cannot be maintained as before. Traditional explanations of meaning formation or representation such as the correspondence or nomenclature theories of language have been exposed as logocentric and reductive. They cannot be disposed of,

{]_‘ kam-lmcw

though. Meaning making becomes more than the struggle to best represent reality, or reach a transcendental truth. It becomes a political, contested site, embedded in, rather than transcending, social contexts. Furthermore, the constructivism hypothesis neatly polarizes constructing systems against constructed subjects. This polarization glosses over the fact that subjects do not only perform and follow pre-determined itineraries set for them; they also can maintain double-binding and more complex relations with their culture; subjects may identify with and invest in the systems they live under; they can partially or fully distance themselves from, or oppose, them. That is if such distinctions can be made in the first place in light of postmodern constructivism. It is also possible to differentiate between constructivism as an absolute inescapable process and constructivism as a contested process that can vary in intensity, form, mode, and thus, results. The first form dissolves human agency, responsibility, and renders the search for change, for a more just existence, self-contradictory, if not completely obsolete. The second form offers a richer and more sophisticated agencyagency as a site subjected to distortion, cooptation, manipulation, but never completely neutralized or obliterated. While the first model allows one to blame a vague impersonal concept of culture or system and implicitly absolve oneself of responsibility and guilt-some kind of psychological therapeutic transference-the second model acknowledges the massive influence of cultural, linguistic, political, educational and economic systems on what we do and who we are. But these influences never reduce the subject to the sum product or side effect of these powers. Deep constructivism, if pursued to its extreme logical implications, no matter how radical it looks, risks becoming another neoconservative ruse. That is, any illusion of agency attains a phantom-like fabric. For example, consumerism as a system cannot be overturned. But subjects can define their relations to it by making wise consumerist decisions, an option that the consumerist system may provide and utilize. Consumerism persists unscathed, though. Obviously the combination of the alterity and constructivist hypotheses along with their integral relation to agency complicates an already 139

difficult situation. The alterity hypothesis appears to be yet another utopian thought deflected and spoiled by prospects of extreme constructivism. On the one hand, those occupying the position of otherness aspire to amend their image and position on the power grid. Knowing that they are not essentially inferior, they set out to salvage their voices and share their real identities. But if they give in to extreme constructivism, their cause and objective may never materialize. However, opting for a moderate form of constructivism can produce more realistic results, as subjects would be aware both of their potential and limitations. Although the above issues are vital, to primarily dwell on them and never consider their workability and implications risks making the discourse an academic scholastic mental duress blatantly at odds with ethical questions of the time. We need to move beyond accepting or rejecting postmodern constructivism to investigating its potential to create social change or its failure to do so. We need to better understand and contextualize the risks that are constantly hemming human agency under the tightening of sophisticated globalizing capitalistic and media alliances as constructing systems. The very existence of postmodernism as an ethical breakthrough becomes questionable if postmodernists overemphasize radical alterity and radical constructivism. It would entail the demise of others-this time even without being able to sugarcoat such demise in paternalistic, optimistic or humanistic progressive narratives. Modernism has an optimizing factor where wars and massacres are optimized as necessary evils (combating dictatorship: fascism and Nazism) in the way for attaining higher good (democracy). Deconstructing such optimizing narratives, postmodernism cannot resort to such soothing or concealing pretexts, unless we see it as an “offshoot” or stepchild of modernism. Of course, such a claim is fraught with difficulties and unfeasible conclusions. While the postmodern goal is to unveil the covert violence entailed in master and optimizing narratives, it may inadvertently turn into a bleak relativist and real-politik view of the world. One also needs to guard against re-inscribing and extending Western metaphysics, or anti-metaphysics, into other cultures. The skepticism toward Western meta-narratives does not have to translate into 140

a pervasive skepticism against all authorial positions, all traditions, all foundations-Western or non-Western, lest again Western metaphysics, this time in its deconstructed form, acquires a global “norming” status. The critique of Western foundations does not necessarily have to signal the failure of all foundations. To conclude, both the alterity and constructivist hypotheses have to be scrutinized concomitantly with global capitalistic developments. For despite the proliferation of diversity, alterity, ethnicity and hybridity ideals and discourses, Others may consistently end up at the receiving end of exploitation and marginalization. Embracing “the others” becomes a theoretical felicity that may substitute for real encounters with otherness. It is more feasible to embrace an abstract other than to embrace and do justice to a concrete contextualized other. An empty disembodied otherness does not really present hard ethical choices. What would it be like to encounter, empower, a mass of others not necessarily friendly toward the Same or willing to be embraced-others who want to maintain their otherness without submitting to modern or postmodern logic? Evidently, the alterity and constructivist hypotheses have powerful descriptive powers, but should not be taken separately or extremized. Critical analyses show that the other in both modernist and postmodernist is an ambivalent term. Very often, mainstream critics, some are postmodernists and modernists, still talk and act on the other’s behalf. The other, even when granted the status of absolute alterity in Levinas’ philosophy or hospitality in Derrida’s, still occupies a less powerful or less active slot. Even Mikhail Bakhtin’s concept of dialogism does not capture the complexity of intra and inter-cultural human relations.16 The self/other or same /different dyads tend to designate divisions in the status quo in terms of power relations and current conflicts. The West stands for the self/ same; alterity or otherness designates the West’s other. In philosophical and theoretical terms, the other is whatever the system labels as other in terms of identity and difference. Sigmund Freud, Jacques Lacan, Julia Kristeva, and R. D. Laing,17 all have used the “Other” to denote the subconscious, suppressed, or complementary part of the self or the “I.” In Strangers to Our-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

selves, Julia Kristeva states that “the foreigner lives within us; he is the hidden face of our identity . . . .”18 The psychological also echoes the Romantic and Biblical concepts of otherness: Nature and God, respectively. In political and media terms, nowadays, the “East” (more specifically “Arabs” and “Muslims”) are the Other. The above characterizations are rough and difficult generalizations. Then, the question is: are these two different modes of otherness the same? Can we substitute one for the other without provoking objection? More important, to what extent does the Muslim/Arab become other due to metaphysical or epistemological dialectics or due to political or ideological differences? The questions are easier asked than answered. Footnotes 1. Victor E. Taylor, and Charles E. Winquist, ds., Encyclopedia of Postmodernism (London: Routledge, 2001), p.8. 2. See, Emmanuel Levinas, Totality and Infinity: An Essay on Exteriority [1968], trans. Alphonso Lingis(Pittsburgh: Duquesne University Press, 1969). 3. Debra A. Jacobs,“ Alterity and the Environment: Making the Case for Anti-Administration.” Administrative Theory & Praxis 23.4 (Dec.2001): 605–620. 4. See, particularly, Chapter Three in Michel SaloffCoste and Carine Dartiguepeyrou, Horizons of the Future: The New Economy and the Change of Culture, trans. Erin Brown <http://www.mscetassocies.com/documents/horizon-dufutur/en/3/>. 5. See Martin Heidegger, Being and Time, trans. John Macquarrie & Edward Robinson (New York: Harper, 1962). 6. Jeffrey Kosky,Encyclopedia of Postmodernism Victor E Taylor and Charles E Winquist, eds., (London: Routledge, 2001), p. 9. 7. Jacob Schiff, 'Different Strokes: Mappingthe Terrain of Alterity' Political Theory Workshop (University of Chicago, 2003), p. 4. <http:// ptw.uchicago.edu/schiff01.pdf>. 8. Robert L. Mazinger, The Ethics of the Other. Diss. The Faculties of the Iliff School of Theology and the University of Denver (Colorado Seminary), 1996: 26. 9. Jeffrey T Nealon, Alterity Politics: Ethics and Reformative Subjectivity (Durham, NC: Duke University Press, 1998), p. 1. 10. David Pilgrim, 'The Real Problem for Postmodernism'. Academic Research Premier.

{]_‘ kam-lmcw

EBSCO. 22.1. 2000: 9 <http://search.epnet.com/ login.aspx?direct=true&db=aph&an=3163114> 12. There is a tendency towards prejudging any authorial or foundational position as restrictive, logocentric, and thus conducive to unjust power relation, when in fact there is no escaping power relations. The writings of Chinua Achebe provide a different and necessary perspective on power and authority. In Things Fall Apart, he juxtaposes colonial arrogant and self-centric authority with native forms of power that are based on wisdom and structured hierarchies and social rituals. Authority or power based on wisdom is needed to protect social structures and regulate social relations. Ibo’s chieftains and tribal gods have consolidating functions. When the missionaries undermined and violated their order, things started to fall apart. See Chinua Achebe, Things Fall Apart (New York: Anchor, 1994) 12. Critics have delineated different degrees or types of constructivism. A moderate conception of constructivism that recognizes pressures and power relation does not have to preempt agency. Only when constructivism becomes radical that it may lapse into its opposite: essentialism. For if subjects are products of superstructural systems or economic political substrata, prospects of critical thinking, change, or opposition become paradoxical. 14. Cara Aitchison, ''Poststructural Feminist Theories of Representing Others: A Response to the 'Crisis in Leisure Studies' Discourse''Leisure Studies 19.3 (July 2000): 35-36. Academic Search Premier. EBSCO. <http://search.epnet.com/ login.aspx?direct=true&db=aph&an=3863080>. 14. Mick Smith, “To Speak of Trees: Social Constructivism, Environmental Values, and the Future of Deep Ecology“ Environmental Ethics 21.4 (Winter 1999): 360-61. 15. See,Michel Foucault, The Birth of the Clinic: An Archaeology of Medical Perception, trans. A. M. Sheridan Smith (New York: Vintage, 1994) and Michel Foucault, Archaeology of Knowledge, trans. A. M. Sheridan Smith (New York: Pantheon, 1984). 16. See Mikhail Bakhtin, The Dialogic Imagination, trans. Caryl Emerson and M. Holquist (Austin: University of Texas Press, 1981). 17. See R.D. Laing, The Divided Self: An Existential Study in Sanity and Madness (Baltimore: Penguin, 1965) 18. Julia Kristeva, Strangers to Ourselves, trans. Leon Roudiez (New York: Columbia University Press, 1991), p. 1.

141

X^vk¬ CAvPmkv

Ckvemapw kmaqlnI kn≤m¥ßfpw

hfsc Ne\mflIamb {]Xn`mkamWv kaqlw F∂Xv. P\n˛arXnIfneqsSbpw a‰p ]e LSIßfneqsSbpw kaqlØns‚ `uXnIamb ImgvN Xs∂ A\p\nanjw amdns°mt≠bncn°p∂p. A√mlp ]dbp∂p: "\n›bambpw A√mlp Hcp kaqlØns‚ Ahÿsb am‰pIbn√ Ah¿ AhcpsS D≈nep≈Xns\ am‰mØ ImetØmfw' (A¿dAvZv:11) Ne\hpw am‰hpw Hcp kaqlØns‚ \ne\n¬]ns‚ Xs∂ _eX{¥Øns‚ `mKamWv. CXns\ Ipdn®p t_m[hm\mhmXncn°m≥ Nn¥n°p∂ Hcmƒ°pw km[ya√. A√mlp Hcp kaqlsØ am‰msX PUnIambn \ne\n¿Øpw F∂√ ta¬]d™ BbØns‚ A¿Yw, adn®v Hcp kaqlØns‚ B¥cnI ]cnh¿Ø\Øn\\pkrXambn D≈ Hcp _mly]cnh¿Ø\amWv A√mlp Ahcn¬ krjv S n°pI F∂mWv . kaqlw F∂Xn\v B¥cnIhpw _mlyhpamb c≠p hißfp≠v. _mlyhiØnte°mWv ]et∏mgpw P\ßfpsS {i≤ t]mImdp≈Xv. AXvsIm≠vXs∂ Imcyßsf bYmhn[n a\ nem°m≥ km[n°msX t]mhp∂p. Jp¿B≥ ]dbp∂p: "Zp\nbmhnse PohnXØns‚ _mlyhiw am{XamWv Ah¿ Adnbp∂Xv, BJndØns\°pdn®p Ah¿ hnkvarXnbnepamWv.' (A¿dqw:7) Cu BbØv Cdßnb ]›mØew \_n(k)bpsS ImeL´Ønse c≠p 142

h≥km{amPyßfmb tdmapw t]¿jybpw XΩn¬ \S∂ kwL´\amWv. tIheamb Hcp ùXnI ]cnt{]£yØn¬ tdmw C\nsbmcp Xncn®phchv C√mØ coXnbn¬ XI¿∂p Xcn∏Wambncp∂p. F∂m¬ tdmans‚ GXm\pw h¿jßƒ°p≈nep≈ Xncn®phchns\ Jp¿B≥ {]hNn®p. AXv bmYm¿Yyambn ]pecpIbpw sNbvXp. kaqlØns‚ B¥cnI bmYm¿Yyw, AXns‚ ]cnWXn F∂nh hnhn[ Z¿i\ßfpsSbpw Nn¥m]≤XnIfpsSbpw N¿®°v hnjbambn´p≠v. B¥cnI hiamWv _mly hitØ°mƒ {]m[m\ya¿ln°p∂Xv. kmaqly kn≤m¥ßfpsS Bhn¿`mhØn\v AXpambn _‘s∏´ kmaqly kmlNcyßfpambn _‘ap≠v. DZmlcWØn\v {In.]Xnt\gmw \q‰m≠n¬ bqtdm∏n¬ Bhn¿`hn® B[p\nIX kaqlsØ Ipdn® Ht´sd Imgv®∏mSpIƒ°pw Z¿i\ßƒ°pw \nanØambn´p≠v. B[p\nIX PohnX kmlNcyßfnep≠m°nb hºn® ]cnh¿Ø\ßfpw ssiYneyßfpw atXXcamb ssh⁄m\nI kmlNcyØn¬ ùXnIhmZ]camb Ncn{XhmZsØ kmaqlnI kn≤m¥ßfpsS A¥¿[mcbmbn krjv S n°p∂Xn¬ ]¶phln®p. Aßns\ Zm¿i\nI ]mcºcyßfpsSsb√mw tI{µ {]tabambn B Imew hsc \nesIm≠ a\pjymkv X nXzØns‚ ÿeImemXoXamb bmYm¿YysØ Ipdn® N¿®°v ]Icw ÿe˛ImeßfpsS ùXnIhmZ]camb ho£WØneq∂nb a\pjys\°pdn®pw kmaqlnI hnImksØ Ipdn®pw D≈ ImgvN∏mSpw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]Icw sh°s∏´p. {]tXyIamb Hcp kmwkvImcnI kmlNcyØn¬ D¬`hn® B[p\nI imkv{XØns‚bpw bp‡nbpsSbpw khntijamb coXnimkv{Xhpw kao]\hpw, kmºØnIhpw, Chsbms° enwK_‘ßfnepw [¿aßfnepw D≠m°nb ]p\{IaoIcWßƒ, XpSßnb ]e {]tXyIXIfpw CXn\p≠v . Chbn¬\n∂v Du¿Pamhmln°mØ aX]ctam atXXctam Bb Hcp ImgvN∏mSpw C√mØ Hcp kmlNcyamWv C∂pw \nehnep≈Xv. kmaqlnI D∞m\˛]X\ßsf Ipdn® Nm{InIamb ]cnt{]£yØn\p ]Icw tcJobamb ]ptcmKXnsb Ipdn® ImgvN∏mSv kzoImcyambn Xo¿∂p. Chsb√mw aXw apt∂m´p sh® kao]\ßfn¬ \n∂v hn`n∂ambncp∂p. t\csØ ]cma¿in® BbØv Xs∂ FSpØp ]cntim[n®p t\m°pI. kqd A¿dqanse kq‡ßfn¬ Hcp Ncn{X kmlNcysØ hniIe\w sNbvXp ]d™ Imcyßƒ Chsbms°bmWv: 1. Imcyßfnse√mw Xocpam\m[nImcw A√mlphn\p am{XamWv. 2. Ncn{XsØbpw kmaqlnI kmlNcyßsfbpw bYmhn[n ho£n°p∂ icnbmb hnizmknIƒ°v \nch[n kmaqlnI i‡nIƒ XΩn¬ InSa’chpw t]mcm´hpw \S°p∂ kmlNcyßfn¬ ]£w tNtc≠n hcpw. 3. A√mlp, Ah≥ Dt±in®hsc klmbn°p∂p. 4. kmaqlnI kw`hhnImkßfpambn _‘s∏´pw A√mlphns‚ Nne hmKvZm\ßƒ D≠v. Ah ]pecpI Xs∂ sNøpw. P\ßfn¬ `qcn]£hpw Ch Adnbp∂n√. 5. Zp\nbmhnse PohnXØns‚ _mly hiw am{XamWv Ah¿ Adnbp∂Xv. BJndØns\ Ipdn®v Ah¿ A{i≤bnemWv. 6.BImi˛`qanIfpsSbpw Ahbn¬ D≈hbpsSbpsa√mw krjvSn∏n\v ]n∂n¬ IrXyamb Hcp Dt±iyhpw AhbpsS \ne\n¬]n\v IrXyamb Imemh[nbpw \n›bn°s∏ńcn°p∂p. F∂m¬, P\ßfn¬ `qcn`mKhpw XßfpsS d∫ns\ I≠pap´pw F∂Xns\ \ntj[n°p∂p. 7. ùXnI ]ptcmKXnbpsS DØpwK irwKßƒ Ibdnb kaqlßƒ aXsØ \ntj[n®t∏mƒ kzIcßfm¬ Xs∂ \misØ ]p¬In. Chsb√mw ùXnIhmZ]camb Hcp kmaqlyimkv { X Imgv N ∏mSn\v hncp≤amWv . apIfn¬ hnhcn®n´p≈ {]tabßsf atXXchpw ùXnIhmZ]chpamb kmaqlyZ¿i\ßƒ ssIsbmgn™p F∂v ]dbm\mhn√. ImcWw Hcp {]tabsØ ]cnKWn®psImt≠ AXns\ \ntj[n°m\mhq. kmaqlnI ]cnh¿Ø\ßsf Ipdn® Nne XØzßƒ A√mlp shfnhm°n Ø∂m¬ AXns‚ A¿Yw ]ns∂ Ah Xs∂bmWv

{]_‘ kam-lmcw

kmaqlnIamb {]Xn`mkßfpsS B¥cnIØn¬ tXtS≠Xv F∂v Xs∂bmWv. C\n h√hcpw kmaqlnI am‰ßfpsSbpw {]Xn`mkßfpsSbpw ASnÿm\ßsf tXSpIbmsW¶n¬ AhcpsS ap∂n¬ shfnhm°s∏SpI Cu XØzßƒ Xs∂bmbncn°pw. F∂m¬, Ch bYm¿Y am¿KZ¿i\Øns‚ A`mhØn¬, A√mlphn\p I¬]nt°≠Xv Ah\√mØh¿°pw, Ah¿°p≈Xv Ah\pw I¬]n°p∂ kz`mhØn¬ D≈Xmbncn°pw. AXnt\°mtfsd Ahs\ ]q¿Wambpw Ncn{XØns‚bpw kmaqly ]cnh¿Ø\Øns‚bpw `qanbn¬\n∂v \ntj[n®psIm≠p≈Xpambncn°pw. {]{Inbsb AXns‚ bYm¿Y I¿Ømhns\ \ntj[n®p sIm≠v ÿm]n°ptºmgp≠mhp∂ {]Xnk‘nbmWv kmaqlnI kn≤m¥ßfn¬ ImWm≥ km[n°pI. DZmlcWØn\v, kmaqlnI kmlNcyßfpsS Bhn¿`mhØns‚ ]n∂nep≈ Ncn{X]camb LS\sb Imd¬ am¿Ivkv BgØn¬ hniIe\w sNbvXncp∂p. am¿InÃv kn≤m¥ßfpsS ASnÿm\w Xs∂ Cu Ncn{X hniIe\amWv. F∂m¬, Cu LS\mhmZØn¬ A√mlphn\pw hy‡n°pw Hcp ÿm\hpan√. B[p\nI kaqlØns‚ ad°p ]n∂n¬ \n∂p sIm≠v sXmgnemfn h¿KsØ NqjWw sNbvX apXemfnØØns‚bpw D¬]mZ\Øns‚bpw kmºØnI LS\IsfbmWv At±lw kn≤m¥oIcn°p∂Xv. I¿Ømhns\ Is≠ØmsX LS\sb Is≠ØpI F∂Xv ssk≤m¥nIamb Bgambn KWn°p∂ Hcp {]hWX B[p\nI kmaqlnI imkv{Xßfn¬ ImWm≥ km[n°pw. Cusbmcp kao]\amWv LS\mhmZØns‚ ImX¬. C√mØ Hcp BgsØ I¬]n®p \¬IemWXv. CtX kao]\sØ kwkvImcw, `mj, kv{Xo, IdpØh≥ F∂v XpSßnb ]e afießfnte°pw ]n¬°meØv hym]n∏n°s∏´n´p≠v. hyhÿ, LS\ F∂nhsb CØcw kao]\ßƒ ImWp∂Xv AhbneqsS {Ibhn{Ibw sNøs∏Sp∂ hkv X p°fpsS aqeysØ {]kvXpX LS\Ifn¬ \n£n]vXamb Xm¬]cyßƒ°\pkcn®v \n¿Wbn°p∂ {IaßfmbmWv . Cusbmcp apey\n¿Wbw {]IrXn]ca√. F∂psh®m¬ c≠p hkvXp°ƒ XΩn¬, sXmgnemfnbpsS A[zm\hpw Ah\p In´p∂ Iqenbpw XΩn¬, As√¶n¬ Hcp kqNIhpw kqNnXhpw XΩn¬ kzm`mhnIamb Hcp aqey\n¿Wbtam _‘tam AØcØnep≈ Hcp _‘Øn¬ \n∂p≠mhp∂ D¬]mZ\tam km[ya√ F∂v hcp∂p. ]n¬ImeØv hninjym `mjm]T\Øn¬ Cu kao]\w ]qØpebpIbpw AXv A¿Yw F∂Xns\ Xs∂ kmaqlnIhpw kmwkvImcnIhpw Ncn{X]chpamb 143

]›mØeßfneqsS DcpØncn™p h∂ H∂mbn \n¿hNn°pIbpw sNbvXp. Ckvemanse BbØv F∂ ASnÿm\ BibØns‚ \ntj[sØ CXn¬ ImWm≥ Ignbpw. Imcyßfnse√mw Xocpam\m[nImcw (Awdv) A√mlphn\mWv F∂v Jp¿B≥ ]dbptºmƒ LS\mhmZ]camb Z¿i\ßƒ I¿Xr\ntj[sØbmWv LS\mh¬°cn°p∂Xv. A√mlp am{Xa√ ChnsS \ntj[n°s∏Sp∂Xv. AtXmsSm∏w A√mlphns‚ Jeo^bmb a\pjy\pw \ntj[n°s∏Sp∂p. IΩyqWnÃpImcpsS t_m¿UpIfnepw _m\dpIfnepw sXmgnemfnsb Nn{XoIcn®Xp {i≤n®m¬ k¿KmflIamb a\pjyXzØn¬ (Jnem^Øv)\n∂v F{X AIsebmWv IΩyqWnÃv k¶¬]Ønse a\pjy≥ F∂Xns‚ Hcp Nn{XoIcWw AhnsS ImWm≥ Ignbpw. AXncp IS∂ hyhÿnXn hmZßsf√mw LS\mhmZØns‚ Cu kz`mhw D≈hbmWv. Jp¿B\nI ImgvN∏mSn¬ Ncn{XØns‚ DuSpw ]mhpw \n¿Wbn°p∂Xv A√mlphns‚ \n¿Wbßƒ (Awdv) Ahs‚ \S]Sn{Iaßƒ (kp∂Øv ) , Ahs‚ hmKv Z m\ßƒ (hAZv ) , Ahs‚ X{¥ßƒ (aIvdv) F∂nhsbms°bmWv. Ahsb√mw Ncn{X]cambpw kmaqlnIambpw {]Xn^en°p∂ tI{µambmWv (afvl¿) a\pjy≥ \nesIm≈p∂Xv. a\pjy\neqsSbpw Ahs‚ k¿Khmk\IfneqsSbpw tijnIfneqsSbpw Z¿in°s∏Sp∂Xv A√mlphns‚ ImcyßfmWv. a\pjys\ \ntj[n°pIb√ ChnsS sNøp∂Xv. adn®v, A√mlphns\ IqSmsX D≈ a\pjys\ hn`mh\ sNøp∂Xv Z¿i\ßƒ°v Nn¥n°m≥ t]mepamhmØ{X hnimehpw A\¥hpamb k¿KmflIXbpw krjvSn]cXbpw kuµcyhpw i‡nbpw as‰√mw D∂Xamb khntijXIfpw a\pjy\neqsS shfnhmIpw F∂mWv Jp¿B≥ ]dbp∂Xv. ImcyßfpsS bmYm¿YysØ icn°pw BgØn¬ ]Tn®m¬ bYm¿Y I¿Ømhmb A√mlphns\bpw Ahs‚ I¿XrXzØns‚ bYm¿Y {]Xn\n[nbmb a\pjys\bpw ImWm≥ km[n°pw. CXn\p ]Icw a\pjys\ h¿Kßfmbn Xncn®v Xßƒ Is≠Øp∂ hyhÿm˛{Iaßfn¬ ebn∏n°p∂ Hcp kao]\amWv ta¬]d™ XcØnep≈ Z¿i\ßƒ°p≈Xv. hyhÿm]cambn \n¿hNn°mhp∂ H∂√ \∑bpw Xn∑bpw. Hcp hy‡nbpsStbm kaqlØns‚tbm Xocpam\ßƒ°v A\pkcn®p \n›bn°s∏Sp∂ H∂pa√ AXv. Cßs\sbms° aqey\n¿WbØns‚ am\Zfißƒ \n›bn°s∏´Xns‚ sISpXnIfmWv temIw A`napJoIcn°p∂Xv. hy‡ymXoXamb H∂p≠v F∂p≈Xv hy‡amWv. AXpsIm≠mWv `uXnIhmZw hyhÿbpsS ta¬ Ibdn∏nSn®Xv. 144

F∂m¬, CXv hy‡n\ntj[Øn¬ Iemin°pIbpw sNbvXp. hy‡ymXnjvSnXhpw hyhÿmXnjvSnXhpamb \∑bpsSbpw Xn∑bpsSbpw am\Zfißƒ aqeyßƒ°v Bt]£nIamb Hcp {]k‡n am{Xta \¬Ip∂p≈q. aqeyßfpsS Bt]£nIXbn¬ ASnÿm\s∏SpØnbn´p≈ Hcp ImgvN∏mSn\v Hcp kaqlØns‚ bYm¿Y [¿asØ Xs∂ \ntj[nt°≠n hcpw. ImcWw, Jp¿B\nI ImgvN∏mSn¬ Hcp DØa kaqlØns‚ [¿aw Xs∂ \∑ I¬]n°pI, Xn∑ hntcm[n°pI F∂XmWv . \∑, Xn∑ F∂nhsb a\pjy {]IrXn°v A{]m]yambtXm D¬s°m≈m\mhmØtXm Xncn®dnbm\mhmØtXm Bb Imcyßfmb√ Jp¿B≥ ]Tn∏n°p∂Xv. s]mXpsh a\pjy¿s°√mh¿°pw Xncn®dnbm\mhp∂hbmWv Ch. a\pjy {]IrXn°v CW°ap≈XmWv \∑ (aAvdq^v). AXn\v A\yhpw AXv shdp°p∂XpamWv Xn∑ (ap≥I¿). A¥¿-kmaqlnIhpw kmapZmbnIhpamb _‘ßfnse G‰hpw kp{][m\amb am\Zfiw \oXnbmWv. \oXnbne[njvSnXamb Hcp ]£w tNcemWv kmaqlnI {]iv\ßfn¬ D≠mth≠Xv. \oXntbmSp IqSn Hcp hn`mKtØmSv A\ph¿Øn°pI F∂Xns\ A√mlphn\p th≠n km£yw \n¿hln°embpw XJzvhbmbpw Jp¿B≥ hntijn∏n°p∂p. kaqlw F∂ bmYm¿YyØn\p B¥cnIhpw _mlyhpamb c≠v hißƒ D≠v F∂v t\csØ kqNn∏n°pIbp≠mbn. _mlyhisØ Ipdn°m≥ \ap°v X¬°mew Juw F∂ Jp¿B\nI {]tbmKhpw B¥cnI hisØ Ipdn°m≥ A≥^pkv F∂ {]tbmKphpw D]tbmKn°mw. B¥cnIsØ Hcp kaqlw am‰m≥ Xømdmhptºmƒ _mlysØ A√mlp am‰pw F∂mWv t\csØ D≤cn® Jp¿B≥ kq‡Øn¬ ]d™n´p≈Xv. ChnsS D]tbmKn® A≥^pkv F∂ ]Zw _lphN\ kz`mhap≈XmWv . s]mXpa\ v, kaqla\ v Fs∂ms° ]dbp∂ XcØnep≈ Hcp bmYm¿YyamWv CXv. B[p\nI kmaqlnI˛cmjv { Sob Nn¥Ifn¬ kmaqlnI bmYm¿YyØns‚ B¥cnI hiw F∂Xv A\yamb Hcp Biba√. B¬Xpkdns\ t]msebp≈ Nn¥I¿ kaqlsØbpw cmjv{SobsØbpw _mlyamb AhbpsS ÿm]\˛hyhÿIfneqsS F∂Xnt\°mƒ a\pjys‚ B¥cnI afieØn¬ IqSpX¬ A\p`hthZyamb Imcyßfmbn hntijn∏n°p∂p≠v. `cW h¿KØns‚ A[nImcsØ ho≠pw ho≠pw ]p\cp¬]mZn∏n°p∂Xns\ hy‡n As√¶n¬ ]uc≥ ]n¥mßp∂Xn\pw AXn\\pkrXamb Hcp kmaqlnI [¿aØnte°v Ah≥ Xs∂ Ahs\

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

kzbw {]XnjvTn°p∂Xnte°pw Ahs\ t{]cn∏n°p∂ XcØn¬ Ahs‚ a\ n¬ Imcyßsf hnIeambn {]Xnên∏n°p∂ Hcp Xcw IÆmSnbmWs{X {]Xybimkv{Xw. AXv Hcp BJym\amWv . kv I qƒ, am[yaßƒ, t{SUv bqWnb\pIƒ F∂v XpSßnb {]Xybimkv{X ÿm]\ßfneqsSbmWv Cu BJym\w {]h¿Øn°pI. CØcw Nn¥m]≤XnIfn¬ {]Xyb imkv{XØn\p t{^mbnUnb≥ a\»mkv{XØn¬ At_m[a\ n\p \¬Inb ÿm\amWp≈Xv. aXw, cmjv{Sobw, kmaqlnIX, kwkvImcw F∂v XpSßnb Imcyßƒ PohnXØnse ]ca{]m[m\yam¿∂ hnjbßƒ Bbncns° Xs∂ Ah°v X\n® ]Zm¿Y]chpw ùXnIhpw Bb ImcyßfpsS bmYm¿YyX C√ F∂ ùXnIhmZ ImgvN∏mSns\ ta¬∏d™ F√m kao]\ßfpw ]¶psh°p∂p. F∂m¬ CkvemanI ImgvN∏mSn¬ ùXnIamb Imcyßtf°mƒ bYm¿YambXv ùXnImXoXambXmWv. ùXnI bmYm¿Yyßsf√mw Ahbv°∏pdap≈Xnte°p≈ kqNIßfmWv. B¥cnIambXmWv _mlyambXnt\°mƒ {][m\yam¿∂Xv. anYyIsf krjvSn°pItbm hyhlcn°pItbm sNøpI F∂X√ B¥cnI afieØns‚ [¿aw. adn®v, bmYm¿YysØ AdnbpI F∂XmWv. kmaqlnI ]cnh¿Ø\Øns‚ Bcw`w B¥cnI ]cnh¿Ø\Øn¬ \n∂mWv XpSßpI. AXn\p B¥cnI afiew Fßs\bmWv {IaoIcn°s∏ń´p≈Xv F∂Xns\ Ipdn® icnbmb ⁄m\w BhiyamWv. a\ v F∂v t{^mbnUnb≥ a\»mkv{XØnepw AXpambn _‘s∏´ F√m Nn¥m]≤XnIfnepw hyhlcn°s∏ń´p≈Xn\p h√ bmYm¿Yyhpw Ds≠¶n¬ AXv a\pjys‚ \^vkv BWv. AXn\v anYyItf krjvSn°m\mhq. AXn¬\n∂v D¬]mZn∏n°s∏Sp∂ H∂n\pw bYm¿Yamb t_m[Øns‚bpw ⁄m\Øns‚bpw ÿm\w \¬Im\mhn√. AXns\ kwkvIcn®v lrZbØn¬ A√mlphn¬ \n∂p≈ icnbmb ⁄m\w am{Xw {]Xnên°p∂ AhÿbmWv D≠mth≠Xv. Cu ]d™ kwkvIcWw \S°p∂Xn\p ISIhncp≤amb {]h¿Ø\w \^vkv F√mbvt∏mgpw \n¿hln®p sImt≠bncn°pw. AXns\ tXm∂nb hgn°v hnSpIbpw F∂n´v AXn¬\n∂v DfhmIp∂ Imcyßfmbn am{Xw F√m t_m[ßsfbpw IW°m°pIbpw sNøp∂ Hcp kao]\w ]Zm¿Y bmYm¿Yyw am{Xta D≈q F∂ ImgvN∏mSns‚ krjvSnbmWv. \^vkv F∂Xns‚ _lphN\amWv A≥^pkv. A≥^pkns‚ ]cnh¿Ø\w D≠mhptºmgmWv Juans‚ ]cnh¿Ø\w

{]_‘ kam-lmcw

D≠mhpI F∂mWv Jp¿B≥ ]dbp∂Xv. kaqlw F∂ bmYm¿YysØ Ipdn® N¿®bn¬ \^vkv F∂ hnjbw hfsc {]m[m\yw A¿ln°p∂p≠v. \^vkpw kaqlhpw XΩnep≈ _‘w F¥mWv? kaqlØn\v Hcp _mly LS\bp≠v. a\pjy¿, Ah¿ XΩnep≈ _‘ßƒ, B _‘ßsf \ne\n¿Øp∂ ÿm]\ßƒ F∂nhsbms° B _mly {IaØns‚ `mKamWv . Cu _mly bmYm¿XysØ hymJym\n°pI F∂XmWv F√m Z¿i\ßfpw sNbvXn´p≈Xv. ùXnIhmZw CØcw hymJym\ßsf anYybmbn ImWp∂p. am¿Ivknb≥ Imgv N ∏mSn¬ {]Xybimkv { Xw Xs∂ Hcp anYybmWv. kwkvImcw F∂Xv bmYm¿YysØ Iogvta¬ adn®n´XmWv. F∂m¬ ùXnI bmYm¿YysØ hymJym\n°p∂ Bib]camb anYyIƒ°v khntijamb LS\Ifp≠v. ImcWw, hyhÿm]nXamb ùXnI {]{InbIfpsS krjvSnIfmWv Ah. Bib]camb Hcp kXyan√. F∂m¬ ùXnIamb bmYm¿YyØnte°v a\pjy\v IS∂psN√m\mhp∂Xv Cu anYym {]Xn`mkßfneqsSbmWv. AXn\m¬ Bib]camb ]cnh¿Ø\w ùXnI ]cnh¿Ø\Øns‚ IqsS \St°≠ H∂mWv. DZmlcWØn\v, sXmgnemfn°v Xs‚ D¬]mZt\m]m[nIfpsS ta¬ A[nImctam AhImitam C√. Ah≥ AXn¬\n∂v A\yh¬°cn°s∏ńcn°p∂p. Cu aqey \n¿WbØn\pw bmYm¿Yyhpambn bmsXmcp _‘hpan√. At∏mƒ ùXnI kmlNcyhpw ]cnh¿Øn∏n°s∏SWw. t_m[hpw ]cnh¿Øn∏n°s∏SWw. Ch c≠ns\bpw G‰hpw s]mcpØap≈ coXnbnem°Ww. kXysØ AXnt\°mƒ hepXm°m\mhn√t√m. F∂m¬, Bibßfn¬ AXv km[yamWv; CXv sNtø≠nbpw hcpw. CXmWv {]Xybimkv{Xw. ùXnIhmZØn¬ a\pjys‚ BibtemIw F∂Xv Hcp anYy BsW¶nepw AXv {Iaw D≈ Hcp {]Xn`mkamWv. ImcWw, ùXnIamb Hcp {IaØn¬\n∂mWv AXv D¬`qXamhp∂Xv . AXns‚ {IasØ Ipdn®p≈ BtemN\Iƒ a\ v F∂ BibsØ A\nhmcyam°p∂p. hniIe\mflI a\»mkv{Xw F∂nhs°√mw Htc LS\bmWv D≈Xv F∂p kn≤m¥n®p. a\ v F∂ ImcysØ, AXns\ AbYm¿YambmWv ImWp∂sX¶nepw, AXns\ ]cnKWn°msX kmaqly kn≤m¥ßƒ C∂v \ne\n¬°p∂n√. F∂v am{Xa√ kmaqlnIamb F√m Ahÿm hntijWßfpsSbpw D¬]mZ\Øns‚ t{kmX mbn a\ ns\bpw AXv {]Xn\n[m\w sNøp∂ BibtemIsØbpw ImWp∂p≠v. anØv, {]Xybimkv{Xw XpSßnb Bibßsf Ipdn®p≈ ]T\ßƒ kaqlØns‚ _mly bmYm¿YyØn\v A\pkrXamb Hcp am\knI afiesØbpw 145

kn≤m¥oIcn®n´p≠v. s]mXpa\ v, kaql a\ v Fs∂ms° ]dbp∂Xpt]msebmWv CXv . AXpt]mse Xs∂ LS\mhmZw `mjsb \n¿hNn®Xv kakrjvSn]camb Hcp [njW F∂mWv (Collective intelligence) aXw, BflobX F∂v XpSßnb a\ ns‚ krjvSnIf√mØXpw, AXn\∏pdw D¬`hap≈Xpamb bmYm¿Yyßsf am\knI krjvSnIfmbn hymJym\n®v hcpXnbnem°m≥ {ian°p∂ CØcw Nn¥mcoXnIfn¬\n∂v {]tNmZ\w Dƒs°m≠psIm≠v I]Samb Bflob˛aX k¶¬]ßƒ \ΩpsS ImeØv cq]s∏ń´p≠v. aXØns‚ bYm¿Y e£ysØ Xs∂ ]cmPbs∏SpØp∂hbmWv Ah. F∂v am{Xa√, aXØns‚ bYm¿Y e£yw Xs∂ \^vkns\ ip≤oIcn°pI F∂XmWv. a\ n\v AYhm \^vkn\v B[p\nI ùXnIhmZhpw AXns‚ krjvSnbmb a\»mkv{Xhpw I¬∏n®p \¬Inbn´p≈ ⁄m\Øns‚bpw t_m[\Øns‚bpw bYm¿Y DXv]mZ\ tI{µw F∂ sX‰mb ÿm\sØ AXn\p \ntj[n°p∂XneqsSbmWv AXv km[yamhpI. F∂m¬, Bflmhns\bpw (dqlv) a\ ns\bpw(\^v k v ) Atßm´pantßm´pw Iqń°pg®Xp ImcWw aXw a\pjy\nte°v A√mlphn¬\n∂v Fßns\ hcp∂p F∂Xv B[p\nI¿°pw DØcm[p\nI¿°pw a\ nem°m≥ km[n°p∂n√. a\pjys‚ B¥cnI LS\sb Ipdn® ASnÿm\]camb hnZym`ymkw AXymhiyamWv. As√¶n¬ \ΩpsS Cu ImeL´Ønse Zm¿i\nI {]hWXIƒ Db¿Øp∂ sh√phnfnIsf bYmhn[n A`napJoIcn°m\mhn√. aXØns‚bpw a\pjymÿnXzØns‚bpw B¥cnI hisØ Ipdn® icnbmb t_m[Øm¬ \√hÆw shfn®w

146

B¿Pn®nń√mØ aXIob¿ F∂v AhImis∏Sp∂hcpsS ]°¬ \n∂p≈ ImgvN∏mSpIfpw kaImenI kmaqlnI bmYm¿YyßtfmSp≈ {]XnIcWßfpw Bflt_m[w C√mØhbmWv F∂Xn\m¬ Xs∂ B[p\nIXbpw DØcm[p\nIXbpw s\bvXpsh®n´p≈ hes°WnIfn¬ IpcpßnØocp∂p. A√mlp Ahs‚ Jeo^bmb a\pjy≥˛Ch¿ c≠p t]¿°panSbnep≈ CS]mSv; CXv B¥cnI afieØn¬ Xncn®dnbs∏tS≠XmWv. kacw, ]cnh¿Ø\w F∂nhbpsS thcpIƒ B¥cnI afieØnemWv (A≥^pkv) D≈Xv. Npcp°n∏d™m¬, kmaqlnI kn≤m¥ßsf Ipdn®p≈ Cu N¿®bn¬ Xmsg ]dbp∂ Nne XØzßfmWv AhXcn∏n°p∂Xv . kaqlw F∂Xn\v B¥cnIhpw _mlyhpamb hißƒ D≠v. B¥cnIamWv _mlytØ°mƒ {][m\w. Ckvemw B¥cnI hisØ _mly hitØ°mƒ bYm¿Yambn KWn°p∂p. ùXnI ho£WØn¬ B¥cnI hiw AbYm¿YamWv. ùXnI ho£WØn¬ a\ v AbYm¿YamWv. Ckv e mw a\ ns\ bYm¿Yambn ImWp∂p. a\ ns‚ ]cnh¿Ø\Øns‚ êambmWv kaqlØns‚ _mlyw ]cnh¿ØnXambn Xocp∂Xv . a\ v bYm¿YambXn\m¬ Xs∂ ]cnh¿Ø\£aamb Bibßƒ a\ nte°v hcmw. a\ nte°v bYm¿∞ambXpw hcmw. AbYm¿YambXpw hcmw. a\ n¬ kzbw D¬`hn°p∂Xv AbYm¿YambXmWv. ùXnI ho£WØn¬ AbYm¿Yamb a\ nemWv F√m Bibßfpw D¤hn°p∂Xv. AXv sIm≠v F√m Bibßfpw AbYm¿YamWv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

jmlp¬ Aao≥

apkven-ans‚ kmaq-lyimkv{Xw

apkven-ans‚ kmaq-lnIimkv{X Ah-X-cWw Bi-b˛- c - m-{„ob N´-°q-Sp-Iƒ°v ]pd-Øp-In-S° - p∂ H∂-√. Imem-Im-e-ß-fn¬ kmaq-lnIim-kv{X-Ønep-≠mb apJy-hy-h-lm-c-ßfpw (Dominant Discourse), ⁄m\m-[n-Imcßfpw ap≥K-W\ - I - fpw `cW-IqS CS-s]-S-ep-Ifpw apkvenw F∂ hnj-bØns‚ \n¿an-Xn°pw A]-\n¿an-Xn°pw hln® ]¶v Xo¿Øpw hep-Xm-Wv. kzmX-{¥ym-\¥c kmaq-lnIimkv{Xw ]e-XmWv apkven-ans‚Xn¬ \n∂pw ASbm-fs - ∏-Sp-Øn-bs - X-¶n-epw, Nne apJy Bi-bß - fpw ]T-\-co-Xn-Ifpw ho≠pw ho≠pw N¿®-sN-ø-s∏-SpIbpw ]T-\-ß-fn¬ Dƒs°m-≈n-°p-Ibpw sNbvXn´p-≠v. Cu Ipdn-∏n¬ {][m-\-ambpw N¿®-sN-ø-s∏Sp∂Xv Ah-I-fm-Wv. AtXm-sSm∏w Cu Bi-b-ßfp-sSbpw ]T-\c - o-Xn-If - p-sSbpw Bib ˛cm-{„ob N´°q-Sp-Ifpw A\m-h-cWw sNø-s∏-Sp-∂p. C¥y≥ kmaq-lnI \c-hwi imkv{Xhpw (Social Anthropology) kmaq-lnIim-kv{Xhpw(Sociology) XΩn¬ th¿s]-Sp-Øm≥ hømØ _‘w \ne-\n¬°p-∂Xn-\m¬ c≠p-hn-jb - ß - fpw ]T\ hnt[-ba- m-°p-Ibpw sNbvXn-cn-°p-∂p.

apkven-sa∂ D]-L-S\hyhÿ

apkvenw, Ckvemw F∂o ]Zm-h-en-Iƒ Ncn-{X (History) Øns‚bpw kmln- X y (Literature) Øns‚bpw `mK-am-bn-cp-s∂-¶n-epw, C¥y≥ kmaqlnI imkv{X-Øn-s‚ hnj-b-ambn amdp-∂Xv Fgp]-Xp-I-fpsS Ah-km-\-am-Wv. CXns‚ Imc-W-ßƒ ]e-Xm-Wv. hn`-P\ - m-\¥ - c BZy c≠p Zi-Iß - f - n¬ Dcp- Ø n- c n™p- h ∂ a[y- h ¿K s]mXp- t _m[w "apkvenw', "lnµp' F∂o XcwXncn-hn-s\bpw kapZm-b-ß-sf-°p-dn-®p≈ ]T-\-ß-sfbpw \ncp-’m-ln∏n-°p-I-bm-bn-cp-∂p. "GIo-I-cn-°-s∏´' C¥y-bn¬ CØcw {ia-ßsf h¿Ko-b-amb ImgvN-∏m-Sns‚ XpS¿®-bmbn IW-°m°n hne-°p-I¬∏n-®p. ]e _p≤n-Po-hn-Ifpw h¿Ko-ba - mb ap{Z-Ip-Øe - ns\ `b°p-Ibpw ]Icw Xß-fpsS ]T-\-ßƒ kmaq-lnI

{]_‘ kam-lmcw

hnI-k-\w (Social Development), {Kma ]T-\-ßƒ (village studies), \Kc ]T-\-ßƒ (urban studies) XpS-ßnb io¿j-I-ß-fn¬ HXp-°p-I-bm-Wp-≠m-bXv. adn-®v, aX hn`m-K-ßsf Ipdn-®p≈ ]T-\-ßƒ Cu Ime-L-´-Øn¬ (1970's) C¥ysb Hcp lnµp LS-\-bn¬ \n¿an-X-amb kmaq-lnI hyh-ÿ-bmbmWv AS-bm-f-s∏-Sp-Øn-bn-cn-°p-∂-Xv. AXn-\m¬ apkvenw, Ckvemw F∂nh D]-hy-hÿ b - m--hp-Ibpw Kuc-h] - c - a - mb ]T\w Bh-iy-s∏-SmØ hn`m-Ka - mbn amdp-I-bpam-Wp-≠m-b-Xv. C°m-e-Øp-≠mb an° At\z-j-W-ßfpw apkven-ans‚ PmXn, IpSpw_w, BNmcw F∂nh auenI Ckv e m- a n¬ \n∂v th¿s]´v F{X- a m{Xw lnµp hyh- ÿ - t bmSv kmao]yw ImWn-°p∂p F∂-Xn-s\-°p-dn-®m-bn-cp∂p F∂Xv Hm¿Øn-cn-t°≠ hkvXp-Xb - m-W.v as‰m-c¿YØn¬ ]d-™m¬, apkven-ans‚ kzØzsØ \n¿an°p∂ {]tXyI LS-Iß - s - ftbm apkvenw Ah-ÿsbtbm ]T-\-hn-t[-b-am-°p-∂-Xn\p ]Icw lnµp{I-a-Øns‚ Awiw apkven-ans‚ \ntXy-\-bp≈ Pohn-XØ - n¬ F{X-am{Xw {]Xy-£hpw A{]-Xy£hp-am-hp∂p F∂-Xm-bn-cp∂p {][m\ At\z-j-Wß-fn¬ Gsd-bpw. A≥]-Xp-I-fn¬ bqtdm-]y≥ \c-hwi imkv{XØn¬ hnJymXnt\Snb LS-\m-[¿Ω (structural functionalism) ]T\coXn Ah-ew-_n-®mWv C¥y≥ kmaq-lnI imkv{Xw ]n∂o-Sp≈ Zi-I-ß-fn¬ henb Hc-f-hp-h-sc apkvenw \n¿anXn \S-Øn-b-Xv. Bb- X n- \ m¬ apkvenw F∂Xv lnµpaX˛ PohnX{Ia-ßƒ ]q¿W-amtbm `mKn-Ia - mtbm \nXyPo-hn-XØ - n¬ ]pe¿Øp∂, F∂m¬ Ckvem-ans‚ ]©-kvXw-`-ß-fn¬ hniz-kn-°p∂ NnXdnb Hcp Iq´-cmbn amdp-I-bm-bn-cp-∂p kmaq-lnI imkv{XØn¬. CØcw ]T-\ß - ƒ apkvenw hyh-lm-cß - sf em°m-°m-ØX - n-\m-epw, \n¿an-Xa - mb ssk≤m-¥nI N´p°q-Sp-I-fn¬\n∂p t\m°n-°≠Xn\mepw Ncn147

{X-]-c-amb kmaq-lnI \n¿an-Xnsb Ah-K-Wn-®-Xn\mepw hfsc CSp-ßnb Is≠-Øe - p-If - mWv Ckvemans\ ]‰n \S-Øn-bn-´p-≈-Xv. AXm-hs´ ap≥[m-cW-Isf ]p\¿\n¿an-°m≥ DX-Ip-∂-Xp-am-bn-cp-∂p.

Pohn-°p∂ Ckvemapw {KŸ Ckvem-apw

Ckvem-ans\ Xt±-ih - ¬°-cn-°m-\p≈ CØcw {ia-ßƒ F∂m¬ sNs∂-Øn-®Xv Ckvem-ans‚ c≠m-bp≈ hn`-P\ - Øn-em-bn-cp-∂p. F¨]-Xp-If - n¬ C¥y≥ kmaq-lnI imkv{X-Øn¬ Pohn-°p∂ Ckvem-sa∂pw (lived Islam) {KŸ Ckvem-sa-∂pw (Textual Islam) XcwXncn- ° - s ∏- ´ p. Pohn- ° p∂ Ckvem-ans\ Xt±-i-a-X-Øn-s‚bpw BNmcß fpsSbpw D≈nepw kao-]Øpw hn\y-kn-®-t∏mƒ, {KŸ Ckvemw Ime-ÿe t{]c-W-Iƒ°-∏pdw \ne-\n¬°p∂ BtKmf apkvenw hnizm-khpw \n_-‘-\-Ifpw Bbn Nn{Xo-I-cn-®p. CØ-c-Ønep≈ \yq\o-I-cWw Pohn-°p∂ Ckvem-ans‚ {KŸkm[y-XI - sf X≈n-°f - b - p-∂t- Xm-sSm∏w {KŸ Ckvem-ans‚ Ncn{X \n¿an-Xnsb Ah-KW - n-°p-Ibpw sNøp-∂p. {KŸ \n¿_-‘ß - f - psS t]cp-Iƒ kmaqln-I-am-sW∂ bmYm¿Yyw hnk-Ω-Xn-°pI hgn, ]m›mXy`c-W-IqS `mjyw t]mse ChnsS D≠mbn-Øocp∂Xv GI bmYm¿Yy Ckvemapw A\nkvem-an-Itam `mKnI Ckvemtam Bb At\Iw {]mtZinI Ckv e m- a p- I fpw F∂ [mc- W bpw hn⁄m-\-hp-am-Wv. F∂m¬, kzX-{¥-amb Bi-bßfpw A\p-im-k\ - I - fpw Pohn-XsØ {Iao-Ic - n-°pIbpw Ne-\m-fl-I-am-°p-Ibpw sNøpI F∂ sImtfm-Wn-b¬ hmZsØ X≈n-°f - ™v, C∂sØ Nn¥-I∑ - m¿ Pohn-Xm-hÿ Bi-bß - s - fbpw A\pim-k-\-I-sfbpw Xncs™Sp-°m\pw Db¿Øn-∏n-Sn°m\pw a\p-jys\ t{]cn-∏n-°p∂p F∂p hmZn°p∂p. Cu Pohn-Xm-hÿ aX-]c - a - m-bX - n-s\-°mƒ, {]mtZ-in-Ihpw PmXn-]-chpw h¿K-]-chpw enwK-]chpw kmwkvIm-cn-Ihpw BsW∂v C∂sØ ]T\-ßƒ sXfn-bn®psIm≠n-cn-°p-∂p. PohnX Xdbn¬\n∂v Ckvemw D≠m-°p-∂Xpw ]p\¿ \n¿an°-s∏-Sp-∂Xpw kmaq-lnI imkv{Xw C∂p A\m-hcWw sNøp-∂p. F∂m¬, Cu {iaw am[y-a-˛-ssk\n-I-˛-cm{„ s]mXpt_m[ hm¿∏p amXr-I-Isf s]m´n®p am‰n ]pd-Øp-h-cp-hm≥ C\nbpw kabw th≠n hcpw. As√-¶n¬ CXp-em-°m°n kPo-hamb {ia-ßƒ \ΩpsS `mKØp \n∂v D≠m-th-≠nbn-cn-°p-∂p.

Ckvemapw B[p-\n-I-Xbpw

Ckvem-sa-∂Xv B[p-\n-I-X-tbmSv \nc-¥cw FXn¿Øp \n¬°p∂ kmwkvIm-cnI kwL-´\ kn≤m¥w (Clash of Civilization) kmaqlnIimkv{X Nn¥-I-fn¬ ]e-t∏mgpw Fgp∂p \n¬°p∂ H∂m-Wv. F∂m¬, Ckvem-sa∂ Bibhpw ùXn-IX - bpw ]e-t∏mgpw B[p-\n-IX - t- bmSv sImSp-°¬ hmß-ep-I-fn¬ G¿s∏-ń-cn-°p-∂p. XXvê - a - mbn Ckvem-an-s\bpw B[p-\n-IX - sbbpw ]c-kv]cw AS¿Øn-am-‰m-\m-hmØ hn[w Ah 148

CgpIn tN¿∂n-cn-°p-∂-h-bmWv. ChnsS ]n¬°meØv kPo-h-amb ]e kmaq-lnIimkv{X At\zj-W-ßfpw e£yw sh®Xv B[p-\n-IXbn¬ Fcn™p Xocp-∂tXm AXn-t\mSv FXn¿Øp \n¬°p∂tXm Bb Ckvem-an-s\-b-√. adn-®v, c≠pw IqSn kPo-h-ambn ]¶p-sh®v \n¿an-°p∂ kmwkvIm-cnI bmYm¿Yy-ß-sf-bm-Wv. AXn-\m¬, ]pXnb {]h-W-X-I-fmb Ckvem-anI _m¶nMv, Ckvem-anI s^an-\n-kw, kmwkvIm-cnI bph-P\ {]ÿm-\-ßƒ, ssk_¿ Ckvemw F∂n-hsb t\m°n ImWm≥ kmaq-lnI imkv{X-Øn\v km[n°p-Ibpw sNøp-∂p. Cu ]cn-{i-aß - f - n¬ tNmZn-°p∂Xv Ckvemw F{X B[p-\n-IX F∂ ]mc-ºcy tNmZy-a√; adn®v At\z-jn-°p-∂Xv apI-fn¬ ]d™ {]h- W - X - I - f psS \n¿an- X n- b psS kmº- Ø n- I , kmwkvIm-cnI cm{„ob ]›m-Øe - a - m-Wv. H∏w ChI-fn-eqsS cq]o-Ir-Xa - m-hp∂ Ckvem-an-s\-bp-am-Wv.

Ckvemw: ]pXnb Xncn-®-dn-hp-Iƒ

]pXnb ]T-\ß - ƒ Ckvem-anI cq]-ßf - p-sSbpw AS-bm-fß - f - p-sSbpw Ncn-{Xhpw kmaq-lnI CS-ßfpw At\z-jW - Ø - n-s‚ ]cn-[n-bn¬ Dƒs°m-≈n-®n-cn-°p∂p. Ckvemw F∂Xv ka-Im-en-I-X-tbmSv kwh-Zn°p∂ F∂m¬ ]mc-º-cysØ ]e-co-Xn-bnepw ]p\¿ \n¿an-°p-Ibpw sNøp∂ A[n-Imc {ia-amsW∂pw CØcw {ia-ßƒ Xt±-in-bhpw tZio-bhpw A¥¿tZ-io-bhpw Bb A[n-Imc hyh-lm-c-ßtfmSv ]e cq]-Øn¬ kwth-Z\w \SØn \n¿an-Xam-hp-∂X - m-sW∂pw amdnsIm≠n-cn-°p-∂X - m-sW∂pw C∂sØ kmaq-lnI imkv{X ]T-\-ßƒ ka¿Yn°p-∂p. CØcw ]T-\-ßƒ C¥y≥ kml-N-cyØn¬ Ckvem-an-s\-°p-dn-®p≈ At\z-jW - ß - ƒ `cW-Iq-S, h¿Ko-b, cm{„ob, kmwkvIm-cn-I, PmXn, am[ya Np‰p-]m-Sp-I-fn¬ \n∂pw AS¿Øn-am‰n ImWp-hm≥ km[y-a-s√∂v Hm¿a-s∏-Sp-Øp-∂p. F∂m¬, h¿Kob Iem]w t]mep≈ CS-ßƒ At\z-jn®v Abnormal apkvenans\ Nn{Xo-I-cn°pI hgn \n¿an-Xa - m-hp-∂Xv lrkz-mhÿbm-bX - n\m¬, \ntXy-\-bp≈ Pohn-X-ß-fpsS hyh-lm-c-afiew ]cn-tim-[n®v am{Xta apkvenw kzXzw a\ n-em-°m≥ ]‰p-I-bp≈q F∂ hmZw ]e ]T-\ß-fp-sSbpw \s´√p Xs∂-bm-Wv. tZi- c m{„w, amdn- a mdn hcp∂ `c- W - I q- S w, Ckvemapw apkvenw-Ifpw Dƒs°m-≈p∂ A¥mcm{„ob {]iv\-ßƒ, ]em-b-\-ßƒ, ]uc kaql {]h¿Ø-\ß - ƒ, `c-WL - S- \ Ah-Im-iß - ƒ, \yq\]£ ]Z-hn, kmº-Øn-I-hpw kmaq-ln-Ihpw Bb ]nt∂m-°m-h-ÿ, PohnX Np‰p-]m-Sp-Iƒ, a‰p kaql-ß-fp-am-bp≈ sImSp-°¬ hmß-ep-Iƒ, A[oiØz hyh-lm-c-ßƒ F∂nh a\- n-em-°p-∂-Xneq-sStbm apkven-an-s\bpw Ckvem-an-s\bpw Ipdn®p≈ ]T-\-ßƒ ]q¿Wm-hÿ FØp-I-bp≈q F∂v kmaq-lnIimkv{Xw \tΩmSv ]d™p sIm≠ncn-°p-∂p.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Pao¬ AlvaZv

s^an-\n-kw, Ckvem-anI s^an-\nkw hymJym\ hn⁄m-\o-b-Øns‚ Ckvem-anI `qan-I-bn¬

BapJw Ckvem-an\v X\Xpw auen-Ih - p-amb Hcp ⁄m\ \n¿≤m-cW ]≤-Xn- (epiostemology) bp-≠v. AXn\v {]m]vXa - mb coXn-im-k{v Xhpw (methedology) \n¿Wbn-°s - ∏-ń-´p-≠v. Ct∂mfw Ckvem-ans‚ ssh⁄m\nI ˛ I¿a-imkv{X taJ-eI - f - n-ep--≠mb F√m am‰ßfpw apt∂-‰ß - fpw Cu \n¿W-bß - f - psS shfn-®Øn¬ Hcp s]mXp Ckvem-anI[mcsb krjvSn-°pIbpw, Nne A`n-{]m-b-ß-sfbpw am‰-ß-sfbpw AXn\p ]pd- Ø p\n¿ØpIbpw sNbv X n- ´ p- ≠ v . AØcw AXn-cp-w LS-\b - pw LS-Iß - fpw ap≥Iqń \n›-bn-®X - p-sIm-≠mWv JmZn-bm-\nkw apX¬ tNI\q¿ I¿a-imkv{Xw hsc-bp≈ hnhn[ A`n-{]m-bßsf s]mXp/apJy-[mcm Ckvem-an\v ]pd-Øp-\ndpØn ]cn-KW - n-t°-≠n-hc - p-∂X - .v "Ckvem-an-\I - Øv/ ]pdØv' F∂ ]cn-I¬∏\ GsXmcp Imcy-Ønepw km[y-am-sW∂p am{X-a√ AXv Gd-°psd \n¿_‘-hp-am-bn-Øo-cpw. AXp-sIm-≠p-Xs∂ hfsc _mly-amb sshcp≤y-ßƒ {]I-Sn-∏n-°p-sa-¶nepw Ckvem-ans‚ ASn-ÿm\ ⁄m\-\n¿≤m-cW ]≤Xn-bn-eqsS hnI-kn-°p∂ A`n-{]m-bß - ƒ°v B¥cnI-ambn Hcp GI-in-em-fl-I- kz`m-h-hp-ap-≠v. aX-Øn-\p-]p-dØv ùXnI hn⁄m-\o-bß - f - psS ⁄m\- \ n¿≤m- c - W - Ø n\v D]- b p- ‡ - a m- ° p∂ [mcmfw ]T\ ]≤-Xn-I-fp-ap-≠v. ]hn-{X-amb ]mTßsf hymJym- \ n- ° m≥ B[p- \ n- I - X (modernism)°p apºv D]-tbm-Kn-®n-cp-∂ hymJym\-hn-⁄m-\obw (hermenuetics) F∂ hni-I-e\ ]≤Xn DØ-cm-[p-\nI `mjm hni-I-e-\-ß-tfmsSm∏w hnI-kn-°p-Ibpw \ne-\n¬°p∂ ]mT-ßsf DØ-cL - S- \ - m-hm-ZØ - ns‚ coXn-im-kv{X-Øn¬ A]\n¿an-°p-Ibpw sNbvXXmWv. B[p-\n-Im-\-¥c

{]_‘ kam-lmcw

Ckvem-anI ⁄m\-\n¿≤m-cW ]≤-Xn- AXns‚ {][m\ D]-Ic - Ww F∂-\n-e°v LS-\m-\¥ - c - h - m-ZØns‚ D]]≤- X n- b mb hymJym- \ - h n- ⁄ m- \ sØbpw kzoI-cn-®n-´p-≠v. Ckvem-anI ⁄m\\n¿≤m-cW ]≤-Xn-bp-sSbpw hymJym-\h - n-⁄m-\ob-Øn-s‚bpw coXn-imkv-{Xhpw {]tbm-Khpw XmcXayw sNøp-I-bmWv Cu {]_-‘-Øns‚ apJy e£yw AXn\v klm-bn-°p∂ Hcp Nn¥m {]iv\w F∂ \ne-bn-emWv Ckvem-anI sân-\n-k-sØ kao-]n-°p-∂X - v. ùXnI ⁄m\]≤-Xn-bpsS ]T\ amXr-I-bn¬ Dcp-Øn-cn™ Nn¥m-ap-t∂-‰-amWv sân-\n-kw. Ckvem-anI Nn¥m[mc-bn¬ ]pXp-Xmbp-≠mb hymJym\ {]h-W-X-I-fmWv Ckvem-anI sân-\n-k-Øns‚ ASn-ÿm-\w. Ch-bpsS {]mYanI [mc-WI - sfbpw coXn-im-kv{X-sØbpw hni-Ie\w sNbvXp-sIm≠v Ckvem-anI ⁄m\-\n¿≤mc-W] - ≤ - X - n-sbbpw hymJym\ hn⁄m-\o-bs - Øbpw IqSp-X¬ icn-bn-te°v \bn-°m\p≈ hgn-Iƒ Is≠-Øm-\m-hpw. Ckvem-an\v ]pd-Øp-\n-dp-ØpI AI-Øm-°pI F∂-Xn-ep-]cn AØcw hgn-Xp-d° - ep-If - mWv Cu hni-Ie - \ - Ø - ns‚ {]k-‡n. Akvam _¿em-kv, sseem Alva-Zv, ^mØna sa¿\n-kn, C¿jmZv a©n, am¿tKm _Zvdm≥, k_m alvaqZv XpSßn B[p-\n-tIm-Øc Ckvem-anI Nn¥m afie- Ø n¬ Ht´sd t]cp- I ƒ Ckv e m- a nI kv{Xohm-Zn-If - psS ]ń-Ib - n¬ C∂p≠v. ]e-hn-jb - ß-fnepw Ah¿ A`n-{]m-bh - y-Xym-ka - p-≈h - c - p-am-Wv. F¶nepw kv{XoI-fpsS khn-tij {]iv\-ßƒ ap≥\n-dpØn Ckvem-anI {]am-Wß - f - psS ]p\¿hmb\ km[y-amWv F∂ Imcy-Øn¬ GIm-`n-{]m-b°m-cp-am-Wv. Ah-bn¬ Ban\m hZq-Zn-s\bpw Ah149

cpsS BZy cN-\bmb "Jp¿-B≥ B‚ v hpa¨' F∂ {KŸ-sØ-bp-amWv Cu {]_‘w Xøm-dm°p-∂X - n\v B[m-ca - mbn kzoI-cn-®n-cn-°p-∂X - v. (Hcp kuIcyw F∂-\n-e°v Cu teJ-\-Øn¬ ae-bmf hnh¿Ø-\a - mb "Jp¿-B≥ Hcp s]¨hm-b\' F∂ IrXn-bnse t]Pv \º-dp-I-fmWv \¬Ip-∂Xv)

CPvXn-lmZpw Ckvem-anI sân-\n-khpw km¿Y-Ia - mb GXv aX-{K-Ÿh - ym-Jym-\hpw c≠p kwK-Xn-Iƒ Bh-iy-s∏-Sp-∂p-s≠∂v "hmb-\°p apºv' tUm. F. sI cma-Ir-jvW≥ {]kvXm-hn-°p∂p-. H∂v B aX-{K-ŸØ - ns‚ D≈n¬ IS∂p sN√m\p≈ Adn-hm-Wv. Ad-_n-`m-j-bnepw Ckvem-anI hn⁄m\o-bß - f - nepw kmam-\yhpw A°m-Za - n-Ih - pamb Adn-hp≈ Ban\m hZq-Zn\v B tbmKyX \ntj-[n-t°≠X-√. c≠m-aX - m-bn, GXp kµ¿`-ØnemtWm hymJym\w \n¿h-ln-°p-∂Xv B Ime-L´-Øns‚ ⁄m\˛A[n-Imc aWvUe - ß - s - f-°p-dn® Ah-Km-la - m-W.v Xms\mcp sân-\n-Ãm-sW∂v Dd®p ]d-bp-∂n-s√-¶nepw sân-\n-kw apt∂m-´p-sh-°p∂ khn-tijamb A[n-Imc˛⁄m\-]c - n-kc - ß - s - f-°pdn-®p≈ t_m[w Ban\m hZqZv {]I-Sn-∏n-°p-∂p≠v. F.sI cma-Ir-jW v ≥ ]d-bm-Xn-cp-∂Xpw Ban\m hZq-Zn-s‚ coXn-im-kv{X-Øn¬ sXfn-™p-Im-Wm-ØXp-amb a‰p Nne kwK-Xn-Iƒ IqSn, Jp¿-B≥ hymJym- \ n- ° p- t ºmƒ ]mc- º cy Ckv e m- a nI hymJym\ ]≤-Xn- (CPvXn-lmZv) Bh-iy-s∏-Sp∂p≠v. Jp¿-B-\n¬\n∂p≈ ⁄m\-\n¿[m-c-W-Øn\v khn-ti-j-ambn th≠ Adn-hm-W-Xv. (Ckvem-anI hn⁄m-\t- Imiw. hmeyw.2) hnizm-kh - p-ambn sI´p]n-W™ m-WXv InS-°p-∂X - v. A√m-lp-hns‚ A[nIm-csØ hniz-kn-°pI F∂-Xn-\¿Yw dkq-ens‚ ]c-a-amb A[n-Im-c-Ønepw {]am-W-Ønepw hnizkn-°pI F∂-Xm-Wv. tIh-e-amb bp‡n°pw Ncn{X-]-c-amb km[p-X-Iƒ°pw A∏p-d-ap-≈-Xm-W-Xv. Hcp apPvX-ln-Zn\v th≠ {]mY-an-I-amb Adnhmbn Camw AlvaZv,v A©p-e£w lZo-kp-Is-- f¶nepw Abmƒ°v Adn-™n-cn-°-W-sa∂ D]m[n sh°p-∂p-≠.v Ckvem-anI ssh⁄m-\nI temIØv JWvUn-X-amb A`n-{]m-b-ß-fn¬ ]p\¿K-th-j-Wßƒ CPvXn-lm-Z√ F∂-Im-cy-Øn¬ Gd-°psd CPvam-D≈ - X - m-W.v Jp¿-B\ - n¬ \ v (JfinXw)Bb Imcy-sØ \ntj-[n-°p-∂Xv Ip^vdm-bmWv CkvemanI kaqlw a\- n-em-°-p-∂-Xv. Ckvem-anI PohnX-Øn¬ ]pXp-Xm-bp-≠m-Ip∂ {]iv\-ßƒ°p≈ Ckvem-anI ⁄m\-\n¿[m-c-W-amWv CPvXn-lm-Zv. B A¿Y-Øn¬ Ckvem-anIv sân-\n-Ãp-Iƒ \SØp∂ {]am-Wß - f - psS ]p\¿hm-b\ - I - ƒ CPvXn-lmZ√ F∂v Dd-∏nt°≠Xpap≠v. DZmlcWambn, Jp¿B\neqsS Jfin- X - a mb- X mbn ]q¿h]finX≥am¿ Dd∏n®p ]d™ kv{Xo km£ysØ 150

Ban\m hZqZv {]iv\h - X - I v c - n-°p-∂Xv ImWpI(180). Ckvem-anI kv{Xohm-ZØ - ns‚ ]T-\] - ≤ - X - n-bn-ep≈ CØcw k¶o¿W-XI - f - mWv, CPvXn-lmZpw ]pXp-kn≤m-¥-ß-fpsS \ng-en¬ \n∂p≈ ]p\¿ hymJym\-ßfpw Xmc-Xayw sNtø≠n hcp-∂-Xv. Ckvem-anI sân-\n-kØ - ns‚ ASn-ÿm\ [mcIƒ F¥m-sW∂v hni-I-e\w sNøp-∂-Xn-\p-apºv sân-\n-kØ - ns‚ ASn-ÿm\ [mc-WI - ƒ Fs¥∂v a\- n-em-°n-bn-cn-t°-≠X - p-≠v. ImcWw, DØ-cm-[p\nI Nn¥m-]-cn-k-c-Øn¬\n∂v cq]-s∏´ sân-\nk-Øns‚ _u≤nI ]›m-Øe - amWv CØ-cs - amcp hmb-\°v Xs∂ {]m]vXa - m-°n-bXv F∂v Kth-jI kΩ-Xn-°p-∂p≠v(27). Hcp sân-\n-k-an-√, ]e sân-\n-kß - t- f-bp≈q F¶n¬ t]mepw ASn-ÿm\-]c - a- mbn F√m sân-\n-Ãp-Ifpw tbmPn°p∂ aq∂v kwK-Xn-If - p≠v 1. temI-k-ap-Zmbw Ncn-{X-]-c-am-bn-Øs∂ ]nXr-c£m[n-Imc hyh-ÿ-bn-emWv XpS¿∂p-h-∂n-´p≈Xv. 2. B[p- \ n- I - X - b psS ]pXnb t_m[y- ß ƒ B¨tIm-bvas - °-Xnsc kv{XobpsS kz¥w apdn At\z-jn®p XpS-ßn-bn-cn-°p∂p. 3. BWns‚ tImbva-bn¬\n∂v kv{Xo hntam-N-\w t\tS-≠X - p≠v. AXn\v im‡o-Ic - W - hpw kwL_-ehpw A\n-hm-cy-amWv. Cu aq∂p kwK-Xn-If - psS hni-Zmw-iß - f - n¬ am{XamWv sân-\nÃv Xnb-dn-Iƒ CS-™p-\n¬°p-∂X - v. dmUn-°¬ sân-\n-k-tØm-Sp≈ AØcw CS-®nep-I-fn-sem∂p am{X-amWv Ckvem-anIv sân-\nkhpw. Ckv e m- a nI kv { Xohm- Z - Ø ns‚ ASn- ÿ m\ XØzßƒ Cß-s\-bmWv(16). 1. apkvenw kap-Zm-b-Ønse kv{XoIƒ enwKm-kaXzw t\cn-Sp-∂p≠v. 2. AXn\v Imc-W-am-bXv Jp¿-B-\√. adn®v, ]pcpjs‚ hymJym-\ß - f - mWv. 3. enwK-\o-Xn-bn-ep≈ Jp¿-B-\n-Im-[ym-]-\-ßsf hos≠-Sp-t°-≠X - p≠v.

Jp¿-B≥ s]¨hm-b-\-bn¬ t\csØ ]d™ ASn-ÿm-\-{]-am-W-ßƒ ap≥\n-dpØn Ckvem-anI sân-\n-k-Øn-\p-th≠n Jp¿-Bs\ Ban\m hZqZv Fß-s\-bmWv ]p\¿hmbn-°p-∂Xv F∂v hni-Za - m°pI-bm-Wn-\n. 1. apkvenw kv{XoIfp-sS khn-tij {]iv\-ßƒ sân-\n-Ãp-Iƒ \¬Ip∂ ap≥hn-[n-I-fpsS hm¿∏p-am-Xr-I-Iƒ Xs∂-bmWv Ckvem-anIv sân-\n-Ãp-Ifpw ]n¥p-S-cp-∂-Xv. 1.1 ]pcp-j≥am-cpsS kv{XoI-tfm-Sp≈ s]cp-am-‰ß - sf apgp-h≥ ktµ-l] - c - n-kc - Ø - n¬ ImWpI (62˛63). 1.2. kv{XoIƒ°v apkvenw kap-Zm-b-Øn¬ {]tXyI- a mb ]oU- \ - ß - f p- s ≠∂ Hmdn- b ‚- e nÃv

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ap≥hn[n Gs‰Sp°p-I. {]km-[-Icpw Bap-J°p-dn-s∏-gp-Xnb F.sI cma-Ir-jvW\pw Ah-Xmcn- I - s b- g p- X nb ]n.sI A_v Z p¿ dlv a m\pw hnh¿Ø-I\pw Kth-jI - t- bm-sSm∏w CtX s]mXpt_m-[Ø - n¬X-s∂-bmWv \ne-bp-d∏ - n-®n-cn-°p-∂Xv. 1.3. kv{XobpsS hntam-N-\-Øns‚ hgn aX-Øn\v ]pd-Øm-sW∂ D]-t_m-[-Øn¬\n∂v \ne\n¬°p∂ hymJym-\ß - s - fbpw aX-Nn-´I - s - fbpw ]p\¿hm-b\ \S-Øp-I/am‰n-∏-Wn-bpI. 2. B¨tImbvam hmb-\-I-fpsS `qX-Imew \ne-\n¬°p∂ hymJym-\ß - sf apgp-h≥ X≈n°-f-™p-sIm-≠mWv Ban\m hZqZv ]p\¿hm-b\ Bcw-`n-°p-∂-Xv. ImcWw, Ah-b-{Xbpw BWpßfpw B¨tIm-bva-bn¬ hniz-kn-°p-∂-hcpw \¬Inb hymJym-\-ß-fm-bn-cp-∂p-. "B¨tI-{µnX hmb-\-bn¬ Ign-™p-t]mb \q‰m-≠p-I-fpsS Ncn{Xtam Ad_n Nmbv h p≈ Hcp Ckv e m- a ns‚ kmwkvIm-cnI ]£-]m-X-ßtfm Fs∂ XS- -s∏Sp-Øn-°qSm F∂ \n¿_‘ _p≤n-tbm-sS-bmWv Rm≥ Kth-j-W-Øn¬ apt∂m-´p-t]m-bXv' F∂v Ah¿ {]kvXm-hn-°p-∂p(28). Jp¿-B-\ns‚ ]mcºcy hymJym-Xm-°ƒ kv{Xosb Xcw-Xm-Wh - f - mbpw ]pcp-j-s\-°mƒ ssZh-\o-Xn°v A¿l-X-bn-√m-Øh-fmbpw BWv ImWp-∂Xv F∂ anYym [mc-Wbn¬\n∂mWv hZqZv Xs‚ Kth-jWw Bcw-`n-°p∂-Xv. Ah¿ Ahsf a\p-jy-h¿K-Øn¬ s]´-hfmbn t]mepw ]cn-K-Wn-®n√ F∂v Kth-jI Ip‰s∏-Sp-Øp∂p(29). "]Xn-\mep \q‰m-≠p-I-fmbn Ckvem-anI hnNm-c[ - m-cb - n¬ \Sm-sS-bmWv Cß-s\sbm-cp-Zyaw' F∂v Bap-JØ - nepw(27) H∂mw A[ymb-Ønepw(41) hZqZv hy‡-am-°p-∂p. am{X-a√ ]mcºcy Jp¿-B≥ hymJym-Xm-°-sf√mw B[p-\n-Im\-¥c hymJym\ imkv{X-amb sl¿a-\yq-´n-Ivkn\v hncp-≤-am-bmWv ⁄m\-\n¿≤m-cWw sNbvXXv F∂pw hZqZv Ip‰-s∏-Sp-Øp-∂p(54). \ne-\n¬°p∂ thZ-hym-Jym\ imkv{X(CPvXnlmZv) D]m-[n-I-sf-Øs∂ tNmZyw sNøp-Ibpw AXns‚ coXn-im-kv{XsØ ]q¿W-ambpw \ncm-Ic - n°p-Ibpw sNøp-∂p. "a°n˛aZ\n kqd-Øp-Isf \n¿W-bn-°m≥ {]tXy-Ia - mb sXfn-hp-Iƒ Cs√-∂ncns° IWn-i-amb hymJym\ ]≤-Xn-Iƒ CkvemanI Nn¥m- t em- I Øv \ne- \ n¬°p- ∂ XmWv kv{XoIsf c≠mw-Xcw hn`m-Ka - m-°n-am-‰n-bXv' F∂v hZqZv Ip‰-s∏-Sp-Øp-∂pap≠v(93). as‰m-c¿Y-Øn¬ {]Xy-£-Øn¬ Jp¿-B-\ns\bpw ]tcm- £ - a mbn Ct∂mfw \ne- \ n∂ CkvemanI {]am-Wß - s - fbpw ]p\-∏c - n-tim-[n-°p∂ Cc-´-hm-b-\-bmWv hZqZv \S-Øp-∂-Xv. B A¿YØn¬ Cu Kth-jWw ]p\¿hm-b-\°v hnt[-b-am°p-∂Xv Jp¿-B\ - n-s\-b√ \ne-\n¬°p-∂, lZokv

{]_‘ kam-lmcw

AS-°a - p≈ Jp¿-B≥ hymJym-\ß - s - f-bm-Wv.

3. ]p\¿hm-b-\-bpsS D]m-[n-Iƒ 3.1 Ad-_n-`m-j-bpsS {]iv\-ßƒ Jp¿-B\ - n¬ enwK-]c - a - mb hnth-N\ - h - m-Iy-ßƒ D≠m-bXv Ad-_n-`m-jb - psS ]cn-an-Xn-bm-bmWv KthjI Dƒs°m-≈p-∂X - v (33, 56˛57). Ahbv°v B[p\n-Im-\-¥c apkvenw s]¨k-aq-l-Øn\v ^e-hØm-bn-Øo-cp-sa∂v Kth-jI Icp-Xp∂ coXn-bn¬ am‰n A¿Yw ]d-bm-\p≈ {ia-ßs - f-bmWv ]p\¿hmb\ F∂ s]mXp-hy-hl - m-cw-sIm-≠p-t±-in-°p-∂X - v. Ad-_n-`m-jb - n¬ \]pw-kI ]Z-ßf - n-√m-ØX - n-\m¬ Hcp Imcyw enwK-hn-th-N\ - t- Øm-Sp-Iq-Sntb Jp¿-B\v ]d-bm-\mhq F∂v Kth-jI ka¿Yn-°p-∂p-≠(v 62). ^e-Øn¬ Ad-_n-`m-jb - psS A¿Y-]m-cº - c - y-Øn\p ]Icw kz¥w A¿Yhpw Jp¿-B-\ns‚ hymJym\ ]mc-ºc - y-Øn\p ]Icw kz¥w hymJym-\hpw ASnt®¬∏n-°p-Ib - mWv hZqZv sNøp-∂X - v. Nne kµ¿`Øn-se-¶nepw Xs‚ hmZsØ km[q-Ic - n-°m≥ Nne ]Z-ßƒ°v A\n-›n-Xm¿Yw \¬Im\pw {ian-°p∂p≠v(148). (Jp¿-B≥ 4:1 se _‘p-°ƒ F∂Xn\v K¿`-]m-{X-ßƒ F∂¿Yw \¬Ip∂p) 3.2 Jp¿- B s‚ kml- N - c ym¿Yhpw Ncn{X kµ¿`hpw Ggmw \q‰m-≠n¬ am{Xw km¿Y-Ia - mb Bi-b-ßƒ Jp¿-B-\n-ep-≠v. a‰p ÿe-Im-e-ßfnse kmaq-ln-Ihpw cmjv{So-b-hp-amb kml-N-cyß-fn¬ F{XtØmfw {]k-‡a - m-hp-sa∂v ]cn-tim[n®p am{X-am-IWw Ahsb {]mtbm-Kn-I-h¬°cn-t°-≠Xv(34) F∂v Kth-jI ka¿Yn°p-∂p. CXp-hsc km¿h-eu-In-I-sa∂v IW-°m-°-s∏´ Nne D¬t_m-[\ - ß - f - psS bmYm¿Yyw ]p\∏-cn-tim[n-®p-sIm-≠mWv Cu hmb\ km[y-am-°p-∂-Xv. Ggmw \q‰m-≠nse Atd-_ysb ap∂n¬ I≠p-sIm≠p- ≈ - X m- I - b m¬ AØcw DZv t _m- [ - \ - ß ƒ temI¿s°√mw _m[-Ia- m-sW∂v Icp-Xm-\m-hn-s√∂v hZqZv hmZn-°p-∂p. GsX√mw Jp¿-B\ - n-Im-ib - ß - fmWv AØcw kmµ¿`nI km[yX am{X-ap≈Xv F∂v BcmWv Xocp-am-\n-°pI? AXns‚ ]cn-[nsb¥v? B[p-\nI ImesØ AXns‚ Bi-b-km[yX BcmWv \n¿W-bn-°p-I. 3.3 lZokv ap‡-amb Jp¿-B≥ hymJym\w 212 t]Pp-I-fp≈ Cu ]pkvX-I-Øn¬ shdpw A©p {]mhiyw am{X-amWv apl-ΩZv\_nsb ]cma¿in-°p-∂-Xv. Xs‚ ]T-\-Øn¬ lZo-kp-Isf ]q¿W-ambpw hn´p-If - ™ s - Xt¥ F∂ tNmZy-Øn\v Xr]vXn-Ic - a- mb hni-Zo-Ic - Ww \¬Im≥ Kth-jI - °v Ign-bp-∂n-√. "Cu ]T\w Ckvem-anse s]Æp-ßsf Ipdn-®p-≈-X-√, F∂p-sh-®m¬ apkvenw s]Æp-ßsf-°p-dn-®p-≈X - √ - . CXv "Jp¿-B\pw s]Æpw F∂XmWv' F∂ hnNn-{X-amb hmZ-amWv hZqZv apt∂m´p-sh-°p-∂X - (v 42). Jp¿-B≥ lZokv ap‡-amb H∂msW∂ hmZw lZokv \ntj-[-I¿ BWv CkvemanI Nn¥m-tem-IØv BZyw D∂-bn-®-Xv. Cu \ncm151

I-cWw dmUn-°-emb Nne Xo¿∏pI-fn¬ Kth-jIsb sIms≠-Øn-°p-∂p-≠v. "{]tXy-I-amb Hcp Iq´w I¿Ø-hy-ß-tfm AØcw I¿Ø-hy-ßƒ°v Htc-sbmcp \n›-bm¿Ytam B[n-Im-cn-I-ambn I¬]n-®p-sIm≠v BWpw s]Æpw C∂-bn-∂tX sNømhq F∂v Jp¿- B ≥ \n¿tZ- i n- ° p- ∂ n- √ , AØcw \n¿tZ-isØ A\p-Iq-en-°p-∂p-an√'(65), `¿Øm-hns\ A\p-k-cn-°q F∂v Jp¿-B≥ HcnSØpw s]Æn-t\mSv I¬]n-°p-∂n√ (167) XpS-ßnb {]kvXm-h\ - I - fnse Ckvem-anI {]amW \ntj-[hpw kzmX-{¥y-hm-Zhpw {i≤n-°p-I. kz¥w hymJym-\Øn\v hncp-≤a - mbn hcp∂ lZo-kp-Isf At∏-cn¬ am{Xw Ah¿ fCu^v Bbn am‰n-\n-dp-Øp-Ibpw sNøp-∂p. (BZ-an-s\-bmWv BZyw krjvSn-®Xv F∂ kzlo-lmb lZo-kns\ hne-bn-cp-Øp-∂Xv DZm-lcWw 89, ASn-°p-dn∏v 19). Camw im^n lZokp-I-sf-t∏mepw hlvbns‚ as‰mcp Xe-am-bmWv I≠-Xv. F∂m¬, lZo-kpIfpsS t{ImUo-I-c-W-Øns‚bpw kwc-£-W-Øns‚bpw Ncn-{XsØ kwi-bm-kv]-Z-ambmWv hZqZv ImWp-∂Xv(43). Hc¿Y-Øn¬ B kwibw Jp¿-B\n\pw _m[- I - a mWv . Jp¿- B - \ mWv bYm¿Y/ Ie¿∏n-√mØ {]amWw F∂ {]amWw \ap°p X∂Xpw AtX {]am-Wß - ƒ Xs∂-bm-Wv. 3.4 Bb-Øp-I-fpsS Ah-X-c-W-]-›m-Øew AhXcW kµ¿`sØ (k_-_p-∂p-kq¬) ASn-ÿm-\a - m-°n-bmWv Jp¿-B\ - nI Bi-bß - f - psS hn⁄m-]-\-aqeyw \n¿W-bn-t°-≠Xv F∂v hZqZv A`n-{]m-b-s∏-Sp∂p (57). A∂n-e°v ]e Jp¿-B\n-Im-[ym-]-\-ßfpw ]pXnb Ime-Øn¬ \n¿ho-cyam-bn-t∏m-Ipw. Ad_n D]-Zzo-]n¬ \ne-\n-∂n-cp∂ ]nXr-tI-{µnX hyh-ÿ-bn¬ Jp¿-B-\n\v XpS-°Øn¬ A{Xtb km[y-amIq F∂mWv Kth-jI ka¿Yn-°p-∂-Xv. (173, 185) 3.5 Jp¿-Bs‚ {]]© ho£Ww Jp¿-B≥ apt∂m-´p-sh-°p∂ s]mXp-hmb Hcp {]]© ho£-Whpw \oXn-t_m-[-hp-ap-≠v (59). Ahsb \njv{]-`-am-°p∂ \n¿tZ-i-ßƒ Jp¿-B\n¬ Xs∂-bp-s≠-¶n¬ t]mepw Ah ]p\-c-t\zjn-t°-≠X - p-≠v. "Imcy-ßf - n¬ anXXzw ]men-°pI' F∂ Jp¿-B-\nI \n¿tZiw F√m Imcy-Ønepw _m[-I-am-sW∂pw hZqZv Icp-Xp-∂p. ]¿Z-bn¬ t]mepw (67). Jp¿-B≥ apt∂m-´p-sh°p∂ kmaqlnI\oXn-sb∂ Bi-bsØ ap≥\n-dp-Øn-bmWv hZqZv Nne-t∏mƒ Jp¿-B\ - n-Im-[ym-]\ - ß - s - f-t∏mepw X≈n-∏d - b - p-∂Xv (102). Jp¿-B≥ apt∂m-´p-sh°p∂ BZ¿i-cmjv{Sw (Dt´m]y) C\nbpw ]pe¿∂n-´n√ F∂-Xn-\m¬ Jp¿-B-\ns‚ s]mXp-hm-sbmcp {]]©-ho-£W - Ø - n\v A\p-Iq-ea - mbn Ckvem-anI \nba-ßsf ]cn-jvI-cn-t°-≠-Xp-s≠∂v hZqZv {]kvXmhn-°p-∂Xv (144) Ckvem-anI s^an-\nkw ]Sn-™mdns‚ ]gb Ckvemw hmb-\-bn-te°v Xncn-®p-t]mIp-∂p-sh∂ tXm∂-em-Wp-≠m-°p-I. BcmWv Kth152

jI apt∂m-´p-sh°p∂ kv{Xo]p-cpj ka-Xz-Øns‚ kmaq-ln-I\ - oXn \n¿W-bn-®Xv F∂ tNmZyw A-Xn\m¬ {]k-‡a - m-Wv. (\oXn, {]]-©h - o-£Ww XpSßn-bh - s - b-°p-dn®v ap≥Iqń Xøm-dm-°nb Hcp Ipgen-te°v Jp¿-Bs\ Xncp-In-°b - ‰ - p∂ A\p-`h - a - mWv Cu {KŸ-hm-b\ \¬Ip-∂-Xv). 3.6 ]pXnb hymJym-\-ßƒ ]q¿h-Ime ]fin-X¿ CXp-hsc \nc-ØmØ ]pXnb Nne hymJym\ amXr-I-Iƒ Kth-jI \ncØp-∂p-≠v. AXns‚ ASn-ÿm-\a - m-Is´ tIh-eb - p‡nbpw B[p-\n-Im-\-¥cw ssk≤m-¥nI ]n¥pWbpw sân-\n-k-hp-am-Wv. A\p-k-c-W-t°Sv ImWn°p∂ `mcy KpW-tZm-j-Øn\v hg-ßm-Xm-Iptºmƒ InS-∏d - b - n¬\n∂v AI‰pI F∂Xns\ amdn°n-S∂v Btem-Nn-°m-\p≈ \n¿tZ-ia - m-bmWv hZqZv hymJym-\n-°p-∂-Xv (165). Ncn-{X-Øn-en-t∂mfw kv{XoIƒ°v cnkm-eØv \¬I-s∏-Sm-Xn-cp-∂Xn\v km[q-I-c-W-ambn, Ncn{Xw apgp-h≥ kv{Xohn-cp-≤am-bn-cp∂p F∂ \nco-£W - a - mWv \nc-Øp-∂X - .v (145) (C{Xbpw hkvXp-XI - sf ap≥\n-dpØn ]mc-ºcy Jp¿-B≥ hymJym-\ß - fpw Ckvem-anI kv{XohmZw apt∂m-´p-sh°p∂ hymJym-\] - ≤ - X - nbpw XΩn-ep≈ {][m\ hyXym-k-ßsf ]ń-I-s∏-Sp-Øn-bXv A\p_-‘a - mbn ImWpI)

D]-kw-lmcw Ban\m hZq-Zns\ ]p\¿hm-bn-°p-tºmƒ X\n°p Bh-iy-amb ka-bØp apgp-h≥ ]q¿hIme ]fin-X≥am-scbpw Hmdn-b‚-enÃv Fgp-ØpIm-scbpw \nc-¥cw D≤-cn-°p∂p Kth-j-I. AhcpsS ]pkvX-I-Ønse ASn-°p-dn-∏p-Isf apgp-h≥ ]p\¿hm-b\ \S-Øn-bm¬ Bsc-√m-amWv X\n°v ssk≤m-¥nI ]cn-kcw \¬In-b-h¿ F∂v hy‡am- I pw, (Akok A¬ ln_v c n, anJm- t b¬ _m‡n≥, ^k-ep¿d-lvam≥, ssKkv, N{µ apk^¿ ). Hc¿Y-Øn¬ Ckvem-anI {]am-Wß - sf apgph≥ Zp¿_-ea - m-°p-Ib - mWv Cu ]p\¿hm-b\ - b - n-eqsS hZqZv sNøp- ∂ - X v . ]fin- X ≥amsc apgp- h ≥ B¨tImbvam hymJym-Xm-°-fm°n am‰n-\n-dpØn, lZo-kp-Isf kwi-b-Øns‚ \ng-en¬ \ndpØn, Jp¿-B≥ B¿°pw ]p\¿hm-b\ \S-Ømhp-∂X - mWv F∂v ÿm]n-°p-tºmƒ kz¥w Ckvem-ans\ ÿm]n-°p-Ib - mWv h-ZqZv sNøp-∂X - v. ]mc-ºcy hymJym-\ß - ƒ ]pcp-jm-[n-]X - y-]c - a - msW∂ bp‡n kΩXn-®m¬ Xs∂ ]mc-ºcy hymJym-\-ß-fpsS coXn-imkv{Xw ]pcp-jm-[n-]-Xy]-c-am-sW∂v Ckvem-anI kv{Xohm-Zn-Iƒ Btcm]n®p ImWp-∂n-√. Aß-s\-bm-sW-¶n¬ ]mc-ºcy hymJym-\ß - f - psS AtX coXn-im-kv{X-Øn¬ \n∂v Ckvem-anI {]am-W-ß-fpsS ]p\¿hm-b\ km[yamtWm F∂ ]pXnb hgn At\z-jn-t°-≠n-bn-cn°p-∂p. Ckvem-ans‚ Imen-I-amb ]p\¿hm-b-\Iƒ km[y-am-tI-≠Xv Ckvemw \n›-bn-°p∂ hgn-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

I-fn¬\n∂v amdn-\n-∂p-sIm-≠√ AXns\ ]n¥pS¿∂p-sIm-≠p-Xs - ∂-bm-W.v

{KŸ-kqNn 1. Ckvemw Hcp s]¨hm-b-\. Ban\m hZqZv hnh. l^vk. AZ¿_pIvkv tImgn-t°mSv (2007) 2. Ckvem-anI hn⁄m-\-tIm-iw. hmeyw 2. FUn. Sn.sI A_vZp-√. Ckvem-anIv ]ªn-jnwKv lukv, tImgn-t°mSv Jp¿-B-\ns\ ]mc-ºcy hymJym\ coXn-im-kv{Xa-\p-kc - n®v hymJym-\n-°p-tºmƒ 1 Jp¿- B s\ A\n- t j- [ y- a mb ssZh- { K- Ÿ - a mbn ImWp∂p 2. bp‡n-sb-°mƒ hnizm-k-Øn\v ap≥K-W\ \evIp∂p 3. a\p-jy-s\-°mƒ A[n-Imcw ssZh-Øn\v \evIp∂p 4. _lp-Im-enIw 5. km¿h-Im-enIw/ \nc-t]£w 6. kzmX-{¥ysØ Bflo-b-am-bmWv ho£n-°p-∂Xv 7. ]q¿h-Km-an-If - psS Adn-hp-Isf {]am-Wa- mbn ]cn-KW - n°p-∂p. Ah-tbmSv ssh⁄m-\n-I-amb kwhmZw \SØp-∂p. 8. {]Xy-b-im-kv{X-ap-‡-amWv 9 `uXn-Ia- mb \oXn-°p-]cn ssZhn-Ia- mb \oXn°v ap≥KW\ \evIp∂p 10 B[p-\n-I-X°p apºmWv 11. {]am-W-ßsf Jp¿-B≥ kp∂Øv CPvam-Av XpSßn X´p-If - mbn Xncn®v khn-ti-ja- mb {]m[m\yw \evIn kzoI-cn-°p-∂p. 12. Ad-_n-`m-j-bpsS A{]-am-ZnXzhpw ssZhn-I-Xbpw AwKo-In-cn-°p-∂p. 13. Ckvem-anse ASn-ÿm\ \nb-a-ßƒ Imtem-Nn-Xambn am‰m-hp-∂-X√ 14. Jp¿-B≥ au\w ]men-°p∂ hnS-hp-Iƒ ]q¿Øo-I-cnt°-≠Xv lZo-kp-I-fmWv 15. GsX-¶n-ep-samcp kmaq-lnI ]£w tN¿∂v Jp¿-B≥ hmbn-°m≥ ]mSp-≈-X√ 16. Jp¿-B\ - nepw lZo-knepw \n¿W-bn-®n-´n-√mØ B\pIm- e nI {]iv \ - ß ƒ°v ]cn- l mcw Jp¿- B - \ nI hymJym-\-ß-fn-emWv BZyw ]c-tX-≠-Xv. 17 \ne-hn-ep≈ Jp¿-B≥ hymJym-\-ß-fn¬ AwKo-I-cn°-s∏-´-h-sb√mw GsX-¶n-ep-sam-c-f-hn¬ Jp¿-B-\pambn tN¿∂p-\n-ev°p-∂p. 18 Jp¿-B≥ hymJym-\ß - ƒ Hcp GI ]mT-Øn-te-°p≈ (CPvam-Av) At\z-j-W-ß-fmWv 19. Jp¿-B≥ hymJym-\-Øn\v \n›nX tbmKy-X-Iƒ Bh-iy-am-Wv. 20 Jp¿-B-\n¬ JWvUn-X-amb Imcy-ß-fn¬ ]p\¿hmb\ Bh-iy-an√

{]_‘ kam-lmcw

Jp¿-B-\ns\ B[p-\nI˛DØ-cm-[p-\nI kmaqlnI kn≤m-¥-ß-fpsS hgn-bn¬ hymJym-\n-°ptºmƒ 1. Jp¿-Bs\ sSIvÃv Bbn ImWp∂p. 2. tIh-e-amb hnizm-k-sØ-°mƒ kml-N-cym-\p-km-cnbmb tIh-e-bpIvXn°v {]m[m\yw \¬Ip∂p. 3. a\p-jy\pw Ah-cpsS kaImenI {]iv\-ßƒ°pw apJy-ÿm\w \¬Ip-∂p. 4. GI-Im-enIw. 5. Ncn-{X-]cw/Bt]-£nIw. 6. kzmX-{¥ysØ Hcp `uXnI aqey-ambn ImWp∂p. 7. Ah bmYm-ÿn-XnI \ne-]m-Sp-I-fmbn I¬]n®v am‰nsh-°p∂p. Jp¿-Bs- \-am{Xw {]am-Wa- mbn I¬]n-°p∂p. 8. {]Xy-b-im-kv{X-]-c-amWv. 9. ssZhn-I-amb \oXn-sb-°mƒ `uXn-I-amb \oXnsb Bkv]-Z-am°p∂p. 10. B[p-\n-Ihpw DØ-cm-[p-\n-I-hpamWv. 11. hmZ-Øn\p tbmPn® {]am-W-ßsf am{Xw kzoI-cn°p-∂p. As√-¶n¬ kp∂-Øm-bm¬ t]mepw \ncmI-cn-°W - w. 12. Ad-_n-`m-jsb Ncn-{X-]-c-amb Hcp kml-N-cy-ambn am{Xw ImWp-∂p. 13. amt‰-≠-XmWv (35). 14. ka-Im-enI hmb-\-°m-cmWv (36˛37). 15. Ct∂m-fa- p-≠m-bXv ]pcp-j] - £ - a- m-bn-cp-∂p. AXv P\m[n-]-Xy-]-c-hpw kv{Xo]-£-hp-am-t°-≠-Xp≠v. 16. Jp¿-B-\n¬ tXS-Ww. AXn-\-\p-k-cn®v Jp¿-B≥ ]p\¿hmb\ \-SØ-Ww. 17. \ne-hn-ep≈ F√m Jp¿-B≥ hymJym-\-ßfpw enwKhn- t h- N - \ - Ø n¬ A[n- j v T n- X - a mWv . AXn- \ m¬, Ahsb adn-IS- t- °-≠X - p≠v. (F√m F∂Xv Ban\m hZq-Zns‚ {]tbm-K-amWv 48) 18. Jp¿-B\v ]e ]mT-ßƒ km[y-am-Wv, km[y-am-IWw (60). 19. Ad-_n-`m-j-bn-ep≈ Adnhpw B[p-\nI hn⁄m\o-b-ß-fn-ep≈ Ah-Km-lhpw am{Xw aXn. 20. JWvUn-Xa- mb Imcy-ßƒ H∂p-an-√. Jp¿-B≥ t]mepw X\nsb JWvUn-X-a-√.

153

bAvJq_v s]m∂m\n

bqtdm-]y≥ \thm-∞m-\-Ønse CkvemanI kzm[o\w

B[p\nI ]m›mXy temIw Ih¿s∂-SpØ Atd-_y≥ kwkvIrXn-bpsS Aaq-ey-amb A£-bJ-\n-If - psS tiJ-ca - mWv C∂v \mw ]Tn®p sIm≠ncn- ° p∂ ]m›mXy hnZym- ` ym- k w. Ad- _ v ˛ CkvemanI kwkvIm-csØ ad-]n-Sn®psIm≠mWv ]m›mXy kwkvIm-chpw bqtdm-]y≥ kwkvIm-chpw ]ptcm-KXn {]m]n-®X - .v bqtdm tI{µo-Ir-Xa - mbn C∂v cNn®psIm≠n- c n- ° p∂ bqtdm- ] y≥ Ncn{X cN\mcoXn XnI®pw bmYm¿∞y-ßsf aqSn-sh-°p∂Xpw temI P\-Xsb h©n-°p-∂X - p-am-W.v bqtdm tI{µo-IrX Ncn-{X-Im-c∑ - m¿ Xß-fpsS Bhiy-ßƒ A\p-k-cn®v temIsØ ]Sn-™mdv F∂pw Ing°v F∂pw a[y-]q¿h-tZ-i-sa∂pw hnZq-c-]q¿h-tZ-i-sa∂p-sa√mw a\-∏q¿hw hn`-P\w \S-Øn-b-t∏m-gmWv temI-Øns‚ CXc `mK-ßsf \ncm-I-cn-°p-∂, X≈n-∏-d-bp-∂-Xp-amb ]Sn-™m-dns‚ H_vk-j≥ AXns‚ ]mc-ay-Øn-se-Øn-b-Xv. bqtdm- ] y≥ Ckv e man\v Im¬]- \ n- I - a mb AXns‚ Ncn{Xw ]d-bm-\p-≠v. CkvemanI \mK-cnI-Xsb ad-]n-Sn-°p-Ibpw F∂n´v AXns\ A‘Imc Ime-L´w F∂v hnti-jn-∏n-°p-Ibpw AXnte°v Npcp-°ns°-´p-Ibpw sNbvXn-´mWv bqtdm-]y≥ \mK-cn-IX Xg®phf-cp-∂X - v. bqtdm-]ns\ AXns‚ A‘-Im-c-Øn¬ \n∂pw aX bmYm-ÿnXn-I-cpsS ssIbn¬ \n∂pw {]Im-i-Øn-te°v Db¿Øn-∏n-Sn®Xv Dkvemam-bn-cp-∂p. Ncn-{XsØ XncpØn Fgp-XpI F∂Xv hfsc _p≤n-ap-t´-dnb ]Wn-bm-W.v F∂m¬, Ncn-{X-Øns‚ \n¿am-W-Øn¬ apJy-amb ]¶p-h-ln-°p-Ibpw F∂m¬ Ncn-{X-Øns‚ ]pdw tamSn-I-fn¬ \n∂pw BJym\ coXn-Iƒ°nS-bn¬\n∂pw B´n-∏p-d-Øm°p-I-bmWv sNbvX-Xv. Ckveman-s\bpw AXns‚ 154

BZ¿i-sØbpw Icn-hm-cn-tØ-°p-Ibpw aX-au-enI-hm-Zn-Iƒ km{am-PyXz hntcm-[n-Iƒ aX-{`m-¥∑ - m¿ F∂n-XymZnbp≈ ]Z-{]-tbm-Kß - ƒ sIm≠v Bt£]n-°p-I-bmWv temI-\n-¿am-W-Øns‚ At∏m-kvXe-∑m¿ sNøp-∂-Xv. Xo¿®-bmbpw ¢mkp-I-fnepw bqWn-th-gvkn-‰n-If - nepw Ncn-{X-cN - \ - sb [n°-cn-°p∂Xpw bmYm¿Yy-ßsf ad-®p-sh-°p-∂X - p-am-Wv. Ncn-{XsØ AXns‚ bmYm¿Yy t_m[y-ßf - n¬ \n∂p-sIm≠p Xs∂ ho£n-t°-≠-Xp-≠v. Ncn{XsØ C°mewhscbpw AXns‚ bmYm¿Yy-ßfn¬\n∂v ho£n- ° p- I bpw \nco- £ n- ° p- I bpw sNbvXh - c - mWv apkvenw Ncn-{X-Im-c∑ - m¿. AXn-\p≈ G‰hpw henb sXfn-hmWv A¬In≥µn-bpsS Cu hm°p-Iƒ: kXyw GXv t{kmX-kp-I-fn¬ \n∂p-h∂m¬ Xs∂bpw AXn-t\m-Sp≈ IS-∏mSv AwKo-Icn-°p-∂X - n¬ \mw \mW-t°Sv Im´n-°q-Sm, Ahsb \ap°v \¬In-bn-´p≈Xv ap≥ Xe-ap-d-I-fm-bmepw hntZi P\-X-I-fm-bm-epw. a\p-jy-N-cn{Xw cq]-s∏´Xv hyXykvX kwkvIm-cß - f - psS CS-Ie - c - p-If - n-eqsSbpw {]Xn-{]-h¿Ø-\Ø - n-eq-sS-bp-am-sW∂v At±l-Øn\v H´p-an-°h - t- c°mƒ \∂mbn Adn-bm-am-bncp-∂p. Hcp]s£ Ing°pw ]Sn-™mdpw XΩn-ep≈ B[p-\nI hnhm-Z-ßƒ°p≈ G‰hpw anI® ]cnlmcw A¬ In-µn-bpsS Cu hm°p-I-fnep≠v.

bqtdm-∏n-te-°p≈ Ckvemans‚ {]thi\w A∫mkn Ime-L´- Ø - n¬ `c-WI - q-SsØ `b∂v \mSp-hn´ A_vZp¿dlvam\p_v\p Zm°n¬ \n∂mWv B[p-\nI temI-Øns‚ \n¿an-Xn-bn-te°v hgn ImWn-°p-Ibpw AXns‚ \n¿am-WØ - n¬ kvac-Wob- a mb ]¶v hln- ° p- I bpw sNbv X bqtdm]y≥˛CkvemanI Ncn-{X-Øn\v XpS°w Ipdn-°s - ∏-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Sp-∂X - v. temI-Nc - n-{X-Øn¬ ad-°s - ∏´/Ah-KW - n-°s∏´ Hcp Ncn-{X-amWv bqtdm-∏nse Ckveman\p ]d-bm-\p-≈-Xv. A©v apX¬ ]Xn-\©mw \q‰m≠v hsc bqtdm∏v A‘-Im-c-Øn-em-sW-∂p≈ bqtdm]y≥ Ncn{X t_m[w krjvSn® kmwkvIm-cnI kmaq-lnI {]Xn-^-e-\-ßsf B[p-\nI Ncn{X cN\mcoXn- b nepw Ncn- { X- Ø nepw sXfn™p ImWm≥ km[n-°p-∂X - m-W.v A‘-Im-cØ - ns‚ ImeL´w F∂v hnfn-°-s∏-Sp∂ bqtdm-∏nse A©p apX¬ ]Xn-\©v \q‰m≠v hsc Xnfßn \n∂ bqtdm-]y≥ \mK-cn-IX - ]mT-]p-kX v I - ß - f - n¬ C∂pw A\y-am-Wv. bqtdm-]y≥ \mK-cn-IX - b - psS thcp-Iƒ Bg-Øn¬ FØn \n¬°p-∂X - v, kvs]bv\n-te°pw CuPn-]X v n-te°pw ]uckvXycmPy-ßf - n-te-°p-am-W.v bqtdm-]y≥ \thm-∞m-\-Øns‚ apJy t{]c-I-amb {Ko°v, em‰n≥ \mK-cn-I-X-bpsS hf¿® \o≠pInS°p∂ CuPn-]vXn-te°pw ]uckvXy \mSp-I-fn-te°p-am-Wv. CXn-te°p shfn®w hoip∂ Hcp-]mSv sXfn-h-pIƒ sltdm-tUm-´-kns‚ {KŸ-ß-fn¬ ImWm≥ Ign-bpw. CuPn-]X v p-Im-cn¬\n∂pw anI® sshZy-tc-JI - ƒ e`n-®n-´p-≠v. am{X-a√ - , tIm Hmw t_m t£{X-Øn¬ sImØn-sh® tcJ-Iƒ hni-Zo-Ic - n-°p-∂Xpw kqNn∏n-°p-∂Xpw CuPn-]vXp-Im-cn¬ \ne-\n-∂n-cp∂ ssh⁄m-\n-I-amb Adn-hn-t‚bpw ]ptcm-K-Xn-bptSbpw taJ-e-bn-te-°m-Wv. sYbn¬kn-\pw ss]YtKm-dn-kn-\pw lnt∏m-{Im-‰-kn\pw F{Xtbm apºv Xs∂ CuPn-]vXp-Im¿ sshZy-im-kv{X-Ønepw a‰p imkv{X-Ønepw hf-sc-tbsd ap∂n-´n-cp-∂p. lnt∏m{Im-‰-kv˛sshZy-Øns‚ ]mT-ßƒ ]Tn-°m≥ 20 h¿jw CuPn-]X v n¬ Xma-kn-°p-Ibpw Ahn-sS-\n∂v sshZy-im-k{v Xhpw a‰-dn-hp-Ifpw Ic-ÿa - m-°p-Ibpw sNbvXp. CuPn-]vXn¬\n∂v Is≠-SpØ FUzn≥ ]m∏n-d-kmWv saUn-°¬ ]m∏n-d-knse G‰hpw henb tcJ. Alvtamkns‚ ImeØv _n.kn 507˛526 BWv anen-‰k - nse ssXbn¬kv CuPn-]vXnte°p hcp-∂-Xv. {]mNo\ CuPn]vXnse t£{Xßƒ {Ko°v sshZy-im-kv{X-Øns‚ tI{µ-ß-fm-bncp-∂p. shdpw XØz-ßfpw \nb-a-ßfpw Bbn-cp∂ {Ko°v hn⁄m-\sØ bp‡n-sIm≠pw _p≤nsIm≠pw {]mtbm-KnI \nco-£Ww sIm≠pw hn]pe-am-°n-bXpw Db¿Øn-s°m-≠p-h-∂Xpw apkvenw imkv{X-⁄∑ - m-cm-Wv. apkvenw XØz-Nn-¥I - ∑ - mcpw imkv{X-⁄-∑mcpw Bb C_v\p ko\, A¬P-kcn, Ah-tdm-kv, A¿dm-kn, A¬_n-dq\n F∂n-hcmWv B[p-\n-IX - °pw B[p-\nI bqtdm-]y≥ \thm∞m-\-Øn\pw XpS°w Ipdn-°p-Ibpw ]n∂oSv AXns‚ ÿm-]-I-cmbn ]cn-K-Wn-°s∏Sm-Ø-h-cmbn-Øo-cp-Ibpw sNbvXXv. sshZy-im-kv{X-Øns‚ ]nXmhv F∂- d n- b - s ∏- S p∂ lnt∏m- { Im- ‰ - k n\v F{Xtbm h¿j-ßƒ°p apºvXs∂ Cwtlm-tSm∏v Ccp-∂q-dn-e-[nIw tcmK-ßƒ Xncn-®-dn™n-cp-∂p. bqtdm-]y≥ \thm-∞m-\Ø - ns‚ {][m\ LS-I-

{]_‘ kam-lmcw

ßƒ kmln-Xyw, kmt¶-XnIX, XØz-Nn-¥, Ie, imkv{Xw XpS-ßn-b-h-bm-Wv. B[p-\nI Ncn-{X-Imc-∑m-cpsS A`n-{]m-b-Øn¬ bqtdm-]y≥ \thm∞m\w Bcw-`n-°p-∂Xv C‰-en-bn¬ \n∂m-sW-∂mWv. C‰m-en-b≥ \thm-∞m\w XpS°w Ipdn-°m≥ {][m\ ImcWw ]Xn-\©mw iXm-_vZ-Øns‚ BZy Ime-L´- Ø - n¬ sltdm-tUm-´kv, Xp_n-ssUUn-kv, s]mfo-_n-bk - v, kntam-kvX\ - o-kv, CkvIn-\okv, Acn-sÃm-´n¬ XpS-ßn-b-h-cpsS cN-\-Iƒ C‰en-bn-se-Øp-Ibpw (apkvenwIƒ ]cn-jvIc - n® Ahÿ-bn¬) AXv ]n∂oSv \thm-∞m-\Ø - n\v \nan-Øam-hp-Ibpw sNbvXp. 14,16 \q‰m-≠p-Iƒ°nSbn¬ hf¿∂ph∂ imkv{X {]Xn-`-Isf Ch-cpsS Nn¥Iƒ kzm[o-\n-°p-Ibpw Ah¿ AXns\ hnim-eam-°p-Ibpw sNbvXp. bqtdm- ] y≥ \thm- ∞ m- \ - Ø n\v Du¿Phpw `mhhpw {Ko°v, tdma≥ km{am-Py-Øn¬ \n∂msW∂p≈ s]mXpt_m[w C∂pw \ne-\n¬°p-∂p≠v. A©mw \q‰m-≠n\v apºv AkvX-an® {Ko°v tdma≥ Nn¥- I fpw imkv{Xhpw Iebpw Fßs\bmWv ]Xn-aq∂mw \q‰m-≠nse imkv{X⁄-∑m¿°v t{]c-Ihpw Nme-Ih - p-amb i‡n-bmbn h¿Øn-°p-∂Xv? A©mw \q‰m-≠p-ap-X¬ GI-tZiw 14,15 \q‰m≠v hsc bqtdm∏v A‘-Im-cØ - n-em-sW∂v ]d-bp-Ibpw AXn-t\m-sSm∏w Xs∂ A©mw \q‰m≠n\p apºp≈ {Ko°v tdma≥ km{am-Py-Øn¬ \n∂mWv bqtdm-]y≥ \thm-∞m-\Ø - n\v {]tNm-Z\ - ambn h¿Øn-°p-∂s - X∂v ]d-bp-Ibpw {]N-cn-∏n-°pIbpw sNøp-∂Xv F{X henb auVy-Ø-am-Wv. bqtdm∏v A‘-Im-c-Øns‚ Bg-ß-fn-te°v hens®-dn-b-s∏-Sp-∂Xv Ckvemans‚ bqtdm-∏n-te-°p≈ IS∂phc-thm-Sp-Iq-Sn-bm-W.v AXm-bXv, F.Un 732˛¬. kmaqly \c-hwi imkv{X-⁄-\mb {_o t^¿´v (1876˛1948) ]d-bp-∂Xv imkv{Xw apkvenwItfmSv hfsc IS-s∏-´n-cn-°p∂p F∂m-Wv. ]Xn- s \´mw \q‰m≠v hsc {^m≥knse samsksem k¿h-Ie - m-im-eb - n¬ C_v\pko\-bpsS {KŸ- ß ƒ ]Tn- ∏ n- ° - s ∏- S p- I bpw AXv henb kzm[o\w sNep-Øp-hm≥ CS-bm-hp-Ibpw sNbvXp.

C‰-en-bnse \thm-∞m-\hpw apkvenwIfpw C‰-en-bn¬ \thm-∞m\w Bcw-`n-°p-∂Xv {^UdnIv c≠ma(1215˛1250)s‚ Ime-Øm-W.v tdmam km{amPy-Øns‚ N{I-h¿Øn-]Zw Ae-¶-cn® Ct±lw Ck-s_√m cmP-Ip-am-cn-sb-bmWv hnhmlw Ign-®Xv. C‰-en-bnse \thm-∞m-\-Øn\v XpS°w Ipdn°m-\p≈ ImcWw Ct±-la - m-W.v Ct±lw C‰-en-bn¬ t\∏nƒ k¿h-I-em-ime ÿm]n-°p-Ibpw Ahn-Sß-fn¬ apkvenw imkv{X-⁄-∑m-cpsS {KŸ-ßƒ hnh¿Ø\w sNø-s∏-Sp-Ibpw ]Tn-∏n-°p-Ibpw sNbvXp. apkvenw Adn-hn-t\mSv Xm¬]-cy-ap-≠m-bn-cp∂ 155

At±-l-Øn\v ssh⁄m-\n-I-ambn Db-cm≥ Ign™Xv Hcp Ipcn-ip-bp-≤Ø - n¬ ]s¶-Sp-°m≥ km[n®Xv hgn-bm-Wv. B Ipcnip bp≤-Øn\p tijw ssh⁄m-\n-I-amb Xzc At±-l-Øn¬ D≠m-bn. ]uckvXy \mSp-I-fnse Jeo-^-am-cp-ambn \√ _‘-amWv {Û-dn-In-\p-≈-Xv. CuPn-]vXnse Aøq_n kp¬Øm\pw kzem-lp-±o≥ Aøq-_n-bpsS acp-aI - \ - mb A¬ Imdn≥ apl-ΩZp (1218˛1238) ambn´v hfsc ASpØ _‘w D≠m-bn-cp-∂p. ssh⁄m\n-I-amb hnj-b-ßƒ Jeo-^-tbmSv kwi-b-ßƒ tNmZn- ° p- I bpw CuPn- ] v X nse ]fin- X - ∑ m¿ AXn\v adp-]Sn \¬IpIbpw sNbvXn-cp∂p. C‰-enbn¬ XpS-ßnb \thm-∞m-\a - mWv ]n∂oSv a‰v bqtdm]y≥ \mSp- I - f n- t e°v {]h- l n- ® - X v . {Û- d nIv ÿm]n®v t\∏n¬ k¿h-I-em-ime bqtdm-∏nse BZy k¿h-I-em-im-e-bm-bn-cp∂p CkvemanI hn⁄m-\-ßfpw Ad_n `mjbpw AhnsS ]Tn-∏n°-s∏-´p. ]uckvXy \mSp-I-fn-te°v {InkvXp-a-XØns‚ {]N-c-W-amWv AXv hgn Ah¿ e£y-an-ńcp-∂X - v. C‰-en-bn¬ ]n∂oSv amdn-h∂ cmPm-°∑ - m¿ Ad_n-bnse Aaqey {KŸ-ßsf hnh¿Ø\w sNøp∂- X n\v t{]m¬km- l \w \¬In. C°m- c - W Øm¬Xs∂ tSmf-an-bpsS {KŸ-ßfpw Ad-_nbn¬\n∂v bqPn≥ (A-ao¿ F∂v Adn-b-s∏-Sp-∂p) F∂ hy‡n-bpsS klm-b-tØmsS hnh¿Ø\w sNø-s∏-Sp-Ib - m-Wp-≠m-bX - .v bqtdm-]y≥ B[p-\nI kmln-Xy-Øn\v XpS°w Ipdn-°p-Ibpw {]tNm-Z-\am-Ip-Ibpw sNbvX Ieoe h Znw\bpw Ct±-lØns‚ klm- b - t Øm- s S- b mWv {Ko°n- t e°v hnh¿Ø\w sNø-s∏-´-Xv. CkvemanI ssh⁄m-\nI imkv{X kmlnXy {KŸ-ßƒ bqtdm-]y≥ `mj-If - n-te°v hnh¿Ø\w sNø-s∏-´t- XmSp IqSn aX ta[m-hn-ØØ - ns‚ ssIIfn¬\n∂v bqtdm∏v hyXn-N-en-°m≥ XpS-ßn. PqX∑mcpw {InkvXym-\n-If - p-amb Bfp-Iƒ dmkn, Jhmd-kvan, A¬_n-dq\n XpS-ßn-bh - s - c-t∏m-ep≈hcpsS {KŸ-ßƒ hnh¿Ø-\-Øn\v hnt[-b-am-Ip-Ibpw ]e-Xnepw {KŸ-I¿Øm-hn-s\tbm As√-¶n¬ {KŸI¿Ømhv {]Xn-\n-[m\w sNøp∂ {]Xy-bi - m-kv{XsØtbm ad-]n-Sn-®mWv hnh¿Ø\w sNø-s∏´v ]pdØv h∂n-cp-∂-Xv. knknen kvs]bn\n¬ \n∂pw hyXn-cn-‡-amb H´-\h - [n kwkvIm-cß - f - psS (apkvenw, {InkvXy≥, PqX≥) ka-\z-b-am-bn-cp-∂p. AXn-\m¬ Xs∂ apkvenw kwkvImcw hfsc s]s´∂v Xs∂ a‰v aX-hn-`m-K-ß-fn-te°v hym]n-®p. Ie, imkv{Xw, kmlnXyw F∂n-hb - n-eq-sS-bmWv CkvemanI kmwkvIm- c nI Nn”- ß fpw hn⁄m\hpw bqtdm-∏n-se-Øn-b-Xv. Ad_n Ie bqtdm-∏n¬ DS-\ofw hym]n-®p. Ums‚-bpsS ]c-temIsØ Ipdn-®p≈ Nn¥bpw Adnhpw Inń-bXv ]uckvXy-cn¬ \n∂m-Wv. 1300 Iƒ°v apºv bqtdm-]n¬ 156

imkv{Xw A\y-am-bn-cp-∂p. B[p-\nI ck-X-{¥Øn\pw bqtdm-]y≥ \thm-∞m-\-Øn\pw ASnØd]mIn-bXv apkvenw imkv{X-⁄∑mcpw XØzNn- ¥ - I - ∑ m- c p- a m- b n- c p- ∂ p. 1600˛\p apºv {Ko°v XØzNn-¥bpw AXns‚ kwkvIm-ch - p-amWv bqtdm]y≥ \thm-∞m-\Ø - n\v \nan-Øs - a-∂p-ap-≈Xv Bcpw Xs∂ tNmZyw sNbvXn-cp-∂n-√. BZy {Ko°v XØzNn- ¥ - I - \ mbn Adn- b - s ∏- S p∂ ss]Y- t Km- d kv (_n.kn:580˛489) CuPn-]X v n¬ \n∂mWv hn⁄m\w Ic-KX - a - m-°n-bX - v. 795˛¬ IS-emkv ^mIvSdn kvs]bn-\n¬ ÿm]n°p-tºmgpw bqtdm-]y-∑m¿ shdpw tXmep-I-fpW°nbmWv FgpXnbncp∂Xv. Ipcnipbp≤- t Øm- S p- I q- S n- b mWv apkv e nw hn⁄m\w bqtdm-∏n-te°v {]h-ln-°m≥ XpS-ßnb-Xv. bqtdm-∏n-ep-≠mb aX-\-ho-I-cW {]ÿm-\ßƒ apkv e nw kv s ]bn- \ ns‚ kº- ∂ - a mb ss]XrIw ]Xn-\©mw \q‰m-≠nse bqtdm-]y≥ \thm-∞m-\-Øn\v Imc-W-ambn `hn-®n-´p-≠v.

\thm-∞m-\hpw apkvenw kvs]bn\pw bqtdm-]y≥ \thm-∞m-\Ø - n¬ \n¿Wm-bI - a - mb ]¶mWv kv s ]bn- \ n\p-- ≈- X v . bqtdm- ∏ n- t e°v kwkvIm-cØ - n-s‚bpw hn⁄m-\Ø - n-s‚bpw sh≈nsh-fn®w sImSp-ØXv Ipcn-ip-bp-≤-ßfpw kvs]bn\p-am-Wv. Ipcn-ip-bp≤w CkvemanI hn⁄m-\Øns‚ {]hml t{]c-Ia - mbn h¿Øn-®n-´p-≠v. Ipcnipbp-≤a - mWv CkvemanI hn⁄m-\Ø - ns‚ bqtdm∏n-te-°p≈ Ne-\-i-‡n-bmbn h¿Øn-®-sX∂pw B[p-\nI bqtdm-∏ns‚ ]nd-hn°v Imc-W-sa∂pw _lp-`q-cn-]£w Ncn-{X-Im-c-∑mcpw AwKo-I-cn-°p∂n- √ . tKmÃ¨ ssetkm¨ Ad_v kwkvImcw F∂ ]pkvX-I-Øn¬ C{]-Imcw ]dbp-∂p-≠v. Nne Fgp-Øp-Im¿ ]d-bp-∂-Xp-t]mse Ipcn-ip-bp-≤-ß-f√ bqtdm-∏n¬ hn⁄m\w hnX-dnbXv ]Ømw \q‰m-≠n¬ XpS-ßp-Ibpw ]{¥≠mw \q‰m-t≠m-Sp-IqSn Ah-km-\n-°p-Ibpw sNø-p∂ Ipcnip-bp-≤-Øn¬\n∂v bqtdm-]y≥∑m¿ henb ]mTw ]Tn-®n-´p-≠v. A©mw \q‰m-≠n\p apºv a¨a-d™ {Ko°v XXz-Nn-¥-bmWv bqtdm-]y≥ \thm-∞m-\Øn\v \nan-Øa - m-bs - X∂v ]e Ncn-{X-Im-c∑ - mcpw ]dbp-∂p. B[p-\nI temIsØ ]e Ncn-{X-Im-c∑ - mcpw C°mcyw \ncm- I - c n- ° p- ∂ p- ≠ v . F.Un:1130˛¬ sdbva≠v F∂ _nj-∏ns‚ t\Xr-Xz-Øn¬ Ad_n `mjm- I rXnIƒ bqtdm- ] y≥ `mj- I - f n- t e°v hnh¿Ø\w sNø-s∏-Sp-Ibpw Hcp hnh¿Ø\ {]ÿm\w cq]o-Ic - n-°s - ∏-Sp-Ibpw h≥hnP-bØ - n-seØp-Ibpw sNbvXp. B[p-\nI bqtdm-∏nse ]e imkv{X⁄∑mcpw hn⁄m\w tXSn-bXv knkn-enbn-tebpw kvs]bn-\n-tebpw bq\nth-gvkn-‰n-Ifn¬\n∂mWv. A¿dm-kn, C_v\p-dp-ivZv, KWn-Ximkv{X ]fin-X≥ A¬ Jhm-cn-kvan, C_v\p J¬Zq≥ XpS-ßn-b-h-cpsS IrXn-Iƒ bqtdm-]y≥

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

`mj-If - n-te°pw hnh¿Ø\w sNø-s∏-Sp-Ibpw AXv hºn® kzm[o\w sNep-Øp-Ibpw sNbvXp. XØzimkv{Xw, sshZy-imkv{Xw, tPymXn-im-kv{Xw, KWnXw XpS-ßnb H´-\-h[n hnj-b-Øn¬ H´-\h[n {KŸ-ßƒ Fgp-Xnb C_v\p-ko-\-bp-sSbpw {KŸ-ßƒ bqtdm-∏n-te°v hnh¿Ø\w sNbvXp. C_v\p dpivZns‚ Nn¥-If - mWv bqtdm-]y∑m¿°v _‘-\-ß-fn¬\n∂pw ]pdØv IS-°p-∂-Xn-\p≈ {]tNm-Z\ - a - m-bX - v. At±-lØ - ns‚ Nn¥ bqtdm-∏n¬ hym]n-°p-Ibpw Ah bqtdm-]y≥ \thm-∞m-\Ø - n\v Xd-°-√n-Sp-Ibpw sNbvXp. \nckn-°m-\m-hmØ Xc-Øn-emWv Ad-_n-IfpsS ]¶v. apkvenwIƒ A\p-Zn\w apt∂-dn-s°m≠n-cn-°p-Ibpw ssh⁄m-\nI kmwkvIm-cnI [njW-bn¬ ap∂n´p \n¬°p-Ibpw sNbvXp. kvs]bn-\n-tebpw knkn-en-bn-tebpw k¿h-Iem-im-eb - n¬\n∂v hn⁄m-\Z- m-ln-If - mb bqtdm-]y∑m¿ h∂p ]Tn- ® p. Ah- c n¬ s]´ Hcm- f mWv sk¬Ã¿ c≠m-a≥ F∂ t]cn¬ Adn-b-s∏´ am¿∏m∏ Kn≥_¿´v . IqSmsX Xs∂ tdmP≥ tk°¨, enb-W¿sUm, B≥k¿´v, jo\n-b¿ XpSßnb \nc-h[n imkv{X-⁄-∑m¿ Chn-S-ß-fnse bqWn-th-gvkn-‰n-bpsS k¥m-\ß - f - m-bn-cp-∂p.

bqtdm-]y≥ \thm-∞m-\w, imkv{Xw, apkvenwIƒ bqtdm-]y≥ \thm-∞m\w Bcw`w Ipdn-°s∏´Xpw bqtdm∏v D∂Xn {]m]n-®Xpw apkvenwI-fm¬ BsW-∂-Xn-\p≈ G‰hpw henb sXfn-hm-Wv, Cw•ojv, {Ko°v, eØo≥ `mj-I-fnepw D]-tbm-Kn®p-sIm-≠n-cn-°p∂ ]e Ad_n ]Z-ßf - pw. bqtdm∏v A‘-Im-c-Øn¬ BIp-tºmƒ apkvenwIƒ ]ptcmK- X n- b psS D∂- X n- b n- e m- b n- c p- ∂ p. Ct∂hsc temIØv I≠p-]n-Sn-®n-´p≈ \£-{X-ß-fpsS 95% t]cpw apkvenwI-fp-sS-Xm-Wv. {Ko°v sshZy-im-kv{XØn-te°v ]co-£-Wm-fl-I-amb ho£Ww Iq´nt®¿ØXv apkvenwI-fm-bn-cp-∂p.

sshZy-imkv{Xw temIØv C∂v sshZy-im-kv{X-Øns‚ ]nXmhmbn IW-°m-°-s∏-Sp∂Xv lnt∏m-{Im-‰-km-Wv. F∂m¬, _n.-kn. Ime-L-´-Øn¬ Pohn-®n-cp∂ lnt∏m-{Im-‰kv sshZy-im-kv{X-Øns‚ BZy-]m-Tßƒ ]Tn-®Xv CuPn-]vXn¬ \n∂m-bn-cp-∂p. lnt∏m{Im-‰k - n\v F{Xtbm h¿jw apºv Xs∂ 200 e[nIw tcmK-ßfpw Ah-°p≈ acp-∂p-Ifpw lnw tlmt´m∏v Is≠-Øn-bn-cp-∂p. Atd-_y≥ imkv{X-Øns‚ P∑-`q-an- Pp≥Unjm-∏q¿ kvIqfm-W.v Ing-°≥ tdmam-km-{am-Py-Øns‚ `c-Wm-[n-Imcn knt\m Ctkm-dn-°kv (455˛491) kndnb-bn-sebpw GZ-kn-bb - n-sebpw hnZym-feb-ßf - nse ]fin-X-∑m¿ s\kvt{X-dn-b-∑m-cmbn Xo¿∂n-cn-°p∂p-sh∂v {]Jym-]n-°p-Ibpw Ahsc i]n-°p-Ibpw sNbvXt- XmSp IqSn {Ko°v XØz-Nn¥ ]Tn-∏n-°p∂

{]_‘ kam-lmcw

hnZym-e-b-ßƒ AS-®p-]q-´n. AhnSsØ ]fin-X∑m¿ Ae™p \S-°p-Ibpw Pp≥Un-jm-∏q-cn¬ A`bw tXSp-Ibpw sNbvXp. Ahsc Ipt{km cmPmhv kzoI-cn®v Pp≥Un-jm-∏q-cn¬ Hcp hnZymebw ÿm]n-°p-Ibpw sNbvXp. Pp≥Un-jm-∏q¿ Db¿Øp-hm≥ Ipt{km {ian-°p-Ibpw AXn¬ hnPbn-°p-Ibpw sNbvXp. 638˛¬ t]¿jy≥ km{amPyw apkvenwIƒ°v Iog-Sß - p-∂t- Xm-Sp-Iq-Sn-bmWv Pp≥Unjm-∏q¿ apkvenwIƒ°v ap∂n¬ AXns‚ hmXn-epIƒ Xpd-°-s∏-Sp-∂-Xv. Ahn-S-∂-tßm´v hn⁄m-\Øn¬ \o¥n-Øp-Sn-°p-I-bm-bn-cp∂p Ah¿. a[y-Im-e-L-´-Øn¬ Xs∂ et_m-d-´-dnbpw _oam-cn-ÿm\p(B-ip-]{- Xn)Ifpw ]uc-kX v y-ta-Jebn¬ D≠m-bn-cp∂p. B[p-\n-I B-ip-]{- Xn-If - p-ambn InS-]n-Sn-°p-∂-Xm-bn-cp∂p Ah. Atd-_y≥ sshZy-im-k{v X-Øns‚ h‡m-°f - n¬ Hcm-fmWv dmkn. XØz-Nn-¥, sshZy-im-kv{Xw, tKmfimkv{Xw XpS-ßnb H´-\h - [n Imcy-ßf - n¬ ]Sn™m-d≥ temIØv dmkkv F∂-dn-b-s∏-Sp∂ BfmWv A_q-_-°¿ apl-Ω-Zp_v\p kI-cnøm dmkn. _mKvZm-Znse henb Bip-]-{Xn-bpsS Xeh\pw Jeo^ ap‡m-kns‚ (921˛907) sIm´mc sshZy-\p-am-Wt- ±-lw. ]co-£W - m-flI - a - mb sshZyim- k v { X- Ø ns‚ BZy- I me h‡m- h m- b n- c p∂p A¿dmkn. tPm¿Pv _mƒ´≥ Ct±-l-sØ-∏‰n ]cma¿in-®Xv C{]-Im-c-am-Wv. At±-l-amWv a[y-Im-eL-´-Øn-sebpw Ckveman-sebpw G‰hpw D∂-X\mb sshZy≥. H´-\-h[n hn⁄m-\-Øn¬ Bgap≈ Adn-hp-≠m-bn-cp∂ A¿dm-knsb BZy-ambn Xncn-®d- n-™Xpw Ct±-la- m-W.v Ip´n-If - psS tcmK-sØ°p-dn®pw henb Imgv®-∏mSpw Xt‚-Xmb ho£Whpw D≈ hy‡n-bm-bn-cp∂p dmkn. CkvemanI ]fin-X-s\∂ hy‡n-Xz-Øn-ep-]-cn-bmbn imkv{X taJ-e-bnepw {]kn-≤-\m-bn-cp-∂p. dmkn-sb-t∏m-se-Øs∂ sshZy-im-kv{X-Øn¬ ]pXnb Im¬shbv]v \S-Ønb imkv{X ]fin-X\mWv klvdm-hn. ]m›m-Xy-tem-IØv _p°m-hokv F∂-dn-b-s∏-Sp∂ Ct±lw cNn® cN-\-I-fn¬ G‰hpw hne-s∏-´-XmWv A¬Xkvcn-^v. 30 hmeyßfp≈ CXn¬ k¿P-dn, saUn-kn≥, Hm¿tØm-]oUn-Ivkv, H]vXm¬ tamf-Pn, ^m¿a-t\m-f-Pn, \yq{Sojy≥ XpS-ßnb B[p-\nI temI-Øns‚ XpS°w hsc Bcpw Adn-bmØ Hcp-]mSv imkv{X-im-JI - ƒ hnh-cn-°p-∂p-≠v. am{X-a√ - , NnIn-’n-t°≠ coXnbpw AXn-\p≈ acp-∂p-Ifpw At±lw hnh-cn-°p-∂p-≠.v {]mtbm-KnI Xe-Øn-ep≈ ]co-£-W-ß-fm-bn-cp∂p At±-lØns‚ apJy ]T\ tI{µw. tIm∏-dn\v F{Xtbm apºv Xs∂ tXmƒIpg-bn¬ \n∂v ]pdØpNmSp∂ F√p-Isf ]q¿hm-h-ÿ-bn-te°v am‰m-\p≈ ]cnlmcw At±lw Is≠-Øn-bn-cp-∂p. IqSmsX {^©v k¿P-\mb Bwkpkv ]tc°v F{Xtbm \p‰m-≠pIƒ°p apºv Xs∂ c‡- ° p- g - e p- I ƒ 157

Xp∂ntN¿°p∂ hnZybpw kzmb-Øa - m-°n-bn-cp-∂p. ]{¥≠mw \q‰m-≠n-emWv eØo-\n-te°v Cu {KŸw hnh¿Ø\w sNø-s∏-Sp-∂X - .v AXn-\p-tijw bqtdm-∏nse \thm∞m\ Ime-L´w hsc At±-lØn\v henb ÿm\hpw henb t]cp-am-bn-cp∂p {^©v k¿P-\mb ssKUn Nuen-bm°v 1363˛¬ ]q¿Øn-bm-°nb At±-lØ - ns‚ {KŸw t{K‰v k¿Pdn-bn¬ 200˛e-[nIw {]mhiyw Ct±-lsØ hnh-cn°p-∂p-≠v. AXn-s\-√m-ap-]-cn-bmbn Xs∂ ]e bqWn-th-gvkn-‰n-bnepw Ah ]Tn-∏n-°-s∏-S-p∂p-≠v. k¿P-dn°v cq]wsImSpØ BZy {KŸw Ct±-lØ - nt‚-Xm-W.v Atd-_y≥ apkvenw imkv{X-⁄-\m-bn-cp∂ C_v\p A∂ôkn Kmes‚ ]ƒa-Wddn Xnbdn sX‰m-sW∂v sXfn-bn-°p-Ibpw ]ƒW-Wd - dn kn≤m¥-Øn\v XpS°w Ipdn-°p-Ibpw sNbvXp. am{X-a√, Kme-s‚bpw Ahn-k-∂-bp-sSbpw Acn-tÃm-ń-ens‚bpw {`qW-imkv{X-Øn\v ]pXnb `mh-ßƒ \¬Ip-Ibpw sNbvXp. A∂ô-knsb imkv{X Ncn{X-Im-c∑ - m¿ hnfn-°p-∂Xv c≠mw C_v\p-ko\ F∂mWv. C_v\pko\-bpsS a\-ximkv{X I≠p-]n-Sn-Øßfpw XØz-ßfpw t{^mbn-Un-s‚bpw t\m¿a≥ Ik-kn-s‚bpw Imƒbq-Kn-s‚bpw t]cn-emWv Adnb-s∏-Sp-∂-Xv. {]ta-l-sØ-°p-dn®v BZy-ambn hnhcn® Ct±lw AXns‚ ]cn-K-W-\-bn-√mØ Ahÿ-bn-em-hp-Ibpw ]n¬°m-eØv sPm\m≥ hnIvS¿ {^m¶ns‚ (1745˛1821) t]cn¬ Adn-b-s∏-Sp-Ibpw sNbvXp.

XØz-Nn¥ XØz-Nn¥ G‰hpw IqSp-X¬ Xnf-ßn-\n-∂Xv kvs]bn-\nepw knkn-en-bn-ep-am-bn-cp-∂p. Atd-_y≥ XØz-Nn-¥bpw Ah-cpsS XØzNn-¥m-]-c-amb {KŸ-ß-fpamWv bqtdm-]y≥ XØz-- Nn-¥°v ASnØ-d] - m-In-bX - v. bqtdm-]y≥ XØz-Nn-¥b - psS ]nXmhmbn ]cn-K-Wn-°-s∏-Sp-∂Xv ]m›mXy temIØv Ah-tdm-kkv F∂-dn-bs - ∏-Sp∂ CkvemanI ]finX\pw Nn¥-I\pw kvs]bn-\nse XØz-- Nn-¥-I-\pamb C_v\pdpivZv BWv. bqtdm-∏ns\ {Kkn-®n-cp∂ aXm- ‘ Xsb ]pdØv X≈m\pw {Inkv X y≥ bmYmkvYn-I-˛-aX Nn¥-I-fn¬\n∂pw bqtdm-∏ns\ tamNn-∏n-°m\pw C_v\p dpivZns‚ Nn¥-Iƒ hfsc klm-bn-®n-´p-≠v. A_q Cu˛heo-Zv, apl-ΩZv _v\p AlvaZv _v\p dpivZv(1126˛1198) a[y-Im-eL - ´- Ø - nse Nn¥-Isf i‡-ambn FXn¿°p-Ibpw A‘-hn-izmk-ßƒs°-Xn-sc-bp≈ XØz-- Nn-¥m-]c - a - mb kwhmZ-ßƒ°v t\XrXzwsImSp-°p-Ibpw sNbvXp. Ad_v CkvemanI XØz-Nn-¥-bpsS ]c-tIm-Snsb {]Xn\n-[o-I-cn® hy‡n-bmWv At±-lw. Acn-tÃm-´n-ens‚bpw πmt‰m-bp-sSbpw XØz-Nn-¥Isf i‡-ambn FXn¿Øp. a[y-Im-e-L-´-Ønse {][m\ hy‡nI-fmb C_v\pko\sb t]mep-≈h - ¿ ^ntem-k^ - n158

°¬ hnZym-e-b-ßƒ ÿm]n-°p-Ibpw CXv PqX∑m-cnepw {InkvXym-\n-I-fnepw henb kzm[o\w sNep-Øn. Ct±-l-Øns‚ Nn¥-I-fmWv ]n∂oSv sk°yp-e¿ Nn¥-Iƒ°v hsc t{]c-I-am-b-sX∂v ]e XØzNn-¥I - ∑ - mcpw Ncn-{X-Im-c∑ - mcpw A`n-{]mb-s∏-Sp-∂p≠v. C_v\p-dpivZv D∂X _u≤nI \nehm-c-ap≈ IrXn-I-fmb \n¿Wm-bI {]_-‘w (-^k¬ A¬ aJvXv), Z _p°v Hm^v FIvkvt]mknj≥ Hm^v Utam¨ kvt{S‰ohv satØUvkv dnte‰ohv ‰p Z So®nßv Hm^v dneo-Pn-b≥, Xs‚ amÃ¿ ]okmb Xlm-^pØv A¬ Xlm-^pØn F∂n-hbn-eqsS ssZh-im-kv{X-⁄-∑m-cpsS CS-bnepw eØo≥ ]Sn-™m-dn\pw CSbnepw kvac-Wo-b-amb ê-ßƒ krjvSn-®p. F∂m¬, ISpØ bmYmÿnXnI aX-hm-Zn-I-fmb Bfp-Iƒ Ct±-lsØ \nco-iz-ch - m-Zn-bm-bmWv I≠-Xv. ]Xn-s\m∂mw \q‰m≠n¬ A¬ Kkm-enbpw C_v\pdpivZpw XΩn¬ \S∂ XØz-Nn-¥m-]-c-amb kwhm-Zß - ƒ bqtdm-∏n¬ henb am‰-Øn\v Imc-Wam-bn. ]n∂oSv AXn\v hyXykvX Xc-Øn-ep≈ am\ßƒ ssIh-cn-°p-Ibpw sNbvXp. Acn-tÃm-ń-ens‚ Nn¥-Isf i‡-ambn FXn¿°p-Ibpw tIm´-sIń CkvemanI Nn¥-Isf kwc-£n-°p-Ibpw sNbvX BfmWv C_v\pdpivZv. am{X-a-√, \h πmt‰m hmZØns‚ Ahin-jvS-ß-fn¬ \n∂pw ssZh-im-kv{X]-ca - mb ap≥hn-[n-If - n¬\n∂pw kzX-{¥-am-°p-Ibpw sNbvXp. aXsØ XØz-Nn-¥-bn¬ \n∂v AI‰n Nn¥n-°p-∂Xv e£yw ImWm-Ø, s]m≈-Øc - ß - fpsS temI-tØ°v \bn-°p-sa∂v {]Jym-]n-°pIbpw F∂m¬ AØcw Nn¥m-K-Xn-°m-tcmSv bmYmÿnXnI ]fin-X-∑m-cn¬ \n∂pw hn`n-∂-ambn kl\ at\m-`mhw ImWn-°p-Ibpw sNbvXp. BZy IrXn 1779˛¬ Fgp-Xnb \n¿Wm-b-I-amb {]_-‘Øn¬ aXhpw XØz-Nn-¥bpw XΩn-ep≈ kwL-´\-ßƒ°p≈ ]cn-lm-c-sØ-°p-dn®v {]Xn-]m-Zn-°pIbpw sNøp-∂p-≠v. ssZh-Øns‚ KpWßsf kw_-‘n-t®-S-tØmfw XØz-Nn-¥-I¿ ssZhoI KpW- ß - f psS \ntj- [ - I - c m- s W∂pw Ah¿ ssZhsØ At±- l - Ø ns‚ KpW- ß - f n¬\n∂v th¿Xn-cn®p\n¿Øp∂p F∂p≈ Kkm-en-bpsS Ip‰m-tcm-]W - sØ At±lw X≈n-°f - b - p-∂p. XØzNn-¥I - ƒ bYm¿Y-Øn¬ ssZh-Øns‚ KpW-ßsf \ntj-[n-°p-∂n-s√∂v hmZn-°p∂ Ah-tdmkv \n¿_‘-]q¿hw ]d-bp-∂Xv Ah¿ apØ-°-en-ap-\o\v XnI®pw hyXy-ÿa - mb Hcp coXn-bn¬ At±-ls - Ø°p-dn®v {]h-Nn-°pI am{X-amWv sNøp-∂-sX-∂mWv. bqtdm-]y≥ \thm-∞m-\Ø - nse {][m\ LS-Iß-fmb lyqa-\n-kØ - ns‚ thcp-Iƒ FØn-\n¬°p∂Xv kndn-b-bn-te°pw CkvemanI kvs]bn-\nte°pw BWv. apkvenw Jeo-^-am¿ hn⁄m-\tØmSv kl\ kao-]-\-amWv kzoI-cn-®-Xv. AXn\m¬ Xs∂ Ckv e manI XØz- N n¥ hfsc

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hnImkw {]m]n-°p-Ibpw B[p-\nI Ime-L-´Øns‚ \n¿an-Xn-bn¬ kpZo¿L-amb ]¶v hln-°pIbpw sNbvXp. Ing-°p≈ _mKvZm-Zn-s‚bpw km{amPy-Øns‚ ]Sn-™m-d≥ A‰-Øp≈ Xe-ÿm-\a - mb sImd-tZm-h-bn-sebpw XXz-Nn-¥m-]-chpw kwkvImcn-I-hp-amb A`n-hr≤n, ]mfin-Xy-]-c-amb Nn¥ bqtdm-∏n¬ \n¿Wm-b-I-amb kzm[o\w sNep-Øn. apkvenw XØz-Nn-¥-I-∑m-cn¬ BZy Bƒ F∂v ]cn-K-Wn-°-s∏-Sp∂ A¬ In≥µn {Ko°v XØz-Nn¥-I-∑m¿ ]pe¿Øn-t∏m-∂n-cp∂ XpS-°-an-√mØ A\-¥a - mb `qX-Im-ea - mWv {]]-©Ø - n-\p-≈s - X∂v hniz-kn® Nn¥-bn¬ \n∂pw amdn-\n-∂p-sIm≠v XpS°-tØm-Sp-Iq-Snb `qX-Ime Ncn-{X-amWv D≈-sX∂v hniz-kn-®p. Cu XØz-am-Is´ skan-‰nIv aX-Øns‚ BZ¿i [mc-bp-ambn ASpØ _‘-ap-≈-Xm-Wv. Xp¿°n hwi-P\ - mb A¬ ldm-_n-bmWv (870˛950) Ad_v \h πmt‰m Z¿i-\-Øns‚ bYm¿Y ÿm]I≥. \h πmt‰m Z¿i-\-Øns‚ h‡mhv F∂-Xne-∏pdw Acn-tÃm-ń-b≥ XØzß-fpsS h‡mhv IqSnbm-bn-cp-∂p. a\p-jym-kvXn-Iy-Øns\ ssIImcyw sNøp-∂n-SØv A¬ldmhn Acn-tÃm-ń-ens‚ cq]tc-Jb - mWv kzoI-cn-°p-∂X - v. Ad-_n-bntem lo{_p eØo≥ `mj-I-fntem Bbn AXn-Po-hn® XØz-Nn-¥s - bbpw \oXn-\ymb \n¿h-lW - s - Øbpw sshZy-tØbpw ssZh-im-kv{XsØbpw kw_-‘n® Ah-tdm-kns‚ cN-\-Iƒ Cu hnj-b-ß-fn-sems° cN-\-Iƒ \S-Ønb a[yIme CkvemanI Fgp-Øp-Im-cp-sSbpw Ah¿°-∏pd-ap≈ Fgp-Øp-Im-cp-sSbpw ap≥\n-c-bn¬ At±-lØn\v ÿm\w \¬Ip- ∂ p. AcntÃmńens‚ IrXnIfpsS B[nImcnI `mjy°mc\pambpw At±lw Adnbs∏Sp∂p. eØo≥ ]mfinXy hmZam-bn-cp∂p a[y-Im-e-L-´-Øns‚ Ah-km-\-L-´Ønse al-Xz-ß-fn-sem-∂v. ]s£, Acn-tÃm-ńens‚ ]mfin-Xy-Øns‚ kw`m-h-\-I-fn¬ \n∂v thdn´v Ah-tdmkv at‰Xv apkvenw XØz-- Nn-¥-Isc-°mfpw ka-{K-ambn ssZh-imkv{X {]iv\-ßƒ ssIImcyw sNbvXp. AXv B[p-\nI Ime-L´w hsc kam-\X - I - f - n-√m-ØX - m-bn-cp-∂p. Ah-tdm-kns‚ {]h¿Ø-\-ß-fp-sSbpw cN-\-Ifp-sSbpw ê-ambn Dcp-Øn-cn™p h∂ htdm-knkw tam≥tUm-ssk-°nkw F∂ XØz-ambn cq]-s∏-SpIbpw AXv bqtdm-∏ns\ A‘-Im-c-Øn¬\n∂pw tamNn-∏n-°p-Ibpw bqtdm-]y≥ \thm-∞m-\-Øn¬ KWy-amb ]¶v hln-°p-Ibpw sNbvXp. bqtdm-]y≥ ]fin-X∑ - m¿ πmt‰m hmZ-tØmSpw \h πmt‰m-hm-ZtØmSpw h≥tXm- X n¬ B{in- X - c m- b n- c p- ∂ p. ]{¥≠mw \q‰m-≠n¬ C_v\p dpivZns‚ (A¬ kldm-hn) {KŸ-ßƒ eØo-\n-te°v hnh¿Ø\w sNøs∏-Sp-Ibpw Acn-tÃm-ń-ens‚ Nn¥-I-fp-ambn IqSn°-ec - p-Ibpw ]Xn-aq∂mw \q‰m-≠ns‚ XpS-°Ø - n¬ Ah-tdm-knkw F∂ as‰mcp Nn¥m [mc°v XpS°w Ipdn- ® p. a[y- I me ]m›mXy Nn¥- I - f n¬

{]_‘ kam-lmcw

C_v\pdpivZns‚ kn≤m-¥ß - ƒ Imcy-ambn kzm[o\n-°p-Ibpw a\- n-em-°p-Ibpw sNbvX XmØz-nI\mWv {]m{]‚n-\nse kznK¿. {InkvXy≥ Ah-tdmbnÃv F∂v Ct±lw Adn-b-s∏-´p. CØcw ]Z-{]tbm-Kß - ƒ a[y-Im-eL - ´- Ø - n¬ apkvenw XØz-- imkv{X-Øns‚ a‰v aX-ß-fnepw kwkvIm-c-Ønepw D≈ kzm[o-\-Øns‚ henb AS-bm-f-ß-fm-Wv. Aßs\ kznK-dpsS t\Xr-Xz-Øn¬ Ah-tdm-bnÃv XØz-- Nn- ¥ - I ƒ°v kzm[o- \ - a p- ≠ m- h p- I bpw {InkvXy≥ k`-Iƒ CXns\ i‡-ambn FXn¿°pIbpw sNbvXp. sshhn[y-]q¿W-amb ho£-Wß - ƒ kznK-dpsS t\Xr-Xz-Øn-ep≈ Ah-tdm-bn-kv‰p-Isf k` i‡-ambn FXn¿°p-Ib - pw. k`m-]c - a - mb A[nIm-cn-Iƒ em‰n≥ Ah-tdm-bn-ksØ \nc-¥cw th´bm-Sp-Ibpw sNbvXp. XpS¿∂v {]Xy-£a - mbn Xs∂ Acn- t Ãm- ´ n- e ns‚ XØz-- Nn- ¥ bpw AXn\v kv]m\njv Ad_n imkv{X-ßf - p-am-bp≈ _‘hpw {InkvXy≥ k`°v Xs∂ Hcp òj-Wn-bmbn IW°m-°-s∏-´p. 1210˛¬ Acn-tÃm-ń-en-s\-°p-dn-®p≈ eIvN-dp-Ifpw At±-l-Øns‚ `mjyImc-∑m-scbpw ]mcnkv bqWn-th-gk v n-‰n-bn¬ \ntcm-[n-®p. B \ntcm[\w 1255 hsc {]m_ey-Øn-en-cp-∂p-sh-¶nepw Ahtdm-kn-ep≈ henb Xm¬]cyw aqew {]mtbm-KnI Xe-Øn¬ Hcn-°epw ]men-°s - ∏-ń-√. 1277˛¬ ]mcoknse _nj∏v 219 Xnko-kp-Iƒ \ntcm-[n-®p. ]¶psh°- s ∏- S p∂ _p≤n- s b- ° p- d n- ® p≈ k¶¬∏\aS°w ]mcokv bqWn-th-gvkn-‰n-bnse s{]m^-k¿am¿ {InkvXy≥ shfn-]m-Sn-s\-°mƒ henb Xm¬]cyw Ah-tdm-kns‚ IrXn-I-fpsS kzm[o-\^ - e - a - mbn Ahn-izm-kn-If - mb XØz--Nn¥--Itcm-SmWv Im´p-∂-sX∂ Btcm-]-W-Øn\v hnt[-bcm-bn. AXn-\p-an-cń {][m-\-s∏´ Imcyw kpΩm-Zntbm-fP - n° F∂ IrXn-bpsS I¿Ømhpw a[y-Im-eØnse Acn-tÃm-ń-ens‚ XØz-- Nn-¥-I-bp-ambn A\p-c-⁄-\-Øn-s\-Øp∂p F∂-Xns‚ t]cn¬ {]iv\ß - ƒ t\cn-´p-sh-∂X - m-Wv. i]n-°e - n\v hnt[b-cm-bn-Øo¿∂ tXma-Ãn°v \ne-]m-Sp-Iƒ ]q¿Wambn Xs∂ Ah-tdm-kns‚ Nn¥-I-fn¬\n∂v kzmwio-I-cn-®-h-bm-Wv. 1277˛se im]w BZn-a-Ime {InkvXo-bX - b - nse AK-Ãn-\o-b\ - n-ksØ i‡ns∏Sp-Øm-\p≈ Hcp {ia-am-bn-cp-∂p. Ah-tdmkv sImfpØn-b-Nn-¥-bpsS Xos∏mcn ]n¬°m-eØv hnhn[ ssZh- i m- k v { X- ] - c hpw XØz--N n- ¥ m- ] - c - h p- a mb k¶¬∏-\ß - ƒ Db¿∂phcp-∂X - n\v t{]c-Wb - m-bnØo¿∂p. {^≥ knkv°≥ Nn¥-bpsS kzm[o\w h¿[n®p hcp-∂Xv FXn¿°p-∂-Xns‚ {]m[m\yw Ipd-™p. AtX kabw B¬_¿´qkv am·kpw tXmakv A°n-\mkpw Acn-tÃm-ńens‚ Bi-bßsf {InkvXob hnizm-k-hp-ambn s]mcp-Ø-s∏-SpØp∂ Hcp ka-\zbw apt∂m-´p-sIm-≠p-h-∂p. k`bpsS im]-Øn\v hnt[-ba - m-sb-¶nepw Ht´sd Ahtdm-bnÃv Bi-bß - ƒ ]Xn-\mdmw \q‰m-≠ns‚ \thm∞m\ Ime XØz--Nn-¥-I-∑m-cmb Kntbm¿Umt\m 159

{_qtWm, ]nt°m-U-t√m, ancm≥tUm-f, skkm¿ {Itam-Wn\n F∂n-h-cpsS IrXn-I-fn-eqsS AXn-Pohn-®p. Ah-sbms° km[m-cW a\p-jys\ At]£n®v XØz-Nn-¥I - c - psS ta¬t°mbva N¿®-sN-øpIbpw a\p- j ym- ¥ kpw _p≤nbpw XΩn- e p≈ _‘w N¿® sNøp-Ibpw sNøp-∂p. ]Xn-aq∂mw \q‰m-≠nse ]mcokv bqWn-th-gvkn‰n F∂ t]mse hS-°≥ C‰-en-bnse _u≤nIPohn-Xhpw ]Xn\memw \q‰m-≠ns‚ Bcw`w apX¬ ]Xn-\mdmw \q‰m-≠p-hsc Ah-tdm-bn-k-Øns‚ i‡-amb kzm[o-\Ø - n≥ Iogn-em-bn-cp-∂p. G‰-hp-am-Zy-tØbpw Hcp]s£ G‰hpw {]kn-≤-\p-amb hS-°≥ C‰men-b≥ Ah-tdm-bnÃv Ums‚ Aen Kntb-cn-bm-bncp-∂p. a\p-jy-cm-insb GIo-I-cn-°p∂ Hs∂∂ _p≤n-sb-°p-dn-®p≈ Ah-tdm-kns‚ \n¿h-N-\Øns‚ ASn-ÿm-\-Øn¬ (_p-≤n-bmWv \nc-¥-cambn Adn-hm¿Pn-°p-Ibpw Nn¥n-°m-\p≈ tijn kzmb-Ø-am-°p-Ibpw sNøp-∂-Xv) Ums‚ bqtdm∏ns‚ atXXc-h¬°-cW - Ø - ns‚ BZy kqN-\I - ƒ {]I-S-am-°nb Hcp cmjv{Sob {IasØ hn`m-h\ sNbvXp. ]n¬°m-eØv {]_p-≤Xm hmZsØ kqNn∏n-®p. ]Xn-\mdmw \q‰m≠v Bb-t∏m-tg°pw Ah-tdmknkw hym]-I-am-hp-Ibpw Fgp-Øp-Im-cn¬ hsc kzm[o\w sNep-Øp-Ibpw sNbvXp. {InkvXob k`Iƒs°-Xn-sc-bp≈ Hcp Ipcnip bp≤-am-bn-cp-∂p. a[y-Im-e-L-´-Øn-sebpw B[p-\nI bqtdm-∏nsebpw ]fin-X-∑m¿ C_v\pdpivZns‚ kn≤m¥sØ kzoI- c n- ° p- I bpw {]N- c n- ∏ n- ° p- I bpw sNbvXp. 1334˛¬ kt∆m-bnÃv k\ym-kn-bmb Ip¿_m-t\mUn _tfm⁄ Ah-tdm-kn-s\-°p-dn®p≈ `mjy-sØ-∏‰n Xs‚ Hcp `mjyw At±lw Xøm-dm-°n. Aßs\ \nc-h[n ]fin-X-∑m¿ Ahtdm-kn-ksØ sIm≠p\S-°p-Ibpw sNbvXp. ]mZph-bnse I{Xo-U¿ ]≈n-bnse Imt\m¬ Bbn-cp∂ KKmt\m BWv ]mZp-hb - nse Ah-tdm-kn-kØ - ns‚ ]nXm-hmbn ]cn-KW - n-°s - ∏-Sp-∂X - v. imkv{X-Øns‚ Hmtcm taJ-ebn-ep-a-t±lw Adn-b-s∏-´p. ]oUn-bm{Sn-Ivkns‚ ]nXm-hmbn ]cn-KW - n-°s - ∏-Sp-∂Xv Ct±l-am-Wv. Kmes‚ kwi-b-ßƒ F∂ ]pkvX-I-Øn¬ \mkn, Kmes‚ Nn¥-I-sfbpw kn≤m-¥-ß-sfbpw s]mfn-s®-gp-Xp-Ibpw Xncp-Øp-Ibpw hna¿in-°pIbpw sNbv X p. ]n¬°m- e Øv bqtdm- ] y- ∑ m¿ AXns\ Kmes‚ Bi-b-ß-fmbn ImWp-Ibpw dmknsb Ncn-{X-Øns‚ bh-\n-I-Iƒ°p-≈n¬ ad∏n-°p-Ibpw sNbvXp. {Ko°v XØz-- Nn-¥I - ƒs°-Xnsc ]S-s]m-cp-Xnb hy‡n-bmWv dmkn. FY-t\mƒ I≠p-]n-Sn-°p-Ibpw kƒ^yq-cn-°m-kn-Uns‚ t]cn¬ JymXn t\Sp-Ibpw sNbvXp. {]mNo\ ap√-am-tcm-Sp≈ A‘-amb A\pI-c-WsØ At±lw i‡-ambn FXn¿Øp. bqtdm-∏n-ep-≠mb Cu Ah-tdm-kn-b≥ hnπ-h160

amWv bqtdm-]y≥ \thm-∞m-\-Øn\v ASn-ÿm-\ambn {]h¿Øn-®-Xv. ]mXpam bqWn-th-gvkn‰n CXns‚ {]N-mcW tI{µ-am-bn-cp-∂p. A°meL´Øn¬ ]e kwhm- Z - ß ƒ \S- ° p- a m- b n- c p∂p. AsX√mw Xs∂ a\:-imkv{X]c-amb kwhm-Z-ßfm-bn-cp-∂p. Cßs\ Ah-tdm-bnkw bqtdm-∏n¬ hen-sbmcp hnπ-h-ap-≠m-°n-b-t∏mƒ 1512˛¬ em‰d¬ Iu¨kn¬ CØcw N¿®-Isf XS™p \n¿Øm≥ {ian-°p-I-bp-≠m-bn. AXv ]cm-Pn-X-ambn-cp-∂p. C‰enbn¬ CØcw N¿®-Iƒ°v XpS°w Ipdn®Xv apkvenw ]fin-X∑ - m-cm-bn-cp-∂p. CsX√mw Xs∂ C‰-en-bnse \thm-∞m-\-Øn\v apkvenw temI-Øp-≠mb Nne \qX-\-am-bXpw A]-I-S-I-chp-amb {]h-WX - I - ƒ Imc-WØ - m¬ apkvenw Nn¥I-∑mcpw ]fin-X∑ - mcpw CØcw N¿®-If - n¬\n∂v ]n∑m-dp-Ibpw AXv ssh⁄m-\n-Ia - mb XI¿®°v Imc-W-am-hp-Ibpw sNbvXp. CØcw ssh⁄m-\nI-amb XI¿® apkvenwI-fpsS F√m taJ-eb - nepw {]Xn-^-en-®p. am{X-a√ apkvenw ]fin-X-∑m-cpsS XØz-- Nn-¥-Ifpw {KŸ-ßfpw Ah-cp-tS-X-√mØ coXn-bn¬ Cu Ahÿ Imc-WØ - m¬ s]mXp-t_m[y-Øn¬\n∂pw a¨a-d-™p-sIm-≠n-cp-∂p. apkvenw `c-WI - m-eØ - mWv imkv{Xo-ba - mbn PqX∑m¿ apt∂-dp-∂-Xv. Ah¿°v th≠ F√m-hn[ kvtImf¿jn-∏p-Ifpw ]T\ kuI-cy-ßfpw apkvenw Jeo-^-am¿ Hcp-°n-s°m-Sp-Øn-cp-∂p. Ckvemw kvs]bn-\n-te-s°-Øm-\p≈ {][m\ ImcWw PqX∑m-cm-bn-cp-∂p. C°meL´-Øn-emWv A¿dmkn, A¬ ldm_n, C_v\p ko\, C_v\p dpivZv XpSßn-bh - c - psS {KŸ-ßƒ Npcp°n hnh¿Ø\w sNøs∏-Sp-Ibpw AXv bqtdm-]y≥ \thm-∞m-\-Ønse \mgn-I° - √ - mbn ]cn-KW - n-°m-Xn-cn-°p-Ib - pw s - N-bX v p. 1245˛¬ tdm_¿t´m^v PÃ¿ Jhm-d-kvan-bpsS {KŸ-ßƒ em‰n-\n-te°v ]cn-`m-js - ∏-Sp-Øn-s°m≠v bqtdm-∏n¬ KWnX imkv{X-Øns‚ hf¿®°v hnØv ]mIn. `qan-bpsS am∏v Dƒs°m-≈p∂ At±-lØns‚ {]kn-≤-amb JnØm_p kqd-Øp¬ A¿fv F∂ {KŸw aptJ-\-bmWv temIØv BZy-ambn t•m_¬ tPm{K-^n°v XpS°w Ipdn-°p-∂-Xv. A¬_Øm-\n-bpsS tKmf-imkv{X tS_n-fns‚ ASnÿm-\-Øn¬ \n¿an® F^nsa ssdUv D]-tbm-Kn®p-sIm-≠m-bn-cp∂p sImfw-_kv Xs‚ kap{Z bm{X \S-Øn-b-Xv. C_v\pJp¿Zmhn Hcp {]kn≤ KWnX imkv{X-⁄\pw `qan-im-kv{X-Im-c-\p-am-bn-cp-∂p. JnØm- _ p¬ akm- e nIv h¬ aam- e n°v F∂ {KŸØn¬ At±lw `qan-bpsS tKmfm-IrXn tcJs∏-Sp-Øp-I-bp-≠m-bn. tKmf-im-kv{X-⁄-\mb A¬la-Zm\n Xs‚ tKmf-imkv{X {KŸ-am-b- JnØm-_p¬ _p¬Zm\n¬ `qan Dcp-≠-Xm-sW∂v sXfnhv klnXw ka¿∏n-®p. tIm∏¿\n°-kn-s\°m- ƒ \q‰m- ≠ p- I ƒ°papºv A¬k¿Jzmen {KlßfpsS ]Yw hrØ-a-s√∂pw Afim-Ir-Xnbm-sW∂pw sXfn-bn-®n-cp-∂p. tIm∏¿\n°kv Xs‚

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]T-\Ø - n\pth≠n Pm_n-dp_v\p A^vel - n-s‚bpw A¬ k¿°m-en-bp-sSbpw {KŸ-ßs - fbmWv {]m[m\-ambpw Ah¿ B{i-bn-®-Xv. kvs]bn-\n-ep-≠mb Im¿jnI hnπ-h-amWv bqtdm-∏n-te°v hcn-Ibpw hmWn-Py-]c - a - mbn bqtdm∏v Db-cm≥ Imc-W-am-hp-Ibpw sNbvX-Xv. ]uckvXy \mSp-I-fnse Im¿jnIcoXn-I-sf-t∏mse kvs]bn\nepw apkvenwIƒ IrjncoXn sIm≠p-h-∂p. \ZoX-S-ßƒ \n¿an-°pIbpw Irjn-bn-S-ß-fn-te°v Hgp°n-hn-Sp-Ibpw sNbvXp. kvs]bn≥ Da-hn-If - psS `c-W-Im-eØv XmK-kv, Ft{_m F∂o \Zn-Ifn¬\n∂v Irjn-bn-S-ß-fn-te°v sh≈w Hgn-°n-hn´p. Ch-cpsS Ime-ØmWv sIm¿tUm-ssKUv F∂ Im¿jnI {KŸw {]kn ≤o-Ic - n-°s - ∏-Sp-∂Xpw AXv ]n¬°m-eØv bqtdm-∏n¬ kmº-Øn-I-]-c-ambpw Im¿jn-I] - c - a - mbpw hfsc hnImkw {]m]n-°p-Ibpw bqtdm-]y≥ km{am-PyXz A[n-\n-th-i-ßƒ°v XpS°w Ipdn-°p-Ibpw sNbvXXv. bqtdm-]y¿°v IS¬ am¿Kw ]Tn-∏n®v sImSp-ØXv apkvenwI-fm-bncp-∂p. Cß-s\, H´-\-h[n I≠p-]n-Sp-Ø-ßƒ°pw B[p-\nI temI-Øns‚ \n¿an-Xn-bn-te°v ssI]nSn®v bqtdm-]y-sc Db¿Øn-bXv apkvenwI-fm-bn-cp-∂p.

kam-]\w CkvemanI BZ¿i-Øn\p Iogn¬ \n∂p-sIm≠v Nn¥n-°p-Ibpw ]Tn-°p-Ibpw sNbvXp-sIm-≠mWv bqtdm-]y≥ \thm-∞m-\sØ krjvSn-s®-Sp-°m≥ apkvenwIƒ°pw CkvemanI kaq-lß - ƒ°pw Ign™-Xv. bqtdm-]y≥ \thm-∞m-\-Øn¬ apJy-amb

{]_‘ kam-lmcw

]¶p-h-ln® LS-I-amWv Ad_n {KŸ-ß-fpsS hnh¿Ø\w. eØo-\n-te°pw a‰n-Xc bqtdm-]y≥ `mj-If - n-te°pw CkvemanI XØz-imkv{X sshZyim-kv{X-{K-Ÿ-ßƒ hnh¿Ø\w sNø-s∏-Sp-Ibpw bqtdm-]y≥ \thm-∞m-\-Øns‚ ISn-™m¨ Ah ]nSn-°p-Ibpw sNbvXp. CXv Ncn-{X-Øns‚ KXn Xncn-®p-hn-Sp-Ib - mWv sNbvXXv. apkv e nwIƒ Ah- c psS hn⁄m- \ - Ø n¬ Xm¬]cyw ImWn-°p-Ibpw AXns‚ F√m {]Xn^-e-\hpw Ah-cpsS Pohn-X-Øn¬ ImWp-Ibpw sNbvXp. bqtdm- ] y≥ \thm- ∞ m- \ - Ø nse CkvemanI ]¶v Ipd®p ImWn-°-s∏-tS-≠-X-√. A¬_ndq\n, A¬J-hm-cn-kvan, A¬Inµn, C_v\pko-\, Camw Kkmen XpS-ßnb CkvemanI Nn¥I-∑m-cn¬\n∂pw ]fin-X-∑m-cn¬\n∂p-amWv 15,16 \q‰m-≠p-I-fn¬ bqtdm-∏n-ep-≠mb \h kwcw-`-ßfn-se√mw \thm-∞m-\-Øns‚ ]e t{]c-W-Ifpw {]h¿Øn- ® n- c p- ∂ p. Ad_n kmln- X y- Ø nse {]kn≤ kmlnXy {KŸ-ß-fmb Bbn-c-sØm∂v cmhpw Ieoe h Znw\bpw bqtdm-]y≥ `mj-I-fnte°v hnh¿Ø\w sNø-s∏-´t- Xm-Sp-Iq-Sn-bmWv B[p\nI bqtdm-]y≥ kmln-Xy-am-cw-`n-°p-∂-Xv. Jp¿-B\ - n-s‚bpw kp∂-Øn-s‚bpw IpS-°o-gn¬ AWn- \ n- c - ∂ - X p- s Im- ≠ mWv apkv e nwIƒ°v temIsØ am‰n-a-dn®v \thm-∞m\w krjvSn-°m≥ Ign-™X - v.

161

Javed Anwar

Reflections in the Mirror: Reading Andrei Tarkovsky through the mirror of Ibn Arabi

A key to understanding Tarkovsky’s art, and the most important key at that, is the ace filmmaker’s penchant for haiku. Like his films, haiku defies final meanings. This observation is true not of his films alone, but of his concept of cinema as well. Tarkovsky relied on haiku to explain what cinema meant to him, a fact buttressed by his critique of his countryman Sergei Eisenstein, one of the most influential names in the history of cinema. Eisenstein was inclined to confine the meaning of images to their epistemological roots, but Tarkovsky tried to go beyond the episteme to their ontological roots. The constant interplay between dream and reality in Tarkovsky’s films never allows the viewer to confine them to a specific meaning or an intellectual idea. His work constantly engages with the ideas that do not have any appearance as well as visible expression. Nor do they have a simple dialectic relation. But it has a complex matrix involving multi-dimensional ideas of time and space. This multidimensionality comes about in his films, as Tarkovsky sums up in a visible image the density of the invisible material. At this point, Tarkovsky shares a common philosophical ground with the Andulusian Sufi Philosopher and poet Ibn Arabi 1 , whose spiritual hermeneutics becomes crucial in reaching an understanding of Tarkovsky’s concern for the ontological meaning of images. 162

Mirror as a metaphor

Ibn Arabi and Tarkovsky share the timehonored principle of Abrahamic tradition that God created man in His own image. Tarkovsky writes: “Perhaps our capacity to create is evidence that we ourselves were created in the image and likeness of God.”2 But the most important similarity between the two is their use of mirror as a metaphor. Ibn Arabi uses it as symbol to explain his complex metaphysical cosmology while Tarkovsky employs it as his most sophisticated means for artistic creation. Ibn Arabi’s mirror cannot be understood like the coated glass mirror of our time but it was the metallic one which was made in high precision for the perfect reflection. “The reality wanted to see the essences of His Most Beautiful Names or, to put it another way, to see His own Essences, in an all-inclusive object encompassing the whole [divine] Command, which, qualified by existence, would reveal to Him His own mystery. For the seeing of a thing, itself by itself, is not the same as its seeing itself in another, as it were in a mirror; for it appears to itself in a form that is invested by the location of the vision by that which would only appear to it given the existence of the location and its [location’s] self disclosure to it”3 Before the creation of Adam the world was like an unpolished mirror where Adam became the spirit and form. “The Reality gave existence to the whole Cosmos [at first] as an undif-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ferentiated thing without anything of the spirit in it, so that it was like unpolished mirror. It is in the nature of the divine determination that he does not set out a location except to receive a divine spirit, which is also called breathing into him”4. Adam becomes the Archetype of Reality reflecting the most beautiful names with an inherent creative potential. “Thus the [divine] Command required [by its very nature] the reflective characteristic of the mirror of the Cosmos, and Adam was very principle of reflection for that mirror and the spirit of that form”5 “So it was that man, ‘nature’s crown’, arrived on the earth in order to know why it was that he had appeared or been sent. And with man’s help the Creator comes to know Himself.”6 The Creator and the creation who is nothing but His reflection in the mirror are entwined by knowledge and creative imagination. The mirror metaphor comes to fore again when Ibn Arabi explains the nature of imagination: ‘Try, when you look at yourself in a mirror, to see the mirror itself; and you will find that you cannot do so. So much is this case that some have concluded that the image perceived is situated between the mirror and the eye of the beholder”7. The mirror image is acting as a bridge or Barzakh between the mirror and the object which is reflected in it. It is an intermediate phenomenon; it is a ‘Barzakh’ standing between two other realities and it should be defined in terms of both. But Bazakh does not reveal itself as such, just as one can’t see the mirror as such. The reflected image stands in between: “A barzakh is something that separates (fasil) two other things while never going to one side (mutarrif), as, for example, the line that separates shadow from sunlight. God says, “He let forth the two seas that meet together, between them a barzakh they do not overpass’ (Koran 55:19) in other words the one sea does not mix with the other. Though sense perception might be incapable of separating the two things, the rational faculty judges that there is a barrier (hajiz) between them which separates them. The intelligible barrier is the barzakh. If it is perceived by the senses, it is one of the two things, not the barzakh. Any two adjacent things are in need of a barzakh which is neither the one nor the other but which possesses the power (quwwa) of both”.8

{]_‘ kam-lmcw

Is there a parallelism between this imagination and cinema? To put the question more clearly: ‘Is there an intermediate phenomenon in cinema which gives the medium depth and multi-dimensionality? French philosopher Gilles Deleuz also encounters this problematic: “Can we conclude that the result is artificial because the means are artificial? Cinema proceeds with photogrammes- that is with immobile sections of twenty four images per second (eighteen at the outset). But it has often been noted that what it gives us is an intermediate image; to which movement is not appended or added; the movement on the contrary belongs to the intermediate image as immediate given”9. In cinema, this intermediate image occurs as the imaginative psyche of the individual. Its depth and color depends on the intrinsic nature of the plane or medium. If this phenomenon happens only by the process of logical mind or montage cubicles and without the intermediary of psychological realm, it will substantiate the 1907 critique of Henry Bergson on cinema as something artificially recomposing its becoming. If it has only a material meaning, what is the significance of cinema? It is important to answer how Tarkovsky interposed the intermediate realm or Barzakh in his films for us to grapple with their multi-layered significations. Dream: An intermediate dimension The realm of inner consciousness, which becomes the intermediate dimension of depth, operates in the art of Tarkovsky through dreams. Ingmar Bergman said, “When film is not a document, it is a dream. That is why Tarkovsky is the greatest of them all. He moves with such naturalness in the room of dreams. He doesn’t explain. What should he explain anyhow? He is a spectator, capable of staging his visions in the most unwieldy but, in a way, the most willing of media”.10 Beginning from Ivan’s Childhood to his last film The Sacrifice, Tarkovsky plays with this dream and reality. He reflects the reality in the mirror (of dream) in such way that its inherent multiple meanings zigzag as if they formed a vortex. He constantly plays with the ‘illogical’ and ambiguous imagination but at the same time we feel a strong internal unity in all his works. The realm of dreams operates in Ibn Arabi’s philosophy almost in the same way. For Ibn Arabi dream is the link between the visible and 163

the invisible world. ‘The only reason God placed sleep in the animate world was that everyone might witness the presence of imagination and know that there is another world similar to the sensory world.’’11 Through Tarkovsky we feel a natural link to the invisible world. In other words his films compel us to acknowledge the incorporeal reality of the film medium as well. Anyway, the cinematic image occurs through the blending of light and shadow, which is neither light nor dark. But the Barzakh or intermediate phenomenon captures the power of both. To come back to the metaphor of mirror, it is significant to note in this context that the most important work of Tarkovsky was The Mirror (Zarkalo 1975). The film, the most complex, and autobiographical of all his works, reconstructs and records ironic memories and emotional impressions in the life of an individual and the nation. This film occupies a very important role in the life of Tarkovsky and incorporates all the main themes of his past films. Thus, being his finest work of art, it is regarded as the meeting point of his previous films like Ivan’s Childhood, Andrey Roublev and Solaris. It brings out all his aesthetic expressions and heralds a new direction in which he pursues his last three films Stalker, Nostalgia and Sacrifice. The film has a discontinuous and non-chronological structure and does not have a conventional plot perhaps due to the very attempt of the director to blend his childhood memories, news-reel footage and poems by his father Arseny Tarkovsky. The film begins with a scene, Ignat (Ignat Daniltsev) turning on the television; a documentary about the curing of a young man’s stutter is being shown. At the end of the documentary the doctor says to the young man “You will speak loudly and clearly, freely and easily, unafraid of your voice and your speech.” This prologue scene has no direct significance to the latter part of the film. But if we look closely into the subsequent events, the prophetic character of the words will be revealed. Tarkovsky sets the film in his ancestral village blessed with scenic beauty and he reinvents all the things attached to his childhood memories in the countryside setting. The first poetic rendering sequence begins with the woman (mother) walking towards her home, accompanied by the voice over of Arseny Tarkovsky reciting the poem ‘First Meetings’. 164

“Every moment that we were together/ was a celebration, like Epiphany [….] when fate was following in our tracks/Like Like a madman with a razor in his hand.” The things of everyday life are invested with a deeper meaning in the poem and, which take on an exceptional cinematic form in the film. The camera follows her as she enters her home and moves to the courtyard where a boy and a girl are sleeping in a hammock. In a subsequent scene the children are seen drinking milk inside the house as the woman weeps, with the camera focused on her. In a close shot we see the garden, a table, rain etc. A poem is recited in the background by a rasping male voiceover. This is the way the inner meaning of the natural setting in the film comes alive and gets intertwined with the deeper meaning of Tarkovsky’s ontological scheme. Throughout the film, we observe the rich and complex treatment of the subject by Tarkovsky, in a way that encompasses more than the memories and reflections of a single life. It depicts the life of the country through the unique experience of the protagonist using the medium of news reel footages and poetry. The film presents its own internal and coherent logic revolving around dreams so much that it is unclear to the viewer whether it is Tarkovsky or his characters that are immersed in the act of dreaming. Moreover, he is using the same actors to represent different people: Margarita Teekhova is both the mother and the wife of the protagonist. The film does not happen in a serial time; past, present and future are interwoven in an ambiguous way. Again the using of the same actors to represent different people gives us a complex understanding of the nuanced situation. At a deeper level, the title of the film is justified in the fact that both the commonplace and the subtler consciousness are reflected with the interposing of dreams. Art and Revelation: Problems of Heidegger’s Dasein In this world of mutual reflections in which the Infinite is mirrored on the finite yet divided invisibly by an intermediate dimension or ‘Barzakh’, the process of revelation or illumination is a very important segment. How we can experience the infinite in this situation? How can we find this intermediate world? All these questions can be subsumed in a single question: how can we find God? An answer to this ques-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tion is clear in Ibn Arabi. We ourselves are included among the ‘things’ of the universe. So “how can I find God?” also means: How can I remove those veils that prevent me from being God in that respect where the ‘He’ must be affirmed. ‘Finding,’ it needs to repeated, ‘is never just epistemological. It is fundamentally ontological. Being precedes Knowledge in God; nothing is known until it first exists. And as the often quoted Sufi saying maintains, ‘None knows God but God.’ Both knowledge and being are finding”.12 Tarkovsky says: ‘Conscience, both as a sense and as a concept, is a priori immanent in man’.13 This imagination (trying to reach reality through conscience from the images) is primarily relying on the intermediate realm between the ontological Being and the epistemological comprehension of that Being. ‘The artist reveals his world to us, and forces us either to believe in it or to reject it as something irrelevant and unconvincing. For thought is brief, whereas the image is absolute. In the case of someone who is spiritually receptive, it is therefore possible to talk of an analogy between the impact made by a work of art and that of a purely religious experience. Art acts above all on the soul, shaping its spiritual structure”.14 The film, as a medium, becomes the most sophisticated mirror of this reflection or experience, “Cinema came into being as a means of recording the very movement of reality: factual, specific, within time and unique; of reproducing again and again the moment, instant by instant, in its fluid mutability-that instant over which we find ourselves able to gain mastery by imprinting it on film. That is what determines the medium of cinema”15 To shed light on these flashes of Tarkovsky’s wisdom, critics have tried to find analogy between Tarkovsky’s concept and Martin Heidegger’s Dasein.16 The analogy comes in Dunne’s Takovsy(2008), a collection of 26 essays by different authors, including a letter by Jean Paul Sartre. In the last century Martin Heidegger had a phenomenological approach to ‘revelation’. Through Heidegger, phenomenology receives a new meaning. For him phenomenology was not a descriptive, detached analysis of consciousness but it is a method of access to Being. We are very much indebted to Heidegger for the mode of unveiling through

{]_‘ kam-lmcw

phenomenological hermeneutics. For Heidegger it was of utmost importance to establish the primordiality of the awareness of our existence. “Ontological inquiry is indeed more primordial, as over against the ontical inquiry of the positive sciences”’17. Heidegger’s hermeneutic phenomenology becomes a hermeneutics of presence. “Through disclosedness, that entity which we call ‘Dasein’ is in the possibility of being its there”18 The modality of this human presence is thus to be revelatory, but in such a way that, in revealing the meaning, it reveals itself, and is that which is revealed. “Entities are grasped in their Being as presence; this means that they are understood with regard to a definitive mode of time-the ‘present”19. For Heidegger that presence is the place of revelation. But this presence exists only until death, it is a Being-towards Death. For Heidegger “The full existential-ontological conception of death may now be defined as follws: death, as the end of Dasein, is good Morning Dasein’s ownmost possibility –non relational, certain and as such indefinite, not to be outstripped. Death is, as Dasein’s end, in the Being of this entity towards its end.”20 But in Tarkovsky Death is not the end; for him time is reversible ‘‘I am convinced that the time is reversible. At any rate does not go in straight line.’’21 Reversible time and the imagination based on that are one of the recurring themes in his films. The death and resurrection in the science fiction film ‘Solaris’ is not a fantasy of the mind but it comes out from a Phenomenon or memory of something immutable. “I am by no means certain that after death there will be nothing, a void, as clever people assure us, a dreamless sleep. Nobody has dreamless sleeps like that: as if a person could fall asleep(which he remembers) and then wake up again(he remembers that too) and remember nothing of what went on in between-something happened, only he cannot remember what.”22 For him the certainty of going beyond death is real or it is as sure as that of his presence on the Earth. We can find his father Arsenii Tarkovsky’s poetry in the autobiographical film Mirror “On earth there is no death./All are immortal/. All is immortal./No need To be afraid of death at seventeen/ Nor yet at seventy./Reality and light Exist, but neither death nor darkness”. In this case, the scope for our inquiry through Heideg ger’s phenomenological 165

hermeneutics is naturally limited, may be till the mode of revelation. But the site for unveiling ‘Da’ of Dasein unlocks the possibility to move forward. For Tarkovsky this is more important because this unveiling brought about his unique perception of life; he opened up to the worlds and 'inter-worlds' as they are 'discovered' and 'revealed' by images through imagination in this site. “An artistic discovery occurs each time as a new and unique image of the world, a hieroglyphic of absolute truth. It appears as a revelation, as a momentary, passionate wish to grasp intuitively and at a stroke all the laws of this world—its beauty and ugliness, its compassion and cruelty, its infinity and its limitations”23. Ibn Arabi explains: “In the same way his image in a polished surface is naught but he, although the place or plane in which he sees his image effects certain changes in the image in accordance with the intrinsic reality of that plane. In this way something big appears small in a small mirror, long in a long mirror and moving in a moving mirror. It may produce the inversion of this image from a particular plane, or it may produce an exactly corresponding image, right reflecting right [left reflecting left]. However it is more usual with mirrors for the right to reflect the left. In contradiction to this however, the right sometimes reflects right inversion take place. All this applies [equally] to the modes and properties of the plane in which the divine Self-revelation occurs, which we have compared to a mirror”24 This imagination takes an objective form through the image. “The artist expresses these things by creating the image, sui generis detector of the absolute. Through the image an awareness of the infinite is sustained: the eternal within the finite, the spiritual within matter, the limitless given form”25.How can the infinite (Real) enter into the finite (creation)? How did the matter get spiritualized? How can that which is finite encompass that which is infinite? How and where this awareness occurs? “When contemplating an image, an icon, others recognize and perceive as a divine image the artist be held by the artist who created the image, it is because of the spiritual creativity, the himmah which the artist put into his work.”26 Henry Corbin explains: ‘Himmah is a word whose content is perhaps best suggested by the Greek word enthymesis, which signifies the act 166

of mediating, conceiving, imagining, projecting, ardently desiring-in other words, of having( something) present in that which is vital force, soul, heart, intention, thought, desire’27. Through this himmah or creative energy artist gives ‘objectivization’ of the visionary experience he had. This concept involves the power of imagination to create or to materialize that vision objectively. Tarkovsky’s works are the embodiment of this ‘himmah’ which always requires an analysis of both. There is no other sequence in Tarkovsky’s films, which would help us realize the role of revelation in creation as clearly as the bell making episode in Andrei Roublev. As the bell maker died in the plague, his son Boriska, who is very brilliant and creative, begins the casting of bell in his own way. Although he is aware of his own importance and of the difficult task he has to perform, he begins the work in a huge setting and supervises the digging of the pit, the selection of the clay, the building of the mould, the firing of the furnaces and the hoisting of the bell. He gets the entire community to participate in the process and is finally able to create the bell, through a combination of natural skill and pure faith. He collapses in tears when the bell rings perfectly at the inauguration ceremony and says to Andrei Rublev ‘My father, old beast would not pass to me the secret and he died never telling me secret took it to his grave, old tightwad’ He made the bell without any reference to authoritative knowledge or episteme; it was revealed to him in the process. Tarkovsky writes “Science is empirical, whereas the conception of images is governed by the dynamic of revelation. It’s a question of sudden flashes of illumination-like scales falling from the eyes; not in relation to the parts, however, but to the whole, to the infinite, to what does not fit in to conscious thought”28.This is something radically different from the Descartian cogito ergo sum. It requires a mode of unveiling as opposed to rational logic; therefore revelation becomes a very important phenomenon to be explored. This phenomenon is central in the whole human experience as well and it is not possible to confine it to the field of art or spiritual experiences only. As “Of course intuition plays a part in science as it does in art, and this might seem to be a common element

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

in these contrasting modes of mastering reality”29. So any attempt to analyze revelation from an aesthetic or spiritual perspective becomes a search for common ground with other areas of human knowledge as well. Henry Corbin writes “Today with the help of phenomenology, we are able to examine the way in which man experiences his relationship to the world without reducing the objective data of this experience to data of sense perception or limiting the field of true and meaningful knowledge to the mere operations of rational understanding”30 This imagination becomes the vehicle for mediation between materiality and immateriality and it is responsible for diverse visual activities such as dreaming, visions, and prophecy with its intrinsic ambiguous state. This imagination, then, is responsible for translating the incorporeal world into corporeal material images. “The Active Imagination is essentially the organ of theophanies, because it is the organ of Creation and because Creation is essentially theophany. The divine Being is a Creator because He wished to know Himself in beings who know Him; thus the imagination cannot be characterized as ‘illusory’, because it is the organ and substance of this auto revelation. Our manifest being is the divine Imagination; our own imagination is Imagination in His Imagination.”31 Tarkovsk’s Stalker is a brilliant visual statement about this artistic imagination which incorporates or mirrors the incorporeal in the corporeal images. In the film, all incidents take place within a span of a day in the life of three people. We are not in a position to say whether the stalker is the only subject of the expedition. In many sequences, we do not understand who is dreaming; whether it is the Stalker, the Professor or the Writer. But we sense that whatever happens is in the deep psyche of the individuals. For example, in one of their visits to the Zone, the Stalker walks with others and observes the ground which we cannot see. But we get a sense of a larger unknown space. This sense is augmented by the sound of a river. In this time, as in many other cases, the sound is what creates a sense of space. We do not see this space visually as it seems like an imagined one. After some time, we see that it is in fact a river and we see a concealed waterfall behind the wall. The camera starts to pan over the river. Under

{]_‘ kam-lmcw

the water we see a box and a syringe. As this journey of the three people continues, we witness an ever-changing world which is dynamic and incomprehensible. Stalker sees many dreams in the Zone and sometimes we hear poetry in a female voiceover. Once all the characters close their eyes, a dog emerges from an unknown shallow part of the river. This has been considered the beginning of the dream sequence, despite there being no sign of it being so. This is followed by a brief color sequence, in which the Stalker appears to be awake. It seems Stalker is undergoing a visionary experience, since we see sand whirling in the wind. We are not sure whether this is a dream within the dream, or just another dream itself. We hear a speech of two unfamiliar female voices. During their speech we see in close-up water flowing, revealing yet another syringe, a dirty pan, a refractive pan reflecting a tree, and a bowl that shows to have enclosed four fishes. In another scene, we see a blurred object and this newly revealed object helps to produce an even stronger sense of the mystery and the dreamlike world. We are only now able to see the water which flows under the bottom where the three protagonists stand on. Then, after a brief shot we see them gathered in the main room, when the Stalker in a close-up says that they are at the threshold of the room. In fact, we never see the inside of the room. It still remains as an ambiguous phenomenon left to viewer’s mind, creating an aura of dream state. All “the natural order may thus be regarded [at once] as [many] forms reflected in a single mirror or as a single form reflected in many mirrors. This notion causes nothing but confusion [to the sense–bound mind] because of the divisive nature of its apprehension32.Finally, in the last scene of the film, Stalker’s daughter sits near a table before a window, in color, reading a book, as the snow-like particles wave around her. In the next shot we hear in her voiceover a poem and the sound of a train steadily increasing in the background. As she stares at one of the three glasses on the table, it begins to move by her ‘himmah’. One can then hear the whining of a dog. The second glass then begins moving and eventually falls off the table, but does not break; everything begins to shake as the train passes. She places her head on the table and 167

stairs at the final glass. The camera pulls in tight on her as the train passes by along with the sound of the train with classical music. The shot then fades to black and the film ends. Conclusion The film unveils, as a prank gift parcel which contains boxes within boxes, many images one after another. These images will shatter the expectations of a spectator who is prone to see a logical sequence in frames. But our logic and meanings are hemmed in by our staying in the corporeality without realizing the incorporeal. Ignorance of the intermediate dimension is what stands in the way of seeing into/beyond the frames. It is in this context that Tarkovsky is reflected on such a pristine mirror as Ibn Arabi. To say that the film happens in the intermediate realm or Barzakh between the ontological being and the epistemological comprehension of that being requires an analysis of both.

Footnotes

1. Born in Spain in 1165, Ibn Arabi is one of greatest mystics of all time, a complex spiritual genius who wrote extensively voluminous spiritual treatise and finest mystical poetry in Arabic. He was the exponent of Wahdathul Wujud or oneness of Being- Perception in the complete union with one and only Reality. For Ibn Arabi, the creative imagination is equally important as that of rational perception and both must complement each other. 2. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P 242. 3. Ibn Al Arabi, Fusus Al Hikam(The Bezels of Wisdom) Tran. R.W.J Austin, (Lahore: the missionary society of St.paul, Suhail academy 1980, 1988) P, 50. 4Ibid P, 50. 4. Ibid P, 50. 5. Ibn Al Arabi, Fusus Al Hikam(The Bezels of Wisdom) Tran. R.W.J Austin, (Lahore: the missionary society of St.paul, Suhail academy 1980, 1988) P 51. 6. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P,36. 7. Ibn Al Arabi, Fusus Al Hikam(The Bezels of Wisdom) Tran. R.W.J Austin, (Lahore: the missionary society of St.paul, Suhail academy 1980, 1988) P 65. 8. William. C. Chittick, The Sufi path of knowledge, 168

Ibn Al-Arabi’s Metaphysics of Imagination (Albany: State University of new York Press, 1989) P 117. 9. Gilles Deleuze Cinema 1. trans by Hugh Tomlinson and Barbara Habberjam (London. New York.continuum books 2005) P.2. 10. http://www.acs.ucalgar y.ca/~tstronds/ nostalghia.com/TheTopics/IB_On. 11. William. C. Chittick, The Sufi path of knowledge, Ibn Al-Arabi’s Metaphysics of Imagination (Albany: State University of new York Press, 1989) P.119. 12 William. C. Chittick, The Sufi path of knowledge, Ibn Al-Arabi’s Metaphysics of Imagination (Albany: State University of new York Press, 1989) P.4 13. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P, 234. 14. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P,41. 15 Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P,94. 16. In everyday German language the word 'Dasein' means life or existence 17. Martin Heidegger, Being and Time, translated by John Macquarie & Edward Robinson, (Oxford: Basil Blackwell, 1988), P.31. 18. Ibid,P.315. 19. Martin Heidegger, Being and Time, tran.by John Macquarie & Edward Robinson, (Oxford: Basil Blackwell, 1988)P.47 20. Martin Heidegger, Being and Time, tran.by John Macquarie & Edward Robinson, (Oxford: Basil Blackwell, 1988), P.303. 21. Andrei Tarkovsky, Time within time: The Diaries 1970-1986 trans.Kitty Hunter Blair. (Calcutta: seagull books 1991). P,122. 22. Andrei Tarkovsky, Time within time: The Diaries 1970-1986 trans.Kitty Hunter Blair. (Calcutta: seagull books 1991). P 12. 23. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P, 37. 24. Ibn Al Arabi, Fusus Al Hikam(The Bezels of Wisdom) Tran. R.W.J Austin, (Lahore: the missionary society of St.paul, Suhail academy 1980, 1988) P 69-70. 25. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P,37. 26. Henri Corbin Creative imagination in the Sufism of Ibn ‘Arabi Tran by Ralph Manheim ( Princeton

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

University Press Princeton,NJ. 1969.) P 224. 27. Ibid P, 224. 28. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P. 41. 29. Andrei Tarkovsky Sculpting in time tra.Kitty Hunter Blair (London, The Bodley Head, 1986) P.40. 30. Henri Corbin Creative imagination in the Sufism of Ibn ‘Arabi Tran by Ralph Manheim ( Princeton University Press Princeton,NJ. 1969.) P 3. 31. Henri Corbin Creative imagination in the Sufism of Ibn ‘Arabi Tran by Ralph Manheim ( Princeton University Press Princeton,NJ. 1969.) P 190. 32. Ibn Al Arabi, Fusus Al Hikam(The Bezels of Wisdom) Tran. R.W.J Austin, (Lahore: the missionary society of St.paul, Suhail academy 1980, 1988) P.87.

Bibliography

Andrew, Dudley, Concepts in Film Theory, New York: Oxford University Press, 1984. Arabi Ibn, Fusus Al Hikam (The Bezels of Wisdom) trans. R.W.J Austin, Lahore: The Missionary Society of St. Paul, Suhail Academy 1988 1980. Arabi, Ibn, al-Futuhat al-Makkiyya. I–IV. Al-Qahira, 1911, repinted Dar Sadir, n.d. Aristotle. Poetics. Trans. S. H. Butcher. Mineola: Dover, 1997 Art and Education. Ed. Albert C. Barnes. (PA: Barnes Foundation Press, 1947 Balazs, Bela. Theory of Film. New York: Dover, 1970 Berger, John. Ways of Seeing. USA: Penguin, 1977 Begley Wayne E, ‘The Myth of the Taj Mahal and a New Theory of Its Symbolic Meaning’, The Art Bulletin, Vol. 61, No. 1, Mar. 1979. Bergson, Henri, Creative Evolution, trans., Arther Mitchell,1954 Bird, Robert, Andrei Tarkovsky: Elements of Cinema London Reakrion Books 2008. Brakhage, Stan. “Brakhage Meets Tarkovsky,” Chicago Review. Vol. 47/48: Winter2001/Spring 2002, Issue 4/1. Bresson, Robert. Notes on the Cinematographer. Trans. Jonathan Griffin. Kobenhavn, Green Integer, 1997. Burke, Edmund. A Philosophical Enquiry into the Origin of Our Ideas of the Sublime and Beautiful. Ed. J. T. Boulton. London: Routledge, 1958 Cambridge Companion to Early Greek Philosophy. Ed. A.A. Long. Cambridge: Cambridge University Press, 1999 Chittick William C. The Sufi path of knowledge, Ibn Al-Arabi’s Metaphysics of Imagination Albany: State University of new York Press, 1989 Chittick, William C. (1998), The Self-Disclosure of God.

{]_‘ kam-lmcw

Principles of Ibn al-’Arabi’s Cosmology. Albany: State University of New York Press Corbin Henri, History of Islamic Philosophy Tran by Liadain Sherrar and Philip Sherrard New York and London Kegan Paul International 1990 Deleuze Gilles Cinema 1 trans by Hugh Tomlinson and Barbara Habberjam London. New York.continuum books 2005 Deleuze, Gilles. Cinema 2: the time-image. trans by Hugh Tomlinson and Barbara Habberjam London. New York.continuum books 2005 Dunne Nathan,ed. Tarkovsky London, UK Black dog publishing limited 2008 Dewey, John. Art as Experience. New York: Capricorn Books, 1958 Eco, Umberto. Interpretation and Overinterpretation. Cambridge: Cambridge University Press, 1990 Eagle, Herbert. Russian Formalist film Theory. Ann Arbor: University of Michigan, Michigan Slavic publications 1981. Emerson, Ralph Waldo. Selected Essays, New York: Penguin, 1982. Five Filmmakers: Tarkovsky, Forman, Polanski, Szabo, Makavejev. Ed. Daniel J. Goulding. Bloomington: Indiana UP, 1994 Florensky, Pavel. Beyond Vision: Essays on the Perception of Art. Trans. Wendy Salmond. Ed. Nicoletta Misler. London: Reaktion, 2002. The Educated Imagination. Bloomington: Indiana University Press, 1964. The Great Code: the Bible and literature. New York: Harcourt Brace Jovanovich, 1982 Gadamer, Hans-Georg. The Idea of the Good in Platonic-Aristotelian Philosophy. Trans. P. Christopher Smith. New Haven: Yale UP, 1986 Garber, Marjorie. Shakespeare After All. New York: Pantheon, 2004 Gianvito, John. Andrei Tarkovsky Interviews. Jackson: UP of Mississippi, 2006 Gibson, Michael Francis. The Mill and the Cross: Pieter Bruegel’s “Way to Calvary”. Trans. by the author. Lausanne: Acatos, 2000 Gombrich, E. H. Art and Illusion. Princeton: Princeton University Press, 1972 Ideals and Idols: Essays on Values in History and in Art. London: Phaidon, 1979 Izutsu, Toshihiko 1983, Sufism and Taoism. A Comparative Study of Key Philosophical Concepts. Berkeley and Los Angeles: University of California Press Norm and Form: studies in the art of the Renaissance I. Chicago: University of Chicago Press, 1985 169

Great Thinkers on Plato. Ed. Barry Gross. New York: Capricorn, 1968 Collingwood, R.G. The Principles of Art. Oxford: Oxford UP, 1938 Martin Heidegger, Being and Time, translated by John Macquarie & Edward Robinson, Oxford: Basil Blackwell, 1988 Kant, Immanuel. Critique of Pure Reason. Trans. Max Muller, 1888 Hall, Robert W. “Plato’s Theory of Art: a Reassessment,” Journal of Aesthetics and Art Criticism. Vol. 33, Issue 1: Fall, 1974, pgs. 75-82. Hegel, G.W.F. On Art, Religion, Philosophy. Trans. J. Glenn Gray. New York: Harper Torch books, 1970 Hollander, Anne. Moving Pictures. Cambridge: Harvard UP, 1991 York: Roy, 1950. Men and Ideas: History, the Middle Ages, the Renaissance. Trans. James S. Holmes and Hans van Marle. New York: Meridian, 1959 James, Henry. Major Stories and Essays. New York: Library of America, 1999. James, William. Pragmatism and The Meaning of Truth. Cambridge: Harvard UP, 1978 Johnson, Vida T. and Graham Petrie. The Films of Andrei Tarkovsky: A Visual Fugue. Bloomington: Indiana UP, 1994 Jung, C. G. The Basic Writings of C. G. Jung. Trans. R.F.C. Hull. New Jersey: Princeton UP 1990 Dreams. Trans. R.F.C. Hull.New Jersey: Princeton UP, 1974 Kahn, Charles H. The Art and Thought of Heraclitus. Cambridge: Cambridge UP, 1994 The Cinema of Andrei Tarkovsky. London: BFI, 1987. Press, 1980. Lusov Vadim , in Chto takoe iazyk kino trans.Robert Bird Moscow1989 MacDonald, Scott. “The Filmmaker as Visionary: Excerpts form an Interview with Stan Brakhage,” Film Quarterly. Vol. 56: Issue 3, pgs. 211. Mathews, Thomas F. Byzantium from Antiquity to the Renaissance. New York: Harry N. Abrams 1998. Michelis, P. A. An Aesthetic Approach to Byzantine Art. London: B. T. Batsford, 1955 Moxey, Keith. Peasants, Warriors and Wives: Popular Imagery in the Reformation. Chicago, University of Chicago Press, 1989 Nietzsche, Friedrich. Twilight of the Idols. Trans. Duncan Large. Oxford: Oxford University Press, 1998

170

Pasolini, Pier Paolo. Heretical Empiricism/Cinema. Bloomington: Indiana UP, 1988. Philosophies of Art and Beauty: selected readings in aesthetics from Plato to Heidegger. Ed. Albert Hofstadter and Richard Kuhns. Chicago: University of Chicago Press, 1976 Plato. The Republic. Trans. A. D. Lindsay. New York: Alfred E. Knopf, 1992 Parmenides. Trans. R.E. Allen. Minneapolis: University of Minnesota Press, 1983 Schrader, Paul. Transcendental Style in Film: Ozu, Bresson, Dreyer. Berkeley: University of California Press, 1972 Shakespeare, William. Hamlet. Sontag, Susan. Against Interpretation. New York: Doubleday, 1966 Sorensen, Roy (2003), A Brief History of the Paradox. Philosophy and the Labyrinths of the Mind. Oxford: Oxford University Press. Style of Radical Will. New York: Farrar, Strauss and Giroux, 1969 Steiner, George. Real Presences. Cambridge: Cambridge UP, 1985. Tarkovsky, Andrei. Collected Screenplays. Trans. William Powell and Natasha. Tarkovsky, Andrei. Sculpting in time tra.Kitty Hunter Blair London, The Bodley Head, 1986 Tarkovsky Andrei Time within time: The Diaries 19701986 trans.Kitty Hunter Blair.(Calcutta: seagull books 1991 Turovskaya,Maya. Tarkovsky: Cinema as Poetry. London: Faber and Faber 1989

Internet Sources • http://www.acs.ucalgary.ca/~tstronds/nostalghia.com • http://www.ibnarabisociety.org Filmography

• The steamroller and the Violin(Katok I Skripka),1960

• The steamroller and the Violin(Katok I Skripka) • Ivan’s Childhood (Ivanovo Deststvo), 1962 • Andrei Raublev, 1966 (USSR Release, 1971) • Solaris, 1972 • Mirror (Zerkalo), 1975 • Stalker, 1979 • Nostalghia, 1983 • The Sacrifice (Offret), 1986 ¥

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

^nJvlv & Dkqep¬ ^nJvlv I¿Ω imkv{X hn[n-If - psS kam-lmcw F∂-Xn-\∏ - pdw a\pjy PohnX hyh-lm-cß - s - f-°p-dn® kao-]\ - ß - f - mWv ^nJvlv ssIImcyw sNøp∂- X v . kmaq- l nI _‘- ß ƒ, kmwkv I m- c nI hn\n- a - b - ß ƒ, kmºØnI CS-]m-Sp-Iƒ F∂n-h-bmWv ^nJvlns‚ taJ-e-Iƒ. ^nJvln-s\-°p-dn® Cu hnim-e-amb Imgv®-∏m-Sn-eq∂nbp≈ N¿®I-fmWv Cu taJ-e-bn¬ \S-°p-I. {]mtZ-inI kwkvIr-Xn-Ifpw Ckvem-anI kwkvIm-chpw, ^nJvlns‚ \bhnIm-k-ßƒ, ^nJvlv ]mS-h-sØ-Ip-dn® kwhm-Z-ßƒ XpS-ßnb hnj-b-ßfmbn-cp∂p Cu Xe-s°-´n\v Iogn¬. A°m-Z-anIv skj-\p-Ifn¬ A¬ ae-I-Øp¬ ^nJvlnb, CPvXn-lmZv˛aZvl_ - v˛XJveoZv, ^nJvlv ka-Im-enI {]hW-XI - ƒ, \yq\-]£ I¿Ωimkv{Xw: {]mtZ-in-I LS-Iß - fpw km¿∆ euInI aqey-ßfpw XpS-ßnb Xe-s°-´p-I-fn¬ t]∏-dp-Iƒ AhX-cn-°-s∏-´p.

{]_‘ kam-lmcw

171

sI.Fw Aivd^v

^nJvlv ]mShw

ap≥samgn Hcp aXkwLS\bpsS ]finX kZ v. Zo\o kvt\lnIfmb kaqlØnse hyXykvX XpdIfn¬s]´hcpsS Hcp thZn Ft∂ CXn\¿Yap≈q. NqSp]nSns®mcp I¿aimkv{X {]iv \ w N¿®sNøs∏SpIbmWv . F√mhcpw A`n{]mbw ]dbp∂p. tUmIvS¿am¿, F©n\nb¿am¿, A[ym]I¿, _nkn\ pIm¿, kmaqlnI imkv { X hnimcZ¿, t]cns\mcp auehnbpw. \tS sNm∂ HmtcmcpØcpw A`n{]mbw ]dbpIbmWv. C\n auehnbpsS Dugw. am\ytZlw ]d™p XpSßnbn√. At∏mtg°pw kZ v ]ndp]ndpØp XpSßn. bmYmkvXnI≥, Pohn°p∂ ImeadnbmØh≥, Camapam¿ ]t≠ ]d™psh® JuepIsf AÆm°v sXmSmsX hngpßp∂h≥. ]ecpw ]pOckØnepw kam\amb lmh`mhmZnIfnepw auehnsb ISm£n°p∂p. ^etam, NqSp]nSn® I¿aimkv{X {]iv\Øns‚ hn[n h∂p. tUmIvSdptSbpw _nkn\ vImcs‚bpw kmaqlnIimkv{X hnimcZs‚bpw kzcØn¬. ]mhw auehn. C°≠ Imew apgph≥ PwDw¬ PhmanDw C¿jmZp¬ ^pDuepw HmXnbXp an®w. sSIvÃpIsf A]\n¿an®v(?) DØcm[p\nIXbpsS ]ZmhenIsf Za\w sNbvXvÿeImem\pkrXw hn[nsa\s™Sp°m≥IgnbmØ ]n¥ncn∏\mbnt∏mbn. ]finX kZ v ]ncn™t∏mƒ Hcp kwibw _m°n. sshZy imkv { XØns‚tbm F©n\nbdnßns‚tbm _nkn\ ns‚tbm _me ]mTadnbmsØmcpØ≥ B taJebnsem∂v ssIsh®m¬ XZznjbIamb {]iv \ ßfn¬ ]cnlmcw ]d™m¬ C°q´¿ 172

ASßn \n¬°ptam? F{X am{Xw ]p°mdp≠mImXncn°n√! ]s£, Zo\ns‚ Imcyw, AXnem¿°pw Hcp ssI t\m°mw. A`n{]mbw ]dbmw. Jp¿B\pw kp∂Øpw AdnbWsa∂n√. DkzqepIsf Ipdnt®m {]iv \ ßsfIpdnt®m hnhcw th≠Xn√. F¥n\v Ad_n`mjbpsS A£cßƒ t]mepw XncnbWsa∂n√. CXmWv \ΩpsS temIw. Hcmƒ Hcp tcmKnsb NnIn’n°p∂p. tcmKw t`Zambmepw Cs√¶nepw NnIn’I≥ hymP\msW∂dn™m¬ C¥y≥ \nba{]Imcw Abmƒ {Inan\¬ Ip‰hmfnbmWv. hnjbw F©n\nbdnwKpambn _‘s∏´ XmsW¶nepw hymP∑mcpsS KXn CXpXs∂. F∂m¬, Zo\o hnjbßƒ AXv kaqlØn¬ B¿°pw A`n{]mbw ]dbm≥ Ignbp∂ taJebmbn amdnbsXßs\bmWv? shdpsXb√, ]q¿hnIcn¬ Nne¿ CPv X nlmZns‚ IhmSw AS®p]q´nbXv. tcmKnsb NnIn’n°m\p≈ AhImiw tUmIvS¿°msW∂t]mse I¿aimkv{X {]iv\ßfn¬ A`n{]mbw ]dbm\p≈ AhImisa¶nepw DkzqepIfdnbp∂ ]finX\v Abmƒ F{X bYmÿnIt\m ]n¥ncn∏t\m BIs´ \mw hIsh®psImSpt°t≠? \t∂ NpcpßnbXv `mjt]mepw AdnbmØ _p≤nPohn°v \mw sImSp°p∂ AZchns‚ Hcp hnlnXsa¶nepw B ]finX\¿ln°p∂ns√? A¿ln°p∂p F∂ tXm∂emWv CØcw Hcp hnjbØn¬ Nne Imcyßƒ Ipdn°phm≥ t{]cn∏n°p∂ LSIw. I¿aimkv{Xhnjbßfn¬ A`n{]mbw ]dbp∂h¿ KthjWw \SØp∂h¿, Ah¿°pth≠ IgnhpIƒ, ssh⁄m\nI

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ASnØdIƒ, kz`mh KpWßƒ Chsb°pdn®p≈ At\zjWßfmWv A¬ aeIØp¬ Ckvemanø. AYhm I¿a imkv{X ]mShw. CPvXnlmZpw C^vXmlpw ssIImcyw sNøp∂h¿ {i≤nt°≠ Imcyßsf Ipdn®p≈ Nne Hm¿as∏SpØepIfmWv Cu teJ\w. apPvXlnZmWv F∂v Hcn°epw AhImis∏SmØh¿. CPvXnlmZns‚ ]Zhnbntes°Øntbm F∂v kzbw Bi¶n°p∂h¿. Chcmbncp∂p ]q¿hImanIƒ. Fs‚ A`n{]mbw icnbmWv. ]s£, sX‰n\v km[yXbp≈Xv. a‰p≈hcpsS A`n{]mbw sX‰mWv ]s£ icn°v km[yXbp≈Xv. CXmbncp∂p AhcpsS ho£Ww. hn[nIfn¬ ssZhØns‚ ssIsbm∏v Nm¿Øp∂h¿ apPvXlnZpIsf Ipdn®v Camw C_v\p¬Jønans‚ hntijWw Cßs\bmWv. {]Npcamsbmcp ]mTt`Za\pkcn®v (CAvemap¬ aph°nCu≥) ssIsbm∏pNm¿Øp∂h¿°p≈ ap∂dnbn∏pIƒ F∂v Xs‚ {KŸØn\v \maIcWw \SØm≥ Camans\ t{]cn∏n®Xpw CPvXnlmZns‚ ]ZhnsbIpdn®p≈ kp£aXXs∂.

F¥mWv A¬aeIXp¬ ^nJvlnø? I¿aimkv { Xw AYhm aXaoamwk F∂v `mjm¥cw sNømhp∂ ^nJvlv F∂ ]Zhpw Ignhv, ]mShw F∂o A¿Yhpw tN¿∂ aeIXv F∂ ]Zhpw tN¿∂ kwKahntijWamWv A¬ ae°IXp¬ ^nJvlnøx. Cu c≠v ]Zßsf Ipdn®p≈ N¿®Ifpw \nZm\imkv{X{KŸßfnepw kpe`amWv . sNdnsbmcp kw{Klw Cßs\ hmbn°mw: 1. hnjbßsf Ffp∏Øn¬ {Kln°m\pw Cg]ncn®v A]{KYn°m\pap≈ tijn. 2.hnjbßsf hniIewsNøm\p≈ am\knIhpw _p≤n]chpamb IcpØv. 3. Cu tijn Htckabw ssZhØns‚ hcZm\hpamWv . A[zm\]cn{iaßfneqsS GsXmcmƒ°pw hf¿ØnsbSp°mhp∂ KpWw. ssZhØns‚ shfn®sa∂v Camw amenIv hntijn∏n®Xv Cu tijnsb°pdn®mWv . injy\mb Camw im^ntbmSp≈ At±lØns‚ D]tZiw Cßs\. A√mlp \ns‚ lrZbØn¬ Hcp shfn®w C´v X∂ncn°p∂p. sX‰pIƒsIm≠v \o AXns\ sISpØn°fbcpXv.

^nJvlv Cu ]ZØns‚ aqe ]ZsØ Ipdn®v c≠v \nco£Wßƒ \ne\n¬°p∂p≠v. {Kln°pI BgØn¬ Dƒs°m≈pI, _p≤n]q¿hw a\ nem°pI F∂o [z\nIfp≈ F∂ DdhnSØn¬\n∂mWv Cu ]ZØns‚ ]ndhn

{]_‘ kam-lmcw

F∂mWv Hcp \nco£Ww. ]nf¿°pI Xpd°pI F∂o A¿Yßfp≈ ^Jnl ^nJv l v F∂ ]ZØns‚ ]ndhn F∂mWv Hcp \nco£Ww. ( ), ( ) F∂o A£cßƒ°v Htc kzcÿm\ambXpsIm≠v lwksb "lm' bmbn D®cn°mdps≠∂v C_v\p Iko¿ Cu kzchyXnbm\sØ ÿncoIcn°p∂p. Hcp hnjbØns\ ]nf¿∂p Xpd∂p {Kln°pI F∂p kmcw. ]tZm¬]Ønsb Ipdn®p≈ N¿® F¥mbmepw icn tIheamb a\ nem°¬ F∂Xnep]cn BgØnep≈ {Kmlyhpw _p≤n]q¿hIamb a\ nem°epamWv ^nJvlv F∂ ]ZØns‚ `mjm hnh£sb∂pw hy‡w. hniZamb sXfnhpIfn¬\n∂v KthjWw sNbvsXSp°p∂ I¿a kw_‘nbmb idCu hn[nsb°pdn®p≈ ]T\w. CXmWv ^nJvlns‚ kmt¶XnIm¿Yw. idCu sXfnhpIfn¬ \nt∂m, s]mXp I¿aimkv{X XØzßfn¬\nt∂m I¿a imkv{Xhn[nIsf \n¿[mcWw sNbvsXSp°m\p≈ am\knIhpw _p≤n]chpamb ]mShhpw CXmWv. CXmWv A¬aeIXp¬ ^nJvlnø. ^nJvlns\ Ipdn®pw ^nJvlo ]mThsØIpdn®p≈ GsXmcp N¿®bpw IrXyamb Nne ASnØdIfn¬\n∂v thWw cq]s∏tS≠Xv. h¿Øam\ImeØv ^nJvlns‚ km[yXbpw km[pXbpw \n¿Wbn°p∂Xn¬ Cu ASnØdIƒ kp{][m\sa{X. H∂masØ ASnØd, ^nJvlv Hcp a\pjy hmb\bmWv. Hcph≥ A\p`hn°p∂ Poh¬ {]iv\ßsf \nXykXyamb hnip≤Jp¿B\ns‚bpw G‰hpw B[nImcnI hymJym\amb Xncpkp∂Øns‚bpw shfn®Øn¬ Pohn°p∂ aÆn\pw Np‰p]mSn\pw A\pkrXambn hmbns®Sp°phm\p≈ a\pjy {iaamWv ^nJvlv. ^nJvlns‚ \n¿hN\Øn¬ D≤cn°s∏Sp∂ A¬ apkvX≥_Xz AYhm \n¿[mcWwsNbvsXSp°p∂ Cu hmNIw a\pjy {iasØbmWv ASbmfs∏SpØp∂Xv. AXn\m¬, ^nJvln¬ (hn[nIfn¬) ÿeImem\pkrXamb hymJym\ t`Xßfpw kzct`Xßfpap≠mImw. ÿeIme ßƒ°\pkcn®v ^XzvhIfpsS am‰w F∂ Bibw ^pJlm°ƒ°nSbn¬ k¿hzmKoIrXambn Øocm\p≈ ImcWw CXmWv. {]hmNI≥(k) t\cn´p≈ Hcp in£WØn¬ hf¿∂ kzlm_n {]apJcn¬ ]ecpw A`n{]mbm¥cw sh®p]pe¿ØnbXns‚ clkyhpw as‰m∂√. l\^n aZvl_nse Camapamcmb A_qbqkp^pw aplΩZpw XΩnep≈ `n∂Xsb aZv l _ns‚ ]finX¿ hiZoIcn®Xv ImeL´Øns‚ `n∂X F∂mWv. Camw im^nbpsS JZoapw PZoZpamb JuepIƒ Pohn°p∂ Np‰p]mSpIsf Fßns\ kzm[o\n°pw F∂Xn\pw sXfnhmWv. JfinXamb {]amWßfpsS aXhn[nIƒ 173

^nJvlns‚ N´IqSn\p ]pdØpt]mIp∂p F∂XmWv \n¿[mcWw sNbvsXSp°p∂Xv F∂ Bibw sIm≠p≈ c≠masØ hkv X pX. AXn\m¬, \akvImcw \n¿_‘amsW∂Xn\pw fplvdv \mev dIvAØpIfmsW∂Xpw ^nJvlns‚ N¿®mhnjba√. ImcWw, AhnsS KthjWØn\v ]gpXn√. Zo\n¬ A\nhmcyambpw Adnbs∏´Imcyßƒ F∂ t]cnemWv CØcw hnjbßƒ Adnbs∏SpI. {]amWßfp≠mbncns° CPvXnlmZv ]mSn√ F∂ \nZm\imkv{X XØzw Cu BibsØ _es∏SpØp∂p. c≠masØ ASnØd ^nJvlv PohnXØnse I¿a]camb apgph≥ taJeIsfbpw Dƒs°m≈p∂ Hcp ka{K BibamWv. Gsd ]cnWmaßƒ°v hnt[bamb ]ZamWv ^nJvlv. Poh¬ K‘nbmb apgph≥ hnjbßsfbpw AXv hnizmk]camIs´ I¿a]camIs´ Dƒs°m≈p∂ i_vZambmWv {]hmNI ImeL´w ^nJvlns\ ]cnNbs∏SpØnbXv. (Zo\n¬ hyp¬]Øn) t\SpI F∂ kq‡hpw B¿s°¶nepw \∑bpt±in®m¬ A√mlp Ah\v Zo\n¬ ^nJvlv \¬Ip∂p F∂ {]hmNI hN\hpw C_v\p A∫mkn\v th≠nbp≈ {]hmNIs‚ {]m¿Y\bpw ka{KmibsØbmWv [z\n∏n°p∂Xv. F∂m¬, Ime{ItaW ^nJvln¬ I¿aimkv{X\nbaßfmbpw ]n∂oSv Bcm[\mimkv { Xambpw ]cnWan°pIbmWv D≠mbXv. a\pjyPohnXØnse apgph≥ XpdIfntebpw I¿a]camb \nbaßƒ ^nJvlns‚ ]cn[nbn¬s]Spsa∂ Xncn®dnhmWv \ap°p≠mtI≠Xv. B[p\nI CkvemanI \thm∞m\ {]ÿm\ßƒ i‡ambn Du∂nb aq∂mibßfp≠mbncp∂p. 1. Ckvemw Hcp PohnX ]≤XnbmWv. 2. Ckvemw PohnXØnse apgph≥ taJesbbpw Dƒs°m≈p∂p 3. CkvemamWv ]cnlmcw. Cu Bibßƒ Xo¿Ø πm‰vt^manemWv Cu {]ÿm\ßƒ Db¿∂v \n∂Xv. Hcpthf AhbpsS \ne\n¬]ns‚ km[qIcWw Cu BibmSnØdIfnembncp∂p. Cu aq∂v Bibßfpw ^nJv l ns‚ ka{KXbpambn _‘s∏´XmWv. ]q¿h ImanIfmb ]finX¿ PohnXØns‚ I¿a \nbaßfmbmWv ^nJvlns\ hniZoIcn®sX¶nepw ]n¬Ime°m¿ Cu kmt¶XnI i_v Z sØ Bcm[\IfpsSbpw kmºØnI CS]mSpIfpsSbpw sshhmlnI \nbaßfpsSbpw kw{Klambn am‰pIbmWp≠mbXv. cmjv{Sw, `cWw, AXn¿ØnIƒ, cmjv{Sm¥cob _‘ßƒ, bp≤w, kam[m\w, IcmdpIƒ F∂nßs\XpSßn FÆa‰ 174

kmaqlnI {][m\amb hnjbßƒ ^nJv l v ssIImcyw sNbvXncp∂psh¶nepw ]n¬ImeØv AXn\v \oƒ®bp≠mbncp∂n√. ^nJvlp nbmk, ^nJvlp±ue XpSßnb hyhlmcßƒ ]gbXns‚ Nne Hm¿as∏SpØ¬ am{Xw. ^nJvlns‚ ka{KX \ntj[n°s∏Sptºmƒ a\pjyPohnXØn¬ CkvemtaXcamb Bibßƒ°v CSw krjvSn°s∏Sp∂p F∂ Zpc¥amWv kw`hn°pI. PohnXØns‚ GsX¶nepw taJebn¬ CkvemanIamb ho£Ww ]pe¿tØ≠Xn√m F∂ph∂m¬ A]c∂v Ahs‚ XØzßfpsSbpw ⁄m\imkv { XßfpsSbpw ASnÿm\Øn¬ CSs]Sm\p≈ AhkcamWv e`n°pI. Cu A]c\o°w ^nJvlns‚ am{Xa√, \ne\n¬]ns\Øs∂ tNmZywsNøpw. kmwkvImcnIhpw kmaqlnIhpamb Xeßsf Dƒs°m≈p∂ am\hnI hn⁄m\ßsf ssIImcyw sNøp∂ kmaqlnIimkv{X {]iv\ßƒ°v ]cnlmcw \n¿tZin°p∂ Hcp ⁄m\]≤Xn F∂Xnte°v Ckvemans‚ πm‰vt^mdw hnimeamth≠Xp≠v. Cub¿YØn¬ ^nJv l ns\ ]cnNbs∏SpØnbhcmbncp∂p \ΩpsS ]q¿hnI¿. sshZyimkv{Xw, ckX{¥w, KWnXw, tPmXnimkv{Xw XpSßnb `n∂ hn⁄m\obßfn¬ apkvenw ]finX¿ tim`n®p \n∂Xv ^nJvlns‚ Cu ka{KXbpsS XeØn¬ \n∂psIm≠mbncp∂p. A∂v Hcp cmjv{SØnsebpw AXns‚ apgph≥ kmaqlnIhpw kmwkvImcnIhpamb hyhlmcßsfbpw ^nJvlv \nb{¥n®p. B tim`\ImetØ°v ^nJvlns\ aS°n sIm≠pt]mIpI F∂XmWv B[p\nI apPvXlnZns‚ _m[yXIfn¬ {]Yaw. aq∂masØ ASnØd, ^nJvlpw KthjWhpw. ^nJvlv F∂ ⁄m\ imkv{XsØ cq]s∏SpØnsbSp°p∂ {]{InbbmWv CPvXnlmZv AYhm KthjWw. `qanimkv{X]chpw Ncn{X]chpamb _‘\ßfn¬\n∂v CkvemanI aqeyßsf th¿s∏SpØn k¿h ÿeImeßfnte°pw k∂nthin∏n°p∂ {]{InbbmWv ^nJvlnt‚Xv. aÆns‚ aWhpw hnÆns‚ \ndhpw (hlvbv) tN¿Øpsh®v Poh¬ {]iv\ßƒ°v ]cnlmcsamcp°p∂ ]WnbmWv ^nJvlv. CXmIs´ CPvXnlmZneqtS km[yamIq. CPvXnlmZns‚ hmXnepIƒ sIm´nbS°p∂h¿ PohnXØnenSs]Sm\p≈ Ckvemans‚ tijnsbbmWv d±v sNøp∂Xv. Cu Zo\ns‚ imizXnIØ (A¥y\mƒ hsc \ne\n¬°m\p≈ AXns‚ tbmKyX)hpw CemkvXnIX (F√m {]iv\ßsfbpw Dƒs°m≈m\p≈ tijn)bpw KthjWØns‚ hmXneSbp∂tXmSpIqSn hn\njvSamIp∂Xv. Cu bmYm¿YysØ hnkv a cn®psIm≠mWv AS°m≥ ]‰p∂ Hcp

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hmXn¬ \mw ]WnXpsh®Xv. ]pXnsbmcp KthjWØns‚bpw Bhiyan√. ]q¿hkqcnIfmb ]finX¿ ImemImetØ°pap≈ ^XvhIƒ \¬Inbncn°p∂psh∂pw AXv ]I¿Øn FgpXp∂ _m[yXtb ]n≥KmanIƒ°p≈q Fs∂mcp hmZhpw Nne¿ D∂bn°mdp≠v . kmam\yambn ]d™m¬ CsXmcp AXyp‡nbmWv. imkv{Xhpw kmt¶XnI hnZybpw hnIkn®nń√mØ \mKcnIXIfpsS sI´p]mSpIƒ CØcw k¶o¿WamImXncp∂ Hcp ImeØv _lp zcXbpw B[p\nI tZicmjv{S\n¿anXnbpw ]cnNbn®nń√mØ HcpIq´¿ Xo¿Øpw `n∂amb kmt¶XnIhpw ssh⁄m\nIhpamb hnkvt^mS\w \S°p∂ Hcp ImesØ {]iv\ßƒ°v \q‰m≠pIƒ°paptº ]cnlmcw \n¿tZin®n´ps≠∂ hmZw F{Xam{Xw t`mjØambncn°n√. CPv X nlmZns‚ hmZn¬ sImńbS®hcpw ]q¿hImanIsf ]I¿Ønbm¬ aXn F∂p hmZn°p∂hcpw bYm¿YØn¬ as‰mcp CPvXnlmZv \SØpIbmbncp∂psh∂ sshcp[yw IuXpIapW¿Øp∂XmWv. B[p\nI ImesØ CPvXnlmZns\ \ncmIcn°p∂h¿ D∂bn°p∂ Imcyamsbmcp \ymbw tbmKyXbp≈hcpsS A`mhamWv. ImeL´w Zpjn®ncn°p∂psh∂pw A\¿l¿ aXaoamwk cwKw ssIbS°psa∂pw C°q´¿ Bi¶n°p∂p. Cu Bi¶Isf Aÿm\Øm°p∂Xv CPvXnlmZv hmZnIf√ adn®v {]hmNIs‚ Xs∂ hmZßfmWv. Fs‚ kapZmbw sX‰n¬ HØptNcpIbn√ F∂ XncphmKvZm\w DΩØp apkvenabpsS kpc£nXXzw Dd∏phcpØp∂p≠v . CPv X nlmZv ]ng®mepw apkvenw DΩØv AXv Gs‰Sp°pIbn√ F∂p kmcw. {]hmNI≥ \¬Ip∂ Cu Dd∏ns\bmWv \tSsNm∂ Bi¶ C√mXm°p∂Xv. A\¿l¿ cwKw ssIbmfpI F∂Xv GXv taJebnepw kw`hn°mhp∂ kzm`mhnIamb ImcyamWv . ImcWw, a\pjy Nn¥sb XS™p sh°phmt\m _‘n°mt\m Ignbn√. ]pXnb {]iv\ßfp≠mhptºmsgms°bpw a\pjy [njW GXv hnt[\bpw {]XnIcn®ncn°pw. A\¿lsc

{]_‘ kam-lmcw

XSbm\p≈ hgn CPvXnlmZns\ C√mXm°e√. icnbmb CPvXnlmZn\p≈ Ifsamcp°emWv. icnbmb apPvXlnZpIsf cq]s∏SpØnsbSp°epw. A¿lcpw A\¿lcpw CPvXnlmZv \SØs´. kXyw AXnPbn°psa∂mWt√m ssZh hmKv Z m\w. P\ßƒ°v Bhiyap≈h \ne\n¬°pI Xs∂ sNøpw. GXv t`mjs‚bpw CPvXnlmZpIƒ°v ImtXm¿°p∂hcmWv apkvenw DΩØv F∂Xv Cu DΩØns\ CIgvØemsW∂ Xncn®dnsh¶nepw \mw {]ISn∏n°Ww. A\¿l¿ Cu taJeIfn¬\n∂v ]pdw X≈s∏SpI Xs∂ sNøpw. ImcWw, AhcpsS Nc°v hymPamWv. sIm´mcw ]finXscbpw ]utcmlnXy ]cniIsfbpw ]pdØm°nbXns‚ Ncn{Xw Xs∂ km£yw. CPvXnlmZns‚ hmXnepIƒ AS°s∏´ncp∂ImeØpw Nne hmXnepIƒ Xpd∂v InS∂ncp∂psh∂ bmYm¿Yyw \mw ImWmXncp∂p IqSm, `cWIqSßƒ°pth≠n cmjv{Sob Xm¬]cyßƒ°pth≠nbpw \n¿_m[w ^XvhIƒ \¬Inbncp∂Xv Cu sIm´nbS∏pImcmbncp∂p. Bhiym\pkcWw ^Xvh, IpX{¥ akvAeIƒ XpSßnbh Cu ]d™ CPvXnlmZns‚ DZmlcWßfmWv. ]q¿h kqcnIfmb ]finX∑mcpsS KthjWßsf X≈n°fbWsa∂pw d±vsNøWsa∂pa√ Cu ]d™Xns‚ A¿Yw. {]XypX Ah¿ AhcpsS ImeØn\pw PohnX]cnkcßƒ°pw A\pKpWambn {]amWßsf hmbns®SpØXpt]msebp≈ Xt‚Sw \mw ImWn°Ww. AhcpsS aqeyhØmb ]T\ßfpsS kØv kzmwioIcn°m\pw \ap°v I gnbWw. apIfn¬ kqNn∏n® Cu aq∂v ASnØdIƒ ^nJvlv ap\pjy {iaamsW∂ t_m[yw AXn¬ `n∂ kzcßƒ°pw hymJym\ t`Xßƒ°pap≈ kzX{¥yw, ^nJvlns‚ ka{KX, Poh¬ {]iv\ßsf A`napJoIcn°m\p≈ ^nJvlo KthjWØns‚ A\nhmcyX Chbn¬ \n∂psIm≠pthWw ^nJvlo ]mThsØ cq]s∏SptØ≠Xv.

175

apl-ΩZv _jo¿ kn

CPvXnlmZpw XJveoZpw

Ckv e manI kaq- l - Ø n¬ \nc- h [n N¿®Iƒ°pw ]T-\-ßƒ°pw hnt[-b-am-bn-s°m-≠n-cn°p∂ hnj-b-amWv CPvXn-lmZpw XJveo-Zpw.-CPvXnlm-Zns‚ IhmSw AS-s™∂pw Cs√∂pap≈ c≠p -ho-£Ww C∂v \ne-\n¬°p-∂p. Cu L´Øn¬ bmYm¿Yyw Is≠-Øm≥ \S-Ønb Hcp At\z-jW - Ø - ns‚ Is≠-Øe - p-If - mWv Cu {]_‘-Øn-eqsS {]Im-in-Xa - m-Ip-∂X - v.

CPvXn-lmZv Hcp hn[nsb Ipdn®v anI® [mcW Ic-kvX-am°m≥ Hcp I¿aimkv{X]fin-X≥ \S-Øp∂ kºq¿W ]cn-{i-aa - mWv CPvXn-lm-Zv. (PwD¬ Phman-Av).

CPvXn-lmZv \S-Øm-\p≈ \n_-‘-\-Iƒ: 1. hnip-≤-Jp¿-B≥ th≠-hn[w ]Tn-®n-cn-°¬. 2. hn[n-I-fp-ambn _‘-s∏´ {]hm-NIhN-\-ßƒ a\- n-em-°¬. 3. Jp¿-B-\nse hn[n- Zp¿_-e-s∏-Sp-Øp-∂hbpw, Zp¿_-e-s∏-Sp-Øs∏´h-bp-amb hmIy-ßsf a\ n-em-°¬. 4. CPvam-C\p hnt[-b-amb aX-hn-[n-Iƒ a\- n-em°¬. 5. Jnbm-kns\ a\- n-em-°¬. 6. Dkzq-ep¬ ^nJvlv a\- n-em-°¬. C{Xbpw Adn-hp-Iƒ kz¥-am-°nb hy‡n°v am{Xsa CPvXn-lmZv \S-Øm≥ tbmKy-X-bp-≈q. AXp-sIm-≠p-Xs∂ F√m-hn-izm-kn-Iƒ°pw CXp \n¿h-ln-°m≥ km[n-°p-Ib - n-√.- C-hn-sS-bmWv Hcp apPvXl - n-Zns\ B{i-bn-°m≥ a‰p-≈h - ¿ \n¿_-‘nX-cm-hp-∂X - v. apPvX-ln-Zm-Im≥ tbmKy-X-bn-√m-Ø-h\v apPvXln-Zns\ XJveoZv sNø¬ \n¿_-‘-amWv (PwD¬ 176

Phm-an-Av)

XJveoZv e£yw Adn-bmsX Hcp hm°v kzoI-cn-°p-∂Xn∂v XJveoZv F∂v ]d-bp-∂p. (PwD¬ Phm-an-Av)

XJveo-Zns‚ KpW hi-ßƒ: kXy-k‘ - cpw hniz-kX v cp-amb apPvXl - n-Zp-Isf Is≠Øn Ah-cpsS Is≠-Ø-ep-Isf A\p-[mh\w sNøp-∂X - n-eqsS apkvenw kap-Zm-bØ - n¬ {]IS-am-tb-°m-hp∂ \nc-h[n A`n-{]mb `n∂-X-Iƒ C√mbva sNøm\pw sFIyhpw AJ-fiX - bpw Hcpabpw \ne-\n¿Øm\pw ]c-am-h[n kXy-tØmSv tN¿∂p-sIm≠v aptºm´pt]mIm\pw apkvenw kapZm-bØ - n\p km[n-°pw. Cu ASn-ÿm-\Ø - nemhmw Hcp hn`mKw ]fin-X¿ XJv eoZns‚ A\n-hm-cyXsb Du∂n-∏d-bm≥ ImcWw.

XJveoZv: icnbpw sX‰pw apI-fn¬ \mw hy‡-am-°nb hn[-Øn-ep≈ Hcp XJveoZv AYhm e£yw ]cn-tim-[n°m-sX- HcmfpsS hm°p kzoI-cn-°¬ Ckvemans‚ ASn-ÿm\ XØzßƒ°v tbmPn-°p-∂-XmtWm? As√-∂mWv \ap°v a\- n-em-Ip-∂-Xv. F¥psIm≠v? apI-fn¬ ]d™ {]Im-c-ap≈ Hcp XJveoZv s]mXp-P-\-Øn\p A\n-hm-cy-am-°n-bm¬ Ah-cn¬ A‘-amb A\p-I-cW kz`mhw h¿[n-°p-I-bpw, Nn¥m- i - ‡ n- b pw At\z- j WXrjvWbpw £bn®phcn-Ibpw sNøpw. CXp]s£ ]e-t∏mgpw Ah-cpsS am¿K {`wi-Øn\pw hgn-sX-‰-en\pw CSbm-°p-Ibpw sNøpw. Fßn-s\-sb-∂m¬ Ah¿ A\p-I-cn-°p∂ apPvX-lnZv ac-W-s∏-´pI-gn-™m¬ At±-lØ - ns‚ aZvl_ - ns‚ ssIIm-cym-hI - miw B aZvl_ - n¬ hf¿∂phcp∂ GXm\pw ]fin-X∑ - m¿

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Gs‰-Sp-°pw. Ime-{I-taW Ahcn¬ kXyk‘-cpw, A√m-Ø-h-cp-amb ]fin-X¿ D≠m-h¬ kzm`m-hnIw. `‡cpw kXy-k-‘-cp-a-√mØ ]fin-X-cpsS Ic-ßf - n¬ aZvl_ - ns‚ ssIIm-cym-hI - miw FØns∏-´m¬ B aZvl-_ns‚ A\p-bm-bn-I-fn¬ \n∂pw Ah-cp-tS-Xmb Xm¬]cyw km[n-s®-Sp-°p-∂-Xn-\pth≠n aZvl-_ns‚ bYm¿Y ho-£-W-ß-tfbpw XØz-ßt- fbpw Zp¿hym-Jym\w sNbvXv Ah¿ A\pbm-bn-Isf sX‰n-[cn∏n°pw. A\p-I-cWw am{Xw ioe-am-°nb A\p-bm-bn-Iƒ ]s£, CsX√mw aZvl_pw Zo\p-am-sW-∂ [mc-Wb - n¬ AwKo-Ic - n®p \S-∏n¬hcp-Øp-Ibpw sNøpw. C∂v \ne-hn-ep≈ GsXmcp aZvl_ - n-t‚bpw A\p-bm-bn-Isf ]cn-tim[n®m¬ Cu bmYm¿Yyw \ap°v t_m[y-s∏-Spw. Cu hkvXpX ap≥Iq´n I≠XpsIm≠mImw aZvl_ns‚ Cam-ap-am¿ Cu hn[-Øn-ep≈ XJveoZns\ \ncmIcn®Xv. Camw amenIv(d) ]d-bp-∂Xv ImWpI: ""Rm≥ Hcp a\p-jy-\m-Wv. F\n°v ]ng-°pIbpw ]ng-°m-Xn-cn-°p-Ibpw sNøpw. AXn-\m¬, \nßƒ Fs‚ A`n-{]mbw ]cn-tim-[n-°pI. Jp¿B-\n-t\mSpw {]hm-NIhN\-tØmSpw tbmPn-°p-s∂¶n¬ \nßƒ AXp kzoI-cn-°pI. tbmPn-°m-ØXns\ \nßƒ hnt´-°pI.'' Camw im^nCu(d) ]d- b p- ∂ Xv ImWp- I : ""e£yw IqSmsX Adnhv tXSp-∂-h≥ cm{Xn-bn¬ hndIp Npa-°p-∂-hs\t∏mse-bm-Wv. Ahs\ ISn°p∂ ]mºv AXn-ep-≠m-tb°mw. Ah≥ Adn-bpI-bn-√.'' im^n-Cu(d)bn¬ \n∂pw Camw apkv\n Xs‚ apJvX-kz-dns‚ BZy-Øn¬ D≤-cn-°p-∂p: ""Camw im^nCu(d) Xt∂tbm a‰p-≈h - t- ctbm A‘-ambn A\p-Ic - n-°p-∂X - ns\ XS™psIm-t≠bn-cp-∂n-cp∂p.'' Camw AlvaZp-_v\p lº¬(d) ]d™p: ""\o Fs∂tbm amen-In-t\tbm kucn-sbtbm HukmCsbtbm A‘-ambn ]n≥]-‰-cpXv. Ah¿ FhnsS \n∂mtWm hn[n Is≠-Øn-bXv AhnsS \n∂pw \o hn[n Is≠-ØpI.'' Camw A_q bqkp^v(d) ]d™p: ""\mw ]dbp-∂Xv Hcmƒ°pw ]d-bm≥ ]mSn√ \mw FhnsS \n∂p ]d-™pthm AhnSw Adn-bp-∂Xv hsc'' Camw kpbqXzn(d) ]d™p: ""ap≥Km-an-Ifpw ]n≥Km-an-Ifpw CPvXn-lmZv sNøm≥ \n¿tZ-in-°pIbpw AXn\p t{]cn-∏n-°p-Ibpw A‘-amb A\pI-cW - sØ sXm´v XS-bp-Ibpw AXns\ Bt£-∏n°p-Ibpw AXns\ shdp-°p-Ibpw sNøp-am-bn-cp∂p.'' (A¬ hPokv ^o Dkzqen¬ ^nJvln¬ Ckv eman˛apkvXz^m kpssl-en)

{]_‘ kam-lmcw

Jp¿B\pw XJveoZpw apI-fn¬ ]d-b-s∏´ coXn-bn-ep≈ XJveo-Zns\ hnip≤Jp¿-B≥ \ncm-Ic - n-°p-Ib - mWv sNøp-∂Xv. Jp¿-B≥ ]d-bp-∂Xv ImWpI; ""hm°v {i≤n®p tIƒ°p-Ibpw AXn¬ \√sX∂p t_m[yw h∂-Xns\ ]n≥]-‰p-Ibpw sNøp∂-h¿ (Btcm) Ah-scbmWv A√mlp k≥am¿-KØn-em-°n-b-Xv,-A-h-¿ am{X-amWv _p≤n-bp-≈-h¿'' (A pa¿-˛18) GsXmcp Imcyhpw {i≤n-®p-tIƒ°-W-sa∂pw kXy-amsW∂v t_m[yw hcp-Ønb tijta AXwKoI-cn-°m≥ ]mSp≈q F∂pw Cu kq‡w \sΩ ]Tn-∏n-°p-∂p.

{]hm-N-I\pw XJveoZpw apI-fn¬ ]d™ coXn-bn-ep≈ XJveo-Zns\ {]hm-NI - \pw \ncm-Ic - n-°p-Ib - mWv sNøp-∂Xv. {]hmN-I≥ (k) ]d-bp-∂Xv ImWpI: ""bYm¿Y Adnhv kºm-Zn-°¬ Hmtcm apkv enan∂pw apkvena-Øn\pw \n¿_-‘-amWv'' ""c≠p Imcy-ßƒ Rm≥ \nß-fn¬ hnt´®p t]mIp∂p. Ah-bn-eqsS \nßƒ kzb-Ø-am-°p∂ H∂n¬ \nßƒ ]ng®p t]mIp-I-bn√'' ""\nßƒ Jp¿-B≥ ]Tn-°p-Ibpw AXv P-\ßƒ°v ]Tn-∏n-°p-Ibpw sNøpI'' (Zmcn-an,- Zm-d-JpXv\n) Cu {]hm-NI hN-\ß - ƒ \sΩ ]Tn-∏n-°p-∂Xv F¥mWv? Hmtcm hnizm-kn°pw bYm¿Y hnizmkn-bmbn Pohn-°p-hm-\p≈ aX-]c - a - mb Adn-hp-Iƒ Ip‰-a‰coXnbn¬ kzmbØ-am-°¬ \n¿_-‘-amWv F∂m-W.v

XJveoZn-eqsS hgn-sX-‰n-b-h\v A-√mlp am∏v \¬Iptam? apI-fn¬ ]d™ hn[-Øn-ep≈ XJv eoZv Hcmfn¬\n∂pw kw`hn-°p-Ibpw AXphgn Abmƒ°v hgn-sX-‰p-Ibpw sNbvXm¬ At±-l-Øn\p Hcp ImcWhimepw A√mlp am∏v \¬IpI-bn-s√∂mWv Jp¿- B ≥ hy‡- a m- ° p- ∂ - X v . t\m°q Xßfnse apPvXl - n-ZpIsf XJveoZv sNbvXp Pohn°p∂ blq-Zn-Isf Ipdn®v Jp¿-B≥ ]d-bp-∂Xv C{]-Im-ca - mWv. ""A√mlp Zp¿\S-∏p-Im-cmb P\-Xsb k≥am¿KØn-em-°p-Ib - n√''(A z-^˛v- 5) ChnsS blq-Zn-I-fn¬ \n∂p-≠mb Zp¿\-S∏v F¥mWv ? alm-\mb aqkm(A) {]hm-N-IXzw Ah-Im-is∏-´-t∏mƒ AXwKo-I-cn-®n√ F∂-Xn\p ]pdsa At±-lsØ ]e-hn-[-Ønepw ]oTn-∏n-°p-Ibpw sNbvXp F∂XmWv Ahcn¬\n-∂p-ap-≠mb Zp¿\S-∏v. ChnsS {it≤-b-amb hkvXpX CØcw Hcp \ne-]mSv blq-Zn-Iƒ kzoI-cn-®Xv kz¥w \ne-°mbn-cp-∂n√ F∂p-≈-Xm-Wv. adn®v, Ah-cnse {][m177

\n-Isf XJveoZv sNbvXp-sIm-≠m-bn-cp∂p. F - ∂ - n´pw t\Xr-Xz-sØ-t∏mse km[m-cW - ° - m-cmb P\-ßfpw A√m-lp-hns‚ tIm]-Øn\pw in£°pw hnt[-bcmbn. C\n ss{IkvXhcpsS Imcy-Øn¬ A√m-lphns‚ \ne-]mSv t\m°q: ""A{I-an-I-fmb P\-Xsb A√mlp k∑m¿£KØn-em-°p-I-bn√'' (-A z-^v˛7) ChnsS ss{IkvX-hcpw sNbvXXv Ah-cnse apPvXl - n-Zp-Isf XJveoZv sNøpI am{X-am-bn-cp-∂p. ]s£ A√m-lp-hns‚ tIm]-Øn\pw in£°pw hnt[-ba - m-Ip∂ hnj-bØ - n¬ Hcp Cfhpw Ah¿°v e`n-°p-I-bp-≠m-bn-√. CsX Ahÿ Xs∂-bmWv Jp¿-B\ - n¬ ]d-bs∏´ F√m {]hm-N-I-∑m-cpsSbpw P\-ßƒ°p-≠mbn-cp-∂-Xv. Ah-cmcpw Ah-cn-te°v \nbp-‡-cmb {]hm-N-Isc FXn¿ØXv kz¥w \ne-°m-bn-cp-∂n√. Ah-cnse ]fin-X-tcbpw t\Xm-°-tfbpw XJveoZv sNbvXpsIm≠m-bn-cp-∂p. ]s£ Cu XJveoZv A√m-lp-hns‚ tIm]-Øn¬\n∂p≈ tamN-\tam Ahs‚ in£-bn¬\n∂p≈ ap‡ntbm Ah¿°v t\Sn-s°m-Sp-Øn-√. F¶n¬ Fßn-s\-bmWv Cu hn[Øn-ep≈ XJveoZv apkvenwIƒ°v A\p-h-Z-\o-bam- h pI? Cu hn[- Ø n- e p- f f XJv e oZv hgn am¿K{`wiw kw`hn-®m¬ A√m-lp-hns‚ tIm]Øn\pw in£°pw hnt[-b-am-hm-Xn-cn-°pI? Hcp kwibw: ChnsS Ip‰-I-c-sa∂v hy‡-am-Ip∂ XJveoZv hnizm-khpambn _‘-s∏-´-Xt√? A√. ImcWw, I¿a cwK-Øp≈ XJveoZpw CXn¬s∏Spw ImcWw, as‰m-cn-SØv Jp¿-B≥ ]d-bp-∂Xv ImWpI: ""thZ-°m¿ Ah-cpsS ]fin-X∑ - m-tcbpw ]ptcmln-X∑ - m-tcbpw A√m-lp-hn-s\-°q-Sm-sX-bp≈ d∫pI-fm°n''(AØu_-:31). Cu kq‡sØ hni-Zo-Icn®p \_n(-k) ]d-™p: ""\n›bw Ah¿ (]fin-X¿) Ah¿°p(th-Z°m¿°v) th≠n \njn-≤-am-b ImcysØ A\p-h-Z\o-b-am-°n. A\p-h-Z-\obamb ImcysØ \njn-≤am-°n. -A-t∏mƒ Ah¿ Ahsc ]n≥]‰n. AXv Ah¿°p≈ Bcm-[-\-bm-Wv.''(C_v\p-I-ko¿-˛-d˛ 1˛378) ChnsS I¿a cwKØv ]fin-X¿ ]d-bp-∂Xns‚ sXfnhp ]cn-tim-[n-°msX Ahsc ]qPy-cm-bn-°≠v Ah¿ ]d-bp-∂s - X√mw icn-bm-sW-∂pw, thZw ]cntim-[n-°m-\p≈ A[n-Imcw Ah¿°p am{X-amsW∂pw hniz- k n®v hcp∂ thZ- ° m- c psS {]h¿Ø\sØ F{X cq£-am-bn-´mWv A√mlp hna¿in- ® n- c n- ° p- ∂ Xv ? CXv kqNn- ∏ n- ° p- ∂ Xv I¿acwKØpw A‘amb XJveoZv A\p-h-Z-\o-ba√ F∂p Xs∂-bm-Wv. Ip‰-Ic - a√m-ØXpw icn-bpamb XJveoZv CXp-hsc \mw ]d-™Xv Ip‰-I-camb XJveoZns\°pdn-®m-W.v F∂m¬, Ip‰-Ic - a√mØXpw icnbpw A\n- h m- c y- h p- a mb Hcp XJv eoZp≠v. AXp C{]-Im-c-am-Wv. Jp¿-B\pw \_n-h178

N-\-ßfpw ASn-ÿm-\-am°n apPvX-ln-Zp-I-fmb ]fin- X ¿ Kth- j - W - ß - f n- e qsS Is≠Ønb aX\nb-a-ßƒ e£yw t_m[yw hcpØn Ah ]men-°pIbpw \S∏n¬hcp-Øp-Ibpw sNøp-I. Cßns\ {]h¿Øn-°¬ Hcn-°epw CPvXn-lmtZm Ipd-dI - c - a - mb XJveotZm BIp∂n√-. F¥p-sIm-s≠∂m¬, AXv CPvXn-lm-Zm-I-W-sa-¶n¬ AXn¬ kz{]b-Xv\Ø - n-eqsS Hcp hn[n Is≠-ØWw. CXp ]s£ kw`hn-°p-∂n-√. adn®v, Hcmƒ Is≠-Ønb hn[n Jp¿-B-\n-t‚bpw lZo-kn-s‚bpw ]n≥_-eap-≈-Xm-sW∂v t_m[yw hcp-ØpI am{X-am-Wv sNøp-∂X - v. C\n AXv Ip‰-I-c-amb XJveoZm-h-W-sa-¶n¬ AXn¬ e£y-ßƒ t_m[yw hcp-ØmsX Hcp hn[n AwKo-Icn-°¬ kw`hn-°Ww. ]s£ CXpw kw`hn-°p-∂n-√. Cu coXn-bn-ep≈ A\p-I-cWsØ kw_‘n®v Ip‰-I-c-a-√mØ XJveoZv Ft∂m, CØn-_mAv Ft∂m ]d-bm-hp-∂-Xm-Wv. Cu hn[-Øn-ep≈ A\p-I-c-W-Øn∂v hnip≤ Jp¿-B-\ns‚ ]n¥pWbpw AwKo-Im-c-hpw D≠vXm\pw. (\mw apºv ]d™ kqd: A pa-dnse ]Xn-s\´mw hmIyw t\m°p-I)

Cu Im-e-L-´-Øn¬ CPvXn-lmZv km[ytam? CPvXn-lm-Zn-\p≈ \n_-‘\ - I - f - mbn ]d-™n-´p≈Xv Xmsg ]d-bp∂ Imcy-ß-fmWv: 1. hnip-≤-Jp¿-B≥ th≠-hn[w ]Tn-®n-cn-°¬. 2. hn[n-I-fp-ambn _‘-s∏´ {]hm-NIhN-\-ßƒ a\- n-em-°¬. 3. Jp¿-B-\nse hn[n-Zp¿_-e-s∏-Sp-Øp-∂hbpw, Zp¿_-es - ∏-Sp-Øs∏´h-bp-amb hmIy-ßsf a\ n-em-°¬. 4. CPvam-C\p hnt[-b-amb aX-hn-[n-Iƒ a\- nem-°¬. 5. Jnbm-kns\ a\- n-em-°¬. 6. Dkzq-ep¬ ^nJvlv a\- n-em-°¬. B[p-\nI imkv{X kmt¶-XnI hnZy-bpsS klm-b-Øm¬ Ad_n`mjm ]cn-⁄m\w th≠{X-bp≈ Hcp CkvemanI ]fin-X\v X\n-°m-hiy-ap≈ GsXmcp aX\nb-ahpw Is≠-Øm≥ Ignbp∂ Hcp ImeL´-amWv C∂v. Jp¿-B-\p-ambn _‘-s∏´ GsX√mw Adn-hp-I-fmtWm Hcmƒ°v Bh-iy-ap-≈Xv AsX√mw \nan-j-t\cw sIm≠v Xs‚ apºn-ep≈ kv{Io\n¬ C∂v sXfn™phcpw. aX-\n-b-a-ßƒ Dƒs°m-≈p∂ \_n-h-N-\-ßƒ GsX-√m-am-sW∂pw Ah F{X-bp-s≠∂pw CtX coXn-bn¬ At±-l-Øn\p Adn-bm≥ Ign-bpw.- GsX√mw hnj-b-Øn¬ CPvam-D-s≠-∂Xpw CtX-coXnbn¬ Adn-bm≥ Ignbpw. Np-cp-°-Øn¬, IrXyambn aX \nb-a-ßƒ Is≠-Øm≥ Ign-bp∂ apIfn¬ ]d™ \n_-‘-\-Iƒ HØph∂ apPvX-ln-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Zp-Iƒ Cu Ime-L´- Ø - n¬ D≠m-hpI F∂Xv kw`hyhpw kzm`m-hn-I-hpamb Hcp Imcy-am-Wv.Cu Im-eL - ´- Ø - n¬ CPvXn-lmZv km[y-as - √∂p ]d-bp-∂-h-cpsS Hcp {][m\ hmZw CXmWv: aZvl-_ns‚ Cam-ap-Iƒ°v ]Øv e£-Øn¬ ]cw \_nhN-\-ßƒ e`n-®n-cp-∂p. Ah-bpsS ASnÿm-\-Øn-emWv Ah¿ aX-\n-b-a-ßƒ Is≠-Ønbn-cn-°p-∂-Xv. F∂m¬, C∂v BsI e`y-am-Ip∂ lZo-kp-Iƒ Hcp e£-tØm-fa - m-W.v BI-bm¬ C\nb-tßm´v CPvXnlmZv Akm-[y-am-Wv. adp-]Sn: hnip≤ Jp¿-B-\ns\ A¥y-\m-fphsc \mw kwc-£n-°psa∂v A√mlp {]Jym-]n-®Xm-Wv. Jp¿-B≥ ]d-bp-∂p:""\n›bw hnip≤Jp¿B-\ns\ \mamWv Cd-°n-bXv \mw Xs∂ AXns\ kwc-£n-°p-∂X - p-amWv.'' hnip-≤-Jp¿-B≥ kwc-£n-°-s∏Spw F∂-Xn\¿Yw AXns‚ hni-Zo-Ic - W - a - mb \_nhN-\ß - fpw kwc-£n-°-s∏Spw F∂m-Wv. AXpsIm-≠vXs∂ A¥y-Zn\w hsc Pohn-°p∂ a\p-jy¿°v e`n-t°≠-Xmb Hcp \_n-h-N\w t]mepw \jvS-s∏-Sn√ F∂-XmWv Hcp bYm¿Y apkvenw hniz-kn-t°-≠Xv. C∂v e`y-amb lZokv {KŸ-ßƒ ]cn-tim-[n®m¬ a\pjyPohn-X-hpambn _‘-s∏´ F√m -taJe-It- fbpw hy‡-ambn ]cm-a¿in-°p∂ \_n hN\-ßƒ \ap°v ImWm≥ Ign-bpw. BI-bm¬ hnip≤-Jp¿-B\n¬ \n∂pw C∂p e`y-amb \_n-h-N-\ß- f n¬\n∂pw hy‡- a m- I p∂ aX\n- b - a - ß ƒ A\pkcn®p Pohn-°m≥ am{Xta hnizm-kn-Iƒ I¬∏n-°-s∏-ń-´p≈q.- hnip-≤-Jp¿-B≥ ]d-bp∂p: ""Hcp ico-c-tØmSpw AXn\p km[y-am-Ip∂X√msX A√mlp \n¿_-‘n-°p-∂n√.'' apI-fn¬ D∂-bn® hmZ-Ønse A_-≤hpw A]I-Sh - pw. Hcp `mKØv Ckvemans‚ kºq¿WX AhIm-i-s∏-Sp-Ibpw adp-`m-KØv B a-X-\n-b-a-ßƒ Dƒs°m-≈p∂ {]hm-NI hN-\-ß-fpsS ]Øn-¬ H≥]Xpw \jvSs - ∏-s´∂v hmZn-°p-Ibpw sNøp-∂Xv F{X-am{Xw A_-≤P - V - n-ehpw A]-IS- I - c - h - p-amWv? Hcp bYm¿Y hn-izm-kn°v Cßs\ ]d-bm\pw hnizkn-°m\pw Ign-bptam? AYhm ]d™m¬ Ckv emans‚ kºq¿WXsb \ntj-[n-°p∂-Xn\p Xp√y-at√ AXv. bYm¿Y- Ø n¬ hnizm- k n- b psS hnizmkw ]q¿Wam-I-W-sa-¶n¬ Ah≥ hniz-kn-t°-≠Xv C{]-Im-c-amWv; Ckvemans‚ kºq¿WX°v Bhiy-amb F√m \_nhN-\-ßfpw kpc-£n-X-ambn C∂pw \ne\n¬°p-∂p-≠.v AXn¬ Hsc-Æw-t]mepw \jvSs - ∏-ń-ń-√.

F¥mWv aZvl_v? Jp¿-B-\n¬\n∂pw lZo-kn¬\n∂pw aX-hn-[nIƒ Is≠-Øm≥ Hmtcm apPvXl - n-Zn\pw Hcp \nZm\ imkv{X-ap-≠m-Ipw. AXns\ ASn-ÿm-\a - m-°n-bmWv At±lw aX-hn-[n-Iƒ Is≠-Øp-∂-Xv. B \nZm-\-

{]_‘ kam-lmcw

im-kv{X-amWv bYm¿Y-Øn¬ aZvl_ - vsIm≠v hnh£n-°p-∂Xv F∂pthWw Icp-Xm≥. IqSmsX At±lw tcJ-s∏-Sp-Ønb aX-hn-[n-Iƒ BWv aZvl_v F∂pI-cp-Xm≥ \nhr-Øn-bn√. F¥psIms≠-∂m¬ Camw im^nCu {- ]_-es - a∂p ]d™ Hcp aXhn[nsb XncpØn AXn-s\-Xn-cmbXmWv {]_-e-sa∂v At±-l-Øns‚ aZvl-_ns\ AwKoI-cn-°p∂ Cam-ap-Ifpw ]fin-X-∑mcpw tcJ-s∏-SpØnb-Xmbn \ap°v ImWm≥ Ign-bp-∂p. Nne DZml-cW - ß - ƒ: 1. aKv c n_v \a- k v I m- c - Ø ns‚ kabw Camw im^nCu Xs‚ Pohn-Xm-¥y-Øn¬ {]_-e-s∏Sp-Ønb {]Imcw AXns‚ kabw {]th-in® tijw, hpZq-sN-øp-I, \·X ad-°p-I, _m¶pw CJm-aØpw sImSp-°p-I,-A© - vd - I - A -v Xv \a-kI v cn-°pI F∂n-h°v Bh-iy-amb kabw F{XbmtWm A{Xbp-am-Wv. F∂m¬, Camw \hhnbpw Kkm-enbpw Dƒs∏sS HcpIq´w im^nCu ]fin-X¿ {]_-e-s∏-Sp-Øn-bXv aKvcn_ns‚ kabw taL- Ø nse ISpw NpI∏v ambp∂Xphsc \o≠p-\n¬°pw F∂m-Wv. am{X-a√, Camw im^nCu(d) Xs‚ hmZ-Øn\p ASn-ÿm\-am-bn-∏-d™ \_nhN-\sØ Camw \hhn Camw im^n-Cu-bpsS ho-£-W-Øn\p hncp-≤ambn hymJym-\n-°p-Ibpw sNøp-∂p. 2. c≠v Jp√-Øn¬ Xmsg-bp≈ sh≈-Øn¬ aen\ hkvXp- tN-c¬s°m≠v AXv aen-\-am-Ip-sa-∂XmWv Camw im^n- C u- b psS A`n- { ]mbw. F∂m¬, At±-l-Øns‚ aZvl-_nse [mcmfw ]fin-X-∑m¿ aen-\-h-kvXp- tN-c¬s°m≠v sh≈-Øns‚ kz`m-hØ - n¬ am‰w h∂n-´n-s√-¶n¬ AXv aen-\-am-Ip-I-bn√ F∂ A`n-{]m-b-sØbmWv _e-s∏-Sp-Øn-bn-cn-°p-∂X - v. Cßns\ \nc- h [n hnj- b - ß - f n¬ Camw im^nCu A¥n-a-ambn _e-s∏-Sp-Ønb aX-\n-ba-ßƒ - °p hn]-co-Xa - mb \nb-aß - ƒ At±-lØ - ns‚ aZvl-_n¬ _e-s∏-Sp-Ø-s∏-Sp-Ibpw Ah AwKoI-cn-°-s∏´phcn-Ibpw sNøp-∂p-≠v. CXv hy‡-am-°p-∂Xv apPvXl - n-Zmb Cam-ans‚ \nZm-\i - m-kv{X-{]-Imcw sXfn-hp-Iƒ ]cn-tim-[n-°ptºmƒ At±lw ]d™ A`n-{]m-b-Øn\p hncp-≤am-bn-°-≠m¬ ]pXp-Xm-bn-°-s≠-Ønb aX-hn[n AwKo-Ic - n-°epw At±-lØ - ns‚ aZvl_v AwKo-Icn-°¬ BIpw F∂p-Xs - ∂-bm-Wv. Gd-°psd F√m aZvl-_p-I-fnepw Cu coXn \ne \n¬°p-∂-Xmbn \ap°v ]cn-tim-[n-®m¬ ImWm≥I-gn-bpw. Npcp-°-Øn¬, sXfn-hp-Iƒ ]cn-tim-[n-°msX Hcm-fpsS hm°v AwKo-Ic - n-°e - mWv XJveoZv F¶n¬ B hn[-ap≈ Hcp XJveoZv C∂p \S°p-∂n-√. AYhm \S-∂n-cp-∂p-sh-¶n¬ Hcp apPvX-lnZv Xs‚ CPvXn-lm-Zn-eqsS I≠-Ønb Hcp \nb-ahpw aZvl_n¬ \ncm-Ic - n-°s - ∏-Sp-Itbm AXn\p hncp-≤a - mb as‰m-cp-\n-baw AwKo-cn-°-s∏-Sp-Itbm sNøp-am-bn179

cp∂n√. ImcWw, apPvX-ln-Zns\ Xncp-Øm≥ apJ√n-Zn\p A[n-Im-c-an-√ F∂-XmWv enJnX \nb-aw.

• • • • • • • • • • ¥

180

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Fkv.Fw ssk\p±o≥

A¬ ae-IXp¬ ^nJvlnø

apkvenw PohnXØns‚ Pohs‚ XpSn∏pIƒ \nesIm≈p∂ c≠v kwhn[m\ßsf Ipdn°p∂ ]ZßfmWv PnlmZpw CPvXnlmZpw. Pow, lmAv, Zm¬ F∂o aq∂£cßƒ IqSnt®¿∂p≠mb Cu ]Zßƒ°v Ckvemans\ ImemXnh¿Øn bm°nam‰p∂Xn¬ \n¿WmbIamb ]¶mWp≈Xv. PplvZv F∂mIptºmƒ ssZhnI k∑m¿KsØ Xncn®dnbepw PlvZv F∂mIptºmƒ Xncn®dn™ kXyØns‚ km£mXvImchpw {]Xntcm[hpamWv. Chc≠pw ]ckv]c ]qcIßfmbnh¿Øn°pIbpw sNtø≠XpamWv. At∏mƒ CPvXnlmZv Nn¥m]chpw ssh⁄m\nIhpamb PnlmZpw, PnlmZv ⁄m\ Z¿i\Øns‚ {]tbmKhpw {]tbmKhXvIcWØns‚ hgnbnse XS ßƒ \o°epamWv. \b]chpw ssh⁄m\nIhpamb am¿K Z¿i\Øns‚ AYhm CPvXnlmZns‚ A`mhØn¬ PnlmZv hgnsX‰pw. A{]Imcw AtbmKycpw A\¿lcpw \n£n]vX Xm¬]cy°mcpw CPvXnlmZns‚ taJeIfnte°v IS∂phcp∂Xpw PnlmZns\ sX‰mb Znibnte°v \bn°pw. PnlmZnt‚bpw CPv X nlmZnt‚bpw e£yßƒ km£mXvIcn°pwhn[w Ch c≠pw ]cn]men°s∏Sp∂ kmaqly ÿnXnbnte°v apkvenw DΩØv hf¿∂phtc≠Xv A\nhmcyamWv. \nba\n¿[mcWØns‚ t{kmX pIfn sem∂mbn CPvXnlmZv \_nbpsS ImeØv Xs∂ ]cnKWn°s∏´v t]m∂n´p≠v . apBZp_v \ p P_ens\ ba\nte°b°sh \_n Xncpta\nbpsS NnetNmZyßtfmSv apBZv {]XnIcn®Xv CkvemanI kaqlØn¬ ]ct° AwKoIcn°s∏´ kw`hamWv . Jp¿B\nepw

{]_‘ kam-lmcw

kp∂Ønepw hn[n Is≠Øm≥ IgnbmØ hnjbßfn¬ Xm≥ CPvXnlmZv \SØpsa∂v ]d™ apBZv \_nsb Ipds®m∂pa√ Bthi`cnX\m°nbXv. Ckveman\v cm{„ob B[n]Xyap≠mbncp∂ F√m L´ßfnepw PnlmZpw CPvXnlmZpw Htc Znibn¬ Xs∂bmWv k©cn®Xv . adn®pw kw`hn®n´p≠v . AXns‚ {]XymLmXßtfm Zqchym]Ihpambncp∂p. aq¿®bp≈ Nn¥sIm≠\p{KloXcmb apPv X lnZpIfpw {]lctijnbp≈ A[nImcw kz¥ambp≈ apPmlnZpIfpw DΩØv apkvenasb \bn®t∏mƒ Cu kapZmbØn\v CXc kaqlßtf°mƒ F√m cwKØpw anIhv ]pe¿Øm≥ km[n®p. thZ {KŸhpw Ckvemans‚ \oXn\ymb hyhÿbpw \√t]mse {Kln® ]finX∑mcpw cm{„ob [nImchpw `uXnI tijnbpw th≠pthmfap≈ `cWI¿Øm°fpamWv A∂v kapZmbsØ \bn®ncp∂Xv. ""\n›bambpw \mw \ΩpsS ZqX∑msc sXfn™ sXfnhpIfpambn \ntbmKn®ncn°p∂p. AhtcmsSm∏w thZhpw Xpemkpw AhXcn∏n®ncn°p∂p. a\pjy¿ \oXn \ne\n¿Øm≥. \mw Ccpºpw Cd°ns°mSpØncn °p∂p. AXn¬ Gsd Btbm[\i‡nbpw P\ßƒ°p]Imchpap≠v. A√mlpsh t\cn¬ ImWmsX Xs∂ Ahs\bpw Ahs‚ ZqX∑mscbpw klmbn°p∂hcmsc∂v Ah∂v I≠dnbm\mWnXv. A√mlp IcpØp‰h\pw APø\pw Xs∂; Xo¿®'' (A¬lZoZv :25) Ncn{XØns‚ hyXykvX L´ßfn¬ PnlmZpw CPv X nlmZpw hgn]ncn™n´p≠v . Deam°fpw 181

Dadm°fpw hgn]ncn™v t]mb kmlNcyw DΩØv A`napJoIcn®n´p≠v. PnlmZv \S∂ CPvXnlmZv \ne®pt]mb kmlNcyap≠mbn´p≠v. CPvXnlmZv \S°pIbpw PnlmZv \ne®pt]mhpIbpw sNbvX kmlNcyhpw D≠mbn´p≠v. CXpaqew DΩØv ine IWs° \n›eamhpIbpw CkvemanI icoAØn\v ]pXnb kmlNcyßtfmSv kwhZn°m≥ km[n°msX t]mhpIbpw sNbvXp. Cu L´Øn¬ CXc P\hn`mKßƒ ]ptcmKXnbpsS ]ShpIƒ Ibdm≥ XpSßn. ùXnI cwKßfn¬ a‰p≈hsc B{ibn°m≥ \mw \n¿_‘nXcpambn. hntijn®pw BZ¿i, \nba, cm{„ob cwKßfn¬. ]n∂oSv PnlmZpw CPvXnlmZpw \ne®p. apkv enwIfn¬ B`y¥c Iem]ßƒ s]mń∏pds∏´p. A[nImc hSwhen DSseSpØp. X¬êambn DΩØn\v A[nImchpw kzmX{¥yhpw sFIyhpw \„s∏´p. Cu kµ¿`ØnemWv cm{„ob kzmX{¥yØns‚ PnlmZpambn Nne¿ cwKØv hcp∂Xv. apkvenwIƒ°v AhcpsS kzmX{¥yw e`n®p. ]cnanXhpw \maam{Xhpamb kzmX{¥yambncp∂p AXv . \nba\n¿amW cwKØpw kmºØnI kmwkvImcnI cwKßfnepw \ne\n¬°p∂ sImtfmWnb¬ kzm[o\Øn¬ \n∂pw t_m[Øn¬ \n∂pap≈ kºq¿W tamN\amWv kzmX{¥yw. ssk\nI cm{„ob cwKßfnse tImf\n ta[mhnØw Ahkm\n∏n®v XßfpsS bYm¿Y kzXzØnte°p≈ Hcp P\XbpsS Xncn®pt]m°mWv kzmX{¥yw. Ckv e manI DΩØns\ kw_‘nt®StØmfw CkvemanI icoAØnte°p≈ Xncn®p t]m°mWv kzmX{¥yw. CXv km[yamIm≥ icoAØv Imem\pkrXamb ]cnh¿Ø\ßƒ°v hnt[bamIWw. CPv X nlmZns‚ kaImeo\ km[yXIsf Ipdn®p≈ [ocamb ImgvN∏mSpIƒ DcnØncn™v htc≠Xv A\nhmcyamWv. Bflobw, ùXnIw, hy‡n, kaqlw, [\w, cm{„obw, \nbaw, kwkvImcw, Nn¥, I¿aw F√m taJeItfbpw Nqgv ∂ p\n¬°p∂ H∂mWv icoAØv.a\pjy¿°mIam\ap≈ ssZhnIm\p{KlamWv Ckv e mw. A\izchpw kºq¿Whpamb k∑m¿Kw. Imew, tZiw, h¿Kw, XpSßn apgph≥ sshhn[yßtfbpw A`napJoIcn°m\p≈ Akmam\yamb tijn Ckveman\p≠v. Cu ImcWw sIm≠mWv A√mlp Ckv emanI \nbaßƒ°v Nne XØzßƒ \n›bn®Xv. Ime tZi sshhn[yßfneqsS \nc¥cw \hoIcn°s∏Sp∂ kaqlßsf A`napJoIcn°m\pw AhcpsS Poh¬ {]iv\ßsf ]cnlcn°m\pap≈ Ignhv CkvemanI 182

icoAØn\p≠v. kzbw hnIkn°m\pw hfcm\pap≈ km[yXIƒ icoAØn¬ A¥¿eo\amWv . ⁄m\nIƒ°v CPv X nlmZn\p≈ A¿lX D≈Xn\memWv A√mlp \¬InbXv. JfinXamb hn[nbn√mØXpw Dulm[njvTnX {]amWßfm¬ ÿm]nXambXpw {]amWtam kqN\Isfm C√mØXpamb hnjbßfn emWs√m CPvXnlmZv th≠nhcp∂Xv. hn[nbpsS {]tbmKw \S°p∂ Ime - tZi kmlNcyßƒ CPv X nlmZns‚ ImcWambn ]finX∑m¿ \n›bn®n´p≠v. Atßb‰sØ ]cn{iaw HcpImcyØn\p th≠n hn\ntbmKn°p∂Xns\bmWv `mjbn¬ CPv X nlmZv F∂v ]dbp∂Xv . ITn\m[zm\w Bhiyan√mØ Imcyßƒ°p≈ {iaw CPvXnlmZmhpIbn√. CPvXnlmZn\v kmt¶XnIamb \nch[n \n¿hN\ßfp≠v . C¿jmZp¬ ^plqen¬ Camw iuIm\n ]dbp∂p: CkvXn≥_mXzns‚ (\nKa\Øns‚) am¿KØneqsS {]mtbmKnI \nba hn[nIƒ \n¿[mcWw sNøp∂Xn\v A[zm\w hn\ntbmKn°emWv CPvXnlmZv. {iaw hn\ntbmKn°p∂Xn¬ am{Xw ]cnanXs∏SpØmsX ]camh[n A[zm\ ]cn{iaßƒ kwibmkv ] Zamb icoAØv \nbaßƒ Dd∏mbXnte°v ]cnh¿Øn∏n °p∂Xn\mbn hn\ntbmKn°p∂Xnte°v h¿[n∏n®n´p≠v. Camw Kkmen ]cn]q¿Wamb CPv X nlmZns‚ \n¿∆N\ØnemWv CXns\ Dƒs°m≈n®ncn°p∂Xv. A√mlp Bscbpw AbmfpsS Ignhn¬ Ihn™Xn\v \n¿_‘n°p∂n√. (A¬_Jd: 186) CXns\ B[mcam°n CPvXnlmZn¬ DZmc \ne]mSv kzoIcn°p∂hcp≠v. bYm¿∞Øn¬ CXv HcpXcw AXncpIhnbemWv. tUm. bqkp^p¬ JdZmhn Cuhn`mKsØ AwKoIcn°p∂n√. Camw im^nCu(d) ]dbp∂Xv Hcp hnjbsØ Ipdn®v ]Tn°msXbpw ]cn{ian°msXbpw hn[n ]dbp∂Xpw X\n°Xdnbns√∂v ]bp∂Xpw apPvXlnZn\v tbmNn®X√. hn[n Is≠Øm\p≈ \nc¥c {iaw Abmƒ \SØWw. apBZns‚ kw`hw \ap°v \¬Ip∂ ]mTw AXmWv CAvXnJmZnømb hnjbßfnƒ CPvXnlmZv \SØnbm¬ apXI√naoßfpsS ASp°¬ apPvXlnZmIpsa¶nepw ^pJlmCs‚ ASp°¬ apPvXlnZmbn At±lw ]cnKWn°s∏SpIbn√. ^Jol√mØhcpw CPvXnlmZv \SØnbmepw AXv kzoImcyas√∂mWv ]finX ho£Ww. i¿Cømb lpIpav Is≠Øm\p≈ {iaamWv CPvXnlmZv F∂Xn\m¬ AX√mØ ]cn{iaß ƒ ssh⁄m\nI afieØn¬ \SØp∂Xv CPvXnlmZns‚ KWØn¬ hcn√. AXn\m¬, ^JolpIfmWv CPvXnlmZv \StØ≠Xv. Camw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

iuIm\nbpsS A`n{]mbØn¬ ^Jolv ssh⁄m\nI KthjWßfn¬ \nc¥cw X¬]c\mbncn°Ww. ^nJvlns‚ ASnÿm\ßƒ {Kln®hcpw hn⁄m\sØ {]tbmKh¬°cn°m≥ Ignhp≈h\pamWv. bqkp^p¬ JdZmhn ]dbp∂p: CXv hfsc kp{][m\amb D]m[nbmWv. ImcWw CkvemanI hn⁄m\ afießfn¬ \nd™p\n¬°p∂ ]e ]finX∑mcpw {]`mjIcpw kzbw apPvXlnZpIfmbn {]Jym]n®psIm≠v cwKØv hcmdp≠v. ^nJvlns‚ cwKØv Hcp ]cn⁄m\hpans√¶nepw Ah¿ CPv X nlmZv \SØpIbpw ^Xv h \¬IpIbpw sNøpw. ^nJvlns‚ GsX¶nepw Hcp cwKØv am{Xtam As√¶n¬ FsX¶nepw Ht∂m ct≠m aZvl_pIsf Ipdnt®m am{Xw ]cn⁄m\ap≈h¿ ^JolmhpIbn√. CPvXnlmZn\p≈ tbmKyXbpw AØc°m¿°n√.

^Jolns‚ tbmKyXIƒ Xmsg ]dbp∂ tbmKyXIƒ ^Joln\p≠mI¬ A\nhmcyamWv. Cu D]m[nIf¬ NneXv k¿∆mwKoIrXhpw a‰p NneXv A`n{]mb`n∂X \ne\n¬°p∂XpamWv. k¿∆mwKo-IrXamb D]m[nIƒ ChbmWv: 1. Jp¿Bs\ Ipdn® Adnhv: Ckvemans‚ {]Ya \nba \n¿[mcW t{kmX v F∂\nebn¬ Jp¿Bs\ Ipdn®p≈ BgØnep≈ Adnhv apPvXlnZn\v thWw. Camw imXzn_n {]kvXmhn°p∂p: icoAØns‚ BsI XpI F∂ \nebnepw aXØns‚ XqWv F∂ \nebnepw XØz⁄m\Øns\ Ddhbpw {]hmNIXzØns‚ sXfnhpamWv Jp¿B≥. AXp sIm≠v apPvXlnZv Jp¿B≥ Adntb≠Xv A\nhmcyamWv. Jp¿B≥ AdnbmØh¿°v icoAØv Adnbm≥ Ignbn√. ImcWw, ""\n\°v \mw Cu thZ]pkv X Iw Cd°nØ∂ncn°p∂p. CXn¬ kIe kwKXnIƒ°pap≈ hniZoIcWap≠v. hgns∏´p Pohn°p∂h¿°v hgnIm´nbpw A\p{Klhpw ip≤hrØm¥hpamWnXv.'' (A∂lv¬: 89) Camw Kkmen Cu hnjbØn¬ Nne CfhpIƒ \¬Ip∂p≠v. H∂v: apPvXlnZv Jp¿B≥ apgph≥ Adnbp∂ BfmIWsa∂n√. adn®v , \nba kw_‘nbmb `mKßƒ am{Xw Adn™m¬ aXn. AXv GItZiw 500 BbØpIfmWv. JmZn C_v\p¬ Ad_nbpw Camw dmknbpw C_v\p JpZmabpw Jdm^nbpw KkmenbpsS ho£WsØ ]n¥pW°p∂p≠v. ssiJv bqkp^p¬ JdZmhn Camw Kkmentbbpw At±lØns‚ ho£Wap≈ a‰p≈htcmSpw hntbmPn∏v tcJs∏SpØn A¬ CPvXnlmZv ^o icoAØn¬ Ckvemanø F∂ Xs‚ {KŸØn¬ ]dbp∂p: \nba kw_‘nbmb BbØpIƒ Camw Kkmen FÆnbb{Xb√

{]_‘ kam-lmcw

D≈Xv. AXnepw IqSpXep≠v. Camw A–p√mln_v\p ap_mdIns‚ ho£WØn¬ \nbaßƒ h∂ BbØpIƒ 700 BWv. Camw iuIm\n KkmenbpsS \nKa\sØ hnebncpØnsIm≠v ]dbp∂p: {]ISamb sXfnhpIfpsS ASnÿm\ØnemWv Camw Kkmen Cu Hcp \nKa\Øn¬ FØnt®cp∂Xv. icnbmbn a\ nem°pIbmsW¶n¬ \nba]camb hnjbßƒ {]Xn]mZn°p∂ BbØpIƒ CXnepw F{Xsbm A[nIamWv . IYIfpw D]aIfpw hnhcn°p∂sXmgn®m¬ an° BbØpIfpw \nbakw_‘nbmWv . A√ma l\^n _n≥ Aao≥ ]dbp∂Xv \nba]camb Imcyßƒ {]Xn]mZn°s]´ BbØpIƒ F{Xbmbmepw apPv X lnZv Jp¿B≥ apgph\pw AdnbWw F∂mWv. Jp¿Bs\ Ipdn®v s]mXpsh apPvXlnZv {Kmlyap≈h\mIWw F∂mWv iuIm\nbpsS ]£w. F∂m¬, Jp¿B≥ a\x]mTamt°≠Xv CPvXnlmZns‚ D]m[nbmt°≠Xn√m F∂v Camw Kkmen ]dbp∂p≠v. Bhiym\pkmcw Jp¿B≥ BbØpIƒ Is≠Øm≥ {]]vX\mbncn°Ww apPvXlnZv. bqkp^p¬ JdZmhn ]dbp∂X,v s]mXpsh Jp¿Bs‚ apgph≥ Bibhpw apPv X lnZv {Kln®ncn°Ww; Jp¿B\nse HcmbØn\v a‰mbØpIfpambn GsX¶nepw XcØn¬ _‘aps≠∂ hiw ]cnKWn°ptºmƒ {]tXyIn®pw. Jp¿B\n¬ AKm[ ]mfinXyap≈h¿°v hsc CPvXnlmZn¬ henb ]nghpIƒ kw`hn°p∂Xv Hcp hkvXpXbmsW∂ncns° Jp¿Bs‚ Bibw ]q¿Wambpw Adnb¬ CPvXnlmZns‚ D]m[nbs√∂v ]dbp∂Xv CPv X nlmZns\ \nkmch¬°cn°p∂Xn\v XpeyamWv. 2. k__p∂pkqepIsf°pdn®p≈ Adnhv: Camw imXzn_n aphm^JmØn¬ ]dbp∂p: Jp¿B≥ ]finX∑m¿ A\nhmcyambpw AhXcW ]›mØew Adn™ncn°Ww. CXn\v {][m\ambpw c≠v ImcWßfp≠v. H∂v, Jp¿B\nI BJym\ ssien a\ nem°m≥ Jp¿B≥ AhXcWImesØ `mjbpsS {]tbmK coXnIƒ a\ nem°Ww. kmlNcyw, Xm¬]cyw Chsb√mw {Kln®ncn°Ww. c≠maXmbn k__p∂pkqens\ Ipdn® A⁄X sX‰mb \nKa\ßfn¬ FØn°pw. A_qDss_Z ]dbp∂p: Hcp \mƒ Da¿ H‰°ncp∂v ]d™p: Cu DΩØv Fßs\ `n∂n°m\mWv? AhcpsS \_n H∂v, Jn_ve H∂v. At∏mƒ C_v\p A∫mkv ]d™p: Aaodp¬ apAv a n\o≥, \ap°mWv Jp¿B≥ AhXcn®v In´nbXv. \mw AXv hmbn°p∂p. F¥n\mWv AXv AhXcn®sX∂dnbp∂p. F∂m¬ \ap°v tijw 183

hcp∂ P\ßƒ Jp¿B≥ hmbn°pw. Ah¿ AXns‚ e£yw {Kln°p∂n√. Ah¿t°mtcmcpØ¿°pw AXn¬ XßfptSXmb ho£Wap≠mIpw. Ah¿ ]ckv]cw `n∂n°pw. Iem]w Iq´pw. Da¿ CXv tI´v B›cy`cnX\mbn. AXn\m¬, AhXcW ]›mØew {Klnt°≠Xv apPv X lnZn\v A\nhmcyamWv . ap^ ndpIƒ CXn¬ {]tXyIw X¬]cX ImWn®n´p≠v. Camw kpbqXzn A¬ _m_p ∂pJq¬ _n Akv_m_n∂pkq¬ F∂ {KŸw Xs∂ cNn®n´p≠v. 3, \mknJv, a≥kqJv F∂nhsb Ipdn® Adnhv: \nba \n¿amWØn\pw {]tbmKØn\pw Ckvemw kzoIcn®n´p≈ X¿Xo_v Jp¿B≥ AhXcn® ImeØv am{Xw ]cnanXamsW∂ hmZw ]pXnbImeØv CPvXnlmZns‚ km[yXIsf C√mXm°p∂XmWv. kmlNcyßfpsS kam\X \nbaßfpsS {]tbmKtØbpw kzm[o\nt°≠Xp≠v . AXpsIm≠v \mknJv

184

a≥kqJpIsfIpdn®v ]q¿∆nIcpsS ho£Ww Jp¿Bs‚ A¥kØ°v \nc°p∂X√. F∂m¬, \mknJv a≥kqJpIsfIpdn®v Adnb¬ apPvXlnZn\pw ^Joln\pw \n¿_‘amWv. A¬apkvXkv^bn¬ Camw Kkmen CPv X nlmZns‚ i¿ØpIƒ hnhcn°p∂p≠v . Jp¿B≥, lZokv, ]finX∑mcpsS ho£Wßƒ, \mknJv , a≥kqJpIsfIpdn®p≈ Adnhv , k__p∂pkq¬, ln^vZp¬ Jp¿B≥, s]mXphmbXn( )s\Ipdn®pw {]tXyIambXns\ ( ) Ipdn®pap≈ Dƒ°mgvN, apXzveJv apJøZns\ Ipdn®p≈ Adnhv, GXv XpSßnb F´v D]m[nIƒ apPvXlnZv apXzveJv\v thWw. F∂m¬, icoAØns‚ GsX¶nepw Hcp hiØv am{Xw KthjWw \SØp∂h¿°v B hnjbØn¬ ka{Kamb Adnhpw a‰p hnjbßfn¬ kmam\yamb Adnhpw aXnbmIp∂XmWv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Sn.sI k¬am≥ ^mcnkv

XJveoZv: CkvemanI ]cn-t{]£yw

temI-sØbpw Ime-sØbpw Ah-bpsS am‰ßsfbpw Dƒs°m-≈p∂ hnImk £a-X-bmWv CkvemanI ico-A-Øns\ F∂pw {]k-‡hpw Ne-\m-flI - hpw Poh-kp-‰X - p-am-°p-∂X - .v Cu XØzw Dƒs°m≠v CkvemanI ico-AØ - ns‚ kwc-£Ww inc-km-h-ln® ap≥Ime ]fin-X-∑m¿ al-Ømb tkh-\ß - ƒ ka¿∏n-®t- ∏m-gmWv aZvl_ - p-Iƒ cq]oIr-X-am-b-Xv. F∂m¬, ]n¬ImeØv Cu ]fin-X∑m-cpsS Dt±i e£y-ßƒ hnkva-cn®psIm≠mWv Ah-cpsS aZvl_ - p-Iƒ°v A{]-am-ZnØw I¬∏n-°pIbpw Xß-fpsS aZvl-_ns‚ t]cn¬ ]c-kv]cw t]mc-Sn-°p-Ibpw XJveoZv F∂ Bibw cq]-s∏Sp-Øn-sb-Sp-°p-Ibpw sNbvXv apkvenwIsf ]X-\Øn-te°v \bn-°m-\p-≠mb {][m\ Imc-W-ambn CXp amdn-. AXn-\m¬ Xs∂ B[p-\nI temIw \qX\ {]iv \ - ß sf A`n- a p- J o- I - c n- ° p- t ºmƒ XJveoZv Hcp Bi-b-ambn AwKo-Icn®p sIm≠v Ime-tØmSv ]pdw Xncn™v \S-°p-I-b√ \mw sNtø-≠-Xv. Nn¥-bpsS sI´p `mfi-ßƒ s]m´n°p-Ib - mWv th≠-X.v CØ-cp-WØ - n¬ XJveo-Zn-t\mSp≈ Ckvemans‚ \ne-]mSv F¥m-sW∂ N¿® A\n-hm-cy-am-Wv.

CXn¬s∏Sp-∂p. ]n¬°m-eØv Cu ]Zw A‘-ambn A\p-I-cn°pI F∂ A¿Y-Øn\v [mcm-fa - mbn D]-tbm-Kn®p XpS-ßn-. C_v\p¬ a≥kq-dns‚ enkm-\p¬ Ad_n¬ CtX A¿Yw ImWm≥ km[n°pw. aX-Im-cy-Øn¬ XJveoZv sNøepw `c-WI - ¿Øm°sf tPmen-I-tf¬∏n-°epw CXn¬ s]Sp-∂p. kmt¶-Xn-Im¿Yw: ap≥Km-an-I-fp-tS-tbm, Ah¿ _lp-am-\n-°p∂ hy‡n-If - p-tStbm A`n-{]m-bß - ƒ ho≠p-hn-Nmcw IqSmsX (sX-fnhp IqSm-sX) kzoIcn-°p-∂X - mWv XJveo-Zv. Camw Kkmen (d) Xs‚ A¬apkvXz^-bn¬ ]d-bp-∂p: XJveoZv F∂m¬ GsX-¶nepw Hc-`n{]mbw sXfnhp IqSmsX kzoI-cn-°pI F∂-XmWv. Camw XmPp-±o≥ kp_vIn Xs‚ PwD¬ Phm-anC¬ ]d-bp-∂p: Hc-`n-{]mbw sXfnhp IqSmsX kzoIcn-°pI F∂-Xm-Wv. Cam-ap¬ ld-ssa≥ Xs‚ A¬ hd-Jm-Øn¬ sImSp-Øn-cn-°p-∂p, Hcmƒ sXfn-shm∂pw ]d-bmsX Abm-fpsS A`n-{]mbw (a-s‰m-cmƒ) kzoI-cn-°e - mWv XJveo-Zv.

`mjm-]-{K-Y-\hpw \n¿h-N-\hpw

XJveoZv {]am-W-ß-fn¬

`mjm¿Yw: XJveoZv F∂ ]Zw Ad_n `mjbn¬ D]-tbm-Kn®p h∂n-cp-∂Xv (I-gp-Øn¬) AWnbp-Is - b∂ A¿YØn-\m-Wv. ^ntdm-km-_m-Zn-bpsS A¬Jm-aq-kn¬ ImWmw. Rm≥ Ah-fpsS Igp-Øn¬ ame (X-Jveo-Zv) sNbvXp-sh∂v ]d-™m¬ Rm\-h-fpsS Igp-Øn-eWn-bn®p F∂¿Yw. `cWI¿Øm-°sf tPmentb¬∏n-°p-∂X - pw, _en-ar-Ka - m-sW-∂d - n-bm≥ H´-IØns‚ Igp- Ø n¬ AS- b mfw sI´p- ∂ Xpw

A‘-amb A\p-I-cWw F∂¿Y-Øn-ep≈ XJveoZv F∂ ]Zw hnip≤ Jp¿-B-\ntem kp∂Øntem ]cm-a¿in-®n-´n-√. F∂m¬, CtX Bi-bßƒ tZymXn-∏n-°p∂ ]cm-a¿i-ßƒ Jp¿-B\ - nepw kp∂-Ønepw Is≠-Øm≥ Ign-bpw. "X\n°v Adn-hn-√mØ bmsXm-∂n-t\bpw \o ]n¥p-S-cp-Xv' (16:36). ]d-bp-I, Fs‚ c£n-Xmhv \njn-≤-am-°nbn-´p≈Xv {]Xy-£-hpw ]tcm-£-hpamb \oN-hr-Øn-

{]_‘ kam-lmcw

185

Ifpw, A[¿ahpw, \ymbw IqSm-sX-bp≈ ssItb‰hpw, bmsXmcp {]am-Whpw A√mlp Cd°n X∂n´n-√m-ØXns\ Ah-t\mSv \nßƒ ]¶p-tN¿°p∂Xpw, A√m-lp-hns‚ t]cn¬ \nßƒ ]d-™p≠m-°p-∂Xpw am{X-am-Wv. {]hmNI≥ ]d™p: "\nß-fpsS ap≥Km-an-IfpsS Ncy-Isf NmWn\p NmWmbpw apg-Øn\p apgambpw \nßƒ ]n¥p-S-cpI Xs∂ sNøpw. F{XtØm-fs - a-∂m¬ Ah¿ Hcp DSp-ºns‚ amf-Øn-emWv {]th-in-°p-∂-sX-¶n¬ \nßfpw Ah-tcm-sSm∏w {]th-in-°pw'. as‰mcp kµ¿`Øn¬ {]hmNI≥ ]d™p: "\nßƒ Ah-k-c-hm-Zn-I-fm-h-cp-Xv. F¥mWv Ahk-c-hm-Zn-Iƒ? At±lw ]d™p: Hcmƒ ]d-bpI Rßƒ P\-ß-tfm-sSm-∏-am-Wv. Ah¿ ]ng-®m¬ Rm\pw ]ng-°pw. Ah¿ t\¿am¿K-Øn-em-bm¬ Rm\pw t\¿am¿K-Øn-em-hpw. Adn-bpI, P\w \ntj-[-Øn-em-hp-tºmƒ Rm\pw \ntj-[n-bm-hpI F∂Xv Hcmfpw ioe-am-°m-Xn-cn-°s - ´'.

XJveo-Zns‚ Ncn{Xw \_n(k)bpsS Ime-L´- Ø - n¬ apkvenwIƒ°nS-bn¬ XJveo-Zn\v bmsXmcp ÿm\-hp-ap-≠m-bn-cp∂n- √ . A∂v AhcpsS Adnhns‚ {][m\ t{kmXkv Jp¿-B\pw kp∂-Øp-am-bn-cp-∂-p. Chbn-¬ XJveo-Zv kmt¶-Xn-Im¿YØn¬ D]-tbm-Kn-®n´n√ F∂-Xn\m¬ XJveo-Zns‚ {]iv\ta D¤-hn-®ncp-∂n√. \_n(-k)-bpsS h^m-Øn\p tijhpw kzlm_n-am¿ Jp¿-B\pw \_n-N-cybpw A\pkcn®v Pohn®pt]m∂p. AXn¬\n∂v hn[n e`y-am-hmsX hcp-tºmƒ kz¥w Adnhpw Nn¥bpw D]-tbm-Ks∏-SpØn {]iv\- ]cn-lmcw ImWp-I-bmWv Ah¿ sNbvXXv. kzlm_n hcy-∑m¿°p tijw h∂-h¿ XßfpsS ap≥Km-an-I-sf-t]mse aX-hn-[n-Iƒ {]kvXmhn-°p-Ibpw CkvemanI in£-Wß - ƒ \¬Ip-Ibpw sNbvXn-cp-∂Xv ]cn-ip≤ Jp¿-B\ - n-s‚bpw Xncp-kp∂-Øns‚bpw ASn-ÿm-\Ø - n¬ Xs∂-bm-bn-cp-∂p. Ah¿ a‰m-scbpw XJveoZv sNbvXn-cp-∂n-√. Ahsc Bsc-¶nepw XJveoZv sNø-W-sa∂v B{K-ln-°pItbm AXn-\-\p-h-Zn-°p-Itbm sNbvXn-cp-∂n-√.

Bcw-`hpw hf¿®bpw XJveoZv at\m-`mhw C_v\p akv-Du-Zn(-d)s‚ ImeØp Xs∂ \msº-Sp-°m≥ XpS-ßn-bn-cp-∂p. F∂m¬, AXv kap-Zm-bsØ samØw _m[n-®n-cp∂n-√. lnPvd aq∂mw \q‰m-≠v Ah-km-\-n°p∂Xphsc XJveoZv kaq-lØ - n-te°v IS∂p hcm≥ XpS-ßn-bn-cp-s∂-¶nepw AXn\v apkvenwIƒ°n-Sbn¬ ]d-b-Ø° kzm[o-\-sam∂pw D≠m-bn-cp-∂n√. F∂m¬, {ItaW ÿnXn-am-dp-Ibpw XJveo-Zn\v A¬]m¬]w AwKo-Imcw e`n®p XpS-ßn. Aßs\ \memw \q‰m≠p apX¬ XJveo-Zns‚ kzm[o\w 186

Bcw-`n-®p. XJveo-Zns‚ hf¿∂p-h∂ kzm[o-\w {ItaW ]fin-X-∑m-tcbpw ]ma-c-∑m-tcbpw H∂pt]mse ]nSn-Iq-Sp-Ibpw Hmtcm \q‰m≠p Ign-bpt¥mdpw AXv IqSp-X¬ hym]-Ia - m-hp-Ibpw sNbvXp.

hnj-bm-Sn-ÿm-\-Øn-ep≈ XJveoZv hn`-P\w ]ecpw Xß-fpsS hy‡n-Po-hn-X-Ønepw kmaqly-Po-hn-X-Ønepw a‰p-≈-hsc XJveoZv sNøp-∂p. aX-]c - a - mb Imcy-ßf - nepw a‰v \nXy Pohn-XØ - nepw CXp ImWmw. F∂m¬, \nXy Pohn-X-Øn-ep≈ A‘-amb A\p-I-cW {`aw ]cs° Bt£-]n-°s∏-Sm-dp-≠v. Imew sN√p-tºmƒ Ah amdn-t∏m-Ip∂Xpw k¿hkm-[m-cW - a- m-W.v AXv sIm≠v AØcw XJveo-Zp-Iƒ {]tbW D]-{Zhw Ipd-™h - b - m-Ip-∂p. aX-]-c-amb Imcy-ß-fn-em-Is´ XJveoZv Hcn-°¬ IS∂p IqSn-bm¬ ]n∂oSv AXv Hcn-°epw ]pdØp t]mIm≥ Iq´m-°m-dn-√. aX-]-c-amb XJveo-Zns\ A\p-I-cn-°-s∏-Sp∂ hnj-b-Øns‚ kz`mhw ]cnK-Wn®v c≠mbn Xcw-Xn-cn°mw. 1. hnizm-k-Ønse XJveoZv. GsXmcp aXhpw Nne hnizm-k-ß-fn¬ A[njvTn-Xa - m-W.v bmsXm-∂nepw hniz-kn-t°-≠X - n-√mØ aX-ß-fn-√. F∂m¬, Hcp aX-Øns‚ A\p-bm-bnIƒ ssIs°m- ≈ p∂ F√m hnizm- k - ß fpw bYm¿YØn¬ {]kvXpX aXw \n¿tZ-in-®-Xmbn sIm≈-Ws - a-∂n-√. ]e-t∏mgpw aXw \n¿tZ-in-°p∂ hnizm-kß - fpw A\p-bm-bn-Iƒ sh®p ]pe¿Øp∂ hnizm-kß - fpw XΩn¬ hn]-coX _‘-amWv D≠mbn-cn-°p-I. AØcw A‘-hn-izm-k-ßƒ XJveoZv aptJ-\b - mWv kaqlØn¬ IS∂p IqSp-∂X - v. Npcp°-Øn¬, aX-Ønse AwKo-IrX {]am-W-ß-fpsS ASn-ÿm-\Ø - n-e√ - msX hnizm-kI - m-cy-ßf - n¬ GsX¶nepw hy‡n-tbbpw kaq-lt- Øbpw A\p-Ic - n-°p∂-Xn\v hnizm-k-Øn-ep≈ XJveoZv F∂p ]d-bp∂p. 2. BNm-c-Øn-se XJveoZv. hnizm-k-Øn-se-∂-t]mse BNm-c-ß-fnepw [mcmfw XJveo-Zp-Iƒ hy‡n-I-fnepw kaq-l-ßfnepw Im≠p-hc - p-∂p. aX-{]-am-Wß - f - psS bmsXmcp AwKo-Im-chpw C√mØ ]e-Xcw A\m-Nm-c-ßfp ]pWyw t\Sp-hm≥ th≠n aXm-\p-bm-bn-Iƒ A\pjvTn-°m-dp-≠-t√m, Ch XJveo-Zns‚ krjvSn-bm-Ip∂p. aX-Øns‚ AwKo-IrX {]am-Wß - f - psS ]n≥_e- a n- √ m- s X, BNm- c - I m- c y- ß - f n¬ GsX- ¶ nepw hy‡n-tbtbm kaq-lt- Øtbm A\p-Ic - n-°p-∂p-sh¶n¬ AXmWv BNm-cØ - n-ep≈ XJveo-Zv. XJveoZv aptJ\ aXm-\p-bm-bn-I-fn¬ IS∂pIqSp∂ Hcp A‘-hn-izmkw \nc-h[n A\m-Nm-c-ßsf krjvSns®∂p hcpw. AXp-t]mse Xs∂ XJveo-Zn-eqsS kaq-l-Øn¬ Ib-dn-°q-Sp∂ A\m-Nm-c-ßƒ°v A\p-kr-Xa - mb A‘hnizm-kß - fpw cq]wsIm≈mdp-≠v.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

XJveoZv Bsc sNøp-∂p-sh∂ ASn-ÿm-\Øn-ep≈ hn`-P\w 1. ]q¿hn-Isc XJveoZv sNø¬ kaq-lØ - n¬ ]c-ºc - m-KX - a - mbn \ne-\n¬°p∂ hnizm-k-ß-sftbm BNm-c-ß-sftbm aX-]-c-amb sXfn-hp-Iƒ IqSmsX A‘-ambn A\p-I-cn-°p-∂Xn-s\-bmWv ]q¿hn-Isc XJveoZv sNø¬ F∂p hnfn-°p-∂X - v. C∂sØ apkvenwIƒ°n-Sb - n¬ {]Ncn-®p-Im-Wp∂ \nc-h[n hnizm-k-ßfpw At\Iw BNm-c-ßfpw Cu kz`m-h-tØmSp IqSn-b-h-bm-Wv. Ahsb ]‰n Ah¿°v ]d-bm-\p≈ \ymbw Xeapd Xe-ap-d-bmbn Rß-fpsS ]q¿hnI¿ Aßs\ sNbvXv hcp-∂p-sh-∂X - p-am-{X-am-W.v CXv \njn≤hpw A]-IS- I - c - h - p-am-Wv. 2. hy‡n-Isf XJveoZv sNø¬ GsX-¶nepw Hcp hy‡n A`n-{]m-b-s∏-Sp∂p F∂ GI Imc-WØ - m¬ Hcp ImcysØ aX-\n-ba - ambn kzoI- c n- ° p- ∂ - X n- \ m- W t√m hy‡n- I sf XJveoZv sNø¬ F∂p ]d-bp-∂X - v. CsXm-cn-°epw aX-Øn¬ A\p-h-Z-\o-b-a-√. F¥psIms≠-∂m¬, aX-\n-baw \n›-bn-°p-hm≥ A√m-lp-h-√msX a‰m¿°pw A[n-Im-ca - n-√. AXpsIm≠v Fs¥-¶nepw Hcp hnj-bsØ kw_-‘n® aX-\n-baw CXmsW∂v Bcp ]d-bp-I-bm-sW-¶nepw AXn\v sXfnsh-s¥∂v Adn™ tijta kzoI-cn-°p-hm≥ ]mSp≈q.

XJveo-Zns‚ Imc-W-ßƒ XJveo-Zv hf¿∂v hym]-Ia- m-Im-\p-≠mb Nne ImcW-ßfpw kml-Nc - yhpw Ch-bm-Wv. 1. aZvl_v A\p-bm-bn-If - psS i‡-amb {]Nm-cWw. 2. Hmtcm {]tZ-iØpw Hmtcm JmZn-am-cp-≠m-Ipw. JmZnam¿ Ah-c-h-cpsS aZvl_v A\p-k-cn®v hn[n ]d-bpw. Xs‚ aZvl-_ns‚ ]cn-[n-°-∏p-dØv Abmƒ IS-°p-Ib - n-√. 3. t{ImUo-I-c-Ww(-a-Zvl-_v) hym]-I-am-b-tXmsS ]fin-X-∑m¿ aZvl_v {KŸ-ß-fn¬ ]cn-an-X-ambn. Cu {KŸ-ßf - psS ]cn-[n-°∏ - p-dØv IS-°m≥ Ah¿ Xp\n-™n-√. 4. aZvl_v ]£-]m-Zn-Xzw. Hmtcm-cp-Øcpw Ah-\hs‚ aZvl-_ns\ \ymbo-I-cn-°m\pw hn]p-es∏-Sp-Øm\pw ]cn-{i-an-®p. 5. ]fin-X-∑m-cn¬ CS-se-SpØ Akqb. 6. I¿a-imkv{X ]fin-X∑ - m-cn¬ CS-se-SpØ am’cyhpw X¿°-hpw. 7. kzX{¥ Nn¥sb t{]m’m-ln-∏n°pw hn[-ap≈ hnZym-`ymk coXn \ne-®p. 8. P\-ßf - psS hn⁄m-\Z- mlw Ah-km-\n-°p-Ibpw ]W- k - º m- Z \w apJy ]cn- ] m- S n- b m- h p- I bpw sNbvXp. 9. `c-Wm-[n-Im-cn-Iƒ Hcp {]tXyI aZvl-_ns‚ A\p-bm-bn-I-fmbn amdp-Ibpw cmPy-Øns‚ HutZym-KnI aZvl_ - mbn AXns\ {]Jym-]n-°p-

{]_‘ kam-lmcw

Ibpw sNbvXp. CXv aZvl_v {]N-cn-°p-∂-Xnt\m-sSm∏w XJveoZv hym]n-°p-hm\pw \nan-Øam-bn. 10. Hmtcm Cam-an-t‚bpw injy-∑m¿ Xß-fpsS Camans‚ A`n-{]m-bØ - n¬ ASn-bp-d®v \n¬°p-Ibpw kzho-£-Whpw kza-Zvl_pw am{Xw hnh-cn®p aXn- b m- ° p- I bpw CXc apPv X - l n- Z p- I - f psS \ymbhpw A`n-{]m-bhpw Ah-K-Wn-°p-Ibpw sNbvXp.

Cam-ap-Isf ]n≥]-‰p-∂-Xns‚ bmYm¿Yyw Cam-ap-Isf ]n≥]-‰p-∂-Xns‚ bmYm¿Yyw CXv a - m-{X-am-W.v Ah¿ A√m-lp-hn-t‚bpw dkq-en-s‚bpw hn[n-Iƒ ]cn-tim-[n-®p. Jp¿-B\pw Xncp-kp-∂Ø - pam-bn apkve - nw-Iƒ Bcm-[\ - m-]c - hpw CS-]mSv kw_‘-hp-amb Imcy-ß-fn¬ Fßs\ Nen-°-W-sa∂v a\- n- e m- ° n. ico- A - Ø ns‚ ASn- ÿ m- \ - ß fn¬\n∂v imJm-]-c-amb \nb-a-ßƒ I≠p-]n-Sn-®p. Ah¿ kz¥w \ne°p I¬∏n-°p-∂-h-tcm, hntcm[n-°p-∂-htcm A√. adn-®v, hnh-c-an-√m-Ø-h¿°v ⁄m\Øn\v B{i-bn-°m-hp∂ Hcp am¿K-am-Wh - ¿. ssZhn-I-\n-b-a-ß-fnepw Xncp-kp-∂-Ønepw AhKmlw t\Sn-bn-´n-√m-Ø, ASn-ÿm-\-ß-fn¬\n∂v imJm-]-c-amb \nb-a-ßƒ Kth-jWw sNbvXv Is≠-Øm≥ A¿l-Xbn-√m-Ø-hsc kw_-‘n-®nS-tØmfw Xßƒ°v hnizm-k-ap≈ ]fin-Xtcm Cam-apItfm A\p-im-kn® am¿K-ßƒ ]n≥]-‰p-Ib-√msX KXy-¥-c-an-√.

XJveoZv: Cam-ap-Iƒ ]d-bp-∂-Xv aZvl_ - ns‚ Cam-ap-Iƒ Xßsf XJveoZv sNøW-sa∂v Bh-iy-s∏-´n-´n-√. F∂-√, XJveoZv sNøp∂-Xns\ \ncp-’m-ls - ∏-Sp-Øp-Ibpw auenI t{kmX p-I-fmb Jp¿-B\pw Xncp-kp-∂Øpw Ah-ew-_n°-W-sa∂v Bh-iy-s∏-Sp-I-bp-amWv Ah¿ sNbvXXv. sXfn-hns‚ ]n≥_-e-an-√msX Xß-fpsS A`n{]m-bß - ƒ kzoI-cn-°c - p-sX∂v Cam-ap-Iƒ ]d-bp-Ibp-≠m-bn. Camw amen-°n-t\-°mƒ ]n≥]-‰m≥ A¿l≥ Hukm-C-bmtWm F∂v Camw AlvaZnt\mSv A_q-Zm-hqZv tNmZn-®p. At±lw C{]-Imcw {]Xn-I-cn-®p: \o Zo\n¬ Ch-cn¬ Hcm-sfbpw XJveoZv sNøcp-Xv. {]hm-NI - \ - n¬\n∂pw kzlm-_n-If - n¬ \n∂pw F¥v e`n-®pthm AXv kzoI-cn-°p-I. ]n∂oSv Xm_nCu-ßf - n¬\n∂v, Ah-cn¬ Xßƒ°v sXc-s™-Sp∏v \S-Ømw. Camw A_q-l-\o^ ]d™p: Fs‚ sXfn-shs¥∂v Adn-bmØ Hcmƒ°pw Fs‚ hN\w A\pk-cn®v ^Xvh \¬I¬ A\p-h-Z-\o-b-a-√. ^Xvh \¬Ip-tºmƒ Camw C{]-Imcw ]d-bpam-bn-cp-∂p: CXv \pAvam\p-_v\p km_n-Øns‚ ho£-W-am-Wv. F\n°v a\- n-em-°p-hm≥ km[n®-Xn¬ sh®v G‰hpw \√ A`n-{]m-bw. CXnepw DNn-X-amb A`n-{]mbw thsd Hcmƒ ]d-™m¬ 187

Gsd icn B A`n-{]m-b-am-Wv. Camw im^nCu ]d™p: lZokv icn-bm-bn-´p≈-Xm-sW-¶n¬ AXm-sWs‚ aZvl_ - v(A - `- n-{]m-bw) lZo-kn\v FXn-cmbn Fs‚ hN\w I≠m¬ lZok-\p-kc - n®v {]h¿Øn-°p-Ibpw Fs‚ hN\w AhK-Wn-°p-Ibpw sNøp-I. Camw im^n-Cu(-d) Hcn-°¬ apkv\ntbmSv ]d™p: C_vdm-low, Rm≥ ]d-bp∂ F¥nepw Xm¶ƒ Fs∂ XJveoZv sNø-cp-Xv. A°m-cy-Øn¬ Xm¶ƒ kzbw Nn¥n-°p-I. ImcWw AXv Zo\m-Wv. dkq-en-s‚-sbm-gn®v a‰m-cpsS hm°pw AsX{X IqSpX-em-bmepw icn, {]am-W-a-√. Camw amen-Iv(-d) ]d™p: A√m-lp-hn-s‚bpw dkq-en-s‚bpw hN\w \ne-hn-en-cns° as‰m-cm-fpsS hm°pw kzoIm-cy-a-√. XJveo-Zns\ hna¿in-°pI am{X-a√ Cam-ap-Iƒ sNbvXn-´p-≈-Xv, Ckvem-anI I¿aim-kv{X-Øns‚ auenI t{kmX- n¬\n∂pw hn[n-Iƒ Is≠-ØW-sa∂pw Ah¿ Bh-iy-s∏-SpIbp≠mbn.

1. Camw C_v\p¬ Jønw(d) XJveo-Zn\p A\p-Iq-ea - mbn D≤-cn-°s - ∏-Sm-dp≈ 80˛¬ ]cw sXfn-hp-Ifpw \ymb-ßfpw hni-I-e\w sNbvXp-sIm≠v Camw C_v\p¬ Jønw XJveo-Zns\ Jfin-°p∂p (C-Avemap¬ apAJn-Cu≥). \mep Cam-ap-Ifpw XJveoZv hntcm-[n-®p. apJ-√n-Zp-Iƒ A√m-lp-hns‚bpw dkq-en-s‚bpw Cam-ap-If - p-sSbpw I¬∏-\-Iƒ°v FXn-cmWv {]h¿Øn-°p-∂-Xv. kzlm-_n-am¿ ]c-kv]cw XJveoZv sNbvXn-´n-√.- kzlm-_n-Iƒ P\-ßsf ]Tn-∏n-®Xv A√m-lp-hn-s‚bpw dkq-en-s‚bpw hn[n-If - m-bn-cp-∂p. Ckvemans‚ Camap-Iƒ Jp¿-B-s\bpw kp∂-Øn-s\bpw ap¥n-®p. XJveoZv i¿Cu A\n-hm-cy-XI - f - n¬ s]´-X√, F∂nßs\ Ht´sd hnj-b-ßƒ At±lw ka¿Yn-°p∂p. XJveoZv A\p-h-Z-\o-b-am-sW∂ Cam-ap-Iƒ ]d™p F∂ hmZ-Øns‚ adp-]S- nbpw Camw \¬Ip∂p. XJveoZv hmZn-I-fpsS \ne-]m-Sp-Isf At±lw tNmZyw sNøp-∂-Xmbpw \ap°v ImWmw. Ahsc kw_-‘n®v At±lw ]d-bp∂p: Ah¿ aZvl_ns‚ ho£-W-hp-ambn tbmPn®phcp∂ Jp¿-B\n-I-h-N\w I≠m¬ kzoI-cn-°p-Ibpw Cam-ans‚ hmIy- Ø n\v hncp- ≤ - a mb Jp¿- B - \ nI hN\w I≠m¬ kzoI-cn-°m-Xn-cn-°p-Ibpw sNøp-∂p. CtX kao]\w Xs∂bmWv kp∂-Øn-t\m-Spw. Camw C°mcyw ka¿Yn-°p-∂-Xn\v 60˛¬ ]cw DZm-l-cW-ßƒ \nc-Øp-∂p. AXn\v sImSpØ io¿j-Iam-hs´ Nne lZo-kp-Iƒ kzoI-cn-°p-Ibpw a‰p NneXv Dt]-£n-°p-Ibpw sNøp∂ apJ-√n-Zp-If - psS Ahn-thIw F∂mWv. AXn-\p≈ DZm-l-c-Ww: 1. {]hm-N-I≥ ]d™p: \nß-fn¬ Bsc-¶nepw Dd-°-ap-W¿∂m¬ ssI aq∂v {]mhiyw Igp-Ip-∂Xn\v apºmbn sh≈-]m-{X-Øn¬ ssI CS-cp-Xv. 188

Cu lZokn\v hncp-≤-am-bn, XJveoZv hmZn-Iƒ ]dbp∂p: ssI Igp-Ip-∂-Xn\v apºmbn sh≈-]m-{XØn¬ ssI C´m¬ sh≈w aen-\a - m-Ip-∂n-√. Ah¿ ssI Igp- t I- ≠ - X p- a n- √ . ssI Igp- I p- ∂ - X n\v apºmbn thW-sa-¶n¬ ssI sh≈-]m-{X-Øn¬ CSmw. 2. kzm`m-hn-I-ambn O¿Zn D≠m-bm¬ t\mºv apdn-bp-I-bn-s√∂pw a\-∏q¿hw O¿Zn-®m¬ t\mºv apdn-bp-sa∂pw t\m‰p-ho-t´-≠-Xp-ap-s≠∂pw A_qlp-dbvd (d) \nth-Z\w sNøp∂ {]hm-NI hN\w kzoI-cn-°p-∂t- Xm-sSm∏w AXn\v hncp-≤a - mbn hmb \ndsb O¿Zn-®n-s√-¶n¬ t\m‰p-ho-t´-≠X - n√ F∂h¿ ]d-bp-∂p.

2. Camw C_v\p lkvav(d) XJveoZv kw_-‘a - mbn hfsc i‡-amb A`n{]mbw ]d-™n-´p-≈Xv C_v\p lkvam-Wv. At±l-Øns‚ \ncq-]Ww ChnsS {]k-‡a - m-Wv. Camw C_v\p lkvav ]d-bp∂p: XJveoZv ldm-am-Wv. {]hm-NI hN-\-sam-gn®v as‰mcp hN-\hpw sXfnhns‚ ]n≥_-e-an-√msX kzoI-cn-°pI A\p-h-Z-\ob-a-√. Camw XpS-cp∂p: ImcWw A√mlp ]dbp∂p: "\nß-fpsS \mY-¶n¬\n∂pw Ah-Xo¿Wam- b Xv \nßƒ ]n≥]- ‰ pI' (kp- d x- : A¬- A Avdm^v:3) "kXy-hn-izm-kn-It- f, \nßƒ A√m-lp-hn-t\bpw Ahs‚ ZqX-t\bpw \nß-fpsS ssIIm-cy-I¿Øm°-tfbpw A\p-kc - n-°p-I. \nßƒ GsX-¶nepw Hcp hnj-bØ - n¬ `n∂n-°p-∂p-sh-¶n¬ A°mcyw A√mlp-hn-te°pw Ahs‚ ZqX-\n-te°pw aS-°p-I. \nßƒ A√m- l p- h nepw A¥y- Z n- \ - Ø nepw hnizmkn-°p-∂h - s - c-¶n¬' (A-∂n-km-Av:59). A`n-{]m-b-hn-Xym-k-ap-≠m-Ip-tºmƒ Jp¿-B-\nte°pw kp∂- Ø n- t e°pw aS- ß p- h m- \ - √ msX as‰m∂pw A√mlp A\p-hZ- n-®n-´n-√. F∂-√, X¿°h-k-c-Øn¬ {]iv\-]-cn-lm-c-Øn\v Jp¿-B\pw kp∂-Øp-sam-gn®v GsX-¶nepw Hcm-fpsS A`n-{]mbw kzoI-cn-°p-∂-Xns\ \njn≤-am-°n-bn-cn-°p-∂p. kzlm-_n-Ifpw Xm_n-CIfpw Xm_n-DØm-_nCIfpw GI-I-WvT-ambn hne-°nb Hcp Imcyw, Xßtfm Xß-fpsS ]q¿hn-Itcm Bb bmsXm-cm-fptSbpw A`n-{]mbw ]q¿W-ambn kzoI-cn-°c - p-sX-∂mWv. Adn-bp-I, GsXm-cp-h≥ A_q l\o-^-bpsStbm im^n- C u- b p- t Stbm amen- ° n- t ‚tbm AlvΩZn-t‚tbm A`n-{]m-b-ßƒ apgp-h≥ kzoIcn-°p-Ibpw AhcpsS A\p-I¿Øm-°f - p-tStbm a‰mcp-tS-sb¶n-eptam A`n-{]m-bß - ƒ Hgn-hm-°m-Xn-cn-°pIbpw Jp¿-B-\nepw kp∂-Ønepw ]d™ Imcyßƒ GsX- ¶ nepw Hcp a\p- j ys‚ hm°mbn am‰msX B{ibn°p-hm≥ Xøm-dm-hm-Xn-cn-°p-Ibpw sNøp-∂Xv Xo¿®-bmbpw apkvenw DΩ-Øns‚ GIIWvTa - mb Xocp-am-\Ø - n\v hncp-≤a - m-Wv. khnti-j-sa∂v {ipXn-°-s∏´ BZysØ aq∂p \q‰m-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

≠p-I-fn¬ Hcp Cam-an-t\tbm ]q¿hn-I-t\tbm \ap°v ImWpI km[y-ta-b-√. kXy-hn-izm-kn-I-fptS-X-√mØ am¿Kw ]n≥]-‰n-b-Xm-bn´v Xs∂-bp-an-√. F√m I¿a-imkv{X ]fin-X∑ - mcpw Xß-tftbm a‰p≈-h-tctbm XJveoZv sNøp-∂Xv \ntcm-[n-®n-´p-ap≠v.- F-∂n-cns° Ahsc A\p-I-cn-°p-∂-h¿- AhtcmSv FXncv {]h¿Øn-°p-Ib - mWv sNøp-∂X - .v Da¿, Aen, C_v\p-akvD - u-Z,v C_v\p- D-a¿, C_v\p A∫mkv, BC-i(-d) XpS-ßnb al-Øp-°-fmb kzlm_n-I-tf--°mƒ ap≥sNm∂ KW-Øn¬ s]´ Cam-apIsf XJv e oZv sNøm≥ G‰hpw A¿l- c mbn ImWm≥ \ymb-sa¥v? XJveoZv A\p-hZ- \ - o-ba - m-bncp-∂p-sh-¶n¬ kzlm-_n-I-fm-bn-cp-∂p-ht√m Ahc√mØh-tc-°mƒ ]n≥]-‰p-hm≥ G‰hpw A¿l-Xbp-≈-h¿.

3. Camw C_v\p A_vZn¬ _¿dv(-d) Camw C_v\p A_vZn¬ _¿dv(-d) Fgp-Xp∂p: {]amWw IqSm-sXbpw AXns‚ Dd-hnSw Adn-bmsXbpw a‰p-≈-h-cpsS A`n-{]mbw kzoI-cn-°p-IbmWv XJveo-Z.v CXv ]pØ≥ k{º-ZmbamWv. kzlm_-Øns‚ ImeØv \n¿Wn-X-amb hy‡n-I-fpsS aZvl_v A\p-I-cn-°p∂ coXn D≠m-bn-cp-∂n-√. adn®v, Ah-cpsS Ah-ew_w Jp¿-B\pw kp∂-Øp-ambn-cp-∂p. AXp-t]mse kzlm_n A\p-N-c-∑mcpw InXm_pw kp∂Øpw Ah-ew-_n-®p. Ah-cnepw hn[n e`y-ambncp∂n-s√-¶n¬ Ah¿ kzbw KthjWw sNøp-am-bn-cp-∂p. Nne¿ {]amW bp‡-amb kzlm-_n-I-fpsS A`n-{]mbw kzoI-cn-®p-t]m-∂p. lnPvd aq∂mw \q‰m≠p hsc CXm-bn-cp∂p Ahÿ. Ah-cn¬ A_q l\o-^bpw amen°pw im^nCubpw C_v\p lºepw D≠m-bn-cp-∂p. Ah-cmIs´ Xß-fpsS ]q¿hn-I-cpsS coXn-bmWv XpS¿∂v t]m∂-Xv. A°m-eØv Hcp {]tXyI hy‡n-bpsS aZvl_v ]Tn-°p∂ coXn C√m-bn-cp-∂p.

4. kønZv A_p¬ AAvem auZqZn auZqZn kmln-_ns‚ A`n-{]m-b-Øn¬ ]finX-\mb GsXm-cmfpw t\¿°p t\sc InXm-_v, kp∂Øv F∂n-hb - n¬\n∂v icn-bmb hn[n-Iƒ a\ n-em-°m≥ {ian-°-Ww. ]T\ ]cy-th-j-W-Øn¬ Abmƒ {]mNo\ ]fin-X-∑m-cpsS hnZ-Kv[m-`n-{]mb-ßƒ Ah-ew_n-°p-Ibpw thWw. hnti-jn®pw `n∂m-`n-{]m-b-ap≈ {]iv\-ß-fn¬. F√m-hn[ ]£]m-Xn-Xz-ß-fn¬\n∂pw AI∂v Xpd∂ lrZ-btØmsS apPvX-ln-Zp-I-fmb Cam-ap-I-fn¬ BcpsS Kth-j-W-amWv Jp¿-B-t\mSpw kp∂-Øn-t\mSpw IqSp-X¬ tbmPn-°p-∂-sX∂v Abmƒ hnNn-¥\w sNø-Ww. AXn\p tijw kXyw F∂p tXm∂p∂-Xns\ ]n≥]-‰-Ww. ASn-ÿm-\-]-c-ambn Ckveman¬ {]hm-N-Is\ am{Xta XJveoZv sNøm≥ ]mSp-≈q. AXp-Xs - ∂bpw dkq¬ B⁄m-]n-°p-Itbm A\p-jvTn-°p-Itbm sNøp- ∂ Xv A√m- l p- h ns‚ A\p- h m- Z hpw

{]_‘ kam-lmcw

B⁄bpw A\p-k-cn-®mWv F∂ ASn-ÿm-\Øn¬. As√-¶n¬ bYm¿Y-Øn¬ A\p-kc - n-°s - ∏tS-≠-h-\pw B⁄m-[n-Im-cnbpw A√m-lp-shm-gn®v Bcp-an-√. ssZhnI \nb-aß - f - nepw Xncp-kp-∂Ø - nepw AhKmlw t\Sn-bn-´n-√m-Ø, ASn-ÿm-\-ß-fn¬ \n∂v imJm-]-c-amb \nb-a-ßƒ Kth-jWw sNbvXv Is≠-Øm≥ A¿l-Xb - n-√m-Øh - sc kw_-‘n-t®StØmfw Xßƒ°v hnizm-ka - p≈ ]fin-Xtcm Camap-Itfm A\p-im-kn® am¿Kßƒ ]n≥]-‰p-I-b√msX KXy-¥-c-an-√. Cu \ne°v Bsc-¶nepw Ahsc ]n≥]-‰n-bm¬ Ahs\ hna¿in-°m≥ ImcW-an-√. As√-¶n¬,-bY - m¿Y B⁄-m\n-tcm-[\ - m-[nIm-ca - p-≈h - s\ A\p-kc - n°pw hn[w Ahs\ A\pk-cn-°p-I-bm-sW-¶n¬ AXm-b-Xv, Cam-ans‚ Hc-`n{]mbw ÿnco-Ic - n-°s - ∏´ lZo-knt\m kv]jvSa - mb Jp¿-B≥ hmIy-Ønt\m FXn-cmbn I≠n´pw Xs‚ Cam-ans\ ]n≥]-‰p-∂Xn¬ Ah¿ iTn-°p-Ib - m-sW¶n¬ \n w-ibw AXv in¿°m-Wv.

5. imlv hen-øp-√m-ln-±lvehn At±lw Fgp-Xp∂p: XJveoZv c≠p hn[-ap-≠v. \n¿_-‘-am-bXpw \njn-≤-am-b-Xpw. \nth-Z-\sØ ]n≥]-‰p-∂h - \ - m-bn-cn°pw Ah-cn¬ Hcmƒ. AXns‚ hni-Zo-I-cWw: Jp¿-B\pw kp∂Øpw Adn-bm-Øh\v kz¥-ambn I¬∏\ ]n¥p-S-cp-hmt\m hn[n \n¿[m-cWw sNøp-hmt\m Ign-bn-√. At∏mƒ Abmƒ sNøp-∂Xv, Cu {]iv\Ø - n¬ ssZh-Zq-Xs‚ hn[n F¥m-sW∂v ]fin-Xt- \mSv tNmZn-°pI F∂Xm-W.v Abm-fXv ]d-™p-sIm-Sp-Øm¬ Ah≥ AXv ]n¥p-S-cpw. CXv icn-bm-sW∂ Imcy-Øn¬ \q‰m≠p-I-fp-ambn DΩØv apgp-h≥ tbmPn-®n-cn-°p-∂p. c≠m-asØ coXn C{]-Im-c-am-Wv. GsX-¶nepw ]fin-Xs\ ]‰n Abmƒ ]mfin-Xy-Øn¬ A{Koa-ÿm-\ob-\m-sW∂pw Hcn-°epw sX‰v ]‰m≥ km[y-as - √∂pw hniz-kn-°p-I. At±-lØ - ns‚ A`n{]m-b-Øn\v hncp-≤-ambn {]_-ehpw hy‡-hp-amb lZokv e`n-®mepw AXv Dt]-£n-°p-I-bn-√. CXv ]ng® hnizm-khpw hne-Ip-d™ A`n-{]m-b-hp-amWv. CXn\v {]amWØns‚tbm _p≤n-bp-sStbm ]n≥_-e-an-√. Ign-™-Ime \q‰m-≠p-I-fn¬ Bcpw Aßs\ sNøm-dp-ap-≠m-bn-cp-∂n-√.

6. tUm. bqkp-^p¬ Jd-Zmhn Cam-ap-Isf XJveoZv sNøp∂ Imcy-Øn¬ NnecpsS A`n-{]m-bØ - n¬ \mep Cam-ap-Is - fbpw XJveoZv sNtø-≠Xv \n¿_-‘-am-Wv. Nne¿ Cu hnj-bØn¬ AXncv Ihn-™n-cn-°p-∂p. Cam-ap-I-fn¬ Hcmsf \n¿_-‘a- mbpw XJveoZv sNøWw F∂mWv Ah-cpsS ]£w. Cu A`n-{]mbw icn-b√ F∂mWv kq£va-⁄m-\n-I-fmb ]fin-X-∑m¿ ]d-bp-∂-Xv. ssiJp¬ Ckvemw C_v\p-ssX-anø ]d™p: Cßs\ ]d-bp-∂-h≥ Xu_ sNbvXn-s√-¶n¬ Abmsf h[n-°W - w. 189

XJveoZv \n¿_-‘-a√ F∂-Xn\v aq∂v sXfnhp-Iƒ ssiJv Jd-Zmhn \nc-Øp-∂p. 1. A√m-lp-hn-t\bpw Ahs‚ ZqX-t\bpw A\p-kcn-°¬ \n¿_‘-am-sW-∂Xv InXm_p sIm≠pw kp∂-Øp-sIm≠pw CPvam-Av sIm≠pw ÿm]nX-amb Imcy-am-Wv. {]hm-NI - t- ‚-sXm-gn®v as‰mcp hy‡n-bp-tSbpw F√m A`n-{]m-bß - fpw hne-°pIfpw A\p-k-cn-°-W-sa∂v \n¿_-‘-am-°n-bn´n-√. {]hm-NI - s - \m-gn®v a‰m¿°pw ]m]kpc-£nX-Xz-an-√. 2. Cam-ap-Iƒ Xßsf XJveoZv sNø-cp-sX∂v ]dbp-Ib - p-≠m-bn. 3. aZvl-_p-Isf XJveoZv sNøp∂Xpw Ah-tbmSp≈ ]£-]m-Xn-Xzhpw apkvenw DΩ-Øn¬ ]pXpXmbn D≠mb kwK-Xn-bm-Wv. BZysØ aq∂v \q‰m-≠p-I-fnse ke-^p-I-fpsS Ncy°p hncp≤-hpw. Hcmƒ°v \mep Cam-ap-I-fn¬ Hcm-fpsS A`n{]mbw icn-bmbn In´n-bm¬ Abmƒ°v At±-lsØ XJveoZv sNømw. At±lw CPvXn-lmZv sNøm≥ Ignhn-√m-Ø-h-\m-sW-¶n¬. apPvX-lnZv kzbw CPvXnlmZv sNøp-Ib - mWv th≠-Xv. At∏mƒ km[m-cW - °m-c\pw CPvXn-lmZv sNøm≥ Ign-hn-√m-Ø-h-\pamb hy‡n°v GsX- ¶ nepw Cam- a n- s ‚tbm I¿aimkv{X ]fin-X-s‚tbm A`n-{]mbw kzoIcn-°mw. Jp¿-B-\n¬ ]d-bp∂p: "\nßƒ Adn-hn√m-Ø-h-cm-sW-¶n¬ Adn-hp-≈-h-tcmSv tNmZn-®-dnbpI' (A¬Aºn-bmWv: 7)

aZvl_v am{Xw {]am-W-am-°m≥ ]‰n√ F∂Xns‚ \ymbw 1. CkvemanI ico-A-Øns\ (Jp¿B\pw kp∂Øpw) hni-Zo-Ic - n-°m\pw AXn¬\n∂v hn[n-Iƒ Is≠-Øm-\p-ap≈ Hcp am¿K-amWv aZvl-_v. kzX-{¥-amb ico-AtØm Ckveman¬ \n∂v th¿s∏´ Ht∂m A√ aZvl_v. 2. CkvemanI ico-AØv GsXmcp aZvl-_n-t\°mfpw al-Ø-chpw hnim-e-hp-am-Wv. 3. GsXmcp aZvl-_n-\p-ap≈ {]amWw CkvemanI ico-AØ - m-W.v 4. ico-A-Øn\v Hcp aZvl_pw {]am-W-am-I-mh-X√. AXn-\m¬, Xm≥ kzoI-cn® aZvl-_ns‚ A`n{]mbw sX‰m-sWt∂m As√-¶n¬ ico-AØ - n-t\mSv IqSp- X ¬ tbmPn- ° p- ∂ Xv as‰mcp aZv l _v BsWt∂m t_m[y-s∏-´m¬ B aZvl_v kzoI-cnt°-≠X - m-Wv. am{X-a√ - , CkvemanI ico-AØ - ns‚ Xm¬]-cy-ßƒ°v hncp-≤a - mb Nne CPvXn-lm-Zp-Ifpw aZvl-_p-Isf am{Xw ASn-ÿm-\-am°n Fgp-Xnb ^nJvlo {KŸ-ß-fn¬ ImWmw. DZm-l-c-W-ambn IÆm-Sn-bn¬ IqSn Hcp kv{XobpsS \·-X-bn-te°v t\m°p-∂-Xn\v hntcm-[-an-√ (-^-Xv-lp¬ ap-Cu≥, t]:171). Cß-s\-bm-sW-¶n¬ Sn.hn kv{Io\p-If - n-eq190

sSbpw A«oe ]pkvXI - ß - f - n-eq-sSbpw {]N-cn-°p∂ B`m- k - ß sf Fßs\ \ap°v FXn¿°m≥ Ignbpw? ]fin-X-∑m¿°v hcp∂ A_-≤-ßƒ t_m[ys∏-´m¬ Ah¿ Xncp-Øn-tb-°mw. F∂m¬, km[mcW P\-ßƒ AX-dn-bmsX Xß-fpsS sX‰n¬ Xs∂ Ign-™p-Iq-Sm≥ CS-bp-≠.v ]fin-Xs‚ hogv®Isf \nßƒ kq£n°pI F∂p ]d™ Xao-ap±m-cn-tbmSv AsX¥psIm-≠m-sW∂p tNmZn® Dadn(d)\v At±lw C{]-Imcw adp-]Sn \¬In: ]finX-∑m¿°v ]ng-hp-Iƒ kw`-hn-°p-Ibpw P\-ßƒ AXv ]n≥]-‰p-Ibpw sNøpw. F∂m¬, At±lw AXn¬\n∂v aS-ßp-Ibpw AXdn-bmsX P\w B ]ng-hp-Iƒ Bh¿Øn-°p-Ibpw sNbvtX-°mw.

kam-]\w Jp¿-B\pw kp∂Øpw \∂mbn {Kln-°m≥ Adnhpw ]cn-⁄m-\h - p-ap≈ ]fin-X∑ - m¿ Jp¿-B\n¬\n∂pw kp∂-Øn¬\n∂pw t\¿°p t\sc \nb-aß - ƒ {Kln-°m≥ {ian-°W - w. Ah¿°v CPvXnlmZv sNøp-Ibpw Kth-jWw \S-Øp-Ibpw sNømhp-∂-Xm-Wv. IqSmsX X\n°v t_m[y-amb ]q¿h ]fin-X∑ - m-cpsS hnZ-K[ v m-`n-{]mbw kzoI-cn-°p-Ibpw sNømw. A`n-{]m-ba - mWv Jp¿-Bt- \mSpw kp∂-Ønt\mSpw IqSp-X¬ tbmPn-°pI F∂v ]cn-tim-[n®v kXy-sa∂v t_m[y-am-bXv am{Xw kzoI-cn-°p-IbmWv th≠-Xv. A‘-amb A\p-Ic - Ww h¿Pyhpw A]-e] - \ - o-bh - p-am-sW-∂X - n¬ kwi-ba - n-√. F∂m¬ `mj, AXns‚ {]tbm-K-ßƒ Jp¿B\pw kp∂-Øp-am-bp≈ AXns‚ _‘w, Dkzqep¬ ^nJvlv XpS-ßnb CPvXn-lm-Zn\v A\n-hm-cyamb D]m-[n-Iƒ Adn-bm-Ø-h¿ Ah¿°v t_m[yap≈ Cam-ap-Itfm ]fin-X∑ - mtcm ]d-™Xv ]n≥]‰p-Itb KXy-¥-c-ap-≈q. PohnX kw_-‘n-bmb Bh-iy-ßƒ°v P\-ßƒ Hmtcm kvs]jy-en-ÃpIsf kao-]n°pw t]mse, Ahsc kao-]n-®n-´n-s√¶n¬ ]cn-Wn-X^ - ew `bm-\I - a - m-tb-°mw. A√mlp ]d-bp-∂p: "\nßƒ Adn-hn-√m-Ø-h-cm-sW-¶n¬ Adn-hp-≈-h-tcmSv tNmZn-°pI' (A¬Aºn-bmWv :7) XJveo-Zns\ Cam-ap-amcpw a‰pw C∂pw A∂pw ]cs° FXn¿Øn´pw ]e ]fin-X-∑m¿ XpS¿∂v t]mcp-∂-Xmbn ImWmw. CXn-s\-Xnsc i‡-amb Ah-t_m[w P\-ß-fn-te°v FØn-t°-≠-Xmbn h∂n-cn-°p-∂p. km[m-c-W-°msc kw_-‘n-t®-StØmfw XJveoZv sNømsX hgn-bn√ F∂ Imcyw Kuc-hØ - n¬ FSpØv N¿® sNtø-≠X - m-Wv. AXpt]mse Xs∂ Ah-Kmlw t\Snb ]fin-X-∑m¿ CPvXn-lmZv sNøm≥ Iq´m-°p-∂n√ F∂Xv \ncmim-P-\-I-am-Wv. ]fin-X-k-`-Iƒ XpS¿ \S-]-Sn-Iƒ FSp-sØ-¶n¬ am{Xta CXn\v ]cn-lm-ca - m-Iq. As√¶n¬ Cu DØa kap-Zmbw ho≠p-samcp A‘-ImcsØ £Wn-®phcp-Øp-I-bm-bn-cn°pw ^ew.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

d^-d≥kv

• XJveoZv Hcp ]T-\w-˛-sI.]n apl-ΩZv, F.]n A_vZp¬ JmZ¿

• I¿aimkv{X aZvl-_p-Iƒ Hcp ]T-\w˛ Fw.-Fkv.F dkm-Jv.

• I¿a imkv{X `n∂X Ncn-{Xhpw kao-]-\-hpw˛ imlv hen-bp-√m-ln-±-Àhn

• Jd-Zm-hn-bpsS ^XvhIƒ, `mKw˛2 • tNmtZym-Øc- w-˛k - ø - nZv A_p¬ AAvem auZq-Zn. • Pam-AsØ Ckvemanbpw kp∂n hna¿i-I-cpw˛ C.-F≥ C_vdmlow

{]_‘ kam-lmcw

191

Akvew Xu^oJv Fw. sF

A¬ ae-IXp¬ ^nJvlnø

A¬aeIXp¬ ^nJvlnø F∂Xv Ad_n `mjbnse c≠v ]Z-ßƒ IqSn tN¿∂ H∂m-Wv. CXns‚ `mjm-]-c-amb A¿Yw a\- n-em-°p-∂-Xn\v Cu c≠p hm°p-It- fbpw FSpØv ]cn-tim-[n-t°-≠X - p≠v.

A¬aeI A¬aeI `mjm-]-c-ambn aeI F∂ ]ZØn¬\n∂v \njv]∂ - a - m-bX - m-W.v C_v\p AYo-dns‚ A`n-{]m-b-Øn¬ aeI F∂m¬ Hcp hkvXp-hns‚ B[n-Im-cn-IX - bpw i‡nbpw Dd∏p hcp-Øp∂ icnbmb Hcp ASn-ÿm-\-am-Wv. Ad_n `mj-bnse {]tbm-K-ßƒ°-\p-k-cn®v _e-s∏-Sp-Øp-I, i‡ns∏-Sp-Øp-I, XS™p \n¿Øm≥ Ign-hp-≠m-hp-I, Hcp hkvXp-hns\ A[o-\X - b - n-em°n {Inb-hn-{Ibw kz¥w DØ-c-hm-Zn-Xz-Øn¬ ]cn-an-X-s∏-Sp-ØpI Fs∂m-s°-bmWv A¿Yw. kmt¶-Xn-I-ambn F∂o {KŸ-ß-fpsS ASn-ÿm-\-Øn¬ Bflm-hns‚ G‰hpw D∂-X-amb KpWw F∂pw B-flm-hnse G‰hpw D∂-Xa - mb cq]w F∂pw CXn-\¿Yw \¬Inbn-cn-°p-∂p. AXm-bXv, a\p-jy≥ Ahs‚ Nn¥-bp-tSbpw {]h¿Ø-\-Øn-t‚bpw ^e-ambn X∂n¬ D≠m°p∂ Bi-bw, Ignhv, tbmKy-X, F∂n-h°v cq]w, Ahÿ Fs∂ms° hnfn-°s - ∏-Spw. Cu Hcp BibsØ, Ign-hns\ \nc-¥c - a - mb ]cn-io-e\ - Ø - n-eqsS a\- n¬ ASn-bp-d∏ - n-°p-∂X - n-s\-bmWv aeI F∂v ]d-bp-∂X - v.

^nJvlnø ^nJvlnø F∂m¬ ^Jl F∂- ]Z-Øn¬ \n∂v DZv`hn®XmWv. F∂m¬, as‰m-c-`n-{]m-b-a-\p192

k-cn®v ^nJvlv F∂-Xns‚ ASn-ÿm\w ^JA F∂m-Wv. ^JA F∂-Xnse lwkx D®m-cW kuI-cy-Øn-\mbn lmAv B°n am‰n-b-XmWv F∂mWv Ch-cpsS \ymbw. ^J-l˛ {Kmly tijn, hnhcw Ic-ÿa - m-°¬, \n]p-WXssIh-cn-°¬ Fs∂m-s°-bmWv A¿Yw. ^JA F∂m¬ ]nf¿°pI, Xpd°pI F∂pamWv A¿Yw. CkvemanI ZrjvSym C¬av F∂Xv ssZh-Øn¬\n∂p≈ {]Im-i-am-Wv. Cu {]Imiw Nn¥mafi- e - ß sf {]Im- i n- ∏ n- ° p- t ºm- g mWv AXns‚ ^lvav AYhm {Kln-°¬ F∂p ]d-bp∂Xv. Ch a\p-jys‚ Dƒ°m-gN v sb Xpd-°p-tºmƒ AXns\ ^J-A, ^Jl F∂p ]d-bp-∂p. C_v\p Ako¿ kmt¶-Xn-Im¿YØn¬ Ckvemans‚ aqe {]amW-ßf - n¬\n∂v kºm-Zn-s®-Sp-Øn-´p≈ {]mtbm-KnI Xe-Øn-ep≈ hn[n-I-sf-°p-dn-®p≈ Adn-hn-s\bmWv ^nJvlv F∂p ]d-bp-∂-Xv.

A¬aeIXp¬ ^nJvlnø ae-IXv F∂-Xns‚ A¿Yw a\p-jys‚ D≈nep≈ Ignhpw ^nJvlnøx F∂m¬ i‡nbpw hnhc-hp-am-Wv. Ch c≠pw tNcp-tºmƒ _m°n F√m Ign-hp-I-sfbpw Hgn®p\n¿Ø-s∏-Sp-∂p. kmt¶-Xn-I-amb A¿YØn¬ CkvemanI icoA-Øns‚ B[nIm-cnI {]am-Wß - f - psS ASn-ÿm\-Øn¬ {]iv\-ßƒ°v hn[n Is≠-Øp-hm-\p≈ Hcm-fpsS al-Ømb Ign-hn-s\-bmWv A¬ae-IXp¬ ^nJvlnøx F∂p ]d-bp-∂-Xv. Ch Nne-t∏mƒ {]am-W-ß-fn¬\n∂v t\cnt´m Ah-bn¬\n∂v \n¿[m-cWw sNbvsX-Sp-°p-∂tXm Btb-°mw. a‰p Nne-t∏mƒ ]fin-X-∑m¿ \n¿[m-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

cWw sNbvsX-SpØ \nb-aß - sf ap≥\n¿Øn KthjWw \S-Øp-∂-Xnt\m Ah-cpsS A`n-{]mb hyXym-kß - f - n¬\n∂v G‰hpw \√-Xns\ sXc-s™Sp-°p-∂-Xnt\m D≈ Ign-hp-I-fm-Imw. CXn-t\mSv _‘-ap-≈- ]-Z-ßƒ: 1. _kzo-dØv˛Dƒ°m-g® v .s - sZ-hn-Iamb {]Im-iØ - neqsS hnh-c-Øn-eqsS {]iv\-ß-fpsS D≈pw ]pdhpw Adn-bp-∂-Xn-\mWv _kzo-dØv F∂v ]d-bp-∂X - v. 2. lnIva-Øv˛XS-bpI F∂-XmWv `mjm-]-c-ambn A¿Yw. kmt¶-Xn-Iambn CXn\v kp∂-Øv, \oXn, C©o¬, XpSßn Hcp]mSv A¿Y-ßƒ D≠v. Ch-bn¬ Camw amenIv ap≥K-W\ \¬InbXv A¬^nJvlp ^n±o≥ (Zo\n-ep≈ AhKmlw) F∂-Xn-\mWv. B¿s°- ¶ nepw lnIv a Øv \¬I- s ∏- ´ m¬ Ah¿°v Hcp]mSv A\p-{K-l-ßƒ \¬I-s∏-´ncn-°pw. F∂-Xns\ lZokv hni-Zo-I-cn-°p-∂Xv: ""A√mlp B¿s°-¶nepw \∑ Dt±-in-®m¬ Ahs\ Zo\n¬ Ah-Kmlap≈-h-\m-°pw.'' At∏mƒ lnIva-Øns‚ ^ew A√m-lp-hn¬ \n∂p≈ \∑-bn¬ G‰hpw {][m-\-s∏-´Xv Zo\nep≈ Ah-Kmlw t\S-em-Wv. 3. CPvXn-lmZv˛ PlZ F∂ ]Z-Øn¬ \n∂v \njv]∂-am-b-XmWv. PlZ F∂m¬ {]bmkw, _p≤nap-´v Fs∂m-s°-bmWv A¿Yw. kmt¶-Xn-Ia - m-bn˛CkvemanI hn[n-Iƒ F¥v F∂dn-bp-∂Xn\v Hcp ^Jolv Xs‚ Ign-hns\ ]q¿W-ambn ka¿∏n-°p-∂-Xn-\mWv CPvXn-lmZv F∂v ]d-bp-∂-Xv.

A¬ ae-IXp¬ ^nJvln-øbpsS C\-ßƒ 1. \nba \n¿[m-c-W-Øn-\p≈ \nb-a-ßfpw ASnÿm-\-ßfpw kzX-{¥-ambn \n¿an®v AXns‚ ASn-ÿm-\Ø - n¬ kzX-{¥-ambn CPvXn-lmZv \SØp-hm-\p≈ Ign-hv. 2. a‰p Cam-ap-am¿ \n¿an® ASn-ÿm-\-ß-fn¬\n∂v Cam-an-t\mSv tbmPn-°p-∂tXm `n∂n-°p-∂tXm Bb A`n-{]m-b-ßƒ \n¿[m-cWw sNbvsX-Sp°p-hm-\p≈ Ign-hv. 3. aZvl_ - nse Cam-an-s‚tbm At±-lØ - ns‚ injy∑m- c p- s Stbm A`n- { ]m- b - ß sf ]Tn®v Ahbn¬\n∂v G‰hpw \√-Xns\ th¿Xn-cn-s®-Sp-°phm-\p≈ Ign-hv. 4. CkvemanI hn[n-I-tfm, Bh-iy-amb {]iv\ßtfm hcp-tºmƒ AhnsS Cam-an-t‚tbm aZvl_n-t‚tbm {]_-ea - mb A`n-{]m-bß - sf ka¿∏n°p-hm-\p≈ Ign-hv. 5. aZvl_ - p-Iƒ°nS-bnse A`n-{]mb hyXym-kß - sf sXfn-hp-If - psS ASn-ÿm-\Ø - n¬ ]Tn®v G‰hpw A\p-tbm-Py-amb A`n-{]m-b-Øn\v ap≥K-W\ sImSp-°p-hm-\p≈ Ign-hv.

{]_‘ kam-lmcw

ae-IXp¬ ^nJvln-øbpsS {]k‡n temIØv IS-∂p-h∂ Z¿i-\ß - f - nepw hnizm-kZ¿i-\-ß-fnepw G‰hpw i‡n-bp-≈Xpw kzX-{¥hp-amb Z¿i-\-amWv Ckvemw. a‰p Z¿i-\-ßfn¬\n∂v hyXy-kvX-ambn Pohn-X-Øns‚ F√m taJ- e - I - s fbpw kv ] ¿in- ° p- h m\pw AhnsS kzX{¥ \nb-a-ßƒ Bhn-jvI-cn-°p-hm\pw Cu Z¿i-\-Øn\v Ign-™p. hfsc Npcp-ßnb h¿jßƒ sIm≠v Xs∂ temI-Ønse G‰hpw henb i‡n-bmbn amdm≥ Cu Z¿i-\Ø - ns‚ Bfp-Iƒ°v km[n-®Xv Cu Z¿i-\sØ s\t©-‰n-bXv sIm≠mWv. Imc-Ww, Ah-c-\p-`-h-n°p∂ PohnX {]iv\ßfpw {]bm-k-ßfpw Pohn-X-Øn¬\n∂v Hgn®v \n¿Øp-hm\pw Ah-cpsS kz]v\-ßsf ]qh-Wn-bn∏n-°p-hm-\p-ap≈ Z¿i-\-ambn Ah¿ Ckvemans\ a\- n- e m- ° n. F∂m¬, B[p- \ nI temIØv apkvenwkaq-l-Øn\v i‡n \jvS-s∏-Sp-Ibpw a‰p≈-h-cpsS Z¿i-\-ßsf ]n≥]-‰p-Ibpw sNbvXp F∂Xv Cu hn`m-K-Øns‚ \nµy-X-sbbpw Zp¿_e-X-sbbpw Ipdn-°p-∂p. F¥psIm≠v apkvenw kaqlw Xs∂ Xß- f psS PohnX {]iv \ - ß fn¬\n∂pw hyh-lm-c-ß-fn¬\n∂pw Ckvemans\ am‰n \n¿Øn? AXn\v ImcWw Xß-fpsS {]iv\ß - ƒ°v ]cnlmcw ImWp-∂-Xn¬, {]bm-k-ßƒ°v Xo¿∏v I¬]n°p-∂X - n¬, kz]v\ß - ƒ ]qh-Wn-bn-∏n-°p-∂Xn¬ Ime-L-´-Øns‚ hnIm-k-ß-tfbpw hn⁄m\o-bß - t- fbpw kzoI-cn-°p-∂X - n¬ Cu Z¿i\w ]cmP-bs - ∏´p F∂-Xm-Wv. Hcp Ime-L-´-Øn¬ apkvenw kaq-l-Ønse _p≤n-bn¬ anI-®p-\n-∂n-cp-∂h - ¿ Zo\o hnZym-`ymkw Ic-ÿ-am-°p-∂-Xn¬ a’-cn-®n-cp-∂p. B Ime-L´-ßf - n¬ Ahn-Sß - f - nse {]iv\ß - sf ]Tn®v Ah°v Ckveman-Ia - mb \n¿tZi-ßƒ \¬Ip-Ibpw sNbvXncp∂p. AXpsIm≠v Xs∂ Ime-L-´-Øns‚ `mj a\- n-em-°p-hm\pw {]iv\ß - ƒ ]cn-lc - n-°p-hm\pw Ckveman\v km[n-®p. Ch-cpsS _p≤nsb Cu am¿K-Øn¬ D]-tbm-K-s∏-Sp-Øp-hm≥ Ah¿°v {]tNm-Z\w \¬In-bXv Ch-bm-bn-cp-∂p. 1. Zo\n¬ Ah-Kmlw t\Sp-∂-Xns\ hnip≤ Jp¿B≥ Pnlm-Zn-t\-°mƒ {]m[m-\y-ap≈ H∂mbn´mWv I¬]n-®n-´p-≈-Xv. kXy-hn-izm-kn-Iƒ H∂-S¶w bp≤-Øn\v ]pds∏-tS-≠n-bn-cp-∂n-√. Ah-cn¬ Hmtcm hn`m-K-Øn¬ \n∂pw Hcp kwLw Zo\n¬ ]mfinXyw t\Sm≥ t]mIm-Øs - X-¥p-sIm≠v? kz¥w kaq-lØ - n-te°p Xncn®ph∂m¬ Ah¿°v DZvt_m-[\w \¬Ip-hm≥ AXp-hgn Ah¿ Xn∑-I-sf-°p-dn®v Icp-X-ep-≈-hcm-Ip-hm-\pw. 2. apI-fn¬ ]d™ Bb-Øns‚ ASn-ÿm-\Ø - n¬ Zo\n¬ Ah- K mlw t\SpI F∂Xv ^¿Zp 193

In^mb BWv F∂v F∂n-hsc t]mse-bp≈ ]fin-X∑ - m¿ A`n-{]m b-s∏-´n-cn-°p-∂p. 3. CkvemanI kaq-l-Ønepw A√m-lp-hns‚ ASp°epw C¬av Ic-kvXam°p∂-h¿°v D∂-Xa - mb ÿm\-am-Wp-≈sX∂v Jp¿-B≥ ]d-bp-∂p. 4. A√mlp B¿s°- ¶ nepw \∑ Dt±- i n°p∂psh¶n¬ Ahsc Zo\n¬ Ah-Km-l-ap-≈h-cm-°p-sa∂v lZoYv hy‡-am-°p-∂p. 5. ssiXzm-\n-t\m-Sp≈ kwL-´-\-Øn¬ Bbncw hnizm-kn-Isf°mƒ Ben-an\v i‡-\m-Im≥ Ignbp-sa∂v lZoYv ]Tn-∏n-°p-∂p. 6. ]fin-X-∑m-cpsS ÿm\w Cl-tem-IØv {]hmN-I∑ - m-cpsS ]n≥Km-an-If - m-bn-´mWv ]Tn-∏n-°p-∂Xv. 7. hn⁄m-\Ø - ns‚ am¿K-Øn-ep≈ apt∂‰w kz¿K {]th-i\w Ffp-∏-am-°p-∂p. Bsc¶nepw hn⁄m\w At\z-jn®v Hcp hgnbn¬ {]th-in-®m¬ A√mlp Ah\v kz¿K-Ønte-°p≈ hgn Ffp-∏-am-°n-s°m-Sp-°pw. A√m-lp-hns‚ ASp-°e - p≈ D∂-Xa - mb ÿm\ßƒ kz]v\wI≠v hy‡n-ssh-`-h-Øn¬ ap∂n¬ \n∂n-cp-∂h - ¿ ap≥Im-eß - f - n¬ Zo\o hn⁄m-\o-bßƒ Ic-ÿ-am-°p-∂-Xn¬ a’-cn-®p. F∂m¬, Ime-{I-a-Øn¬ Zo\n¬ Ah-Kmlw t\SpI F∂Xv henb t]mcm-bva-bmbn kaqlw hne-bn-cp-Øn-bn-cn-°p-∂p. kaq-lsØ D∂-Xn-bnte°v \S-Øp-∂-Xn\v Ahsc C±o-]n-∏n-°p∂ {]mkw-Kn-Ic - p-s≠-¶nepw Ime-L´- Ø - ns‚ {]iv\ß - tfmSv kwh-Zn-°p-hm\pw Ahn-S-ß-fn¬ CkvemanI _Z-ep-Isf ka¿∏n-°p-hm\pw Ign-hp≈ ]fin-X∑m¿ hf¿∂p-h-tc-≠-Xp-≠v. AXn\v ae-IXp¬ ^nJvlnø Ic-kvXam-°¬ A\n-hm-cy-am-Wv. A¬ae-I-Øp¬ ^nJvlnø Ic-kvXam-°p-∂Xn\v ]fin-X-∑m¿ ]e \n_-‘-\-Ifpw sh®Xv CkvemanI kaqlw hym]vXn h¿[n-®t- ∏mƒ Hcp]mSv {Ko°v XØzNn¥IfpsSbpw a‰pw kzm[o\w A\p`- h n- ° m≥ XpSßn. ]n¬Im- e - ß - f n¬ Chsb alXv h N- \ - ß - f mbn hymJym- \ n®p sIm≠v CkvemanI hn⁄m\obßfn¬ Hc-dn-hp-an-√m-Øh¿ ^XvhIƒ ]d-bm≥ XpSßn \_n(-k)-bpsS ap∂-dn-bn-∏p-Isf ]cn-K-Wn®psIm≠v B Ime-L´-Ønse ]fin-X∑ - m¿ CPvXn-lm-Zns‚ hmXn-ep-Iƒ sIm´n-b-S-°p-Ibpw ]n∂oSv h∂-h¿ Nne \n_-‘\-I-tfmsS AX-\p-h-Zn-°p-Ibpw sNbvXp. A¬a-eI-Xp¬ ^nJvlnø t\Sn-sb-Sp-°m-\p≈ hgn-Iƒ 1. kzbw k∂-≤-am-hp-I. 2. \√ ]mfin-Xy-ap≈ DkvXm-Zns‚ am¿K-Z¿i-\w. 3. kmt¶-Xn-I-amb KpW-ßƒ B¿Pn-°p-I. 194

kzbw k∂-≤-am-I¬

hn⁄m\w IckvX-am-°p∂ hnZym¿Ynsb kw_-‘n-t®-S-tØmfw dkq¬(-k) D]-an-®Xv ag \∂mbn h¿jn-°p-Ibpw AXns\ XS™v \n¿ØpIbpw AXn\ptijw Irjn-sbbpw kky-ßs - fbpw apf-∏n-°p-Ibpw sNøp∂ `qan-tbm-SmWv. X\n°v e`n°p-∂-Xns\ apgp-h≥ D]-tbm-K-s∏-Sp-Øp-hm\pw kz¥-Øn\v {]tbm-P\w sNøp-∂-tXm-sSm∏w a‰p≈-h¿°v {]tbm-P\w sNøp-hm\pw km[n-°p-∂-h\m-Wv. AXpsIm≠v Xs∂ Cu khn-ti-j-X-Iƒ ssIh-cn-°W - s - a-¶n¬ Ah≥ Nne Xøm-sd-Sp-∏p-Iƒ \S-tØ-≠X - p-≠v. a. A¬ae-I-Xp¬ ^nJvlnø IckvX-am-°-Wsa-¶n¬ hnh-c-ßsf s]s´∂v Xs∂ {Kln-s®-Sp°m≥ Ign-bp∂ _p≤n-i‡n A\n-hm-cy-am-Wv. hmIy-ß-fpsS A¿YXeßfpw Ah-bpsS Dt±iy e£yßfpw a\- n-em-°p-hm\pw Ah\v km[nt°≠Xp≠v. AXpsIm≠v Xs∂-bmWv Camw A_ql\o-^, Camw im^nCu F∂n-hsc t]msebp≈ _p≤n-im-en-Iƒ Cu taJ-e-bn¬ apt∂m´v h∂-Xv. F∂m¬, C∂v apkvenw kaq-l-Øns‚ a\xÿnXn Fhn-sSbpw Ah-kcw e`n-°m-Øh¿°p-≈X - mWv Zo\o ]T\w F∂p-≈X - m-W.v CXn¬ Hcp am‰w A\n-hm-cy-am-Wv. b. kz`m-h-sØbpw Bflm-hn-s\bpw k÷-am°¬ hn⁄m\w F∂Xv A√m-lp-hn¬ \n∂p≈ {]Im-i-amWv. AXns\ AW®v If-bp-hm≥ A√mlp-hn-t\m-Sp≈ [n°mcw Imc-W-am-Ipw. Camw amenIv Xs‚ injy-\mb Camw im^n-tbmSv ]d™p "A√m-lp- \ns‚ lrZ-b-Øn¬ {]Imiw sNmcn™n-cn-°p∂p. \o ssZh[n°mcw sIm≠v AXns\ sISp-Øn°-fb - c - p-Xv'. Zo\n¬ Ah-Kmlw t\SpI F∂p-≈Xv {]hm-NI- ∑ msc A\- ¥ - c - s a- S p- ° pI F∂- X mWv. AXpsIm≠v Xs∂ Zo\n¬ Ah-Kmlw t\Sm≥ Dt±in- ° p- ∂ - h sc kw_- ‘ n- t ®- S - t Ømfw Xs‚ hn⁄m\w \ne-\n¬°-Ws - a-¶n¬ ssZh `‡n-bn¬ A[n-jT v n-Xa - mb Bflmhpw Ip‰-ßf - n¬ \n∂v ap‡amb kz`m-hhpw A\n-hm-cy-am-Wv. ]≠v Ime-ßfn¬ CkvemanI ico-AØv ]Tn-°m≥ hcp-∂-hsc Ah-cpsS lrZ-b-ßƒ sX‰p-I-fn¬ \n∂v Zpjv{]-hW-X-I-fn¬ \n∂pw ip≤-amWv F∂v Dd∏v hcp-Ønbn-cp-∂p. F∂m¬, kz`mh Zqjy-ap≈ hnZym¿YnIsf \∂m-°p-hm-\p≈ tI{µ-ßf - mbn C∂v CØcw ÿm]\ßƒ amdn-bn-cn-°p-∂p. c. hy‡n-XzsØ k÷-am-°¬ A¬a-e-IXp¬ ^nJvlnø F∂Xv hn⁄m\sØ a\- n¬ ASn-bp-d-∏n®v \n¿ØpI F∂-XmWv. hn⁄m-\sØ ÿnc-ambn \ne-\n¿Ø-W-sa¶n¬ AXn\v ]cn-N-cWw Bh-iy-amWv. G‰hpw efn-X-amb hnip≤ Jp¿-B≥ Xs∂ Bh¿Ø-\-an√m-sb-¶n¬ ad-∂vt]mIpw F∂v {]hmNI≥(k) ap∂- d n- b n∏v \¬In- b n- c n- ° p- ∂ p. At∏mƒ a‰v

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hn⁄m-\ß - fpw \n¿_-‘a - mbpw ]cn-]m-en-t°-≠Xm-W.v c≠v˛\√ ]mfin-Xy-ap≈ Kpcp-hns‚ am¿KZ¿i\w CXn¬ A`n-{]mb hyXymkw \ne-\¬°p∂p. A¬ aeIXp¬ ^nJvlnø F∂Xv {]Ir-Xnbn¬ Xs∂ Hcp a\p-jys‚ Bflm-hn-ep≈ IgnhmWv. CXns\ apf®phcp∂ kky-ßsf ]cn-]men-°p-∂Xpt]mse ]cn-]m-en®v sIm≠v hf¿Ø¬ BhiyamWv. CXn-\mbn CkvemanI hn⁄m-\obßfn¬ Bg-Øn¬ ]cn-⁄m-\-ap≈ Kpcp-h-cy≥ Bh-iy-am-Wv. ]fin-X-∑m-cn¬ C_v\p J¬Zqs\ t]mep-≈-h¿ DkvXmZns‚ km∂n[yw A¬a-eIXp¬ ^nJnlnø°v A\n-hm-cy-amWv F∂v A`n{]m-b-s∏-Sp-∂p. InXm_v am{Xw aXn F∂v ]d-bp∂-h-tcmSv Ch¿ \¬Ip∂ adp-]Sn 1. A£-c-∏n-i-In\v km[y-X-bp-≠v. 2. sX‰n≤m-c-W-Iƒ IS∂v IqSm-\p≈ km[y-X. 3. Kpcp-hc - ys\ kz`m-hØ - nepw ioe-ßfnepw ]n≥]‰p-hm-\p≈ km[yX \jvS-am-Ip-∂p. F∂m¬, G‰hpw ]cn-K-W\ A¿ln-°p-∂Xv hnZym¿Yn-bpsS D≈nse Ign-hns\ ]cn-t]m-jn-∏n°p-∂-Xn\v DkvXmZns‚ km∂n[yw A\n-hm-cy-amWv. F∂m¬ \n›nX Xe-Øn-te-s°-Øn-b-Xn\v tijhpw Kpcp-hc - y-cpsS km∂n[yw A\n-hm-cy-amWv F∂v ]d-bp-∂Xv icn-b-√. aq∂v˛kmt¶-XnI KpW-ßƒ 1. Jp¿-B-\nepw Jp¿-B-\nI hn⁄m-\o-b-ßfn-ep≈ ]mfinXyw. CkvemanI ico-A-Øns‚ ASn-ÿm-\-amWv hnip≤ Jp¿-B≥. a\p-jy-\p-ambn _‘-s∏´ F√m-h-i-ß-sfbpw CXv {]Xn-\n-[m\w sNøp∂p F∂v Jp¿-B≥ ]d-bp-∂p. Jp¿-B≥ F∂Xv F√m Imcy-ßf - p-sSbpw hniZo-Ic - W - a - mWv F∂XpsIm≠v Xs∂ Jp¿-B\ - nse Dƒ°m-gvNbpw ]mfin-Xyhpw ^Jo-ln\v \n¿_‘-am-Wv. ]fin-X-∑m¿ N¿® sNbvX hnj-b-ßƒ 1. Jp¿-B-\nse Adn-hns‚ tXmXv 2. k_-_p-∂pkq¬ Adn-™n-cn-°Ww 3. \mkn-Jv a≥kqJns\ Ipdn-®p≈ Adnhv 1. Jp¿-B\ - nI Adn-hns\ Ipdn-®p≈ N¿®-bn¬, hn[n-Isf {]Xn-]m-Zn-°p∂ kq‡-ßf - n¬ \∂mbn Ah-Kmlw t\Sm-sa∂pw Ah 500˛Hmfw Bb-ØpIƒ hcp-sa∂pw Camw Kkmen ]d-bp-∂p. F∂m¬ Camw A_vZp-√m-ln_v\p ap_m-d-In-s\-t∏mep≈ ]fin-X-∑m¿ AlvIm-ap-Isf Ipdn®p h∂ BbØp-Iƒ 500˛¬ IqSp-X¬- F-Æn-bn-cn-°p∂p. a‰p Nne ]fin-X-∑m-cpsS hmZ-{]-Imcw Jp¿-B-\nse IY-Ifpw DZm-lc - W - ß - fpw Hgn®v _m°n F√m-Øns\-°p-dn®pw ⁄m\w thW-sa-∂m-Wv. G‰hpw {]_-e-am-bXv AlvIm-ap-Isf Ipdn® kq‡-ßf - n¬ apPvXl - n-Zn\v AKm-[⁄ m\w thWw F∂-Xn-t\m-sSm∏w Xs∂ Jp¿-B-\nse apgp-h≥ kq‡-ß-fnepw ⁄m\w Bh-iy-amWv. Imc-Ww,

{]_‘ kam-lmcw

Hcp-]mSp \nb-aß - f - psS ASn-ÿm-\ß - ƒ IY-If - n¬ \n∂pw DZm-l-c-W-ß-fn¬ \n∂pw \n¿an-®n-´p-≠v. 1. c≠v sX‰p-If - n¬ sNdnb sX‰ns\ sXsc-s™Sp-°pI F∂ ASn-ÿm\w cq]-s∏-´Xv lnfv¿ \_n(A) A{I-an-I-fn¬\n∂v I∏-ens\ c£-s∏Sp-Øp-∂-Xn\vth≠n I∏-en¬ Zzmcw Xpf® kw`-hhp-ambn _‘-s∏-´m-Wv. 2. AØ-Im-^p¬, I^m-eØ - ns‚ ASn-ÿm\w cq]-s∏-´Xv bqkp^v\_n(-A)bpsS IY-If - n¬ \n∂mWv. AXpsIm≠ph∂p Xcp-∂-h\v Hscm-´Iw Npa°p∂ [m\yw kΩm-\a - p≠v F∂-Xn¬ Rm≥ Dd∏p \¬Ip-∂p. [m\y-sa∂ bqkp^v\_n-bpsS h¿Øam\w. 3. kmº-ØnI \ne-]m-Sp-Isf cq]o-I-cn-°p-∂Xns‚ CkvemanI ASn-ÿm\w cq]-s∏-Sp-Ø-s∏´n´p-≈Xpw bqkp^v \_n(-A)bpsS Ncn-{X-Øn¬ \n∂m-W.v Jp¿-B-\n-ep≈ hn⁄m\w F∂Xv Jp¿-B≥ a\-∏m-Ta - m-°Ww F∂-XmtWm F∂v ]fin-X∑ - m¿ N¿® sNbvXn-´p≠v. F∂m¬, Camw KkmenbpsS A`n-{]m-b-Øn¬ {]iv\-ß¬ hcp-tºmƒ s]s´∂v Xs∂ Jp¿-B\ - n-Im-[ym-]\ - ß - f - n-te°v aS-ßp-hm≥ km[n-°p∂ Adn-hp-≠m-bm¬ aXn. 2. Akv_m-_p-∂p-kq¬ Jp¿-B-\nI hN-\ßƒ AXns‚ hmIy-L-S\bpw Dt±-iy-e£ - y-ßfpw ]q¿Wm¿Y-Øn¬ a\-knem-°W - s - a-¶n¬ k_-_p-∂p-kq¬ AYhm Ah-XcW ImcWw Adn-™n-cn-°¬ A\n-hm-cy-amWv F∂v ]fin-X-∑m¿ A`n-{]m-b-s∏-Sp-∂p. F∂m¬ k_-_p-∂p-kq¬ F∂XpsIm≠v Ah-X-c-W-ImcWw F∂v A¿Yam-°p-∂-Xn-\m¬ Cu Imc-W-ans√-¶n¬ Jp¿-B≥ Cd-ßp-am-bn-cp-∂nt√ F∂ tNmZy-ßf - n-te°v FØn-s∏-Sm≥ km[y-Xb - p-≠v. Jp¿-B≥ Cd-ßnb Imew, kµ¿`w F∂nh a\- n- e m- ° pI F∂- X mWv ]fin- X - ∑ m¿ CXpsIm≠v Dt±-in-®X - v. CkvemanI ico-AØ - ns\ ]q¿Wm¿Y-Øn¬ Dƒs°m-≈p-hm≥ CXv A\n-hmcy-am-Wv. \n›bw kz^mbpw a¿hbpw A√m-lp-hns‚ Nn”-ßf - n¬ s]´-Xm-W.v AXn-\m¬, A√m-lp-hns‚ `h-\-Øn¬ lt÷m Dwdtbm sNøp-∂-h¿ c≠v Ip∂p-Iƒ°n-S-bn¬ kAvbv \S-Øp∂Xv Ip‰-I-c-a√. Bsc-¶nepw kzbw k∂-≤\ - mbn Xr]vXntbmsS h√ \∑bpw sNøp-∂p-s≠-¶n¬ A√mlp Adn-bp∂p-≠v. Ah≥ AXns\ hne-a-Xn-°p-∂-h-\p-am-Ip∂p. Cu Bb-Øn¬\n∂v kz^m-˛-a¿h°n-S-bn¬ kAvbv sNøp-∂-Xn\v hntcm-[-an√ F∂mWv Jp¿B≥ ]d-™n-cn-°p-∂-Xv. F∂m¬, l÷v icn-bmh-Ws - a-¶n¬ Cu kAvbv A\n-hm-cy-am-W.v At∏mƒ 195

F¥n-\mWv A√mlp ChnsS em Pp\ml AYhm hntcm-[-an√ F∂v D]-tbm-Kn-®-Xv. BC-i(-d)bn¬ \n∂v dnt∏m¿´v sNbvX lZokv kz^-bn-epw- a¿hbnepw hn{K-lß - f - p-≠m-bn-cp∂p F∂pw, a°-bnse P\-ßƒ AXn-s\-bm-bn-cp∂p Xzhm^v sNbvXn-cp∂-Xv. Ckvemw l÷n¬ kAvbv \n¿_-‘-am-°nb-t∏mƒ hnizm-kn-I-fpsS a\- n¬ sNdnb \oc-kap-≠m-°n-bXpsIm≠v AXn\v adp-]-Sn-bm-bn-´mWv A√mlp Cu {]tbmKw \S-Øn-b-Xv. B[p\nI Ime-L-´-Øn¬ F¥v \bw kzoIcn-°W - s - a-∂n-SØv a°o-˛a - Z- \o kq‡-ßsf th¿Xncn®v a\- n-em-°¬ A\n-hm-cy-am-Wv. 3˛\mknJv a≥kqJv Jp¿-B-\nI hn⁄m-\o-b-ß-fn¬ Ah-Kmlw t\Sp-∂-h¿°v \mknJv a≥kqJns\ Ipdn-®p≈ ⁄m\w A\n-hm-cy-amWv F∂ A`n-{]mbw i‡amWv F∂m¬ Jp¿-B-\n-Im-[ym-]-\-ßƒ \kvJv BhpI AYhm Zp¿_-e-am-hpI F∂Xv Jp¿-B\ns‚ Aam-\p-jn-IX - °v \nc-°p-∂X - √ - . ]e ]finX-∑mcpw \qdv IW-°n\v Bb-Øp-Iƒ Zp¿_-eamsW∂v hmZn-°p-∂Xv icn-b-√. Ch \kvJns‚ ]cn-[n-bn¬ s]Sp-Øn-bn-cn-°p∂ Bb-Øp-Iƒ apPva¬˛ap_vlw, apJ-ø-Xv˛apXv-e-Jv, Jmkv˛Bav F∂n-ßs - \-bp≈ XZ-¿dp-Pns‚ Bb-Øp-IsfbmWv. Cu BbØpI-fpsS lpIvap-Iƒ Imem-Imew \ne\n¬°p-∂X - p-am-Wv. 2. Ckvemans‚ \nba t{kmX- p-I-fn¬ c≠mw ÿm\Øv \n¬°p∂-XmWv kp∂Øv AYhm \_n-N-cy. CXns\ ]n≥]-‰pI F∂p-≈Xv A\nhm-cy-am-Wv. dkq¬(-k) \nß-fn-te°v sIm≠p-h-∂-Xns\ kzoI-cn-°p-I, Ah≥ \nß-tfmSv hne-°n-b-Xns\ hne-°p-Ibpw sNbpI F∂v A√mlp I¬]n-°p∂p. AXp-sIm≠v Xs∂ CkvemanI hn⁄m-\obßfn¬ Ah-Kmlw t\Sp-∂-hsc kw_-‘nt®-StØmfw kp∂-Øns\Ipdn®v IrXy-amb ⁄m\w Bh-iy-am-Wv. kp∂-Øp-Iƒ CkvemanI ico-AØ - ns‚ \nba-t{km-X- m-sW-¶nepw Hcp]mSv ssI IS-Ø-epIƒ°v hnt[-b-amb H∂mWv. AXpsIm≠v Xs∂ Hcp ^Jo-lns\ kw_-‘n-t®S-tØmfw Chsb th¿Xn-cn-°p-hm-\p≈ Ignhv t\Sn-sb-Sp-t°-≠X - p-≠.v a. Pp¿lv h XAvZo¬ F∂ hn⁄m\ imJ-bn¬ Adn-hp-≠m-bn-cn-°W - w. b. lZo-kp-Iƒ kzoI-cn-°p-hm\pw Hgn-hm-°p-hm\pw ]fin-X∑ - m¿ \n¿W-bn® i¿Øp-Iƒ Adn-™ncn-°W - w. c. Bav˛- J - m-k,v apJ-øX - ˛-v a - p-Xe v Jv F∂n-hsb Ipdn®v Adn-hp-≠m-IW - w. d. Ah-X-cW ]›m-X-e-ßsf Ipdn®v Adn-hp-≠mI-Ww. e. A znlmlp knØsb Ipdn®v ]q¿W-ambn ⁄m\w Bhiy-am-Wv. 196

3. Ad_n `mj-bnse ]mfinXyw Zo\o hn⁄m-\-ß-fn¬ Adnhv t\Sp-hm≥ AXns\ ]q¿W-ambpw a\- n-em-°p-hm\pw ]finX\v Ad_n `mj-bnse ]mfinXyw A\n-hm-cy-amWv. Ad_n hymI-cW imkv{X-hp-ambn _‘-s∏´v \lvhv-˛-kz¿^v, kmlnXy imkv{X-hp-ambn _‘s∏´v AZ-_v˛- _ - e - m-A, A¿Y Xe-ßf - p-ambn _‘s∏´v Bav-˛-Jm-kv. l¿^p-I-fpsS hyXykvX A¿Yßƒ F∂nh Adn-™n-cn-°¬ A\n-hm-cy-am-Wv. Zo\o hn⁄m-\o-b-ß-fnse Ah-Kmlw \n¿_‘nX _m[y-X-bmWv F∂XpsIm≠v Xs∂ AXv ]Tn-°p-hm-\p≈ Ad_n `mjm ]T-\hpw \n¿_‘-am-Wv. Jp¿-B\pw kp∂Øpw _p≤n-ap´pw {]bmkhpw IqSmsX a\-knem-°p-hm≥ km[n-°p-∂{X Ad_n `mj-bn¬ ]cn-⁄m-\-ap-≠m-I-W-sa∂v Camw Kkm-enbpw Camw k¿I-inbpw A`n-{]m-bs∏-Sp-∂p. F∂m¬, Camw iuIm-\n-sb-t∏m-ep-≈h¿ ko_-ssh-ln-bp-sSbpw lnem-en-s‚bpw ]Z-hnbn-te°v FØ-W-sa∂v hmZn-°p-∂p. 4. CPvam-Cs\ Ipdn-®p≈ ⁄m\w Jp¿-B-\n-tem-˛-kp-∂-Øntem C√mØ {]iv\ß-fn¬ B Ime-L-´-Ønse ]fin-X-∑m¿ A`n{]mb hyXym-k-ß-fn-√msX Hcp hn[n-bn-te°v FØn-t®-cp-∂-Xn-s\-bmWv CPvam-Av F∂v ]d-bp∂-Xv. CkvemanI DΩØv sX‰n¬ (_m-Xzn¬) Hcpan-°p-I-bn-√ F∂-Xns‚ ASn-ÿm-\-Øn¬ CPvamCs\ CkvemanI {]am-Wß - f - n¬ ASn-ÿm-\a - mbn AwKo-Ic - n-®p. CPvam-Av c≠v hn[-Øn-ep-≠v. 1. : Zo\n¬ ASn-ÿm\]cambn Adn™ncnt°≠ Imcy-ßf - n¬ ]fin-X∑ - m-cpsS A`n-{]mb sF-Iy-amWnXv. 2. ASnÿm\ ]c-a√ - mØ hnj-bß - f - n¬ ]finX-∑m-cpsS A`n{]mb sFIyw. F∂m¬, Cu CPvam-Av \S-∂X - mbn CkvemanI Ncn-{X-Øn¬ sXfn-hp-If - n-√. Zo\n¬ Ah-Kmlw t\Sp-∂-h¿ CPvam-Cs\ Ipdn®v Adn-hp-≈h - c - m-bn-cn-°Ww F∂v \n_-‘\ sh®Xv CPvam-C-s\-Xn-cm-bn-s°m≠v ^Xvh ]d-bcpXv F∂-XpsIm≠mWv. CPvam-Cs\Xncm-Ip-∂h - sc ]q¿W-ambpw Im^n-dv, ^mknJv F∂o Xe-ß-fnse-Ænb ]fin-X∑ - m-cp-≠v. F∂m¬, bJo≥ Bb CPvam-D-Iƒ°v FXn-cm-Im-Xn-cn-°pI F∂Xv am{XamWv {i≤n-t°-≠X - v. "sfm∂n-'bmb CPvam-D-Iƒ \S-∂-Xmbn Ncn-{XØn¬ sXfn-hn√ F∂n-cns° AØ-c-Øn-ep≈ CPvam-D-Iƒ°v FXn-cm-hpI F∂Xv Ckveman¬ Ip‰-I-c-sam-∂p-a-√. C\n CPvam-D-Iƒ \S-∂m¬ Xs∂bpw B Ime- L - ´ - Ø nse akv e lbpw Ddp^pw ]cn-K-Wn®psIm-≠m-bn-cn°pw. Ch amdp∂-tXmSv IqSn B CPvam-C¬ am‰w hcmhp∂-Xm-Wv. Camw AlvaZv CPvam-Av D≠v F∂v hmZn-°p-∂X - ns\ Ipdn®v ]d-bp-∂-Xv CPvam-Av D≠v F∂v hmZn-°p-∂-h≥ \pW ]d™n-cn-°p-∂p F∂mWv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Camw dmkn ]d-bp∂p: Hcp apPvXln-Zn\v hn⁄m-\-ß-fn¬ G‰hpw {][m-\-s∏´Xv Dkzqep¬ ^nJvlnse hn⁄m-\-am-Wv. ]fin-X-∑m¿ \nb-a-ßsfbpw hn[n-I-sfbpw Jp¿-B\ - n-s‚bpw kp∂-Øn-s‚bpw ASn-ÿm-\Øn¬ \n¿[m- c Ww sNbv s X- S p- ° p- ∂ - X n\v \n¿an®n´p≈ \nb-aß - fpw ASn-ÿm-\ß - f - p-amWv CXn¬ {]Xn-]m-Zn-°p-∂X - v. Hcp apPvX-ln-Zns\ kw_‘n-t®StØmfw G‰hpw {][m-\-s∏´ Ign-hmWv Jnbm-kv. Jp¿B\ntem kp∂-Øntem {]Xn-]m-Zn-®n-´n-√mØ {]iv\ß - sf Jp¿-B\ - nI {]Xn-]mZy hnj-bß - t- fmSv Xmc-X-ay-s∏-Sp-Øp-hm-\p≈ apPvX-ln-Zns‚ Ign-hmWn-Xv. Dkzqep¬ ^nJvlnse {][m-\s - ∏´ H∂mbn CXv ]cn-K-Wn-°-s∏-Sp-∂p. 6. {]hm-N-Is‚ Ime-tijw ]pXnb {]iv\-ßƒ hcp-tºmƒ hn[n-Iƒ ]d-bp-∂n-SØv A√mlp ]cnK-Wn-®n-´p≈ e£y-ßsf Ipdn-®p≈ Adn-hmWv aJm-kn-Zp-»c - oAbnse {]Xn-]mZy hnj-bw. Ckvemw \nb-a-ß-fnepw hn[n-I-fnepw {][m-\-ambpw ]cn-KWn-®n-cp-∂Xv (P\-ß-fpsS kwkvI-cW-hpw ]cn-]m-e-\hpw), I ({]bm-k-ßsf XS-bpI) F∂p-≈X - p-am-W.v Cu Dt±-iy-ßsf {]hmN-I\pw {]hm-N-I\v tijw h∂ A\p-bm-bn-Ifpw hn[n-]-d-bp-∂n-SØv ]cn-K-Wn-®n-cp-∂p. 7. Ime-L-´-Øns\ Ipdn® Dd® t_m[yw A¬a- e - I Xp¬ ^nJv l nø ssIh- c n- ° p∂ Hcmsf kw_-‘n-t®StØmfw Ime-L-´-Øns\ Ipdn-®p≈ hy‡-amb [mcW D≠m-bn-cn-°-Ww. H∂v, \qX-\-amb Adn-hp-I-fn-ep≈ Ah-Kmlw c≠v, kmaq-ln-Ihpw cmjv{So-bh - p-amb am‰-ßsf Ipdn-®p≈ [mc-W. aq∂v, Ime-L´w tXSn-s°m-≠n-cn-°p∂ ASn-b¥-cm-h-iy-ßsf Ipdn-®p≈ [mc-W. \nb-a-ßƒ \n¿[m-cWw sNøp-∂n-SØv B[p\nI kmt¶-XnIhnZy-If - psS klmbw D]-tbm-Ks - ∏Sp-Øp-hm≥ km[n-t°-≠-Xp-≠v. C∂v F√m Xcw hn⁄m-\o-bß-fpsSbpw t{kmX- mWv C‚¿s\‰pw AXpt]msebp≈ am[y-aß - fpw. Ch-bn-ep≈ ]cn⁄m\w Bh-iy-am-Wv. B[p-\nI hn⁄m-\o-bßƒ Znhkw tXmdpw hºn® apt∂-‰ß - ƒ°v hnt[-ba - m-bn-s°m-≠n-cn-°pI-bm-Wv. \ne-\n¬°p∂ F√m hn⁄m-\o-b-ßfnepw {]mK¬`yw t\SpI F∂Xv henb {]bm-kI-c-amb ZuXy-am-Wv. ZnhkwtXmdpw henb apt∂‰-ßƒ \S-Øn-s°m-≠n-cn-°p∂ Cu taJ-e-I-fn¬ Ckveman-Ia - mb CS-s]-Se - p-Iƒ \S-Øm≥ apPvXl - nZn\v km[n-t°-≠X - p-≠v. AXn-\mbn Hmtcm hnj-bØnepw ss\]pWyw t\Sn-b-h-cp-ambn IqSn-t®¿∂v Hcp kwL-SnX CPvXn-lm-Zn\v hgn-sbm-cp-°p-hm≥

{]_‘ kam-lmcw

B[p-\nI apPvXl -- n-Zp-Iƒ°v km-[n-t°-≠-Xp-≠v. kzlm_nIƒ°pw Xm_nDIƒ°pw \nb-aß - sf \n¿[m-cWw sNbvsX-Sp-°p-∂-Xn\v C√m-Xn-cp∂ \n_-‘-\-Isf ]n¬Ime ]fin-X-∑m¿ F¥n\v sIm≠p h∂p? Ncn-{X-Øn¬ Ign™pt]mb kzlm_nhcy∑mcpw Xm_n-DI - fpw {]Ir-Xn-bm¬ Xs∂ Cu KpWßƒ t\Sn-b-h-cm-bn-cp-∂p. Cu hn[m-\-Øn-te°v Db¿∂p\n¬°m≥ B[p- \ nI ]fin- X - ∑ m¿ CØcw \n_-‘-\-Iƒ ]men-t°-≠-Xp-≠v.

D]-kw-lmcw Hcp apPvXl - n-Zn¬\n∂v P\w Nne-sXms° {]Xo£n-°p-∂p. 1. B\p-Im-enI kw`-h-ß-tfmSv CkvemanI {]amW-ßf - psS ASn-ÿm-\Ø - n¬ \n∂v kwh-Zn-°m≥ Ign-bW - w. 2. P\-ß-fp-ambn _‘-s∏´ Ah-cpsS Bflo-b, kmº-Øn-I, kmaq-lnI kmwkvIm-cnI taJ-eI-fn¬ Ckveman-I-amb apt∂-‰-Øn\v am¿KZ¿i\w \¬Im≥ km[n-°W - w. 3. \jvS-s∏´ Ckvemans‚ {]Xm]w Xncn®p]nSn°p-∂-Xn\pw CkvemanI hn⁄m-\o-bßsf P\w s\t©-‰p-∂n-S-tØmfw Ah-cpsS {]iv\ß-fn¬ Imcy-ambn CS-s]-Sp-∂-Xn\pw km[n-°Ww. B[p- \ nItemIw Ccp- ´ ns‚ i‡n- I - f psS Iogn¬ Aa¿∂n-cn-°p∂p. F√m-bn-SØpw Acm-NI-Xzhpw h©-\bpw ]nSn-ap-dp-°n-°g- n-™p. Cu Ccp´ns\ t`Zn-°m≥ Ckvemans‚ D®-sh-bn-en-\p-th≠n P\w sImXn®v sIm≠n-cn-°p-Ib - m-Wv. Hcp ]pXnb hyh- ÿ - b n- t e°v P\w Zmln®psImt≠m-Sp-Ib - m-W.v Ch-cpsS Zmlw Xo¿°phm\pw Ch¿°v shfn-®t- a-Ip-hm-\p-ap≈ hn`-hß - ƒ ssIhiw sh®psIm≠v Ah-cpsS ]n∂mse HmSp∂-Xn\v ]Icw P\-ß-fp-ambpw kaq-l-hp-ambpw _‘-an-√mØ hnj-bß - f - n¬ N¿N-sNbvXv kabw If-bp-∂X - n-\p-a∏ - pdw P\w tXSp∂ {]Im-it- Øbpw Zml- P - e - t Øbpw th≠p- t hmfw \¬Im≥ CkvemanI ]fin-X-∑m¿°v km[n-t°-≠-Xp-≠v. Aßs\ \jvS-s∏´v t]mb Ckvemans‚ {]Xm]w Xncn®p]nSn-°p-∂X - n\v Xß-fp-tS-Xmb kw`m-h\ - I - ƒ ka¿∏n-°p-hm≥ Ch¿°v km[n-°W - w. dkq¬(-k) ]d™p: A√mlphns‚ ZrjvSm-¥-Øns‚ kwc£W Npa-Xe - b - p≈ Hcp hn`mKw `qan-bn¬ F∂pw \ne-\n¬°pw. Ah¿ FÆ-Øn¬ Ipd-hm-sW-¶nepw A√m-lp-hn-¶¬ DØ-ac - m-Wv.

197

A–p¬ l^okv \Zvhn

aJmkznZp»coAx ]pXnb PohnXkmlNcyßfn¬

Ign™ Hcp ]Xn‰m≠n\p≈n¬ temIØv aXhrØßƒ°v ]pdØpIS∂v IqSpX¬ P\Iobamb Hcp I¿aimkv{X kw⁄bmWv aJmkznZp»coA. Bdv A\nhmcyXIfpsS kwc£Whpw \ne\n¬]pamWv aJmkznZneqsS km[y-am-tI-≠Xv. Poh≥, [\w, A¥kv(A`nam\w), _p≤n, aXw, k¥m\ ]cºc F∂nhbmWh. AtXmsSm∏w Xs∂ kmaqlnI s]mXpafieØnse BhiyßfpsS icnbmb ]q¿ØoIcWhpw ChbneqsS km[yamth≠Xp≠v. \nZm\ imkv{X{KŸßfn¬ akzvel ap¿ke F∂pw Ckv X nlv k m≥ F∂psa√mw ]dbp∂ Cu hyhlmc cq]ßsf ]cnKWn°msX {]amWßfpsS Bflmhns\ a\ nem°m≥ Ignbn√. Ppssh\n, Kkmen, Jdm^n, imXzn_n, Zlvehn F∂o CamapIƒ hyXykvX ImeL´ßfnembn CØcw kmaqlnI _‘nXßfmbhyhlmcßsf Ipdn®p kwkmcn°pIbpw A∂sØ s]mXp kaq-lØ - n\v Dƒs°m-≈m≥ Ign-bp∂ kmt¶XnI {]tbmKßƒ \SØpIbpw sNbvXn´p≠v. F∂nßs\bp≈ {]tbmKßƒ ChcpsS {KŸßfn¬ ImWp∂psh∂Xv Xs∂ Cu hnjbØn\v Ahscbpw \¬Inb Du∂epIsfbmWv {]Xy£oIcn°p∂Xv.

aJmkznZv˛{]amWßfn¬ {]amWßƒ°v hcnIfnep≈ A£chmb\°v ]pdØv Bibhmb\bpw kwKXamsW∂v sXfnbn°p∂ kw`hamWv lZokp _\oJpssdZ (_pJmcn, akvenw). F∂m¬, {]amWßfn¬\n∂pw 198

Bcm[\m kw_‘nbmb \n¿tZißfn¬ aJmkznZv XncnbmsX hcp∂ L´Øn¬ AXv kzoIcn°pI F∂XmWv Da¿(d) AS°ap≈ ap≥KmanIfpsS coXn. F∂m¬, Camw ZlvehnbpsS lp÷Øp√mlv Cu \ne]mSn¬\n∂pw thdn´ Hcp hmb\bmbmWv A\p`hs∏Sp∂Xv. Ffp∏am°pI CemkvXnIX ]cnKWn°pI, F∂o a¿a{][m\amb hißƒ ]cnKWn°s∏SmØ Hcmcm[\m apdbpw Ckvemw ]cnNbs∏SpØnbn´n√ F∂mWv lp÷Øp√mlv ]Tn°ptºmƒ \ap°\p`hs∏Sp∂Xv.

{]amWßfn¬ sshcp[ytam Jp¿B\nse∂ t]mse lZokpIfnepw sshcp[yap≠mhpIbn√. {]Xy£Øn¬ sshcp[yßfmbn tXm∂p∂ lZokpIsf PwDv, XhJvJp^v, XkmJpXzv, XJvbo¿, X¿Polv F∂o L´ßfneqsS \n¿[mcWw sNbvsXSp°phm≥ \mw AekX ImWn°p∂XpsIm≠mWv ]et∏mhpw sshcp[yw F∂v tIƒ°ptºmtg°pw \mw A¥mfn®p \n∂p t]mhp∂Xv. Camw kpbqXzn ]dbp∂Xv {i≤n°pI I¿aim{X]camb `n∂XIsf√mw Cu coXnbn¬ hmbn°ptºmƒ CkvemanI {]amWßfnse \m\mXzØn¬ GIXzw \ap°v A\p`hs∏Spw. Cu A`n{]mb hyXymkßƒ Ckvemanse B`y¥c _lpkzcXbpsS sshPmXyambn \ap°v a\ nemhpw.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ÿe˛Imehn[n CkvemanI I¿aimkv{Xw AXns‚ CPvXnlmZv kPohambncp∂ Imeßfn¬ F√mhcpw AwKoIcn® Hcp XØzamWv. F∂Xv . Camw C_v \ p¬ Jønans‚ CAveman¬ Cu hnjb kw_‘nbmb Hcp henb A[ymbw Xs∂bp≠v. Ign™ \q‰m≠nse ^nJvlpssØkodns‚ h‡mhmb k¿Jm kzlm_nIfpsS PohnXØn¬\n∂pw Zi°W°n\v DZmlcWßƒ Cu hnjbkw_‘nbmbn ]dbp∂p≠v. DkzqenIfpsS kw⁄bmb Ddp^v Cu A`n{]mbØn\v ]n≥_ew \¬Ip∂XmWv. DZm: ]≠pImeØv hoSv hmßptºmƒ Hcp apdn am{Xw I≠m¬ aXnbmbncp∂p. ImcWw, F√m apdnIfpw Htc cq]Ønepw hep∏Ønepambncp∂p. F∂m¬, C∂v Hcp hoSv/^vfm‰v/A∏m¿´vsa‚ v hmßptºmƒ Hmtcm ap°paqeIfpw \S∂v ImtW≠nhcp∂p. {]amWßƒ sIm≠p ÿm]nXamb \nbaßƒ(DZm: \akvImcw, t\mºv, aZy\ntcm[w) GXp Imeßfnepw Aßns\ Xs∂bmhpw. t\¿°pt\sc {]amWßfn¬ \n¿tZißfn√mØ hnjbßfn¬ kzlm_nIfn¬ hyXykvXm`n{]mbßƒ ImWmw. (DZm: Ip´nbpsS kwc£Ww)

Dacnb≥ CPvXnlmZpIƒ ÿe˛Imehn[nam‰Øns‚ G‰hpw henb DZmlcWambncp∂p Dadn(d)s‚ CPvXnlmZpIƒ. {]amWßfpsS AXn¿ hcºp ewLn®psh∂mtcm]n®p A_q sskZv \kv¿ lmanZpw, aplΩZv B¿t°mWpsa√mw Ncn{X]cXsb∂pw AcmPIXzsa∂psa√mw hntijn∏n°pthmfpw Nne CSs]SepIfmWv Da¿(d) F∂ hnπhImcnbn¬ \mw Is≠Øm≥ {ian°p∂Xv. Ch CPvXnlmZns‚ \√ amXrIIfmWv. _\q XKve_v F∂ {InkvXob tKm{Xw h∂v At±ltØmSv: Pnkvbsb Rßƒ c≠mw]ucXzambn ImWp∂p; BbXn\m¬ RßfpsS \nIpXn kImXv F∂ t]cn¬ Xs∂ kzoIcn°Wsa∂ BhiyØn\v Ahsc Xr]v X ns∏SpØp∂ kao]\amWv At±lw ssIsIm≠Xv. ChnsS I¿aimkv{X hnimcZcpambn IqSnbmtemNn°m\p≈ hn\bw ImWn°phm≥ am{Xw At±lØnse hnπht_m[Øn\mbn√msb∂mWv D]cnkqNnX \nco£IcpsS A`n{]mbw. IpXnc°pw ASna°pw kImØn√ F∂ \_n(k) hN\Øns‚ AcnIp]nSn®v Ad_nIƒ IpXncIsf hmßn°q´p∂ {]hWX D≠mbt∏m¬ Hmtcm IpXnc°pw Hcp Zo\m¿ hoXw ss_Øp¬ameneS°Wsa∂mWv At±lw Bhiys∏´Xv.

{]_‘ kam-lmcw

Dadns‚ CSs]SepIƒ sIm≠v {it≤bamb a‰pNne DZmlcWßƒ 1. l÷v thfbnse dwepw CZvXzn_mDw 2. Irjnÿeßfn¬ aXnepIƒ 3. K\o-aØp apX¬ ss_Xp¬am-en¬ ebn--∏n-°¬ 4. lrZ-b-an-W-°-s∏-tS-≠-h¿ F∂ hnlnXw X¬°mew \n¿Ø¬ sNø¬ 5. sImSpw ]´nWn \mfpIfn¬ tamjvSmhns‚ ssIsh´v am‰nsh®Xv. 6. apXz-em°v h¿[n-∏n-®-t∏mƒ Ah \nb-a-]-c-am°n-bXv 7. aZy]m\n°v 80 ASnbpw sIme in£bpw G¿s∏SpØnbXv.

km¶¬]nI˛IuiemflI I¿aimkv{Xw ico-c-Øns‚ bmYm¿Yyw lrZ-b-ß-fn-ep-≈h¿°v AXns‚ Bflmhmbncn°pw shfn®taIpI. AhbpsS A£cßfn¬ hncmPn°p∂h¿°v AXns‚ cq]ambncn°pw k¿∆kzw. C_v\p¬ Jønw ]dbp∂p: lnb¬ akvAeIƒ, C^vXndmZo akvAeIƒ XpSßnb t]cnse√mw ^nJvlpIfnep≈ N¿hnXN¿hWßsf√mw icoAØns‚ Bflmhns\ s\©nte‰mØXns‚ ]cnWnX^eamhmw. CØcw hnjbßƒ°v t\scbp≈ i‡amb \ne]msSSpØ alm]finX\mbncp∂p Camw Ppssh\n.

\yq\]£ I¿aimkv{Xw Aapkvenw `qcn]£{]tZißfn¬ apkvenwIƒ \yq\]£ambn Pohn°m≥ ]mSns√∂pw AØcw L´Øn¬ ]emb\amWv Htcsbmcp ]cnlmcsa∂pw A`n{]mbap≈ ]finX∑mcp≠v. F∂m¬, `qan apgph≥ A√mlphns‚XmsW∂pw FhnsSbmtWm hnizmkn \∑ Im-Wp-∂Xv AhnsS Ah\v Pohn°msa∂pw {]amWßfpsS kq£va ]T\w \sΩ t_m[ys∏SpØp∂p. Cu temIØns‚ apt∂ \St°≠h¿ HmSn°f™m¬ Ahscßs\bmWv BhpI.

hkoebpw aJmkznZpw {]amWßfpsS A£c]qPI¿ ]et∏mgpw Xo{hX ImWn°p∂Xv am¿Khpw e£yhpw (hkoebpw aJmkznZpw) a\ nem°m≥ {ian°mØXv sIm≠mWv. Adm°v sIm≠mWv \_n(k) ]√v tX®ncp∂Xv. Z¥ip≤n°v A∂v hnehnep≠mbncp∂ G‰hpw \√ am¿Kambncp∂p AXv. AXv Xs∂bmWv kp∂Øv F∂v ]dbp∂Xv Hcp XcØnep≈ aXXo{hXbmWv. Z¥ip≤oIcWw F∂ e£yw ]q¿Ønbm°p∂ \qX\amb am¿Kahew_n°p∂Xn\v {]amWßƒ 199

FXnc√. amkw ]pe¿∂ncn°p∂psh∂dnbm\mWv N{µ∏ndhn t\m°m\mhiys∏´Xv. imkv{Xobambn AdnbpI F∂Xp as‰mcp am¿KamWv. e£yw t\SpIbmWv ]ca {][m\w. a‰pNne DZm: Zcn{Zs‚ s]cp∂mƒ Zn\Ønse [\yXbmWv ^nXzv ¿ kImØv , AXn\p≈ am¿KamWv A∂m´nse {][m\ `£y hn`hw sImSp°pI F∂Xv. AXn\p≈ hne Zpcp]tbmKs∏SpØs∏Sns√¶n¬ sImSp°msa∂v ]finX∑m¿ A`n{]mbs∏Sp∂p. Cusbmcp Xncn®dnhp e`n°mØ ImetØmfw A£cßfpsS _‘nIfmhm\mhpw DΩØns‚ hn[n.

hy‡nIfpw ^nJvlv A°mZanIfpw hy‡nIfpsS A`n{]mbßƒ°v {]hmNI\p(k) tijw Ckveman¬ A{]amZnXzan√. Camw amen°n(d)s‚ hmNIw kv a cWobamWv . Cusbmc¿YØnemhWw s{U vtImUv hnjbØn¬ lk≥ Xpdm_nbptSbpw, ]o\¬tImUv hnjbØn¬ XmcnJv daZms‚bpw a‰pw A`n{]mbßƒ apJhnes°Sp°m≥. hy‡nIfpsS A`n{]mbßƒ Hcn°epw Hcp kaqlØns‚ A`n{]mbambn henbncpØs∏ScpXv. CPvXnlmZns‚ A¿lXbp≈ BfpIfpsS kanXnIfneqsSbmWv \hw\hßfmb hnjbßfn¬ ka\zbw D≠mth≠Xv . hy‡nIƒ°v icoAØns‚ AIØp\n∂v CPvXnlmZv sNøm\pw CkvXn≥_mXzv (\n¿[mcWw) \SØphm\pap≈ AhImiw Ahs‚ hy‡nPohnXØnsemXpßp∂XmhWw. AXmWv Ckvemanse iqdmkwhn[m\w \ap°v \¬Ip∂ {][m\]mTw. A\¥cmhImiØnse ]e hnjbßfnepw kzlm_nIƒ AhcpsS hy‡n]camb A`n{]mbßƒ am‰nsh®v Jeo^bpsS Xocpam\{]Imcw ÿm]nXamb ^Xvhb\pkcn®mWv hn[n \SØnbncp∂Xv. (DZm: akvAe lnamcnø)

B[p\nI I¿aimkv{Xhn[nIƒ iºfw, s]≥j≥, UnhnU‚ v, C≥jqd≥kv, sjb¿am¿°‰nMv XpSßn Cu˛am¿°‰nMv, Nm\¬ tPmen F∂nßs\ B[p\nI apkv e nan\v D≠mbns°m≠ncn°p∂ F√m hnjbßfnepw ASnÿm\]cambn Cu XØzØn¬\n∂mWv \mw ]T\w \StØ≠Xv. {]amWßƒ JfinXambn \njn≤sa∂v ]dbmØXns\°pdn®v \njn≤sa∂v \mw ]d™pIqSm (DZm:t^mt´msb Ipdn®v

200

Aenanbm≥) F∂ I¿a imkv{X XØzw \ΩpsS apºnep≠mhWw. F∂ \_nhN\w \ap°v shfn®amhWw. aJzmkznZp»coAxsb Ipdn® t_m[amhWw \ΩpsS I¿aßsf Dcphs∏SptØ≠Xv. kq£vaXbpsS A`n{]mbßƒ hy‡nPohnXØn¬ ]men°p∂tXmsSm∏w s]mXp kaqlØn¬ \mw {]kcn∏nt°≠Xv Ffp∏am°ens‚ I¿Ω-im-k{v X-amWv F∂ {]hmNIhN\w \mw ad°mhX√. Po¿WXbptSbpw Xo{hXbptSbpw \ne]mSpIf√ \ap°v th≠Xv. \mw \ΩpsS ÿm\w Xncn®dnbWw. F∂ hnXm\Ønte°pbcm\p≈ t_m[]q¿hamb \o°ßƒ \ΩpsS `mKØv \n∂p≠mhWw. Ckv e mw F√mw ImeL´Øn\pw BWv F∂v \mw {]tLmjn°ptºmƒ AXns‚ Dw a‰p≈h¿°pw t_m[ys∏SWw. A\yaXÿs\ A`nhmZywsNømtam? Ahs‚ IqsS `£Ww Ign°mtam F∂nßs\ CcptemIØpw D]Imcan√mØ tNmZyßƒ \mw Hgnhm°Ww. _lpkzc kaqlØnse AwKßƒ F∂ \ne°v DΩØp±Avh F∂ hnXm\Ønte°pbcm\p≈ KpWßfmWv \mw B¿Pnt°≠Xv. ]n∂m°°mcn¬ ]n∂m°°mcmsW∂ ]mbmcw ]d®n¬ \ΩpsS apt∂‰Øn\v bmsXmcp]Imchpw D≠m°n√msb∂v \mw a\ nem°Ww. Ckv e manI icoAØv \nXy\qX\hpw kPohhpamb Hcp GIIamsW∂pw hc≠ I¿aimkv{X X¿°ßfpsS Dujc`qanbs√∂pw F√mh¿°pw XncnbWw. Aßs\bp≈ Hcp kaqlØns‚ \n¿anXnbmhs´ Cu ktΩf\w.

d^-d≥kv: 1. Jp¿B≥ 2. lZokv {KŸßƒ 3. ^nJvlp¬ aJzmkznZv˛tUm: Pmkn¬ HuZ 4. \lvh a≥lPn¬ Dkzqeo˛Xpdm_n 5. ^o ^nJvln¬ AJ√nbmØv˛JdZmhn 6. ^nJvlv˛Dkzqep¬ ^nJvlv {KŸßƒ 7. XzmcnJv daZm≥, Pmkn¿ HuZ, JdZmhn, ss^kz¬ auehn, Xzmlm Pm_n¿ A¬ D¬hm\n, kzemlv kp¬Xz≥, ssiJv _lvbmhn F∂nhcpsS bqSyq_v {]`mjWßƒ 8. A_qsskZv \kv¿ lmanZv, aplΩZv B¿t°m¨ F∂nhcpsS ssk‰v hnhcWßƒ

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tUm. ]n.F A_q-_-°¿

ssewKn-I-Xbpw ssewKnI Ip‰-Ir-Xyßfpw Ckvem-an¬

BapJw ssewKnIXsbbpw ssewKnIIp‰-Ir-Xy-ßsfbpw Ipdn-®p≈ Ckvem-anI kao-]-\-ß-fpsS imkv{Xo-bhpw hkvXp-\n-jvT-hp-amb Hcp hni-I-e\-am-Wn-hnsS {ian-°p-∂-Xv. GX-t\z-j-Whpw hnkvXp-\n-jvTtam hy‡n-\njvTtam BImw. {]IrXn˛`u-XnIimkv{X- hn-jb - ß - f - pambn Xmc-Xa - y-s∏Sp-Øp-tºmƒ am\-hn-I˛- k - m-aq-lnI imkv{X-hn-jb - ß-fn¬ hy‡n-\n-jvTb - psS B[n-Iy-Øn\v km[yX IqSp-Xe - p≠v. AIw hmb\, ]pdw hmb\ F∂n-ßs\ ]T-\ßsf as‰mcp hn[-Øn¬ c≠mbn Xncn°mw. Hcp kaq-l-Øn-s‚sbm Nn¥m-[m-c-bp-sStbm AI-Øp\n-∂p-≈ ]T\w AIw hmb-\-bpw ]pd-Øp-\n-∂p≈Xv ]pdw hmb-\b - p-amWv. Nn¥m-[m-cI - sf kw_‘n-t®-S-tØmfw AIw hmb\ F√m-bvt∏mgpw AIw hmb-\-bm-bn-cn°pw. {]kvXpX Nn¥m-[mc ]q¿Æ-ambpw Dƒs°m-≠h - c - m-bn-cn°pw AØ-cØ - nep≈ ]T-\-ßƒ \S-Øp-I. F∂m¬, Nne-t∏msgms° Hcp Bi-bØ - ns‚ ASn-ÿm\ XØz-ßƒ AwKo-I-cn-°p-∂-h¿ Xs∂ hni-Zmw-i-ß-fn¬ ]cnjvI-c-W-a-t\z-jn-®p-sIm-≠p≈ ]T-\-ß-fn-em-Wv. Iayq-WnÃv hrØ-ßf - n¬ CS-°nsS D≠mIp∂Xpw Xo{h-I-ayq-Wn-Ãp-Ifm¬ dnhn-j\nksa∂v Ip‰-s∏Sp-Øs∏Sp∂-Xp-amb ]T-\-ßfmWv DZm-lcWw. ]pdw hmb-\-Iƒ c≠p-X-c-Ønep≠mImw. hkvXp\n-jvThpw imkv{Xo-bhpw \njv]-£-hp-amb hmb\-bmWv Ah-bn-sem∂v. c≠m-a-tØXv hy‡n-\njvThpw i{Xp-Xm-at- \m-`m-ht- Øm-Sp-Iq-Sn-bX - p-amb hmb\-bmWv. Ckv e mw Nn¥m- [ m- c - s b- ° p- d n- ® p≈ ]T- \ ßƒ°pw apI-fn¬ N¿® sNbvX hkvXp-X-I-

{]_‘ kam-lmcw

sfms° _m[- I - a mWv. Ckvemw F∂Xv ASnkvYm\-]-c-ambn Hcp Nn¥m-[m-c-bmsW¶nepw CkvemanI]T-\-ßƒ°v thsdbpw Nne am\ßfp≠v. Ign™ ]Xn-\mev \q‰m≠v sIm≠v apkvenw kaqlw Fs∂mcp P\-hn-`mKw temIØns‚ hnhn[ `mK-ß-fn¬ DS-se-Sp-Øn-´p-≠v. Ckvem-an-s\-°p-dn-®p≈ ]pdw hmb-\-sb-∂m¬ {]kvXpX Bi-bk - w-lnX AwKo-Ic - n-°m-Øh - c - psS hmb-\I - f - m-Wt√m. Ch ]c-ºc - m-KX apkvenw ]›mØ-e-Øn¬ D≈-h-cp-tSXpw A√m-Ø-h-cp-tS-XpamImw. Ch-bn¬ hy‡n-\n-jvThpw i{Xp-Xm-a-t\m`mhw ]pe¿Øp-∂h - c - p-tS-Xp-amb hmb-\I - sf kzm[o\n-°p∂ ]mcn-ÿn-XnI LS-Iß-fn¬ ]Tn-Xm-hns‚ ]›m-Øe - a - \ - p-kc - n®v hyXym-ks∏Smw. ]c-ºc - m-KX apkvenw kaq-l-Øn\v ]pd-Øp-\n-∂p≈ CØcw ]T-\ß - f - n¬ km{am-PyXz]ctam hwio-btam h¿§obtam Bb ]›m-Øe - ß - f - psS kzm-[o-\a - p-≠mImw. F∂m¬, ]c-º-cm-KX apkvenw kap-Zm-b-Øn-\-IØp-\n∂p≈ CØcw ]T\-ßsf kzm[o-\n-°pI a‰p Nne LSIß-fm-Wv. kapZmb apJy-[m-c-bn¬ \n∂p≈ H‰-s∏-Sepw aX-ta-[m-hn-I-tfm-Sp≈ hntZzjhpw ]utcm-lnXyw aXw \S-∏n-em-°nb coXn-tbmSp≈ FXn¿∏p-I-sfms° CØcw hmb-\-Isf kzm[o-\n-°mw. B[p-\nI ]m›mXy ⁄m\-im-kv{X-Øns‚ ]cn-an-Xn-I-sf-°p-dn-®p≈ At\z-j-W-ßƒ IqSp-Xembn \S-°p∂ Ime-am-Wn-Xv. hy‡n-\njvTX°pw hkvXp-\n-jvT-X°panS-bn¬ AXn¿ hc-ºp-Iƒ I¬∏n-°p-∂. Gsd ]ptcm-K-a-\m-fl-I-amb Hcp PohnX Z¿i-\-am-bmWv skIyp-e-cnkw Icp-X-s∏´n-cp-∂-Xv. _lp-kzc kaq-l-ß-fn¬ Cu th¿Xncnhv Bh- i y- a m- s W- ∂ - X p- s Im- ≠ p- X s∂ Gsd 201

imkv{Xo-bhpw \oXn-bp-‡h - p-amb Hcp PohnX Z¿i\-ambn ]m›mXy B[p-\n-IX hne-bn-cp-Ø-s∏-´p. Cu imkv{Xo-b-X°pw ]ptcm-K-a-\m-fl-I-X°pw ]n∂n¬ Hcp adp-hiw D≠m-bn-cp-∂p. a\p-jys‚ t`mK-Xr-jW v °v AanX {]m[m\yw ssIh∂p. Iøq°p-≈-h≥ Imcy-°m-c\m-sW∂ ]gb Im´p\oXn as‰mcp hn[-Øn¬ ]p\¿P-\n-®p. Cu kµ¿`-Øn¬ ]m›mXy B[p-\n-I-X°v F¥mWv _Z-se-∂-Xns\-°p-dn®v temI-hym-]I - a - mbn Iqe-¶i - a - mb N¿®Iƒ \S-°p-∂p≠v. ]uc-t_m-[-ap≈ knhn¬ kaqlsØ sI´n-∏S- p-°p-∂X - n¬ aX˛[m¿anI hyh-ÿIƒ°p≈ ]¶n-s\-°p-dn-®-t\z-jn-°p∂ CØcw N¿®-Iƒ kzm`m-hn-I-ambpw Ckvem-anepw sN∂pap-´p-∂p≠v. hnj-bm-\p-{I-aØ - n-emWv {]kvXpX N¿®Iƒ \S-°p-∂-Xv. Ah-bn¬ ssewKn-I-X-bp-ambn _‘-s∏´ Ckvem-anI kao-]-\-ß-sf-°p-dn®mWv ChnsS N¿® sNøp-∂Xv. GsXmcp kaq-l-Øns‚bpw Hcp [¿a-Øn¬ {][m-\-s∏-s´mcp ]¶mWv ssewKnI kZm-Nmcw hln-°p-∂X - v. Hmtcm kaq-lØn\pw ssewKnI kZm-Nm-c-sØ-°p-dn®v AXn-t‚Xmb k¶¬∏-ß-fp-≠v. Ckvemw kzbw ]cn-N-bs∏-Sp-Øp-∂Xv ssZhnI Pohn-X-hy-h-ÿ-bm-bm-Wv. ssZh-tØbpw ssZhn-I- shfn]mSn-t\bpw Ipdn-®p≈ hnizm-ka - mWv \oXn-\ymb hyh-ÿn-Xnb-S° - w F√m Ckvem-anIßfp-tSbpw tI{µ-ÿm-\-Øp-≈-Xv. F∂m¬, B[p-\nI ]›mXy \mK-cn-IX Aßs\-b√. XmØzn-I-ambn Xs∂ AXp-ssZ-h-hn-izmksØ kzImcyPohn-XØ - n-sem-Xp-°p-∂p. F∂m¬, a\p-jy-ka - q-lØ - ns‚ _lp-kz-cX - sb c≠pw AwKoI-cn-°p-∂p. C{Xbpw ]d-™Xv Cu ]T-\-Øns‚ skIype¿ Bap-Ja - m-Wv. {][m-\a - mbpw skIyp-e¿ A°mZanI hkvXp-\n-jvT-am-\-Z-fi-ßsf ASn-ÿm-\-am°n- b p≈ Cu ]T- \ - Ø n\v Hcp Ckv e m- a nI A°mZanI N¿®-bn¬ {]k-‡n-sb-s¥-∂p≈ tNmZy-Øn\v DØcw ImtW-≠-Xp≠v. Ckvem-anI A°m-Za - n-IX - °v AXn-t‚-Xmb coXn-im-kv{X-ap≠v. AXv ssIImcyw sNtø-≠Xv De-a-bm-Wv. De-a-bptS-Xmb {]kvXpX A[n-Im-c-Øn¬ CSs]SpI-b√ ChnsS Dt±iyw. hnI-kt- \m∑pJamWv Ckvem-anIv Pqdnkv {]pU≥kv, Ckvem-ans‚ kmt¶-XnI`mjbn¬ a≥Jq-emØv F∂-dn-b-s∏-Sp∂ hn`m-K-ØnemWv CXv Dƒs∏-Sp-∂-Xv. a≥Jq-em-Øn\v am‰-an√, F∂m¬ aAvJqemØv amdn-s°m-t≠-bn-cn°pw. hyXy-kX v a - mb tZi-Ime ]›m-Øe - ß - f - n¬ a≥JqemØpw aAvJqemØpw ssIImcyw sNøp-∂-h¿ XΩn¬ \S-°p∂ N¿®bpw kwhm-Z-ß-fp-amWv Ckvem-anI Pqdnkv {]pU≥kns\ hnI-k-t\m-∑pIJam-°p∂p. AØ-cØ - n-ep≈ Hcp kwhm-ZØ - n\v klm- b - I - a m- I s´ F∂ Dt±- i y- t ØmsS Cu {]_‘w ChnsS Ah-X-cn-∏n-°p-∂p.

202

ssewKnI Ip‰-IrXyßƒ˛Ncn{X ]›m-Øew Cu N¿®-bn¬ H∂m-aX - mbn ]cn-KW - \ - °p htc≠Xv {]mNo- \ - h pw B[p- \ n- I - h p- a mb Ckv e mantIXc hyh-ÿn-Xn-Ifpw Ckvemapw XΩn-ep≈ hyXym-k-am-Wv. Ch c≠n¬ \n∂pw Ckvem-ans\ th¿Xn-cn-°p-∂Xv [m¿an-I-X-bmWv. hwi, enwK, `mj, tZi ta[m-hn-Xz-ßƒ°-[o-\a - m-bn-cp∂p F√m {]mNo\ \nb-aß - fpw. ]uc-∑m-cmbn IW-°m-°s - ∏´n-cp-∂Xv ]pcp-j-∑m¿ am{X-am-bn-cp∂p. B`n-Pm-Xh¿§Øn¬s]´ ]pcp-j-∑msc am{Xta kºq¿Æ ]uc-∑m-cmbn FÆn-bn-cp-∂p-≈q. F√m \nb-aß - fpw Ahsc tI{µo-Ic - n-®mWv D≠m-°s - ∏-´n-cp-∂X - .v C¥ybn-em-sW-¶n¬ \mev h¿Æ-ßƒ°n-S-bn¬ t{iWo cq]-Øn-emWv ]uc-Xz-Øns‚ kºq¿ÆX \ne-\n∂n-cp-∂X - .v Cu kºq¿ÆX-bpsS Ah-tcm-lW{IaamWv {_m“-W-\n¬ \n∂v iq{Z-\n-se-Øp-tºmƒ ImWp-∂Xv. Ch°p ]pd-Øp≈ Ah¿W k-aqlw lnµp tZiobX°v ]pd-Øp-≈-h-cm-bn-cp-∂p. ]ucXz-Øns‚ kºq¿ÆX {_m“-Wc - n¬ \n∂v iq{Z-cnse-Øp-tºmƒ Ipd-™p-h-cp∂p F∂-Xp-sIm-≠pXs∂ ssewKnI Ip‰-Ir-Xy-ßƒ°p-≈ in£bpw hyXym-k-s∏-´p. Xmgv∂ h¿W-ß-fnse kv{XoIsf {]m]n-°p∂ Db¿∂ h¿W-°m-c-\n¬ \n∂v hyXykvXa - mbn Db¿∂ h¿W-ßf - nse kv{XoIsf {]m]n°p∂ Xmgv∂ h¿W-°m-c\v i‡-amb in£-bmbn-cp∂p e`n-®n-cp-∂-Xv. {]mNo-\a - mb Ckvem-an-Xc \nb-ah - y-hÿ n-XnIfn¬ \n∂v Ckvem-an-\p≈ hyXymkw tZi, `mj, h¿W, enwK, h¿K hyXym-kß - ƒ°-Xo-Xa - mbn \nbakw-hn-[m-\sØ hymJym-\n®p F∂XmWv. \nba-Øn\p apºn¬ a\p-jy-sc√mw Xpey-cm-sW∂pw temIØv BZy-ambn {]Jym-]n® {]Xy-bi - mkv{Xw Ckvem-am-Wv. BWm-bmepw s]Æm-bmepw Idp-Øh-\m-bmepw shfp-Øh - \ - m-bmepw Ad-_n-bm-bmepw A\-d-_n-bm-bmepw Htc Xc-Øn-ep≈ Ip‰-Øn\v Htc Xc-Øn-ep≈ in£-bmWv Ckvem-an¬ hn[n°p-∂-Xv. Nne¿°v Nne Cf-hp-I-fp-≈Xv Ah-i-XbpsS ASn-ÿm-\-Øn¬ am{Xw. a\p-kvar-Xn-bn-eS°w Htc Xc-Øn-ep≈ Ip‰w sNøp∂ Db¿∂ h¿W-°m-c-t\-°mƒ Db¿∂ in£-bmWv Xmgv∂ h¿W-°m-c\v In´pI F∂v \mw I≠p-h-t√m. F∂m¬ Ckvemw ASn-a-Iƒ°v Ipd™ in£bmWv sX‰p- I ƒ°v \¬Ip- ∂ - X v. AXpt]mseØs∂ ssewKnI Ip‰-Ir-Xy-ß-sf-°p-dn®p≈ N¿®-bn¬ ]cn-K-W-\°v htc-≠-Xm-Wv kv{XobpsS imco-cn-Ia - mb Ah-iX - I - ƒ ]pcp-js‚ ico-c-Øn¬ ssewKn-I-hr-Øn-bn¬ G¿s∏-´-Xn\v imiz-X-amb sXfn-hp-I-sfm∂pw Ahti-jn-°n√. F∂m¬ kv{Xo Aß-s\-b√. aXn-bmb ap≥I-cpX¬ FSp-Øn-s√-¶n¬ Ahƒ K¿`n-Wn-bm-tb°pw. AXp-sIm≠v Xs∂ enwK-]-c-amb Ah-i- hn-`m-Kßƒ F∂ \ne-bn¬ kv{XoIƒ {]tXyI ]cn-K-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

W\ Ckveman¬ A¿ln-°p-∂p-≠.v F∂m¬, {]mNo\ Im-esØ A\n-kvem-anI \nb-a-ß-fn¬ Iogmf P\-hn-`m-K-ß-sf t]mse kv{XoIfpw IqSp-X¬ ]oU\-ßƒ°v hnt[-b-am-bn-´p-≠v. {]mNo-\-amb Pmln-enø \nb-aß - f - n¬ \n∂v Ckvem-an-\p≈ Cu hyXymkw B[p-\nI Pmln-enø \nb-aß - f - n-se-Øptºmƒ Ipd™phcp-Ib - m-Wp-≠m-bX - .v JXva - p-∂p-_p∆-Øn\v AYhm Ckvem-ans‚ ]q¿Øo-Ic - W - Ø - n\v tij-am-Wv B[p-\nI Pmln-en-ø-Øns\ {]Xn-\n[m\w sNøp∂ B[p-\nI ]m›mXy Nn¥ DS-seSp-ØXv F∂-Xp-sIm≠p Xs∂ Ckvem-ans‚ ]e Awi-ßfpw AXv kzoI-cn-®Xv hyXymkw Ipd™p hcm≥ Imc-Wa - mbn. P\m-[n-]Xyw, skIyp-ec - n-kw F∂n-hb - p-≠m-bXv Aß-s\-bm-Wv. Ckvem-anI `cW-kw-hn-[m-\-Øns‚ kpXm-cy-Xbpw _lp-P-\-]¶m-fn-Øhpw Utam-{I-kn-sb∂ `c-Wk - w-hn-[m-\Ø - neqsS ]m›m-Xy-temIw kzoI-cn-°p-I-bm-bn-cp-∂p. AXp t]mse Xs∂ Ckvem-anI `c-W-hy-h-ÿnXnbn¬ Pohn-X-Øns‚ tk{IUpw skIyp-edpw Bb Imcy-ß-sf-°p-dn®v ]pe¿Ønb Ah-t_m[hpw tk{IUv Bb Imcy-ß-fn¬ Ckvem-ans\ AwKo-I-cn-°mØ apkvenw {]P-I-sf-°qSn CkvemanI `c-Wh - y-hÿ - n- XnbpsS skIyp-e¿ Bb Awiß-fpsS KpW-t`m-‡m-°-fm°n am‰n-b-Xp-sa√mw B[p-\nI ImeØv aX-\n-c-t]-£-X-sb∂ t]cn-edn-bs - ∏-Sp∂ Nn¥m-[m-c°v ASn-Ød ]mIp-Ib - m-bncp-∂p. Ckvem-an-Xc temIØv aX-cm-jv{S-sa-∂m¬ Hcp aXsØ HutZym-Kn-I-ambn {]Jm-]n-®p-sIm≠v AXn\pw AXns‚ A\p-bm-bn-Iƒ°pw {]tXyI ]cn-K-W\ \¬I-emWv. B[p-\n-Ihpw ]cn-jvIrX-hp-amb cmPy-sa-∂-h-Im-i-s∏-Sp∂ {_n´-\n¬ t]mep-w aX-\nµm \nb-aØ - n-\p-Io-gn¬ ASp-ØImew hsc kpc-£n-Xa - m-°s - ∏-ń-cp-∂Xv ss{IkvXh hnizmk-hp-ambn _‘-s∏´ Imcy-ßƒ am{X-am-W-t√m. F∂m¬, Ckvem-anI cmjv{S-sa-∂m¬ CØ-cØ - n¬ Ckvemapw apkvenw-Ifpw kpc-£n-X-cm-°-s∏´ cmjv{S-sa-∂√ A¿Yw. t\sc adn®v Ckvemans‚ kmaq-ln-Ihpw hy‡n-]-c-hp-amb \oXn-t_m-[Øns‚ B\p-Iqeyw F√m-hn[ hyXym-k-ßƒ°pa- X o- X - a mbn {]P- I ƒs°√mw e`y- a m- ° emWv . C∂sØ Kƒ^v `c-W-Iq-S-ßƒ ]q¿Wambpw Ckvem- a n- I - a - s √- ¶ nepw \oXn- \ ymb hyhÿnXn°papºn¬ hnth-N\w ]mSn-s√∂ CkvemanI I¬]\ Ahn-S-ß-fn¬ Nne-t∏m-sgms° ]pecp-∂p-≠v. CØ-c-Øn¬ aX-\n-c-t]-£-X°v temIw Ckvem-ant\mSv IS-s∏-ń-cn-°p-∂X - p-t]mse tkmjyen-kØ - ns‚ Imcy-Ønepw AXv Ckvem-anI kmºØnI \oXn-tbmSv IS-s∏-ń-cn-°p-∂p. Ckvemapw B[p- \ nI ]›m- X y- \ n- b - a - ß - f pw XΩn- e p≈ km[¿ay ssh[¿ay-ßƒ hne-bn-cp-tØ-≠Xpw CtX ]›m-Ø-e-Øn-emWv. {]hm-N-IXz]cn-k-am]vXn°pw Ckvem-anI \n¿tZ-iß - f - psS ]q¿Øo-Ic - W-Øn\pw tij-amWv B[p-\n-I-amb Ckvem-anI

{]_‘ kam-lmcw

\nb-a-ßƒ (AYhm ]m›mXy Nn¥) cq]-s∏-´-Xv F∂-Xp-sIm≠p Xs∂ Ckvem-anI \nb-aß - f - nse ùXn-I-X-e-Øn-ep≈ ]e \√ Awi-ßfpw Ah kzmb-Øa - m-°n-bn-´p≠v. AXp-sIm≠p Xs∂ {]mNo\-amb A\n-kvem-anI \nb-a-ß-fn¬ ImWp-∂-Xpt]m-ep≈ hwi, h¿W, h¿K, `mj, tZi, enwKß-fpsS ASn-ÿm-\Ø - n-ep≈ hnth-N\w B[p-\nI ]m›mXy \nba kwln-X-I-fn¬ s]mXpsh IpdhmWv. s]mXpsh Ipd-hmWv F∂pam{Xta \ap°v ]d-bm-s\m°q. Ckvem-anI \nb-a-ß-sf-t∏mse ]q¿W-ambpw hnth-N-\-c-ln-X-amWv B[p-\nI Pmln-enø \nb-a-ß-sf∂p \ap°v ]d-bm-\m-hn-√. Ckvem-anI Nn¥-bpsS ùXnI Xe-Øn-ep≈ \∑Iƒaa-aa ]m›m-Xy-temIw ]I¿Øn-bXv H‰-b-Sn°-s√-∂-XmWv AXn\p ImcWw. ]e L´-ß-fnembn Ckvem-anI Nn¥-bpsS ùXnI Xe-Øn-ep≈ ]e Awi-ßfpw ]m›m-Xy-temIw kzmwio-Ic - n-°pI-bm-bn-cp-∂p. CØ-c-Øn-ep≈ kzmwio-I-cWw C\nbpw \S-°mØ taJ-eI - f - n¬ enwK-Øn-t‚bpw h¿W-Øn-t‚bpw hwi-Øn-t‚bpw a‰pw ASn-ÿm\-Øn-ep≈ hnth-N-\-ßƒ sImSn-IpØn hmgp-∂ps≠- ∂ - X mWv hmkv X - h w. \mw ChnsS N¿® sNøp∂ ssewKnI Ip‰-Ir-Xy-ßf - p-ambn _‘-s∏´ taJ-e-I-fn¬ Xs∂ CXn\v [mcmfw DZm-l-c-W-ßfp-≠v. {_nójv s]mXp-\n-b-a-Øn¬ D≠m-bn-cp-∂Xpw Ahsb B[m- c - a m°n cq]- s ∏- S p- Ø nb tIma¨sh¬Øv cmPy-ß-fnse ]o\¬tIm-Up-Ifn¬ ]e-Xnepw C∂pw \ne-\n¬°p-∂X - p-amb hy]nNm- c - s Ø- ° p- d n- ® p≈ Imgv ® - ∏ m- S mWv CXns‚ G‰hpw \√ DZm-l-c-Ww. B[p-\nI ]cn-jvIrX P\m-[n-]-Xy-sa-∂-h-Im-i-s∏-Sp∂ C¥y-bn¬ sF.]n.kn 497˛s‚ cq]-Øn¬ CXv C∂pw \ne-\n¬°p∂p-sh-∂Xv Ckvem-ans‚ ka-Xz-Z¿i-\ß - ƒ ]q¿Wambn ]I¿Øm≥ A\n-kvem-anI temI-Øn-\m-bnń-s√-∂Xns‚ DZm-l-c-W-am-Wv. kv{Xo°v Bflmhpt≠msb∂ Imcy- Ø n¬ temIw ktµlw ]pe¿Øn-bn-cp∂ Ime-Øm-Wt√m BWn-t\bpw s]Æn-t\bpw Htc \^vkn¬ \n∂mWv \mw krjvSn®-sX∂v A√mlp Jp¿-B-\n-eqsS {]Jym-]n-®-Xv. Bcm-bmepw sNbvX \∑°v {]Xn-ê - hpw Xn∑°v in£bpw e`n°pw. Ckvem-anI \nba hyhÿ kv{Xo°v kzXzw A\p-h-Zn-®-Xn\p tijhpw A\nkvem-anI temIw Ipsd-°mew Id-ßn-bXv s]Æn\v Bflm-hn-s√∂ ]gb k¶¬∏-Øn\p Np‰pw Xs∂bmWv. AXp-sIm-≠p-Xs∂ ]m›m-Xy-tem-IsØ \nba hyh-ÿ-I-fn¬ ]pcp-j\p am{Xta AkvXnXz-ap-≠m-bn-cp-∂p-≈q. tImSXn hyh-lm-cß - s - f√mw ]pcp-j∑ - m¿ XΩn-ep-≈X - m-bn-cp∂p. {]Ir-Xn-hn-cp-≤a-√mØ ssewKnI Ip‰-Ir-Xy-ß-fn-se√mw Hcp ]¶mfn kv{Xo-bm-bn-cp-∂n-´p-IqSn \nb-ah - y-hÿ - b - n¬ Ahƒ°v Ah- f p- t S- X mb CSw e`n- ® n√. F√mbvt∏mgpw Ahƒ ]cn-KW - n-°s - ∏-´Xv DS-ab - mb 203

]pcp-j-\p-ambn _‘-s∏-SpØn am{X-amWv. Cu Imgv®-∏mSv {_nójv s]mXp\nb-a-ß-fn-eq-sS-bpw sa°m-sf-bpsS knhn¬ tImUn-eq-sSbpw IS∂v B[p-\nI ]cn-jI v rX P\m-[n-]Xy cmPyamb C¥ybn¬ \oXn-\ymb cwKØv C∂pw XpS-cp-∂p-sh-∂Xv B[p-\nI temI-Øns‚ ]cn-jvImc \mSy-Øn\p apºn-ep≈ Hcp tNmZy-Nn-”-amWv. C¥y-bn¬ Cu A]-cnjvIrX \nbaw sF.-]n.kn 497˛s‚ cq]-Øn¬ C∂pw {]m_-ey-Øn-ep-s≠-¶nepw G‰hpw B[p\n- I - a mb a\p- j ym- h - I mi k¶¬∏- ß ƒ ]pe¿Øp∂ ]›m-Xy-cm-Py-ßƒ Ah Ime-Øns‚ Nh-‰p-sIm-´-bn-te-s°-dn-™p Ign-™p-sh-∂Xv hmkvX-h-amWv. as‰mcp coXn-bn¬ ]d-bp-I-bm-sW¶n¬ Ckvem-ans‚ XØz-ßƒ ISwsIm≠v P\m-[n]-Xyhpw tkmjy-en-k-hp-sams° Bhn-jvI-cn® ]m›m-Xy-temIw Cu taJ-e-bnepw Ckvem-ans‚ ka-Xz-Øn-e[ - n-jT v n-Xa - mb a\p-jym-hI - mi k¶¬∏ßƒ ]I¿Øn-s°m-≠n-cn-°p-I-bm-Wv. Ah C¥ybn-se-Øm≥ A¬]w ka-b-sa-Sp°pw. AsX-√mbvt∏mgpw Aß-s\-bm-W-t√m. kmbn∏v C∂se sNbvXX - mWv C¥y-°m¿ C∂v sNøp-I. kmbn-∏ns‚ \nb-aß - ƒ samØ-Øn¬ Ip‰-a‰ - X - msW∂v ChnsS ]d-bp-∂n-√. Ah Ckvem-an¬ \n∂v hyXym-k-s∏ń-cn-°p-∂Xv as‰mcp coXn-bn-emWv. Ckvem-anI \nba-ß-fpsS ùXn-I-amb Awiw am{Xta A\n-kveman-I-amb ]›m-Ø-e-Øn-te°v ]I¿Øm≥ km[n°p-I-bp-≈qsh∂v \mw I≠p-h-t√m. [m¿an-I-amb Awiw A\n-kvem-an-I-amb Np‰p-]m-Sn-te°v ]dn®p \Sm-\m-hn-√. Chn-sS-bmWv B[p-\nI ]›mXy \nba-hy-hÿ Ckvem-an¬\n∂v hyXy-kvX-s∏-ń-cn-°p∂-X.v Ckvem-anI \nb-ah - y-hÿ - b - psS [m¿an-Ia - mb Awi-ßƒ B[p-\nI ]m›mXy \nb-ah - y-hÿ - °v ISw sIm≈m-\m-bn-ń-s√-∂Xv c≠pw XΩn-ep≈ hyXym-kß - f - n¬ {][m-\s - ∏´ ÿm\w Ae-¶c - n-°p∂p. Npcp- ° n ]d- ™ m¬ CXp- X - s ∂- b mWv Ckvemapw B[p-\nI ]m›mXy \mK-cn-I-Xbpw XΩn-ep≈ F√m hyXym-kß - f - p-tS-bp-w ASnÿm\w. Hcp hy‡n-s°-Xn-cmb ssItb-‰-ambn amdp-tºmƒ am{Xta Hcp ssewKnIIrXyw ]m›mXy \mK-cn-IX-bn¬ in£m¿l-amb Ip‰-Ir-Xy-am-hp-∂p-≈q. ]¶mfn-bmb I£n-If - psS ]q¿W- k-ΩX - t- ØmsS GXp IrXyw thW-sa-¶n-epw sNømw. {]IrXn \nb-aßtfm Npcp-ßnb ]£w a\p-jy-k-aq-l-Øns‚ `mhn-bnse Btcm-Ky-tØm-sS-bp≈ \ne\n¬]v t]mepw ]cn-K-Wn-°-s∏-Sp-∂n-√. K¿`-On-{Z-sØ-°pdn-®p≈ B[p-\nI k¶¬]-ßf - psS Ncn-{X-Ønse Hcp \mgn-I-°-√m-bn-cp-∂p-ht√m 1970˛se Hmt m {]Jym-]\w. CXn-\ptijw \ne-hn¬h∂ C¥ybnse K¿`-On-{Z- \nbaw K¿`-On{Zw \nb-a-hn-t[-bam-Ip∂ Xe-ßf - n-sem-∂mbn P\n-XI - I - m-cW - ß - sf AwKo-I-cn-®n-cp-∂p. P\n-°m≥ t]mIp∂ Ip™v P\n-X-I-ssh-I-eytam at‰m sIm≠v Pohn-X-Imew apgp-h≥ IjvTX - b - \ - p-`h - n-°m≥ km[y-Xb - p-s≠-¶n¬ 204

CX-\p-k-cn®v K¿`-On{Zw \S-Ømw. Ipńsb K¿`w [cn-®X - n-\ptijw CØ-cØ - n¬ K¿`-On{Zw \S-Øm\- \ p- h - Z n- ° p∂ B[p- \ nI \nba hyh- ÿ °v F¥psImt≠m P\n-X-I-ssh-I-ey-ß-fp≈ Ipń-IfpsS P\-\Ø - n-te°p \bn-°p-sa∂v imkv{X-temIw hne-bn-cp-Ønb ssewKnI _‘-ßƒ ê-{]-Za - mbn XS- b m- \ m- I p- ∂ n- s √- ∂ - X mWv hmkvX- h w. hnhml_mly ssewKn-IX - bpw thiym-hr-Ønbpw \nb-a-hn-t[-b-am-°nb ]m›mXy \mSp-I-fn¬ A—\m-cm-sW-∂-dn-bmsX P\n-°p∂ Ip™p-ßƒ hf¿∂p hep- X m- I p- t ºmƒ sXc- s ™- S p- ° p∂ ssewKnI ]¶m-fn-Iƒ Ah-cpsS ktlm-Zc - ß - f - m-hns√∂v Dd-∏n-√t- √m. _em-’wKw am{X-amWv ]m›mXy \ - m-Sp-If - nse {][m-\s - ∏´ ssewKnI Ip‰-IrXyw. {]Ir-Xn-hn-cp≤ ssewKnI _‘-ßƒ Ahn-Sß - f - n¬ \nb-ah - n-t[-ba - m-sW∂p am{X-a√ - . kPm-Xob hnhml-ßƒ t]mepw ]e cmPy-ß-fnepw \nb-a-hn-t[-bam-bn-s°m-≠n-cn-°p-∂p. C¥y t]mep≈ ]q¿Wambpw ]m›m-Xy-h¬°-cn°-s∏-ńń-√mØ cmPy-ßfn¬ ]IrXn hncp≤ ssewKnI IrXy-ßƒ _‘s∏´ I£n-If - psS kΩXw ]cn-KW - n-°msX Xs∂ sNdnb tXmXn¬ Ip‰-Ir-Xy-ambn ]cn-K-Wn-°p-∂p≠v. Ata-cn° t]mep≈ ]m›m-Xy-\m--Sp-If - n-em-sW¶n¬ kzh¿K-cXn ssewKnI hyXn-bm-\-ßfpsS Iq´-Øn¬ \n∂p-t]mepw ]pdw X≈-s∏-´p-sIm-≠ncn-°p-Ib - m-Wv. Xßsf aq∂mw enwK-ambn ]cn-KW - n°-W-sa-∂mWv Ahn-SpsØ kzh¿K-t`m-Kn-I-fpsS Bhiyw. C¥y-bn¬ thiym-hrØn in£m¿l-amb Ip‰-Ir-Xy-am-Wv. ]m›m-Xy-\m-Sp-If - n¬ CXv Ip‰-IrXy-as - √-∂X - p-sIm≠v Xs∂ Ah-bpsS Nph-Sp-]n-Sn®v C¥y-bnepw thiym-hrØn A\p-h-Z-\o-b-am-°-Wsa∂ Bh-iy-Øn\v i‡n IqSn-h-cp-∂p-≠v. kmbn∏ns‚ \nb-a-ßfpsS \√ hi-ßƒ C¥y-bn-seØm≥ Ime-Xm-a-k-sa-Sp-°p-tºmƒ CXp-t]m-ep≈ NoØ-h-i-ßƒ ChnsS ]dn®p\SWsa∂p hmZn°m≥ X¬]-c-I-£n-Iƒ [mcm-f-ap≠v. hy‡n-X-eØn- e p≈ AXn{Iaa√mØ GXp ssewKnIhrØnbpw Ip‰-Ir-Xy-a-s√∂ ]m›mXy Imgv®-∏m-S-\p-k-cn-®v thiym-hrØn Ip‰-I-c-a-√. ]t£, {]kvXpX Imgv®∏mSv C¥y-bn¬ ]n¥p-Scp-I-bm-sW-¶n¬ ChnsS NqjWw h¿[n-°p-I-tbbp-≈q. `q--cn-]£w P\-ßfpw Zmcn-{Zy-tc-J°p Xmsg Ign-bp∂ C¥y-bn¬ P\-ß-fpsS t_m[-\n-e-hmchpw \nb-a-km-£-c-Xbpw hfsc Xmsg-bmWv. ChnSpsØ ZenXv˛B-Zn-hmkn P\-hn-`m-K-ß-fnse s]Ïp-ń-Iƒ ssewKnI Itºm-fØn¬ _enb¿∏n°s∏-Sp-∂X - ns‚ tXmXv hf-sc-b[ - nIw DbcmXn-cn-°p-∂Xv Cß-s\-sbmcp \nb-a-]-cn-c£bp≈Xp-sIm-≠m-W.v C\n \ap°v sF.-]n.kn 497˛te°v Xncn-®p-hcmw. tIhew [m¿an-Ia - mb {]iv\w am{X-a√ ChnsS \ne\n¬°p-∂Xv. Kpcp-Xc - a - mb a\p-jym-hI - mi {]iv\w IqSnb-Xn-ep-≠v; temI-Ønse G‰hpw henb P\m-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

- [ n- ] Xy cmPy- s a- ∂ - h Imis∏- S p∂ C¥y- b n¬ kv{XobpsS Xocp-am-\-Øn\v \nbaw ]p√ns‚ hnet]m-epw I¬]n-°p-∂n-s√-∂-Xm-Wn-Xv. ]gb Pmlnenø hyh-ÿnXn ]m›mXy \mK-cn-IX - b - psS te_en¬ B[p-\nI Pmln-enøØmbn ]cn-Wa - n-®t- ∏mƒ Ckvem-an¬ \n∂v a\p-jym-h-Imi k¶¬∏-ßƒ ]I¿Øn-b-Xns‚ Imem-\p-{I-a-WnI sF.-]n.kn 497˛s\ Np‰n-∏-‰n-bp≈ N¿®-I-fn¬ Z¿in-°mw. kv{XoIƒ°v Bflm-hpt≠m F∂v kwi-bn®p \n¬°p∂ Hcp temI-Øm-bn-cp∂p kv{Xobpw ]pcpj\pw Htc \^vkn¬ \n∂mWv krjvSn-°-s∏-´sX∂p ]d™psIm≠v Ckvemw IS-∂p-h∂ - X - v. ]gb-Ime \nba hyh-ÿ-Iƒ ]pcp-j\p am{Xta \oXn-\ymb hyh-ÿ°p apºn¬ kzX-{¥-amb AkvXnXzw \¬In-bn-cp-∂p-≈q. ]pcp-j-∑m¿ XΩnep≈Xmbn-cp∂p \nb-a-hy-h-lm-c-ßƒ. IpSpw-_n\nbpw Ip´n-If - p-sa√mw ASn-aI - s - f-t]mse IpSpw-_\m-Y\ - mb ]pcp-js‚ DS-aÿ X - b - n-em-bncp∂p. Hcp `¿Ømhv `mcy-sb-s°m-∂m¬ Abmƒs°-Xnsc \nba-\-S-]Sn kzoI-cn-°m≥ Kh-¨sa‚nt\m tImSXnt°m A[n-Im-c-ap-≠m-bn-cp-∂n-√. Aß-s\-bp≈ temI-ØmWv \oXn-\ymb hyh-ÿ-°p-ap-ºn¬ Xpey- a mb AÿnXzw Ckv e mw ]pcp- j \pw kv{Xo°pw \¬In-b-Xv. Htc Xc-Øn-ep≈ Ip-‰IrXyØn\v Htc Xc-Øn-ep≈ in£-bmWv Ckveman¬ F√m-h¿°pw e-`n-°p-∂-Xv. h¿W, hwi, PmXn, aX, enwK- \n-c-t]-£-am-WXv. temIw B[p-\n-I-X-bn-te°p IS-∂-t∏mƒ Ckvem-ans\ amXr-I-bm-°n-s°m≠v \oXn-\ymb hyh-ÿ°p apºn¬ kv{Xo°pw kzXzw A\p-h-Zn°m≥ XpSßn. Cu am‰w \S-∂Xv {Iam-\p-KX - a - m-bn´m-bn-cp-∂p. hnhn[ taJ-eI - ƒ hyXy-kvXa - m-b coXnbn-emWv Cu hn[-Øn¬ Ckvem-ans‚ a\p-jym-hImi k¶¬∏-ßƒ kzmwio-I-cn®p XpS-ßn-b-Xv. AXp-sIm≠p Xs∂ Ckvem-an¬ \n∂v a\p-jym-hImi k¶¬∏-ßƒ kzoI-cn-°p-∂-Xn\p apºpw tij-hp-ap≈ Ah-ÿI - ƒ C∂v temIsØ hnhn[ cmPy-ß-fn¬ \ne-\n¬°p∂ A\n-kvem-anI \nba-hy-hÿ - I - f - n¬ ImWmw. CØ-cØ - n¬ Ckvem-an¬ \n∂v a\p-jym-hImi k¶¬∏-ßƒ kzoI-cn-°p-∂Xn\p apºp- ≠ m- b n- c p∂ Ah- ÿ - b psS C∂v temIØp \ne-\n¬°p∂ G‰hpw \√ DZm-l-cW-am-Wv C¥y-bn¬ hy`n-Nmcw ssIImcyw sNøp∂ sF.-]n.kn 497˛mw hIp∏v C¥y≥ ]o\¬ tImUn\v B[m-c-amb {_n´ojv s]mXp-\n-b-a-Øn¬ \ne-\n∂n- c p∂ enwK- h n- t h- N - \ - ] - c - a mb \oXn- \ ymb k¶¬∏-Øns‚ Ah-in-jvS-amWnXv. Ckvem-an¬ hy`n-Nm-c-sa-∂Xv Hcp ]pcp-j\pw Hcp kv{XobpaSßp∂ c≠p hy‡n-Iƒ D`-bI - £n kΩ-XtØmsS \S- Ø p∂ Ip‰- I r- X y- a m- b - X n- \ m¬ C- c p- h cpw in£m¿lcmWv. Cu Ip‰--IrXyw dnt∏m¿´v sNøp∂Xv ]e-t∏mgpw km£n-If - mWv. Nne-t∏mƒ km£nI-fn-s√-¶nepw _‘-s∏´ I£n-Iƒ ]n∂o-Sp-≠m-

{]_‘ kam-lmcw

hp∂ Ip‰-t_m-[-Øns‚ ê-ambn Ip‰w kzbw G-‰p- ]d-™p-sIm≠v in£ hmßm-dp-≠v. Ckveman¬ \oXn\ymb hyh-ÿ°p apºn¬ kv{Xobpw ]pcp-j-\pw Xpey-cm-sW-∂-Xp-sIm≠v Xs∂ hy`nNm-c-Øns‚ \nb-a-\-S-]-Sn-{I-a-ß-fn¬ Ah¿ Xpeycm-Wv. F∂m¬ {_nójv s]mXp\n-ba - Ø - ns‚ Ahin-jvS-ambn C¥y-bn¬ C∂pw \ne-\n¬°p∂ C¥y≥ ]o\¬ tImUns‚ 497˛mw hIp-∏\ - p-kc - n®v kv{Xo ]pcp-j-∑m¿ \nb-a-Øn\p apºn¬ Xpey-c√. ]pcp-js‚ kzØmWv kv{Xosb∂ Imgv®-∏mSmWv AXv ]pe¿Øp-∂-Xv. AXp-sIm≠p Xs∂ {]kvXpX hIp-∏-\p-k-cn®v hy`n-Nm-c-sa-∂Xv kzX{¥- a mb c≠v kv { Xo ]pcp- j - ∑ m¿ \S- Ø p∂ hnhml_mly ssewKnI _‘-a√; adn®v Hcp ]pcp-js‚ kzImcy kzØmb `mcysb Abm-fpsS A\p-aXn IqSmsX as‰m-cmƒ A\p`hn°pIbmWv. Hcm-fpsS kºØv as‰m-cmƒ sIm≈-bS- n-®m¬ ]cmXn-s∏-Sm\p≈ Ah-Imiw sIm≈-bS- n-°s - ∏´ hy‡n°m-Wt- √m. AXp-s]mse Xs∂ Ip‰w sXfn-™m¬ in£n-°s - ∏-Sp-∂X - v sIm≈-bS- n® hy‡n-bm-W.v Hcmfn¬ \n∂v as‰m-cmƒ ASn-®p-am-‰nb ]W-Øn\v Hcn°epw in£ A\p-`-hn-t°≠n hcmdn-√. IrXyambpw CXp-t]m-se-bmWv C¥y-bn¬ sF.-]n.kn 497 A\p--k-cn-®p≈ hy`n-Nm-cw. Hcm-fpsS `mcy-bp-ambn Abm-- f psS A\p- h m- Z - a n- √ msX as‰m- c mƒ ssewKnI_‘w ]pe¿-Øp-∂-XmWv 497 A\p-kcn-®p≈ hy`n-Nmcw. ChnsS ]cmXns∏Sp-∂Xv hy`nN-cn® kv{XobpsS `¿Øm-hm-W.v Ip‰w sXfn-™m¬ in£ G‰p hmßp-∂-Xm-Is´ B kv{Xobp-ambn Ah- c psS `¿Øm- h ns‚ kΩXw IqSmsX ssewKnI_‘- Ø n- t e¿s∏´ hy‡n- b pw. kv { XobpsS kΩ- X - t Øm- s S- b mtWm At√ ssewKnI_‘w \S-∂s - X∂ Imcyw At\z-jn-°p∂-tX-bn-√. `¿Øm-hns‚ kΩ-X-amWv {][m\w. kv{XobpsS kΩ-Xt- Øm-sS-bmWv ssewKnI_‘w \S-∂s - X-¶nepw `¿Øm-hns‚ kΩ-Xa - n-s√-¶n¬ B kv{Xobp-ambn ssewKnI_‘-Øn-te¿s∏´ ]pcpj≥ in£n-°-s∏-Spw. sIm≈-b-Sn-°-s∏´ ]Ww in£n-°-s∏-Sm-Ø-Xp-t]mse hy`n-Nmcw kΩ-XtØm-Sp-Iq-Sn-bm-sW-¶nepw kv{Xo in£n-°-s∏-Sn-√. Ahƒ°v ]cm-Xns∏Smt\m in£ G‰p-hm-ßmt\m Ign-bn-√. Imc-Ww, C¥y≥ in£m\nb-a-Ønse 497˛mw hIp-∏n-\m-[m-c-amb {_nójv s]mXp-\n-b-a-a\p-kc-- n®v `mcy `¿Øm-hns‚ kzØp am{X-amWv. ChnsS ]d-™X - n\v t\¿ hn]co-Xa - mb Ah-ÿ°v hy`n-Nmc \ntcm[ \nbaw _m[-Ia - s - √-∂Xpw {i≤nt°-≠-Xp-≠v. hnhm-ln-X-\mb Hcp ]pcp-j≥ ]ckv{Xo-Ka - \w \S-Øn-bm¬ Abm-fpsS `mcy°v Xs‚ `¿Øm-hp-ambn Ahn-lnX _‘w ]pe¿Ønb kv{Xos°-Xnsc tImS-Xnsb kao-]n-°m\m-In-√. ChnsS `mcy°v BsI°qSn sNøm-hp-∂Xv hnhml-tam-N\ - Ø - n\v Bh-iy-s∏-Sp-Ib - m-Wv. icn°p ]d™m¬ ChnsS hnh-cn-°p∂ sF.-]n.kn 497˛\v 205

A\p-]q-c-I-amWv sshhm-lnI _em-’w-K-Øns‚ ]cn[n. Npcp-°p-∂p-sh-∂X - ns‚ t]cn¬ sUma-ÃnIv hb-e≥kv BIvSv ]m m-Ip-∂-Xp-hsc hna¿i-\-hnt[bambn-cp∂ sF.-]n.kn 375˛se D]-h-Ip-∏p-Iƒ `mcysb `¿Ømhns‚ ASn-ab - mbn am{Xw I≠n-cp∂ ]g-b-Im-esØ A\n-kvem-anI hyh-ÿn-Xn-bpsS Ah-in-jvS-ß-fm-Wn-h-sb-√mw. Hcp kv{Xo A\y ]pcp- j - \ p- a mbn hnhm- l - _ m- l y- a mb ssewKnI_‘w ]pe¿Øp-∂Xv in£m¿l-amb Ip‰-am-hp-∂-Xns‚ am\-Zfiw `¿Øm-hns‚ kΩX-an-√m-bva-bm-Ip-∂Xv A\n-kvem-anI hyh-ÿn-Xnbn¬ `mcy-bpsS ta¬ `¿Øm-hn-\p≈ A[n-ImcsØ kqNn-∏n-°p-∂p. Hcp ASn-ak - {v Xosb t]mepw thiym-hr-Øn°p t{]cn-∏n-°mt\m as‰m-cm-fp-ambn ssewKnI_‘-Øn\v \n¿_-‘n-°mt\m DS-a°v A[n-Im-c-an-s√-∂-XmWv Ckvem-ans‚ \ne-]mSv. {_n´ojv s]mXp-\n-b-a-Øns‚ `mK-am-bn-cp-∂Xpw ]n∂oSv tIma¨sh¬Øv cmPyßfnse ]o\¬tImUp-I-fnse CØcw hIp-∏p-I-fneqsS C∂pw \ne\n¬°p-∂X - p-amb CØcw Imgv®∏ - m-Sp-If - psS Ahin-jvS-ßƒ ]m›mXy kwkvIm-c-hp-ambn _‘s∏´ a‰p ]e taJ-e-I-fnepw ImWmw. hnhm-lØn\p tijw kv{XoIƒ t]cns‚ Ah-km\`m-Kambn ]nXm-hns‚ t]cn\p ]Icw `¿Øm-hns‚ t]cp- ] - t bm- K n- ° p- ∂ - X mWv Hcp DZm- l - c Ww. ssewKnIIp‰-Ir-Xy-ßsf°pdn-®p≈ Ckvem-anI kao-]-\-hp-ambn Xmc-X-ay-s∏-Sp-Øp-tºmƒ sF.]n.kn 497 hy`n-Nm-csØ kao-]n-°p∂ coXnsb ]g-©s - \t∂m A]-cn-jI v r-Xs - at∂m hnti-jn-∏n-°p∂-Xn\p ]Icw ImS≥ F∂p Xs∂ hnfn-t°-≠nhcpw. \nb- a - Ø n\p ap∂n¬ ]pcp- j \p am{X- a - √ kv{Xo°pw AkvXnXzw \¬Ip∂psh-∂-XmWv Ckvem-ans‚ G‰hpw henb {]tXy-IX. A\n-ke v manI hyh-ÿn-Xn-Iƒ C°m-cy-Øn¬ ]q¿W-ambpw Ip‰hnap-‡a - m-bn-´n-s√-∂X - ns‚ DZm-lc - W - a - m-Wt√m sF.-]n.kn 497˛eqsS \mw I≠Xv. \nb-a-Øn\p apºn¬ Xpey-X-sb∂ Cu Imgv®-∏mSv apkvenw temIsØ km¿∆mw-Ko-Ir-X-amb Hcp XØz-amWv. Ckvemw \n¿tZ-in® a‰p ]e Imcy-ßfpw \S-∏nem- ° p- ∂ - X n¬ ]mfn- ® - I - f p- ≠ m- b n- ´ p- s ≠- ¶ nepw C°mcyw apkvenw temI-Øp-S-\ofw IrXy-ambpw ]men-°-s∏-Sp-∂p-≠v. ]e-t∏mgpw ssewKnIIp‰-IrXy-ß-fp-ambn _‘-s∏´ a‰p \ne-]m-SpIfnep-≠mIp∂ ]mfn-®I - ƒ t]mepw C°m-cy-Øn¬ IWn-iX ]pe¿Øp-∂Xp sIm≠p-≠m-bX - m-sW-∂X - v hmkvXh-am-Wv. _em-’w-KsØ Ckvem-anI \nb-a-hy-hÿ-bn¬ FhnsS {]Xn-jT v n-°W - s - a-∂X - n-s\-°p-dn®v B[p-\nI ImeØv apkvenw temIØv Nne Bib-°p-g-∏-ßƒ Xe-s]m°n-bn-cp-∂p-h-t√m. lpZqZv \nb-a-ß-fp-ambn _‘-s∏´v ]mIn-ÿm-\n-ep-≠mb {]Xn-k-‘n-bmWv Hcp DZm-l-cWw. CØcw {]Xnk-‘n-I-fn¬ ]eXpw \nb-a-Øn\p apºnse Xpey206

X-sb-bpw \nb-a-ß-fpsS enwK-\n-c-t]-£-X-sbbpw Ipdn-®p≈ Ckvem-ans‚ Imgv®-∏m-Sp-Iƒ ÿm\w sX‰n D]-tbm-Kn-®X - p-sIm-≠m-Wp-≠m-bX - .v sa°m-sfbpsS ]o\¬tIm-Uns‚ Ah-in-jSv a - mbn ]mIn-ÿm\n¬ ]o\¬ tImUns‚ 375˛mw h-Ip-∏n¬ 1979˛hsc \ne-\n-∂n-cp∂ _em-’w-K-sØ-°p-dn-®p≈ hyhÿ-Iƒ enwK-\n-c-t]-£-a√. F∂m¬ knbm-Dƒ lJv lpZqZv Hm¿Un-\≥kn-eqsS {]kvX - pX \nbaw am‰n-sb-gp-Xn-b-t∏mƒ enwK-\n-c-t]-£-am-hp-I-bm-bncp-∂p. enwK-\n-ct- ]-£X - s - b-°p-dn-®p≈ Ckvem-ans‚ Imgv®∏ - mSv ÿm\w sX‰n D]-tbm-Kn-®p-sh-∂mXmWv ChnsS {]iv\-ambn amdn-b-Xv. Cu N¿®-bn-te°v IS-°p-∂X - n\p apºmbn ssewKnIXsb-°p-dn-®p≈ Ckvem-ans‚ ASn-ÿm\ Imgv®∏ - m-Sp-If - n-eqsS \mw IS∂p t]mtI-≠X - p-≠v.

ssewKnIX˛-C-kvem-anI kao]\w an° kao-]\ - ß - f - nepw I¿i-\a - mb am[ya \ne]mSv ]pe¿Øp∂ PohnX ]≤-Xn-bm-Wv Ckvemw. temI Ncn-{X-Øn¬ Ckvem-ans‚ ÿm\w km{ºZm-bn-Im¿Y-Øn-ep≈ aX-Øn\pw atX-Xc - X - z(aX-\ncmk)Øn\pw CS-bn-em-W.v ssewKnI Imcy-ßf - nepw Xo{h-\n-e-]m-Sp-Isf AXv \ncm-I-cn-°p-∂p. ssewKnIXsb ]m]-ambn Icp-Xp∂ Nn¥m[mc-Iƒ temIØv \ne-\n-∂n-cp-∂p. km{º-Zm-bnI aXw Hcp Xc- Ø n- e - s √- ¶ n¬ as‰mcp Xc- Ø n¬ ssewKnIX ]m]-am-sW-∂v {]N-cn-∏n-®n-cp-∂p. AXns‚ Ah-in-jvS-ßƒ ]e hnizmk kwln-XI-fnepw ImWm≥ km[n-°pw. ]e aX-ß-fnepw t{]m’m-ln-∏n-°p∂ k\ym-k-amWv AXns‚ G‰hpw henb DZm-l-c-Ww. ]e Xc-Øn-ep≈ aX kao-]\ - ß - f - mWv k\ym-kØ - ns‚ D¬]Ønbnte°v \bn-®X - v. ssewKnIX ]m]-am-sW-∂X - mWv Ah-bnsem∂v. ]e aX-ßfpw k¥m\ \nb-{¥-WsØ FXn¿°p-∂Xv k¥m-t\m-¬]Øn apJy e£y-amIm-ØXpw Bkzm-Z-\-Øn\pth≠n am{X-ap-≈-Xpamb ssewKnIX ]m]-am-sW∂ \nK-a-\-Øns‚ ASn-ÿm-\-Øn-emWv. Ckvemw k¥m\ \nb{¥WsØ ]e kµ¿`-ß-fnepw \ncp-’m-l-s∏-SpØp∂p-s≠-¶nepw AXv CØ-cØ - n-ep≈ ho£-WØns‚ ASn-ÿm-\-Øn-e-√. k¥m-\-\n-b-{¥-WtØ-°mƒ Ckvemw \ncp-’m-l-s∏-Sp-Øp-∂Xv ssewKnI hnImcw ASn-®-a¿Øp-∂-Xn-s\-bm-Wv. k\ym-kØ - ns‚ DXv]Ø - n°p Imc-Wa - mb as‰mcp LSIw Agn-a-Xn-bp-ambn _‘-s∏´XmWv. s]mXpap-X¬ ssIImcyw sNøp∂ aTm-[n-]X - n-Ifpw am¿]m∏-bp-sam-s°- t]mep≈h¿°v k¥m-\-ß-fn-√m-Xncp-∂m¬ Ah-cpsS Iqdv kaq-l-tØmSv am{X-ambn amdp-at√m. h¿Wm-{ia hyhÿ t]mse Pohn-XØns‚ Nne L´-ß-fn¬ {_“-N-cyhpw k\ym-khp-sams° D]-tZ-in-°p∂ coXn-I-fp-ap-≠v. ssewKnIXsb Hcp ]m]-ambn Ckvemw IcpXp-∂n-√. Jp¿-B-t\bpw Ckvem-an-t\bpw F√m

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Imcy-ß-fnepw {]Xn-°q-´n¬ \ndp-Øp∂ CS-ap-dpIns‚ Jp¿-B≥ Hcp hna¿i\ ]T\w Ckvem-ans‚ Hcp ta∑-bmbn FSp-Øp-Im-Wn® hkvXp-X-bm-WnXv. ssewKnIX ]hn-{X-amb Hcp h - n-Im-ca - m-bXn-\m¬ AXv AS-n®-a¿Øm≥ ]mSn-s√-∂-Xm-Wv Cu hnjb-Øn¬ Ckvem-ans‚ H∂m-asØ XØz-sa∂ ImcyØn¬ A`n-{]m-b-hy-Xym-k-an-√m-Ø-XmWv. ChnsS Ckvemw hntbm-Pn-°p-∂Xv ssewKnIX ]m]-amsW∂ km{º-Zm-bnI aX Imgv®-∏m-Sn-t\m-Sm-Wv. AXp-Iq-SmsX Ckvemw ]e-t∏mgpw hntbm-Pn-°p∂ H∂mWv Xo{h- a mb Im¬]- \ n- I - X - b n- e q- ∂ nb ISpw]nSnØw. Ihn-Ifpw kmln-Xy-Im-c∑ - mcpw ]mSn∏p-I-gvØnb Hcmƒ°v BPo-h\m-¥w Hcp CWsb∂ ho£Ww BcpsS-sb-¶nepw ta¬ \n¿_‘-]q¿hw ASn-t®¬∏n-°m-\p-≈X - s - √∂v Ckvemw kn≤m-¥n-°p-∂p. CW-I-fpsS XnI®p hy‡n-\njvTa - mb hnIm-cß - f - psS ASn-ÿm-\Ø - n¬ apt∂m´v t]mtI≠ {]kvXpX Imgv®-∏mSv ]c-kv]cw CjvSan- √ mØ CW- I sf BPo- h - \ m¥w _‘n®p \n¿Øp∂ H∂m-hp-∂X - ns\ Ckvemw FXn¿°p-∂p. Cu hnj-b-Øn¬ Ckvemw FXn¿°p∂ as‰mcp Xo{h-hm-Z] - c - a - mb Imgv®∏ - mSv hnhmlw, hnhm-lt- amN\w F∂o NS-ßp-Isf k¶o¿Wam-°p∂ ]utcmln-Xy-Øn-t‚-Xm-Wv. ChnsS ]d™ Xo{h-hm-Z-]-camb Imgv®∏ - m-Sp-Is - f-sb√mw \ncm-Ic - n-°p∂p F∂Xns‚ ASn-ÿm-\Ø - n¬ am{Xw Ckvem-ans‚ kao]\w a[y-a-am-Ip-∂n-√. Ckvem-ans\ t]mse Chsb√mw \ncm-Ic - n-°p∂ as‰mcp Imgv®∏ - m-Sp≠v. DZmc ssewKnI hmZ-am-W-Xv. a‰p-≈-h-bn¬ \n∂v t\¿ hn]-co-Xa - mb A‰Øv \nesIm≈p∂ AXn-s\-°qSn \ncm-I-cn-®mse Ckvem-ans\ a[ya PohnX ]≤Xn-bmbn IW-°m-°m≥ km[n-°p-Ib - p-≈q. Ckvemw AXns\ \ncm-I-cn-°p-∂p-s≠-∂-XmWv hmkvXhw. Cu \ncm-Ic - Ww \ne-sIm-≈p-∂Xv kwkvIm-cs - Ø°p-dn®pw Btcm-Kyap≈ kaq-ls - Ø-°p-dn-®p-ap≈ Ckvem-anI Imgv®∏ - m-Sn-em-W.v arK-ßf - n¬ \n∂v a\pjys\ hyXy-kvX\m-°p-∂Xv ssPh ]cn-Wmaw am{X-a√ - , kmwkvIm-cnI ]cn-Wmaw IqSn-bmWv. an° arK-ß-fn¬ \n∂pw hyXy-kvX-ambn a\pjycn¬ c‡-_-‘-sØ-°p-dpn®p≈ t_m[w Pohn-Xm-hkm\w hsc \ne\n¬°p-∂p. ]e arK-ß-fnepw AΩ- b m- c m- s W- ∂ p≈ Adnhv am{XamWv Ip™pßƒ°p-≠m-Ip-I. AXpXs∂ hf¿∂p Ignbp-ºmƒ C√m-Xm-bn-cn-°pw. ]n∂oSv B¨ k¥Xn A-Ω-bp-amtbm IqsS ]nd∂ s]¨ k¥-Xn-I-fpamtbm ssewKnI_‘-Øn-te¿s∏-s´∂p hcpw. am\-kn-Ihpw [m¿an-I-hp-ambn CXn¬ \n∂v hyXykvX-amb Ah-ÿ-bn¬ FØn-sb-∂-XmWv a\pjys‚ {]tXy-I-X. CXn¬ \n∂v hyXy-kvX-amb am\-kn-Im-hÿ ]pe¿Øp-∂h - ¿ a\p-jy-cn-ep-s≠¶n¬ Ah¿ incest F∂ ssewKnI hyXn-bm-\Ø - n\v ASn-a-s∏-´-h-cm-bn-cn-°pw. CØcw _‘-ß-fn-eqsS

{]_‘ kam-lmcw

Kpcp-Xc - a - mb P\n-XI sshI-ey-ap≈ Ip´n-Iƒ P\n°p-sa∂v imkv{Xw ]d-bp-∂p. ChnsS Ckvemw \nesIm≈p-∂Xv kwkvIm-c-Øn-t‚bpw imkv{XØnt‚bpw ]£-Øm-Wv. Ckvem-ans‚ ssewKnI kZm-Nm-c-Øns‚ ASnÿm\ XØzw Cu a[ya \ne-]m-Sm-Wv.

B[p-\nI temIØv Ckv e m- a nI \nb- a - h y- h - ÿ - b - \ p- k - c n®v i£m¿l-amb {][m-\s - ∏´ ssewKnI Ip‰-IrXyw kn\ (zina) BWv. F∂m¬, B[p-\nI ]m›mXy \nbahyh-ÿb - n¬ in£m¿l-amb G‰hpw {][m\-s∏´ ssewKnI Ip‰-Ir-Xy-am-Is´ _em-’wKamWv. Ch XΩn-ep≈ Xmc-Xay ]T-\-tØmsS Cu N¿® Ah-km-\n-∏n°mw. Ckvem-anI {]am-W-ß-fnse hnh-c-W-ß-fn¬ hy`n-Nm-c-Øn\pw _em-’w-K-Øn\pw e`n-°p∂ ap≥K-W\Ifnse hyXmkw N¿® sNtø-≠X - p-≠v. \n-b-a-Øn\p apºnse Xpey-X-sb-°p-dn®v apI-fn¬ hnh-cn® Ckvem-ans‚ Imgv®∏ - m-Sp-Xs - ∂-bmWv Cu hyXym-k-Øn\pw Imc-Ww. cmPm-[n-]-Xyhpw P\m[n-]X - yhpw t]mse-bp≈ tIhe ùXnI cmjv{Sob hyh-ÿn-X-nIƒ `c-W-IqSw ASn-t®¬∏n-°p-∂-Xn\-\p-k-cn®v kzoI-cn-°m≥ P\-ßƒ \n¿_-‘n-Xcm-Ip-I-bmWv sNøm-dv. F∂m¬, Ckvem-anI hyhÿnXn F√m-btv ∏mgpw Aß-s\-b√ - . tIh-ec - m-j{v Sob-Øn-\-∏pdw AsXmcp [m¿anI hyhÿ IqSn-bmb-Xn-\m¬ P\-ß-fn¬ \s√mcp ]¶v kzta-[bm kzoI-cn-°p-tºm-gmWv Ckvem-anI cmjv{Sob hyhÿnXn {]mh¿Øn-I-am-Ip-I. ùXnI cmjv{Sob hyh-ÿn-Xn-bn¬ B[mb \nIp-Xn-bn¬ \n∂v Fßs\-sb-¶nepw Hgn-hm-Im-\mWv Bƒ°m¿ {ian-°pI. F∂m¬, Ckvem-anse kImØv `c-WI - qSw ]nSn®p-hm-ßn-bmepw Cs√-¶nepw kzbw aptºm´v h∂v \¬Im≥ Nne `‡-∑m-sc-¶nepap≠mIpw. \ΩpsS \mń¬ Ckvem-anI `c-WIqSw Cs√-¶nepw aX-`‡-∑m¿ kImØv \¬Ip-∂p-≠-t√m. ]cn-]q¿W-amb Ckve-m-anI kaqlw cq]w-sIm≈p-∂Xv {]kvXpX kaq-lØ - nse F√m a\p-jycpw kzta-[bm Ckvem-ans\ Dƒs°m-≈p-tºm-gm-Wv. F∂m¬, Ckvem-anI cmjv{S-ßƒ F√m-bvt∏mgpw ]cn-]q¿Æ Ckvem-anI kaq-l-ß-fm-I-W-sa-∂n-√. `qan-im-kv{X-]-c-amb Hcp CS-Øns‚ A[n-Imcw apkvenw kap-Zm-b-Øn\v e`n-°p-∂-tXmSp-IqSn {]kvXpX `qan-imkv{X]cn-[n°IØv Xma-kn-°p∂ Aap-ke v nw-Iƒ IqSn Ckvem-anI cmjv{S-Øn-\I - Ø - mIp-∂p. {]hm-N-Is‚ {]t_m-[-\-Po-hn-X-Ønse BZysØ L´w Ckvem-ao-I-c-W-Øns‚ ]q¿ØoI-c-W-tØm-S-Sp-°-mØ-Xn-\m¬ A]q¿W-am-sW∂v ]d-bm-sa-¶nepw Ckvem-ans\ kzta-[bm Dƒs°m≠-h-cpsS Hcp kwL-am-bn-cp-∂p. F∂m¬, aZo-\bn¬ `qan-im-kv{X-]-c-amb Hcp ]cn-[n-bpsS A[nImcw apkvenw-Iƒ°v e`n-®t- Xm-Sp-IqSn Ckvem-anI 207

cmjv{S-Øns‚ Cu Nn{X-Øn\v am‰w hcn-Ib - m-bn-cp∂p. {]hm-N-Is‚ Ime-Øn\v tijw am‰-Øns‚ tXmXv h¿[n-°p-I-bm-bn-cp-∂p. Ip‰-Ir-Xy-ß-fpsS hym]vXnbpw Cu am‰-ßƒ°-\p-k-cn®v amdp-I-bmbn-cp-∂p. ]q¿W-ambn Ckvem-ao-I-cn-°-s∏´ kaql-ßf - n-te-Xp-s]m-se-b√ ]q¿W-ambn Ckvem-ao-Icn-°s - ∏-Sm-ØXpw F∂m¬ Ckvem-ans‚ tIh-eamb cmjv{So-bm-[n-]Xyw \ne-\n¬°p-∂X - p-amb kaq-lßƒ. BZy-tØ-Xn¬ `c-WI - qSw \ne\n¬°p-Is - b∂Xv Hmtcm ]uc-t‚bpw A`n-em-j-am-bn-cp-∂p. t\csØ hnh-cn-®-Xp-t]mse k-ImXv sImSp-°m≥ hnizm-kn-Iƒ kzbw Xøm-dmbn hcp-∂-Xn\v kam\-amb Ah-ÿb - m-Wn-Xv. F∂m¬, \ΩpsS \mń¬ BZm-b\ - n-IpXn shń-°m-\p≈ hgn-If - t- \z-jn®v \S°p-∂-hsc t]mse A[n-Im-cn-I-fpsS IÆp shń®p -sIm≠v Ip‰Ir-Xy-ß-fn¬ G¿s∏-Sm-\p≈ hgnIƒ At\z-jn®v \S-°p-∂-h¿ c≠m-asØ kaq-lØn¬ IqSp-Xe - m-bn-cn°pw. Ip‰-Ir-Xy-ßƒ c≠p Xc-Øn-ep-≠.v GsX-¶n-ep-samcp t\csØ ]nim-Nns‚ t{]c-Wb - m¬ kw`-hn-°p∂ ]m]-Ir-Xy-ßf - mWv H∂v. c≠m-at- ØXv `c-WI - q-SØ - ns‚ Ign-hn-√mbva aqew Ip‰-hm-fn-Iƒ kzX-{¥-ambn hnl-cn-°p-∂-Xns\ XpS¿∂p-≠m-Ip∂ AXn-{I-a-ß-fm-Wv. hy`n-Nmcw Ch-bn¬ BZysØ hn`m-K-Ønepw _em-’wKw c≠m-at- Ø-Xnepw Dƒs∏-Sp-∂p. ]q¿W-amb CkvemanI `cWw \ne-\n¬°p∂ kaq-l-ß-fn¬ \nba hmgv®bpw {Ia-k-am-[m-\-Øn-\p≈ kwhn-[m-\hpw Ip‰-a‰ - X - m-bn-cn-°p-sa-∂X - n-\m¬ c≠m-at- Ø-Xn-\p≈ km[yX Ipd-hm-Wv. H∂m-a-tØ-Xm-Is´ Hcp \nanjsØ ss]im-NnI t{]c-Wb - m¬ Bfp-Iƒ sNøp∂-Xm-sW-∂-Xn-\m¬ Ckvem-anI kaq-l-Ønepw A\p-Iq-e-amb kml-N-cy-ß-fn¬ kw`-hn-t®°mw. as‰mcp \nan-j-Øn¬ ss]im-NnI tNmZ\ hn´p-amdp-tºmƒ Ip‰w sNbvX-h¿ ]›m-Ø-]n-°p-Ibpw km£n-I-fm-cp-an-s√-¶nepw kzbw Ip‰-k-ΩXw \SØn in£ G‰p hmßp-I-bpw sNbvtX°mw. CØ-cØ - n¬ kzbw in£ G‰p-hm-ßn-bX - ns‚ DZml-c-W-ßƒ Ckvem-anI Ncn-{X-Øn-ep-≠v. i‡-amb Ckvem-anI `c-W-Iq-S-ap≈ Hcp \mń¬ AXn-{I-an-Iƒ Agn-™m-Sp∂ km[yX IpdhmWv. AXp-sIm-≠mWv Ckvem-anI {]am-Wß - f - n¬ _em-’wKw F∂ Ip‰-Ir-Xy-sØ-°p-dn®v t\cn´p≈ kqN-\I - ƒ ImWm-\p≈ km[yX hfsc Ipd™n-cn-°p-∂-Xv. F∂m¬, lndm_ t]mep≈ Ip‰Ir-Xy-ßf - n¬ _em-’wKw Dƒs∏-Sp-∂p-≠p-Xm-\pw. Ckvem-an-I-ambn kwkvI-cn-°-s∏-´Xpw i‡-amb Ckvem-anI `c-W-IqSw \ne-\n¬°p-∂Xpw ]uc∑m¿ apgp-h≥ ÌvX-cmb apkvenw-I-fp-am-bn-cn-°p∂ \mń¬ lndm-_° - p≈ km[yX Ipd-hm-W.v Cßs\b-√mØ kml-N-cy-ß-fnemWv lndm-_°pw AXnepƒs∏´ _em- ’ wKw t]mep≈ Ip‰- I r- X yßƒ°pw km[yX IqSp-X-ep-≈Xv. Ckvem-antem \nb-a-hm-gv®-bntem hnizm-k-an-√mØ A]-cn-jvIr208

X-cmb Bfp-Iƒ ]pd-sa-\n∂v Ckvem-anI kaqlsØ AXn-{I-an®p Iogvs∏SpØn-bmepw Cu Ahÿ-bp-≠mIpw. CØcw kµ¿`-ß-fn-emWv lndm_°p Iogn¬ Jp¿-B≥ hnh-cn® Ip‰-Ir-Xy-ßƒ°v km[yX IqSp-X¬. AXp-sIm≠v Xs∂-bmWv aZvl_p-I-fp-ambn _‘-s∏´v {]h¿Øn®-h-c-S-°-ap≈ ]q¿h-Ime ]fin-X-∑m-cn¬ ]ecpw kn\-bpsS hn[n-bn¬ _em-’wKw Xnc-bmsX lndm-_-bpsS hn[n-bn¬ AXv Is≠-Øm≥ {ian-®X - .v CØ-cØ - n¬ lndm-_-bn¬ _em-’w-K-Øns‚ hn[n F¥psImt≠m Is≠- Ø m- \ m- I m- Ø - h ¿ kn\- b psS in£m-hn[n kv{Xosb Hgn-hm°n ]pcp-j-\p-am{Xw hn[n® kµ¿`ßfp≠v. C∂v kpDuZn At-d-_ybnepw a‰p≈ Kƒ^v \mSp-If - nepw c≠m-asØ coXnbmWv ]n¥p-S-cp-∂-Xv. _em-’w-K-Øns‚ Kuchw Ipd-®p-Im-Wp-∂p-sh-∂-XmWv Cu k-ao-]-\-Øns‚ {]tXy-IX. CX-\p-k-cn®v km[m-cW hy`n-Nm-cØn¬ kv{Xo]p-cp-j-∑m¿ in£m¿l-cm-Ip-tºmƒ _em-’w-K-Øn¬ ]pcp-j-∑m¿ am{Xw in£m¿lcm-Wv. ChnsS Hcmƒ°p-am-{X-ambn e`n-°p∂ in£ hy`n-Nm-cØ - n-t‚-Xp am{X-amWv. AXm-Is´ Ahn-hmln-X¿°v ITn-\-a-s√∂ Imcy-Øn¬ A`n-{]m-b-hyXym-k-an-√-t√m. _em-’w-K-sa∂ a\p-jyXzlo\amb IS- ∂ p- I b‰sØ Cßs\ kao- ] n- ® m¬ aXntbm F∂-XmWv {]iv\w. lndm-_°v ISpØ in£ hn[n-°p∂ Jp¿-Bs‚ A¥xkØ-s°-Xncm-Wn-Xv. _em-’w-KsØ hy`n-Nm-c-Øn¬ \n∂v hyXy-kvX-am-°p-∂Xv Hcmƒ am{Xw sNøp∂ Ip‰Ir-Xy-am-sW-∂-X-√; cmPysØ \nb-a-hm-gv®-s°-Xnsc-bp≈ sh√p-hn-fn-bm-sW-∂-Xm-W.v AXp-sIm≠v Xs∂ ISpØ in£ e`n-t°≠ cmPy-t{Zml Ip‰am- W n- X v . _em- ’ wKw hfsc Kpcp- X - c - a mbn ImtW≠ Hcp Ip‰-Ir-Xy-am-b-Xn-\m¬ Ckvem-an¬ {Inan-\¬˛kn-hn¬ hyh-lm-cß - fpsS AXn¿Yn-Iƒ t`Zn-®p-sIm-≠v AXns‚ hn[n apt∂-dp-∂p-≠.v As√¶n¬ Xs∂ knhn¬˛{In-an-\¬ hn`-P\-sØ-°p-dn®v B[p- \ nI ]m›mXy \oXn- \ ymb hyhÿ ]pe¿Øp-∂-Xn¬ \n∂v hyXy-kvXhpw am\p-jnIhpw ]ptcm-Ka - \ - m-flI - h - p-amb Imgv® - ∏ - m-Sm-Wt√m Ckv e m- a nI \n- b - a - h yhÿ ]p- e ¿Øp- ∂ - X v . hy‡nhmZ- Ø n¬ A[n- j v T n- X - a mb B[p- \ nI ]m›mXy \oXn-\ymb hyh-ÿb - n¬ {Inan-\¬ tIkns‚ hnNm-c-W-bn¬ hy‡n H∂p-a-√m-Xm-Ip∂ kµ¿`-ap-≠t√m. knhn¬ tIkp-Isf c≠p hy‡nItfm {Kq∏p-Itfm XΩn-ep-≈- hy-hl - m-ca - mbn IW°-m°p-∂Xpw F∂m¬ {Inan-\¬ tIkp-If - n¬ hmZn hn`m-Ka - mbn F√m-btv ∏mgpw `c-WI - q-SsØ ]c-KW - n°p-∂-Xp-amb B[p-\nI ]m›m-Xy-coXn {Inan-\¬ tIkp-I-fpsS \S-Øn-∏n¬ Nne kuI-cy-ßƒ {]Zm\w sNøp-∂p-s≠-∂Xv hmkvX-hamWv. {Inan\¬ tIkns‚ \S-Øn∏pw At\z-j-W-hp-sa√mw k¿°m-dns‚ kz¥w DØ-c-hm-Zn-Xz-ambn amdp-∂psh-∂X - mWv CXns‚ G‰hpw henb t\´w. ]t£,

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

G‰hpw henb sshI-eyhpw Cu kwhn-[m-\-Øn\p-≠v. {Inan-\¬ hyh-lm-c-Øn¬ hy‡n H∂p-a√m-Xmbn amdp-∂p-sh-∂X - m-Wn-Xv. Hcp {Inan-\¬ Ip‰Øns‚ C-c°v (AYhm sIme°p‰am-sW-¶n¬ CcbpsS A\-¥c - m-hI - m-in-Iƒ°v) Ip‰-hm-fn°p s]mdpØp- s Im- S p- ° - W - s a- ∂ p- s ≠- ¶ n¬ B[p- \ nI ]m›mXy \nba hyh-ÿn-Xn-bn¬ AXp \S-∏n-√. `c-WI - q-SØ - n-\mWv AXns‚ A[n-Imcw. sIme-bmfn-bpsS h[-in£ Cfhp sNbvXp sImSp-°m-\msW-¶n¬ cmjv{S-Øns‚ `c-W-Ø-e-h-\mb cmjv{S]-Xn-°mWv A[n-Im-cw. Ip‰-Ir-Xy-Øns‚ thZ\ A\p-`-hn-°m≥ Hcmfpw am∏v sImSp-°m≥ Abm-fpam-bn-_-‘-an-√mØ thsdm-cm-fp-am-Ip∂ Ahÿ F{X-tØmfw bp‡n-c-ln-Xhpw a\p-jy-Xz-lo-\-hpam-sW∂v ]d-tb-≠X - n-√t- √m. Ckvemw {Inan-\¬ \S]-Sn-{I-a-ßƒ `c-W-Iq-S-Øns‚ DØ-c-hm-Zn-Xz-am-Iptºmƒ Xs∂ Ip‰-hm-fn°v am∏v sImSp-°m-\p≈ A[n-Imcw Cc-bntem Cc-bpsS _‘-p°-fntem \n£n-]vX-am-Ip-∂p. _em-’w-K-sØ-°p-dn-®p≈ Ckvem-anI hn[n-bnepw CØ-c-Øn¬ knhn¬-˛-{Inan-\¬ hyh-lm-c-ß-fpsS AXn¿Øn-Iƒ XI¿∂p hogp-∂-Xmbn ImWm-w. _em-’wKw Ckvem-an¬ hfsc Kpcp-X-c-ambn ImtW≠ Hcp {Inan-\¬ Ip‰am-bn-cn-°p-tºmƒ Xs∂ Hcp kv{XobpsS hy‡nXz- Ø n\pw A`n- a m- \ - Ø n\pw C—m- i - ‡ n- ° pta¬°p∂ £X-am-bn-cp-∂X - n-\m¬ Pndm-lns‚ ]cn[n-bn¬ _em-’w-KsØ Dƒs∏-Sp-Øn-s°m≠v Cc°v \jvS-]-cn-lmcw e`n-°m-\p≈ A¿l-Xbpw ]q¿h-Ime Ckvem-anI ]fin-X-∑m¿ Du∂n ]d™n-cp∂p. C{Xbpw ]d-™Xv km[mcW coXn-bn-ep≈ ssewKnIIp‰-Ir-Xy-ß-fm-Wv. {]IrXn hncp≤ ssewKnIXsb-°p-dn®v ]m›mXy \nb-ah - y-hÿ - nXn ]n¥p-S-cp∂ cmjv{S-ßƒ XΩn¬ sFIy-cq-]-an-√. C¥y-bnse sF.-]nkn 377˛Dw ]m›m-Xy-cm-Py-ßfnse CXp-ambn _‘-s∏´ hIp-∏p-Ifpw XΩn-ep≈ hyXy-mk-amWv G‰hpw \√ DZm-l-c-Ww. sF.-]n.kn 375 se _em-’wK \n¿hN-\Øn¬ \n∂v sF.]n.kn 377 se {]IrXnhncp≤ ssewKnI Ip‰-Ir-Xy-ß-fpsS \n¿h-N\w hf-sc-b[nIw hyXym-k-s∏-´n-cn-°p-∂p. GsX-¶nepw ]pcpj-\p-amtbm kv{Xobp-amtbm arK-hp-amtbm D≈ {]IrXn hncp-≤-amb ssewKnI_‘w C¥y-bn¬ in£m¿l-amb Ip‰-Ir-Xy-am-Wv16. _em-’w-Ks - Øt∏mse ChnsS kΩ-X-Øns‚ {]iv\w DZn-°p-∂n√. kΩ-X-tØmSp IqSn-bm-sW-¶nepw As√-¶nepw {]IrXn hncp≤ ssewKnIIrXyw C¥y- b n¬ in£m¿l-am-Wv. kΩ-X-tØmSp IqSn-bm-sW-¶n¬ \njv{Inb ]¶mfn IqSn in£ A\p-`-hnt°≠n hcpw. kΩ-Xt- ØmSp IqSn-bs - √-¶n¬ k{Inb ]¶mfn am{Xta in£n-°-s∏-Sp-I-bp≈q F∂ hyXymkw am{X-am-Wn-hnsS \ne-\n¬°p-∂-Xv. Cu \nb-a-Øns\-Xn-sc-bp≈ {]Xntj[Øn\v i‡n IqSn hcn-

{]_‘ kam-lmcw

I-bmWv. ]m›mXy \mSp-Iƒ DZm-c-amb kao-]-\amWv kzh¿Kt`mK-tØmSv ]pe¿Øp-∂Xv F∂Xpw C¥y-bn¬ AXv A\p-h-Z-\o-b-am-°-W-sa∂ hmZØn\v i‡n ]I-cp-∂p. C¥y-bnse sF.-]n.kn 375 \¬Ip∂ \n¿h-N-\-a-\p-k-cn®v _em-’wKw Ft∏mgpw ]pcp-j≥ kv{Xos°-Xnsc \S-Øp∂ AXn-{I-aa - m-W.v F∂m¬, {]IrXn hncp≤ ssewKnI Ip‰-Ir-Xy-Øns‚ \n¿h-N-\-Øn¬ Aß-s\-bn-√. Hcp kv{Xo°v as‰mcp kv{Xobp-amtbm arK-hp-amtbm {]IrXn hncp≤ ssewKnI Ip‰-IrXyw \S-Øm-\mhn-s√∂v sF.-]n.kn 377 ]d-bp-∂n-√. ]pcp-j-\mWv sF.-]n.kn 375 {]Imcw _em-’w-KØ - ns‚ I¿Ømhv. F∂m¬, sF.-]n.kn 377 ¬ {]IrXn hncp≤ ssewKnI Ip‰-Ir-Xy-Øn\v Aß-s\-sbmcp I¿Ømhn-√. AXp-sIm≠v Xs∂ kmt¶-Xn-I-ambn ]pcpj-t\tbm kv{Xotbtbm I¿Øm-hmbn FSp-°m-hp∂-Xm-W.v \nb-aØ - ns‚ ZrjvSn-bn¬ sekv_n-b\ - nkw in£m¿l- a m- s W∂pw CXp kw_- ‘ - a mb tIkpIƒ {i≤n-°-s∏-Sm-ØXv dnt∏m¿´v sNø-s∏Sm-Xn-cn-°p-I, ]q¿W-amb At\z-jWw km[y-a-√mXn-cn-°p-I, F√m-bvt∏mgpw D`-bI£n kΩ-Xa - p-≈Xn-\m¬ ]pdwtemI-ad- n-bm-Xn-cn-°p-I, kaqlw AwKoI-cn-°mØ Imcy-am-b-Xn-\m¬ F√mbvt∏mgpw clky kz`m-ha - p-≠m-bn-cn-°p-I, imco-cn-Itam am\kn-Itam Bb B`n-LmXw {]mtbm-Kn-Ia - mbn Ipdhm-bn-cn-°p-I XpS-ßnb Imc-W-ß-fm-em-sW∂pw Nne \nba hnim-c-Z≥am¿ ]d-bp-∂p. sekv_n-b\nkw in£m¿l-am-tWm-sb∂ X¿°-Øn\v CXv hgnsX-fn-°p-∂p. A{]m-Ir-XnI ssewKnI _‘w sXfn-bn-°p-∂-Xn\v s]s\-t{S-j≥ Hcp D]m-[n-bmsW∂p≠v. CX-\p-k-cn®v c≠p kv{XoIƒ am{Xw ]¶m-fn-bmb sekv_n-b≥ _‘-Øn¬ s]s\-t{Sj\v km- [ y- X - b - n √m- Ø - X n- \ m¬ in£m¿las√s∂mcp hmZw \ne-hn-ep-≠v; CXp]t£, enwK hnthN\Øn-te°v \bn-°p-∂p. ]pcp-j≥am-cpsS kzh¿KcXn in£m¿lam-Ip-tºmƒ kv{XoI-fp-tSXv in£m¿l-as - √∂ Ah-ÿb - mWv CXpsIm≠p-≠mIp-∂-Xv. c≠p kv{XoIƒ s]mXp-hmbn Ir{Xna enwKtam a‰p D]-Ic - W - ß - tfm D]-tbm-Kn®p sIm≠v s]s\- t {S- j - t \m- S p- I q- S nb ssewKnI _‘w ]pe¿Øp-∂Xv in£m¿lamtWmsb∂ tNmZyw Ah-ti--jn-°p-∂p. in£m¿l-am-sW-¶n¬ in£bpsS am\-Zfiw D]--I-c-W-Øns‚ D-]-tbm-K-ambn amdp-∂p. c≠p kv{XoIƒ D]-Ic - W - ß - fn-√msX \SØp∂ kzh¿Kt`mK-Øn¬ \n∂pw Hcp kv{Xo D]I-c-W-tØmSp IqSn \S-Øp∂ kzbw t`mK-Øn¬ \n∂pw CXn-\p≈ hyXymkw F¥m-sW-∂ tNmZyw sF.-]n.kn 377˛s‚ bp‡n cmln-Xy-Øn-te°v hnc¬ Nq≠p-∂p. sF.-]n.kn 377˛¬ am{X-a√ - , _em’w-KsØ \n¿h-Nn-°p∂ sF.-]n.kn 375˛epw _em-’w-K-Øn\v in£ hn[n-°p∂ sF.-]n.kn 376 ˛epsams° bp‡n cln-X-amb Hcp-]mSv Imcyß-fp-≠.v sa°m-sf-bpsS ImeØv A∂sØ kml209

N-cy-Øn\v A\p-Kp-Wa - mbn D≠m-°n-bh - b - mWv Chsb√mw. {]IrXn hncp≤ ssewKnI Ip‰IrXy-ßs - f-°pdn®v ]m›mXy \nba hyhkvY AwKo-I-cn-°p∂ cmPy-ßf - n¬ \ne-\n¬°p∂ Bi-b° - p-g∏ - s - Ø-°pdn-®mWv ChnsS N¿® sNbvX-Xv. Ckveman-em-sW¶n¬ CXpw ssewKn-I-X-sbbpw ssewKnI Ip‰-IrXy-ß-sfbpw Ipdn-®p≈ ASn-ÿm\ ImgvN-∏m-SpIƒ°v hnt[-ba - m-Wv.

Notes and References 1) iqt{Zm Kp]vXa Kp]vXw hm ssZzPmXw h¿W-amh-k≥ AKp-]vX-aMvK k¿h-ssky¿Kp]vXw k¿thW lobtX (a\p-kvarXn 8˛374) 2. ibid 3. Jp¿B≥ 4:1 t]mep≈ hmIy-ßƒ 4. ""Bsc-¶nepw AWp-aW - n-Øq°w \∑ sNbvXm¬ AXp ImWpw; Bsc-¶nepw AWp-a-Wn-Øq°w Xn∑ sNbvXm¬ AXpw ImWpw (Jp¿-B≥) 5. Declaration of Osio , World Medical Association 1970 6. Eugenic Grounds 7. Consanguineous Relations 8. hnip≤ Jp¿-B≥ 4:1 t]mep≈ Bb-Øp-Iƒ {i≤n-°pI 9. \n¿_-‘n-Xm-h-ÿbpw kmaq-ln-Itam Pohimkv{X]ctam Bb Ah-i-Xbpw ]cn-K-Wn-®psIm≠v Ckvemw \¬Ip∂ Cf-hpIƒ CXn-\]-hm-Za - m-Wv. ASn-aI - ƒ°v kzX-{¥-cpsS ]IpXn am{Xw in£ e`n-°p-∂Xpw hy`n-Nm-c-Øn\v in£n-°-s∏-Sp∂ kv{Xo K¿`n-Wn-bm-sW-¶n¬ in£ \S- ∏ m- ° m≥ {]k- h n- ° p- ∂ Xp hsc ImØn-cn-°p-∂X - p-sa√mw CXns‚ DZm-lc - W - ß - -

210

fm-W.v 10. Domestic Violence Act 2005 11. hnip≤ Jp¿-B≥ 24:33 12. amenIo ]fin-X-cmb A¬ Zkq-Jn, C_v\p Ad_n XpS-ßn-b-h-cpsS A`n-{]mbw ChnsS {]kvXm-hy-am-Wv. Quoted by A Quraishi in Her Honour : An Islamic Critique of the Rape Provisions in Pakistan’s Ordinance in Zina 13. Jp¿-B-\n¬ ]cm-a¿in-°s∏´n´n-s√∂ t]cn¬ sNdnb A`n-{]mb hyXym-k-ap-≈Xv hnhm-ln-Xcmb hy`n-Nm-cn-Isf Fdn™v sIm√p-∂-Xn¬ am{X-am-W.v 14. hnip≤ Jp¿-B-\nse 5:33, 5:34 Bb-Øp-Iƒ ImWpI. 15.Ibnu Qudaamah, Al Mughni, Quoted by A Quraishi in Her Honour : An Islamic Critique of the Rape Provisions in Pakistan’s Ordinance in Zina 16. Carnal Intercourse against the Order of nature with any man, woman or animal Section 377 of the IPC 17. Whoever voluntarily has carnal intercourse agailst the order of nature with any man, woman or animal, shall be punished with imprisonment for life, or with imprisonment of either description for term which may extend to ten years, and shall also be liable to fine Explanation. Penetration is sufficiant to constitute the carnal intercourse necessary to the offence described in this section. The Indian Penal Code Section 377. Unnatural offences.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

kn.Sn A_q-Z¿

aX]cnXymKw CkvemanI ho£WØn¬

Ckv e manI ho£WØn¬ CltemIw ]co£W tKlamWv . {k„mhmb A√mlp Xømdm°nb PohnXcoXn Ahew_n°p∂h¿ Bscms°, A√mØh¿ Bscms° F∂XmWv ]cntim[n°s∏Sp∂Xv. ChnsS ASnt®¬]n°en \v ÿm\an√ F∂Xv {]tXyIw ]dtb≠Xn√t√m. ImcWw, A√mlp a\pjy\v \¬Inb kzmX{¥y ßfn¬ {]Ya {][m\ambn´p≈XmWv hnizmk kzmX{¥yw. ASnÿm\]camb Cu auenImh Imiw k¿htemI¿°pw e`n°Wsa∂mWv Ckvemans‚ ]£w. BfpIƒ°v C—mkzmX{¥yw, hnizmk kzmX{¥yw, Nn¥m kzmX{¥yw, {]h¿Ø\ kzmX{¥yw XpSßnbh AwKoIcn®p sImSp°pI F∂Xv ssZhnI Z¿i\Øns‚ {]IrXnbpw khntijXbpamWv. AXn\m¬ P\ßƒ°v ssZhnI ktµiw FØn°pI F∂ ZuXyamWv A√mlp {]hmNI≥ amsc G¬]n®Xv. AXv kzoIcn∏n°m\p≈ _m[yXsbm∂pw X\n°ns√∂v Xpd∂p {]Jym]n°m≥ {]hmNIt\mSv A√mlp Bhiy s∏Sp∂Xv Jp¿B\n¬ \ap°v hmbn°mw. t\¿am¿Kw ImWn®psImSp°pI, AXp kzoIcn°p ∂ns√¶n¬ AXns‚ A]ISIcamb ]cnWXnsb Ipdn®v ap∂dnbn∏v \¬IpI, kzoIcn°p∂h¿°v e`n°m≥ t]mIp∂ kuJysØ Ipdn®v kt¥mj hm¿Ø Adnbn°pI. C{X am{XamWv Xs‚ NpaXesb∂v {]hmNI≥ {]Jym]n°p∂p. (A¬AAvdm^v:188) aXw, hnizmkw, Nn¥, BZ¿iw apXembh Hcmfn¬ ASnt®¬]n°mhp∂hb√ F∂Xv \nkv X ¿°amWv . C\n Bsc¶nepw ASnt® ¬]n®m¬ Xo¿®bmbpw Ah≥ Im]SyØn¬

{]_‘ kam-lmcw

A`bw Is≠ØpIbmbncn°pw êw. Im]Sy amIs´ kXy\ntj[tØ°mƒ KpcpXcamWv. I]S∑m¿°v \cIØns‚ ASnØńemWv ÿm\w. Np´p]gpØ `q{]tZiØp\n∂pw Hcmsf c£n®v Abmsf XobnenSpI Ckvemans‚ ZuXya√. ASnÿm\]cambn Ckvemans‚ cpNn BkzZn®nń√mØhtcmSv _e{]tbmKw \SØpI AXns‚ coXnb√mØXpt]mse, Ckvemans‚ am[pcyw Hcmƒ BkzZn°pIbpw ]n∂oSv Zu¿`mKyw Ahs\ AXnPbn°pIbpw, Aßs\ _nw_mcm[\bntet°m PqXmbnkØntet°m ss{Ikv X hXbntet°m AKv \ nbmcm[\bn tet°m a‰p A\nkvemanI am¿Kßfntet°m Xncn®pt]mhpIbmsW¶n¬, Ahs‚ ImcyØnepw bmsXmcp _e{]tbmKhpw Ckveman¬ C√. Bcw`Øn¬ Hcmƒ°v C„m\pkmcw sXcs™Sp°m\p≈ kzmX{¥yap≈Xpt]mse, Ahkm\Ønepap≠v. acWtijw Xm≥ \´Xns‚ hnf Ah≥ sImøpIbpw sNøpw. a[pcamsW¶n¬ a[pcw; Ibv∏msW¶n¬ Ibv∏v. CltemIØv Ahs\Xnsc bmsXmcp {]XnImc \S]Snbpan√. Zo≥ KpWImw£bpw kwhmZhpw D]tZihpw A[ym]\hpw sXfnhp klnXw kXyw t_m[ys∏SpØepw Xn∑Ifpw Ipg∏ßfpw hn]mS\w sNøepamWv. Aßs\ Ckvemans\ ]cnNbs∏SpØns°mSpØ tijw, \mw Ahs‚ Imcyw A√mlphn\v G¬]n®psImSp°p∂p. i{Xp- ° - f pambn tN¿∂v KqVmtemN\bn te¿s∏SpItbm IpX{¥ßƒ {]tbmKn°pItbm sNømsX, kwibmkv]Zamb ]n∂mºpdßfn√m sX, Xo¿Øpw hy‡n]camb aX]cnXymK amsW¶nemWv C∏d™Xv. AtXkabw, 211

Ckveman\pw CkvemanI cm{„Øn\psaXncnep≈ KqVmtemN\bpsSbpw X{¥]camb \o°Øn s‚bpw `mKambn´mWsX¶n¬ AXv aX]cnXymKw F∂√ hnfn°s∏SpI. adn®v , AXv NXnbpw h©\bpw KqVmtemN\bpw A√mlphnt\mSpw dkqent\mSpap≈ t]mcm´hpamWv. AØc°m cpsS in£ Jp¿B≥ Xs∂ hy‡am°p∂p≠v. Ah¿ h[n-°-s∏-Sp-Itbm {Iqin-°-s∏-Sp-Itbm ssIIm-ep-Iƒ hn]-co-X-ambn tOZn-°-s∏-Sp-Itbm \mSp-IS- Ø - s - ∏-Sp-Itbm sNøpI F∂XmWXv. em CIvdml ^n±o≥ F∂Xv Ckvemans‚ Hcp ASnÿm\ kn≤m¥amWv. A√mlp Hcn°epw hnizmksØ \n¿_‘Øn\pw _e{]tbmK Øn\pw hnt[bam°nbn´n√. adn®v, lrZbØns‚ ASnbpd® AwKoImchpw kzXm¬]cy{]Imcw sXcs™Sp°epamWv hnizmkImcyØnepff A√mlphns‚ \n›bw. A√mlp ]dbp∂p:"\ns‚ d∫ns‚ C— (`qanbnse√mhcpw hnizmknIfpw A\pkcWapff- h cpw Xs∂ BIWsa ∂p)Bbncp∂psh¶n¬ `qhmknIfJnew hnizmkw ssIs°mffp-ambncp∂p. F∂ncn-s°, P\ßƒ hnizmknIfmIm≥, \o Ahsc \n¿_‘n °pItbm?' (bq\pkv : 99). AYhm, A√mlp Dt±in®ncp∂psh¶n¬ hnizkn°m≥ BfpIsf \n¿_‘n°pambncp∂p. F∂m¬, A{]Imcw sNbv X n√. A°mcyw HmtcmcpØcpsSbpw C„Øn\v hn´psImSpØncn°pIbmWv. Ckv e mans‚ cpNn BkzZn®n´n√mØhs‚ ImcyØn¬ Ckv e mw _ew {]tbmKn°mØ t]mse, AXv BkzZn® tijw AXpt]£n®v X\n°v tXm∂p∂ a\pjy\n¿anX aXØntet°m hyhÿbntet°m t]mIp∂hs‚ ImcyØnepw _e{]tbmKan√. GXv sXcs™Sp°Wsa∂ ImcyØn¬ Ah≥ BZymhkm\w kzX{¥\mWv. ]n∂oSv Ahs‚ hnNmcW A√mlphn¶es{X. {]apJcmb Hcp ]‰w ]finX∑m¿ Cu ho£Whpambn hntbmPn°p∂hcmbp≠v . kXy\ntj[n KrlØn¬, kXy\ntj[nIfmb amXm]nXm°ƒ°v P\n® hy‡n°v Cu kzmX{¥yw Ahcpw hIsh®v sImSp°p∂p≠v. Ah¿ ]dbp∂p: Ah≥ kz¥w ImcyØn¬ kzX{¥\mWv . Cuamt\m Ip^v t dm GXp thWsa¶nepw C„m\pkmcw sXcs™ Sp°m\p≈ A[nImcw Ah\p≠v. Ah≥ Dt±in°p∂psh¶n¬, Ip^vdn¬ XpScmw. Ah≥ C—n°p∂psh¶n¬ hnizmknIfpsS kwLØn¬ tNcpIbpamhmw. F∂m¬ Cuam\ns‚ cpNn \pI¿∂ hnizmknbmb Hcp a\pjy≥, Ah≥ Hcp kXy\ntj[nbpsS KrlØn¬ P\n°pIbpw ]n∂oSv Ckv e mw kzoIcn°pIbpw sNbv X h \mbmepw, apkvenw KrlØn¬ apkvenw amXm]nXm°ƒ°v P\n®h\mbmepw Ah\v Cu 212

kzmX{¥ytam C„m\pkmcw sXcs™Sp°m\p≈ AhImitam D≠mbncn°pIbn√. Cuam\n¬\n∂v Ip^vdnte°v amdpI F∂Xv Ahs\ kw_‘n t®StØmfw AS™ A[ymbamWv. Aßs\, amdnbm¬, Pohn°m\p≈ Ahs‚ AhImiw \„s∏Spw. Ah≥ h[n°s∏tS≠Xv A\nhmcyamWv. CXmWv AhcpsS ho£Ww. Camw im^nCu, A_q_Iv¿ A¬ P zmkv, AemD±o≥ ka¿Jµn, AemD±o≥ Imkm\n, k¿Jkn, _p¿lm\p±o≥ ap¿Ko\m\n, C_v\p dpivZv, ZkqJn, \hhn, C_v\p JpZma XpSßn \mev aZvl_nsebpw {]apJcmb ]finX∑mscms°bpw aX]cnXymKn A°mcWw sIm≠v Xs∂ h[in£°v A¿l\msW∂v {]Jym]n°p∂Xv ImWmw. Ckvemw Dt]£n®v ]pdØpt]mhpI F∂Xv s]mdp°s∏SmØ sX‰msW∂pw Bsc¶nepw ap¿X±mbm¬ H∂pIn¬ Xmakwhn\m Ckv e mante°v Xncn®phcnItbm As√¶n¬ sIm√s∏SpItbm A√msX as‰mcp hgnbpw Ah\v ap∂nen√ F∂pah¿ GI kzcØn¬ ]dbp∂p. ChnsS Hcp tNmZyw D¤hn°p∂p. AXmbXv, HcmfpsS Pohs\Sp°pI F∂Xv Ckveman¬ \n mcamb kwKXnb√. adn®v , KpcpXcamb ]m]hpw shdp°s∏´ ImcyhpamWXv. Poh≥ kwc£n°pIbpw sNdnb kwibØns‚ t]mepw B\pIqeyw \¬In in£Iƒ \S∏m°m Xncn°pIbpw sNøpI F∂XmWv Ckvemans‚ ASnÿm\]camb kao]\w. h[w A\nhmcy ambme√msX AXn\v apXncm≥ ]mSn√. AXpXs∂, \´p® kqcys\t∏mse Xnfßp∂, Dd® ]¿hXw IWs° ÿncoIcn°s∏´ sXfnhns‚ ASnÿm\Ønembncn°Ww. Aßs\sb¶n¬, F¥v ASnÿm\ØnemWv ]finX∑m¿ CØcsamcp ^Xvh \¬Inbn´p≈Xv. ap¿X±ns\ h[n°m≥ kwibclnXhpw kphy‡hpamb h√ sXfnhpIfpw AhcpsS ]°ept≠m? Nne lZokpIfmWv Ch¿ sXfnhmbn Nq≠n°mWn°p∂Xv. Ah \aps°m∂v ]cntim[n°mw. CIv c nabn¬\n∂v . Aen(d) Hcp kwLw BfpIsf A·n°ncbm°n. Cu hnhcadn™ C_v\p A∫mkv ]d™p: Rm\mbncps∂¶n¬ Ahsc AKv\n°ncbm°pambncp∂n√. ImcWw, {]hmNI≥ ]d™n´p≠v: A√mlphns‚ in£ sIm≠v \nßƒ in£n°cpXv . AtXkabw {]hmNI≥ ]d™Xn\\pkrXambn Rm≥ Ahsc h[n°pambncp∂p. Xncpta\n(k) ]d™p: Xs‚ aXsØ am‰nbh≥ Btcm Ahs\ \nßƒ h[n°phn≥. (_pJmcn) Camw _pJmcn Dƒs∏sSbp≈h¿

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

D≤cn®n´p≈XmWv Cu lZokv . {]hmNI≥ \ntcm[n® Hcp Imcyw Aen(d) sNbvXp F∂v ]dbp∂Xv Ahnizk\obamWv . c≠maXmbn CIv c na hgnbmWv Cu lZokv \nthZ\w sNøs∏´n´p≈Xv. C_v\p A∫mkns‚ hnap‡ ASnabmb CIvcnasb Ipdn®v ]finXtemIØv \√ A`n{]mba√ D≈Xv. apPmlnZpw C_v\p koco\pw Camw amen°psa√mw CIvcna I≈w ]dbp∂h\msW∂v hn[nsbgpXncn°p∂p. (A¬ apKv\n ^n≈pA^mAv) AXpt]mse, A–p√mln_v\p Da¿(d) Xs‚ hnap‡Zmk\mb \m^nCt\mSv ]d™p: A√tbm \m^nAv, C_v\p A∫mkns‚ t]cn¬ CIvcna I≈w ]dbp∂Xpt]mse \o Fs‚ t]cn¬ I≈w ]dbcpXv. (A nJmXv/C_v\p ln∫m≥) {]kn≤ Xm_nCubpw aZo\bnse ]finX∑mcpsS t\Xmhpamb kCuZp_v\p¬ apkøn_pw CIvcna I≈w ]dbp∂h\msW∂ ]£°mc\mWv. Xs‚ kplrØmb _p¿Znt\mSv At±lw ]d™p: A√tbm _p¿Zv , C_v \ p A∫mkns‚ t]cn¬ CIvcna I≈w ]d™Xpt]mse \o Fs‚ t]cn¬ I≈w ]dbcpXv. (AØAvZo¬ hØPvcolv) bkoZp_v\p A_oknbmZv ]dbp∂p: Rm≥ Aenøp_v\p A_vZn√mln_v\n A∫mkns‚ ASp°¬ sN∂p. I°qkns‚ hmXn¬°¬ _‘nX\mb Ahÿbn¬ CIvcnabpw AhnsS D≠mbncp∂p. At∏mƒ, Rm≥ Imcyat\zjn®p. At±lw ]d™p: Ch≥ Fs‚ ]nXmhns‚ t]cn¬ I≈w ]dbp∂h\mWv. hn{ipX ]finX∑mcpsS ho£WØn¬ CXmWv CIvcnI. Imcyßƒ Cßs\sbms° bmbncns°, Camw _pJmcn At±lØn\v hmXn¬ Xpd∂psImSpØp F∂Xv AZv ` pXIcamWv . F¥pXs∂bmbmepw CIvcna CIvcna Xs∂bmWv. At±lØns‚ IpSpw_hpw kplrØp°fpw kaImenIcpamWv a‰p≈htc°mƒ \∂mbn At±lsØ Adnbp∂h¿. Camw _pJmcn At±lØns‚ dnt∏m¿´v kzoIcn®p F∂Xv At±lsØ ap≥]¥nbn¬ FØn°pIbn√. CtX Bibw ]¶psh°p∂ thsdbpw dnt∏m¿´pIfp≠v. Ahsbm∂pw CXnt\°mƒ anI®hb√. Npcp°Øn¬, B¿ Xs‚ Zo\ns\ am‰ntbm Ahs\ \nßƒ h[n°phn≥ F∂v {]hmNI≥ ]d™Xmbn h∂n´p≈ \nthZ\ß sfm∂pw Xs∂ {]_etam th≠{X kq£vatam A√. F√mw Atßb‰w Zp¿_eßfmWv . Ahsbm∂pw, Ckvemw Dt]£n®v Hcmƒ ]pdØpt]mbm¬, Abmƒ°v h[in£ hn[n°m \p≈ sXfnthm {]amWtam Bhm≥ Hcp \ne°pw tbmKya√.

{]_‘ kam-lmcw

as‰mcp sXfnhv tIhe ap¿X±ns\ h[n°p∂Xns‚ {]mamWnIX°p≈ sXfnhmbn D∂bn°s∏Sp∂ as‰mcp \nthZ\w Cßs\bmWv. A–p√bn¬\n∂v : aq∂nsemcp ImcWw sIm≠√msX, A√mlpshmgnsI Cemlns√∂pw Rm≥ A√mlphns‚ ZqX\msW∂pw km£yw hln® apkv e namb HcmfpsS c‡w Nn¥¬ A\phZ\obamhpIbn√. hnhmlnX\mb hy`nNmcn, Hcmƒ°v ]Icambn as‰mcmƒ, Xs‚ Zo≥ Dt]£n°pIbpw A¬PamAØnt\mSv hnS]dbpIbpw sNøp∂h≥. A_qZmhqZpw a‰p kp\\pImcpw D≤cn®XmWv Cu \nthZ\w. Nne¿ AXns\ tIhe ap¿X±ns\ sIm√m\p≈ sXfnhmbn kzoIcn®p. F∂m¬, Cu [mcW XncpØp∂ as‰mcp \nthZ\w D≠v . apIfn¬ D≤cn°s∏´Xnepw kam\amb \nthZ\ßfnepap≈ Zo≥ Dt]£n°pIbpw A¬PamAØnt\mSv hnS]dbpIbpw sNøpI F∂Xns‚ hnh£sbs¥∂v AXv hniZoIcn®p Xcp∂p≠v. AXv tIhew BZ¿iam‰a√ AYhm Ckveman¬\n∂v as‰m∂nte°v amde√; adn®v, A√mlphnt\mSpw {]hmNIt\mSpap≈ bp≤amWv F∂v B \nthZ\w \tΩmSv ]dbp∂p. A_qZmhqZv D±cn°p∂p: BCi(d)bn¬\n∂v. {]hmNI≥(k) ]d™p: aq∂nsemcp ImcWw sIm≠√msX, A√mlpshmgnsI Cemlns√∂pw aplΩZv A√mlphns‚ ZqX\msW∂pw km£yw hln°p∂ Hcp apkv e nans‚ c‡w Nn¥¬ A\phZ\oba√. 1. Hcmƒ hnhmlnX\mb tijw hy`nNcn®p. At∏mƒ Ah≥ Fdn™p sIme sNøs∏SWw. 2. Hcmƒ A√mlphnt\mSpw {]hmNIt\mSpw bp≤w sNøp∂h\mbn Ckv e man¬\n∂v ]pdØpt]mbn. Ah≥ sIm√s∏SpItbm, {Iqin°s∏SpItbm, \mSpISØs∏SpItbm thWw. 3. Hcmƒ as‰mcmsf sIm∂p. AXn\v ]Icambn Abmƒ sIm√s∏SWw. t\cnb hyXymktØmsS, Cu lZokv \kmCbpw Xz_vdm\nbpw D≤cn°p∂p≠v. Ckveman¬\n∂v ]pdØpt]mIp∂h¿ h[n°s∏SWsa∂v ]d™Xv GXv ]›mØeØnemsW∂v Cu lZokpIfn¬\n∂v hy‡amWv. AXmbXv, \_n Xncpta\nbpsS ImeØv Ckveman¬\n∂v ]pdØpt]mIp∂ an° BfpIfpw i{Xp]£ØmWv FØnt®¿∂ncp∂Xv. i{Xp]£Øv tN¿∂v apkvenwItfmSv bp≤w sNøp∂hs\ h[n°Wsa∂v ]dbp∂Xn¬ Akzm`mhnIambn H∂pan√. \_n Xncpta\n Nne 213

aX]cnXymKnIsf h[n°m≥ I¬]n®n´ps≠¶n¬ AXn\v a‰p]e ImcWßfpw IqSn D≠mhpsa∂v a\ nem°p∂Xmbncn°pw icn. C°mcyw DZmlcW klnXw ssiJp¬ Ckvemw C_v\p ssXanø Xs‚ A zmcnap¬ akv e q¬ F∂ IrXnbn¬ hnhcn°p∂p≠v. ap¿X±pIsf h[n°m≥ Jp¿B≥ I¬]n®n´n√ Ckvemans\ t]mcmSp∂ ap¿X±pIsf am{Xta, h[n°m\pw AdpsIme \SØm\pw Jp¿B≥ \n¿tZin°p∂p≈q. F∂m¬, A√mlphns‚ Zo≥ Dt]£n®v , kXy\ntj[Øne[njv T nXamb aXØnte°p≈ ]n≥am‰w, hy‡n]chpw CkvemanI hncp≤ KqVmtemN\bpambn _‘an√mØXpw IpX{¥ßfn¬\n∂v ap‡hpamsW¶n¬ Ah\v t\sc as‰mcp \ne]mSmWv AXn\p≈Xv. aX]cnXymKhpambn _‘s∏´ Jp¿B≥ kq‡ßƒ BZyw \mw ]cntim[\°v hnt[bam°Ww. Cu hnjbØn¬ IqSpX¬ hy‡X e`n°m\pw ap¿X±ns\ \ncp]m[nIw sIm√pI F∂Xv Jp¿B\ns‚ A[ym]\Øn¬ s]´X√ F∂v a\ nem°m\pw AXv klmbIamhpw. DZmlcWØn\v cs≠Æw ChnsS D±cn°mw. 1. "\nß-fn-em-sc-¶nepw kza-X-Øn¬\n∂p ]n∑mdp-Ibpw kXy-\n-tj-[n-bm-bn-s°m≠v acn-°p-Ibpw-sN-bX v m¬, Ah-cpsS I¿a-ßƒ Cl-Ønepw ]c-Ønepw ]mgm-bn-t∏m-bX - p-Xs - ∂. AØ-c° - msc√mw \c-I-°mcpw \c-I-Øn¬ \nXyhm-kn-Ifp-a-s{X' (A¬_Jd:217). 2. "F∂m¬, hniz-kn-®-tijw \ntj-[n-°p-Ibpw F∂n´v B \ntj-[-Øn¬Xs∂ apt∂-dp-Ibpw sNbvX-h-tcm, Ah-cpsS ]›m-Øm]w kzoI-cn°-s∏-Sp-∂-X-√. Ah¿ X\n® Zp¿am¿Kn-Iƒ Xs∂-bm-Ip-∂p' (BepCwdm≥:90). Cßs\ Jp¿B≥, Ckvemw aX]cnXymKw F∂ hnjbw ssIImcyw sNbvX ]Øv kq‡ßƒ \ap°v Jp¿B\n¬ ImWmw. Ahbn¬ aqs∂ÆØn¬ F∂ ]Zw Xs∂ {]tbmKn®ncn°p∂p. a‰p≈hbn¬ Cu ]Z{]tbmKans√¶nepw AXns‚ Bibw [z\n∏n°p∂p. aX]cnXymKw Hcp Ip‰amsW¶nepw AXn\v CltemIØv in£ \¬IWsa∂v Jp¿B≥ ]dbp∂n√. ImcWw, ChnsS {]iv\w hnizmkamWv . GsX¶nepw Hcp hnizmkw kzoIcn°m≥ \n¿_‘n°s∏SpIbmsW¶n¬ AtXmSpIqSn Ahs‚ ]co£Wmhÿ C√mXmbn. sX‰pw icnbpw ImWn®psImSp°pIbpw c≠pw kzoIcn°m≥ ]q¿W kzmX{¥yw \¬Is∏SpIbpw sNøptºmƒ am{XamWt√m ]co£Wap≠mIp∂Xv. as‰mcp \nthZ\w Ckvemw Bt«jn® tijw \ntj[nbmbh≥ F∂v ]dbp∂ Nne 214

\nthZ\ßƒ D≠v. A_qDamaØp_v\p klven_v\n l\o^pw A–p√mln_v \ p Bandn_v \ n d_oAbpw ]dbp∂p: Dkvam≥(d) Xs‚ hoń¬ D]tcm[n°s∏´v Ignbsh, Rßƒ At±ltØmsSm∏ap≠mbncp∂p. D≈n¬ \n∂p≈ kwkmcw tIƒ°m≥ ]‰p∂ ÿeØmbncp∂p Rßƒ. Hcp Znhkw Dkvam≥(d) Xs‚ apdnbn¬\n∂v ]pdtØ°v h∂p. At±lw BsI hnh¿W\mbncp∂p. Rßƒ tNmZn®p: Aaodp¬ apAvan\o≥! Xm¶ƒs°¥p]‰n? At±lw ]d™p: Ahscs∂ sIm√psa∂v òjWns∏SpØp∂p. Rßƒ ]d™p: Aaodp¬ apAvan\o≥! Ahcn¬ \n∂v A√mlp Xm¶sf c£n°pw. At±lw tNmZn®p: F¥ns‚ t]cnemWv Ahscs∂ sIm√p∂Xv . {]hmNI≥ ]dbp∂Xv Rm≥ tIń´p≠v: aq∂nsemcp ImcWw sIm≠√msX Hcp apkv e nans‚ c‡w Nn¥m≥ ]mSn√. Hcmƒ Ckv e mw kzoIcn® tijw \ntj[nbmbn. As√¶n¬ hnhmlnX\mb tijw hy`nNcn®p. As√¶n¬ A\ymbambn Hcmsf h[n®p. AXpt]mse, \kmC D≤cn°p∂p. Dkv a m\n(d)¬\n∂v \nthZ\w. At±lw ]d™p: {]hmNI≥ ]dbp∂Xmbn Rm≥ tIń´p≠v: aq∂v ImcWßƒ sIm≠√msX, Hcp apkvenans‚ c‡w Nn¥¬ A\phZ\oba√. hnhmlnX\mb tijw hy`nNcn°pI, As√¶n¬ Hcmsf sIm√pI. At∏mƒ Abmƒ sIm√s∏SWw. As√¶n¬ Ckvemw kzoIcn® tijw kXy\ntj[nbmhpI. At∏mƒ Abmƒ sIm√s∏SWw.

kXy\ntj[Øn\v hn`n∂ t{iWnIƒ F√m kXy\ntj[hpw Hcp t]mseb√, AXn\v hyXykvXamb t{iWnIfp≠v. Ip^v¿ F∂ ]Zw Nnet∏mƒ, im¥amb/i‡n Ipd™/ Ddßn°nS°p∂ kXy\ntj[sØ Ipdn°m≥ D]tbmKn°p∂p. a‰p Nnet∏mƒ, Cu ]Zw amcIamb/]Ibp≈/i‡nbmbn apt∂m´v IpXn°p∂/A{Iaw ImWn°p∂/ bpt≤m’pIamb kXy\ntj[sØ Ipdn°m≥ D]tbmKn°p∂p. Ckvemw kzoIcn® tijap≈ Ip^v¿ F∂v hnhn[ \nthZ\ßfn¬ h∂n´p≈XpsIm≠p≈ hnh£, bpt≤m’pIhpw ]Ibp≈Xpamb Ip^vdv F∂mWv. kam\amb a‰p \nch[n \nthZ\ßfneqsSbpw ]q¿thm]cn hnip≤ Jp¿B\nse At\Iw kq‡ßfneqsSbpw C°mcyw a\ nem°mw. A{]Imcw, {]_eamb \nthZ\ßsf \mw ]ckv ] cw _‘n∏n®m¬ AXns‚ icnbmb hniZoIcWØnte°v \ap°v FØnt®cm≥ km[n°pw. \mw t\csØ sNbvXXpt]mse, Ah

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

XΩn¬ Ffp∏Øn¬ kwtbmPn∏n°pIbpw sNømw. Aßs\, Jp¿B\pambpw Zo\n¬ _em¬°m can√ F∂ AXns‚ ASnÿm\ XØzhpambpw D≈ AhbpsS s]mcpØw/tbmPn∏v \ap°v hy‡amhpIbpw sNøpw. bpt≤m’pI\√mØ, ap¿X±ns\ sIm√Wsa∂ hmZw Nne¥nhe t]msebmWv. AXn\v bp‡n `{Ztam {]_eamb \nthZ\ßfpsS ]n¥pWbp≈tXm Bb bmsXmcp sXfnhpw \ap°v ImWm≥ km[n®n´n√.

hy‡n]camb aX]cnXymKw {]hmNI ImeL´Øn¬ {]hmNIs‚ PohnXImeØv CØcw kw`hßƒ D≠mbn´p≠v. At∏msgm∂pw GsX¶nepw XcØnep≈ _e{]tbmKtam, in£m \S]Sntbm Ah¿s°Xnsc D≠mbn´n√. Camw _pJmcnbpw apkvenapw dnt∏m¿´p sNøp∂p: Pm_ndp_v\p A_vZn√bn¬\n∂v. "Hcp {KmaoW Ad_n {]hmNI\pambn A\pkcW {]Xn⁄ sNbvXp. Aßs\ aZo\bn¬ Ignbsh At±lØn\v i‡amb ]\n _m[n®p. At∏mƒ Abmƒ {]hmNIs‚ ASp°¬ h∂v ]d™p: A√tbm aplΩZv! Fs‚ ss_AØn¬\n∂v Fs∂ Hgnhm°nØcWw. {]hmNI≥ AXn\v hnkΩXn®p. Abmƒ c≠maXpw h∂v ]d™p: Fs‚ ss_AØn¬\n∂v Fs∂ Hgnhm°nØcWw. ]t£, {]hmNI≥ hnkΩXn®p. Abmƒ ho≠pw h∂v ]d™p: Fs‚ ss_AØn¬\n∂v Fs∂ Hgnhm°nØcWw. At∏mgpw {]hmNI≥ hnkΩXn®p. At∏mƒ Abmƒ aZo\bn¬\n∂pw t]mbn. At∂cw {]hmNI≥ ]d™p: Xo¿®bmbpw aZo\ Hcp De t]msebmWv. AXnse tæOXIsf AXv ]pdw X≈p∂p. AXnse \√Xv IqSpX¬ ip≤amhpIbpw sNøp∂p'. ChnsS Hcp tNmZyw Db¿∂phcp∂p. F∂v ]d™t∏mƒ B AAvdm_n F¥mWv Dt±in®ncp∂Xv? C_v \ p lP¿ ]dbp∂p: {]Xy£Øn¬ a\ nemhp∂Xv, Ckveman¬\n∂p≈ cmPnbmbncp∂p At±lw Bhiys∏´ncp∂Xv F∂mWv. JmZn Cbmfv Cu A`n{]mb°mc\mWv. (^Xvlp¬ _mcn) Ckveman¬\n∂p≈ cmPn°v aX]cnXymKw F∂X√mØ as‰mc¿Yhpan√. B a\pjy≥ Ckv e man¬\n∂v cmPn Bhiys∏SpIbpw aZo\bn¬\n∂v ]pdØpt]mhpIbpw sNbvXt∏mƒ Ah≥ Ckvemw Dt]£n®p F∂mWv AXns‚ A¿Yw. Cu \nthZ\w hy‡am°p∂XnXmWv: aX]cnXymKw tIhew hy‡n]cambncn°pIbpw AXns‚ Dt±iyw Hcp aXØn¬\n∂v as‰mcp aXØnte°v amdpI F∂Xv am{Xambncn°pIbpw,

{]_‘ kam-lmcw

Ckveman\pw CkvemanI cm{„Øn\psaXnscbp≈ KqV Xmev ] cyßsfm∂pw AXn\v ]n∂n¬ C√mXncn°pIbpw sNøp∂ ]£w, Ckvemw Ahs\ ]nSnIqSpItbm {]bmks∏SpØpItbm C√. Ahs\ Xs‚ sshb‡nI Imcyßfn¬ kzm`o„{]Imcw {]h¿Øn°m\p≈ A\paXn \¬IpIbpw sNøpw. ChnsS AAvdm_n Xs‚ ss_AØv (A\pkcW {]Xn⁄) ]n≥hen°m≥ Dt±in®t∏mƒ {]hmNI≥ AXv C„s∏´n√. adn®v, AbmtfmSp≈ A\pIºbmepw Ah≥ PohnX hnPbw t\SWsa∂ AZayamb B{KlØmepw {]kvXpX Bhiyw \nckn°pIbmWv {]hmNI≥ sNbvXXv. F∂m¬, Abmƒ Xs‚ BhiyØn¬ Dd®p \n¬°pIbpw, Icm¿ ewLn°pIbpw, aZo\ hn´v t]mhpIbpw sNbvXt∏mƒ Abmsf XSbm≥ {ian°pItbm in£n°pItbm sNbvXn√.

Dadp_v\p A–n¬ Akokns‚ ^Xvh Cu hnjbIambn, D≤cn°p∂Xv ChnsS kwKXambncn°pw. A_v Z p¿dkmJv Xs‚ apkz∂^n¬ tcJs∏SpØnbncn°p∂p: aAvadn¬\n∂v. Atd_ybnse Nne BfpIƒ Ft∂mSv ]d™p: Hcp kwLw BfpIƒ Ckvemw kzoIcn°pIbpw A[nIw XmaknbmsX Xs∂ AXv Dt]£n°pIbpw sNbvXp. Cu hnjbw {i≤bn¬ s]SpØns°m≠v ssaaq\p_v\p alvdm≥ Jeo^ Dadp_v\p A_vZn¬ Akokn\v Hcp IsØgpXn. Dadn(d)s‚ adp]Sn Cßs\ bmbncp∂p: Ah¿°pta¬ Pnkvb G¿s∏SpØpI. Ahsc AhcpsS C„Øn\v hnSpI (A¬apkz ∂n^v). ChnsS Jeo^, Ckvemante°v hcp∂Xn\v apºv Ah¿ Pnkv b \¬Inbncp∂Xpt]mse XpS¿∂pw \¬Is´ F∂v Bhiys∏SpIb√msX, AhtcmSv A\n„w {]ISn∏n°pItbm, AhcpsS t\sc _ew {]tbmKn°pItbm Ahsc in£n°pItbm sNbvXn√.

thZ°mcpsS \oNamb ]≤Xn Hcp L´Øn¬ Nne ap¿X±pIsf h[n°m≥ {]hmNI≥ I¬]n®n´p≠v F∂Xv \mw hnkv a cn°p∂n√. Xo¿®bmbpw, Ckv e man¬ {]thin°pIbpw ]n∂oSv ]pdØpt]mhpIbpw sNbvX Nnesc sIm∂p Ifbm≥ {]hmNI≥ DØchn´n´p≠v. Ckvemans\Xnsc thZ°m¿ Ccp´ns‚ adhn¬ Xømdm°nb \oNamb ]≤Xnb\pkcn®v Ah¿ Ckveman¬\n∂v ]pdØpt]mhpIbmbncp∂p. {]kvXpX ]≤Xn Cßs\bmbncp∂p: ]cnioe\w kn≤n® Hcp kwLw BfpIsf {]hmNIs‚ ASp°te°b°pI. Aßs\ Ah¿ \_nXncp ta\n(k)bpsS k∂n[nbn¬ sh®v Ckv e mw kzoIcn®Xmbn {]Jym]n°pI. tijw, Hcp 215

\n›nX Imew Ah¿ kXyhnizmknItfmsSm∏w Pohn°pI. ]n∂oSv Ckvemw Dt]£n®v Xncn®p t]mhpI. Hcp CSthf°p tijw ho≠pw as‰mcp kwLsØ Ab°pI. Ahcpw C{]Imcw sNøpI. Aßs\ Cu {]{Inb \nc¥cw XpScpI. kXyhnizmknIfpsS a\ n¬ kwibØns‚ hnØpIƒ hnXdpIbpw {]hmNI\nepff AhcpsS hnizmkØn¬ Nm©eyap≠m°pIbpw Ahscbpw, {]hmNI\n¬ hnizkn°pIbpw CkvemanI kwLtØmsSm∏w tNcpIbpw sNøm≥ a\ ns\ ]mIs∏SpØns°m≠ncn°p∂hscbpw \_n(k)bn¬\n∂v AI‰pIbpw sNøpI F∂Xmbncp∂p AhcpsS e£yw. Cßs\ {]thin°pIbpw ]pdØpt]mhpI bpw sNøp∂ {]{Inb \nc¥cw Bh¿Øn®m¬, Xo¿®bmbpw AXn\v kaqlØn¬ Nne {]Xn^e\ßƒ D≠m°m≥ km[n°pw. P\a\ pIfn¬ AXv Nne tNmZyßƒ Db¿Øpw. hnizmknIfnepw AhnizmknIfnepw AXv AkzÿXIƒ Dfhm°pw. Ch¿s°¥p ]‰n? Ah¿ aplΩZn¬ hnizkn®p. Hcp \n›nXImew At±ltØmsSm∏w Pohn®p. ]ns∂ Ckvemw Dt]£n®v Xncn®pt]mbn. F¥mWh¿ I≠Xv? F¥mWh¿ Adn™Xv?! Fs¥¶nepw ImcWw D≠mhpw! \ap°dnbmØ Ft¥m D≠v! Atßb‰sØ Xm¬]cytØmsS, aplΩZns‚bSp°te°v t]mhpIbpw AXpeyamw hn[w At±lsØ kvt\ln°pIbpw sNøpI! ]ns∂ A[nIw XmaknbmsX At±ltØmSv hnS]dbpI! Pm{KX ]ment°≠ Ft¥m D≠v!? Ipd®v Ah[m\X ImWnt°≠Xp≠v! Cßs\ ]e tXm∂epIfpw a\ n¬ XncbSn°m≥ B Hcp {]h¿Ø\w Xs∂ [mcmfw. thZ°mcpsS Cu hrØnsI´ ]≤Xnsb Ipdn®v Jp¿B≥ kqdØp BepCwdm\nse 72- ˛ 74 kq‡ßfn¬ hy‡am°p∂p≠v.

aX]cnXymKw˛Ckvemans\Xnscbp≈ B{IaWw aX]cnXymKw Bbp[am°n Ckv e mans\ B{Ian°pIbmbncp∂p AhcpsS e£yw. Ckvemapambn apJmapJw G‰pap´n AXns‚ s\©v ]nf¿°m≥ km[n°msX h∂t∏mƒ, ]n∂neqsS AXns\ B{Ian°m≥ Ah¿ I®sI´nbndßpIbmbncp∂p. Ccpºns‚ Bbp[w sIm≠v hnPbn°m≥ IgnbmsX h∂t∏mƒ, I≈ Btcm]Wßƒ Agn®phn´v Ckvemans\ tXm¬]n°m≥ Ah¿ cwKØndßn! Ckvemans‚ thjw [cn®v, Rßfpw aplΩZv \_nbpsS A\pbmbnIfmsW∂ hymtP\ apkvenwIƒ°nSbn¬ Pohn°pIbpw Aßs\ AhcpsS kvt\lw t\SnsbSp°pIbpw hnizmkw B¿Pn°pIbpw sNbvXm¬, Ahcpambn 216

th¿]ncnbpw sNøpI; F∂n´v, Rßƒ Ckvemans\bpw Ckvemans‚ {]hmNIs\bpw ASpØp \n∂v I≠p. ]eXpw A\p`hn®dn™p. AXn\m¬ Rßsf hnizkn°pI. Rßƒ°v Xr]vXnIcamb H∂pw AXn¬ I≠n√. F∂√, AXnep≈sX√mw tZmjIchpw hnjaap≠m°p∂XpamsW∂mWv Rßƒ°v t_m[yambXv F∂v BfpItfmSv ]dbpIbpw sNøpI. CXmbncp∂p AhcpsS πm≥. AhcpsS Cu Zpjn® ]≤Xn, P\ßƒ°v AhcpsS aX]camb ImcyØn¬ Hcp ^nXv\bmIpamdv hf¿∂v hepXmbn ]pjv I eamhm≥ A\phZn®pIqSmbncp∂p. AXn\m¬ Ahsc ]nSnIqSn AdpsIme \SØpI F∂X√msX, {ZpXKXnbn¬ ia\w e`n°p∂Xpw ê{]Zhpamb as‰mcp NnIn’bpw AXn\n√Xv; AhcpsS F√m IpX{¥ßfpsSbpw ASnthcdp°pIbpw a‰p≈h¿°v Hcp Xm°oXpw KpW]mThpambnØocpIbpw sNøpw hn[ap≈ NnIn’. AØcsamcp kmlNcyØn¬ Ahsc AdpsIme \SØm≥ {]hmNI≥ DØchn´Xn¬ AZv`pXs∏Sms\m∂pan√. Jp¿B\nI hN\Øns‚ {]mh¿ØnI cq]w IqSnbmbncp∂p AXv. aqkm\_nbpw Xs‚ kaqlØn¬ XXpeyamb \S]Sn kzoIcn®Xv Ncn{XØn¬ ImWmw. ]iphmcm[Icmbn amdpIbpw P\ßsf t\¿hgnbn¬\n∂v hyXnNen∏n°m≥ {ian°pIbpw sNøpI hgn ssZhnI Zo\n¬\n∂v ap¿X±pIfmhpIbpw t\¿am¿Kw hy‡ambn t_m[ys∏ń´pw A√mlphn\pw {]hmNI\psaXnsc t]mcmSpIbpw sNbv X kmancnsbbpw Iq´scbpw sIm∂pIfbm≥ aqkm\_n(A) Xs‚ P\XtbmSv B⁄m]n®p. Ah¿, B I¬]\ \ndth‰n. A√mlphns‚ Zo≥ H∂mWv; AXv aqkm\_n(A) ka¿∏n®mepw aplΩZv\_n(k) ka¿∏n®mepw. amXrIm]camb in£am{XamWv A√mlphnt\mSpw {]hmNIt\mSpw bp≤w sNøp∂h¿°p≈ {]Xnêw. Hcp]t£ Cu khntij kmlNcyambncn°mw a\x]q¿htam adhnbmtem lZokv \nthZIcpsSbSp°¬ am‰Øn\v hnt[bambXv. Aßs\, B¿ Xs‚ aXw am‰p∂pthm Ahs\ \nßƒ h[n°phn≥ F∂v sX‰mb [z\ntbmsS Ah¿ D≤cn®p. {]hmNIs‚ Cu I¬]\, aX]cnXymKØnt\m Ckveman¬\n∂v as‰mcp aXØnte°p≈ tIhe am‰Ønt\m D≈ in£bmbncp∂n√. adn®v , AØc°mcpsS IpX{¥Øns\Xnscbp≈ NnIn’bmbncp∂p AXv; Ckveman\pw apkvenwIƒ°pw FXncnep≈ AhcpsS KqV]≤XnIsf XI¿Øv Xcn∏Wam°m\pambncp∂p.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Cu hnjbIambn D≤cn°s∏ń´p≈ \nthZ\ßfpsS ]Zßfn¬ dnt∏m¿´¿amcpsS ssIISØepIƒ kw`hn®n´p≠v F∂mWv s]mXpsh a\ nemhp∂Xv . t\csØ \mw hy‡am°nb t]mse, AhbpsS dnt∏m¿´¿am¿ kq£vaXbpw \oXnt_m[hpw Ipdhp≈hcmbncp∂p. Ckveman¬ {]thin® tijw AXv Dt]£n®v t]mhpI F∂Xv CkvemanI ho£WØn¬ Hcp sX‰v Xs∂bmWv. AXv CkvemanI kaqlsØ kw_‘nt®StØmfw \n¿tZmjIcamb Hcp BZ¿iam‰w am{XamsW¶n¬ AXn\v `cWIqS Øns‚ `mKØp\n∂v {]tXyI in£sbm∂pw Ckvemw ]Tn∏n°p∂n√. F∂m¬ an{Xambncp∂ HcpØ≥ i{Xp ]£Øv tN¿∂v cmPyt{Zmlw sNbvXm¬ AsXmcp \n¿tZmj Imcyambn Bcpw ImWmdn√. {]tXyIn®v H∂pIn¬ an{Xw, As√¶n¬ i{Xp F∂ c≠hÿ am{Xw \ne\n¬°ptºmƒ. Aßs\ i{XpX Dt]£n®v ho≠pw an{Xamhm≥ B{Kln°pIbmsW¶n¬ AhnsS ]ckyamb ]›mØm]w BhiyamsW∂v ]dtb≠Xn√. AXmWv Xncpta\nbpsS Ncybnse∂ t]mse Jpe^mCs‚ PohnXØnepw \mw ImWp∂Xv. Zo\n¬\n∂v ]pdØpt]mhpIbpw apkvenwI tfmSv bp≤Ønte¿s∏SpIbpw sNbv X n´pw ]nSn°s∏´ tijw ]›mØ]n°pIbpw ho≠pw Ckvemw kzoIcn°pIbpw sNbvX AivAkp_v\p ssJkns\ Jeo^ A_q_Iv¿(d) h[n°msX hn´ Ncn{Xw Camw Xz_cn Xs‚ X^vkodn¬ D≤cn°p∂p≠v. hmkvXhØn¬ i{XpX Hgnhm°nbm¬ hnizmkw amdnbXns‚ t]cn¬ am{Xw Bscbpw h[nt°≠Xns√∂mWv CXv ]Tn∏n°p∂Xv . C∆njbIambn Dadn(d)s‚ A`n{]mbw IqSpX¬ hy‡amWv. ba\nse Kh¿Wdmbncp∂ A_qaqk¬ AivAcnbpsS(d) Hcp ZqX≥ Jeo^ Dadn(d)s‚ ASp°¬ h∂p. At±lw hnhcßsf√mw Bcm™p. AhnsS Akm[mcWamb h√ hm¿Øbpw Dt≠m F∂v At\zjn®t∏mƒ B ZqX≥ ]d™p: D≠v. Hcp a\pjy≥ Ckvemw kzoIcn® tijw \ntj[nbmbn. Da¿(d) tNmZn®p: F∂n´v \nßƒ At±lsØ F¥v sNbv X p. Abmƒ ]d™p: Rßƒ Abmsf A\p\bn∏n®v IgpØpshń. Da¿ ]d™p: \nßƒ°v At±lsØ aq∂v Znhkw XShnenSpIbpw F√m Znhkhpw \√ `£Ww \¬Ins°m≠v AbmtfmSv ]›mØ]n°m≥ Bhiys∏SpIbpw sNømambncp∂nt√. Hcpthf Abmƒ ]›mØ]n®v A√mlphns‚ (Ckv e mans‚) ImcyØn¬ ]p\cmtemN\ \SØnsb¶ntem? ]ns∂ Da¿ ]d™p: A√mlpth Rm\nXn¬ ]s¶SpØnń√. AXn\p Rm≥ I¬]n®n´pan√. F\n°o hnhcw Inńbt∏mƒ Rm\Xn¬

{]_‘ kam-lmcw

kwXr]vX\mbn´pan√. (A¬ ap≥XJm idlp aphXz: 4/23) Ckvemw Dt]£n® Cu hy‡n sIm√s∏SWsa∂mWv Ckvemans‚ I¬]\sb¶n¬ Dadn(d)s‚ Cu Atemkchpw tJZ{]IS\hpw F¥n\mbncp∂p. aX]cnXymKnIsf kw_‘nt®StØmfw Dadn(d)s‚ ho£Ww IqSpX¬ hy‡amhp∂ as‰mcp kw`hw ss_lJnbpw C_v\p lkapw D±cn°p∂p≠v . A\kn(d)¬\n∂v . At±lw ]d™p: A_qaqkm, XkvXp¿ (Cdm\nse Hcp {]tZiw. C∂v ipkv X ¿ F∂dnbs∏Sp∂p). hntamN\ hm¿Øbpambn Fs∂ Dadn(d)s‚ ASp°te°b®p. At∂cw Da¿(d) Ft∂mSv tNmZn®p: _Iv d p_v \ p hmCense BfpIƒ F¥mWv sNbv X Xv ? (_Iv d p_v \ p hmC¬ tKm{XØnse Bdv BfpIƒ ap¿X±pIfmhpIbpw apivcn°pItfmsSm∏w AWntNcpIbpw sNbvXncp∂p) A\kv(d) ]dbp∂p: Ahcn¬ \n∂v At±lØns‚ {i≤Xncn°m\mbn Rm≥ thsd Nne Imcyßƒ kwkmcn°m≥ XpSßn. At∏mgpw Da¿(d) tNmZn®p: _Ivdp_v\p hmCense BfpIƒ F¥mWv sNbvXXv? Rm≥ ]d™p: Aaodp¬ apAvan\o≥! Hcp hn`mKw BfpIƒ ap¿X±pIfmhpIbpw apiv c n°pItfmsSm∏w tNcpIbpw sNbvXncn°p∂p. Ahsc sIm√pIb√msX as‰¥psNøm≥. At∏mƒ Da¿(d) ]d™p: Ahsc k‘nsNbvXv ]nSnIqSpIbmbncp∂p `qanbnse apgph≥ kz¿Whpw sh≈nbpw e`n°p∂Xnt\°mƒ F\n°v {]nb¶cw. A\kv(d) ]dbp∂p: Rm≥ ]d™p: Aaodp¬ apAvan\o≥! Ahsc ]nSnIqSnbncps∂¶n¬ F¥v \S]SnbmWv AhcpsS ImcyØn¬ Xm¶ƒ kzoIcn°pI? Da¿(d) ]d™p: Ah¿ ]pdØv t]mb hmXn¬ Rm≥ Ah¿°v ImWn®psImSp°pw; Ah¿ ho≠pw AXneqsS {]thin°m≥. Ah¿ A{]Imcw sNbv X m¬, Rm\Xv kzoIcn°pw. C√msb¶n¬ Ahsc Xpdp¶neS°pw. (A¬apkz∂^v/A–p¿dkmJv) Cu \nthZ\hpw Ckveman¬ bpt≤m’pI\mb ap¿X±ns\ h[n°¬ \n¿_‘an√ F∂v hy‡am°p∂p. CkvemanI cm{„Øn\v `ojWnbns√¶n¬, Abmƒ°v am∏v sImSp°m≥ `cWm[nImcn°v kzmX{¥yap≠v. Ckveman¬\n∂v ]pdØpt]mbn hy‡ambpw i{Xp]£Øp tN¿∂ Hcp hn`mKsØ Ipdn®mWv Dadn(d)s‚ Cu A`n{]mb{]IS\w. AXmbXv, AØc°m¿ h[in£°v A¿lcmsW¶nepw Ahsc h[n®psIm≈Wsa∂v \n¿_‘an√. adn®v , Ahsc PbneneS°pIbpw ho≠pw t\¿am¿KØnte°v B\bn°m≥ ]‰ptam F∂v t\m°pIbpamWv th≠Xv F∂Xmbncp∂p At±lØns‚ ho£Ww. Aßs\sb¶n¬ 217

`uXnIamb a‰p Xm¬]cyßƒ ap≥\n¿Øn i{XpXm]camb bmsXmcp \o°hpw \SØmsX tIheamb BZ¿iam‰w \SØp∂hsc h[n°m≥ F¥v \ymbamWp≈Xv?

CPvamAv Ds≠∂ I≈hmZw C{Xbpw hniZoIcn®Xn¬\n∂v, Cu hnjbIambp≈ sXfnhpIfpsS \nPÿnXn \ap°v hy‡amhpIbp≠mbn. C\n \mw ]dbm≥ B{K°p∂XnXmWv : ap¿X±ns\ h[n°p∂ ImcyØn¬ CPvamAv (]finX∑mcpsS GIIWvTm`n{]mbw) Ds≠∂ hmZw Xo¿Øpw _meniamWv. apkvenw kaqlØnse ]finXt{ijvT¿, kXyhncp≤amhpw Jp¿B\nI hncp≤hpamb Hcp ImcyØn¬ tbmPn°pI Akw`hyamWv . AXpt]mse, Jp¿B\nI ]cma¿ißtfmSv tbmPn°mØ {]hmNI hN\w km[phmIepw Akw`hyamWv. ap¿X±ns\ sIm√p∂ hnjbØn¬ Hscm‰ lZokpt]mepw {]hmNI\n¬\n∂v kzlolmbn D≤cn°s∏ńń√; B aX]cnXymKw, A√mlphnt\mSpw {]hmNIt\mSpap≈ t]mcm´hpambn _‘ap≈Xpw `qanbn¬ \miw hnX°m≥ CSbm°p∂XpamsW¶ne√msX. AYhm, h[w bpt≤m’pIX°pw \ioIcW{]h¿Ø\ßƒ°pap≈ in£bmWv; aX]cnXymKØn\p≈ in£b√. k®cnXcmb JeoâmcpsS `cWImeØv CØcw h[in£Ifp≠mbn´ps≠¶n¬, AXpw Ipg∏ßƒ XSbm\pw i{Xp°fpsS IpX{¥ßƒ \njv ^ eam°m\pw cm„Øns‚ kpc£bpw `{ZXbpw ImØpkq£n°m\pw th≠nbmbncp∂p; Hcn°epw, aX]cnXymKØn\p≈ in£ F∂ \ne°mbncp∂n√. Cu JeoâmcpsS ImeL´Øn¬ h[in£ e`n®hsc√mw, Ckvemans\Xnsc t]mcmSnbhcpw Ipg∏°mcpambncp∂p. C°mcyw \mw t\csØ hniZam°pIbp≠mbn. kzlm_nIƒ°ptijw h∂ BfpIƒ°n Sbn¬ tIhe aX]cnXymKØn\v h[in£ \¬IWsa∂v hmZn°p∂hcps≠¶n¬, AXns\ AwKoIcn°mØhcpap≠v. h[in£sb A\pIqen°p∂htc°mƒ H´pw tami°mc√ AXns\ {]XnIqen°p∂h¿. C_v d mloap∂ JCu, kp^vbm\p ucn XpSßnbh¿ DZmlcWw. Cu c≠v {]apJ CamapIfpsS hntbmPn∏v \ne\n¬s°, ap¿X±ns\ sIm√p∂ hnjbØn¬ ]finX∑m¿ GtIm]n®ncn°p∂psh∂v ]dbp∂Xv A\oXnbmWv . ImcWw, Ch¿ c≠v t]cpw ssh⁄m\nI temIsØ Zo]kvXw`ßfmWv. XßfpsS kzXzØn¬ apkv e nw kaqlsØ {]Xn\n[oIcn®hcmWh¿. Cu hntbmPn∏v {]kvXpX c≠v CamapIfn¬ 218

]cnanXa√. \nch[n ]finXhcy∑msc Cu ]£Øv \ap°v ImWmw. Cu hnjbIambn hy‡amb \ne]mSv {]Jym]n® Jp¿B≥ \ΩpsS apºnep≠mhptºmƒ, AhcpsS t]cpIƒ FÆn∏dtb≠ Bhiyan√. _e{]tbmKØns‚ F√m coXnIfpw C\ßfpw cq]ßfpw Jp¿B≥ \ncmIcn°p∂p. F√m a\pjy¿°pw, X\n°n„ s∏´ PohnXkcWn sXcs™Sp°m≥ AXv ]cn]q¿W kzmX{¥yw \¬Ip∂p. ASnÿm\ ]camb Ip^vsdt∂m, ]n¬°meØv h∂ptN¿∂ Ip^vsdt∂m D≈ bmsXmcp hnthN\hpw AXv I¬]n°p∂n√. kXy\ntj[w kXy\ntj[w Xs∂bmWv; AXv BZyw apXte D≈XmsW¶nepw ]n∂oSv D≠mbnØo¿∂XmsW¶nepw. ap¿X±ns\ h[n°Wsa∂v ]dbp∂ `qcn]£w ]finX∑mcpw I¿aimkv { XImc≥amcpw Cu hnjbIambn IrXyhpw hy‡hpamb Hcp ImgvN∏mSv D≈hc√ F∂XpIqSn CtXmsSm∏w tN¿Øv hmbnt°≠Xp≠v . Ah¿ HcpXcw ]cn{`m¥nbneIs∏´ncn°pIbmWv . AhcpsS hm°pIfn¬ \n∂Xv hy‡amWv.

aX]cnXymKnbmb kv{Xo aX]cnXymKnbmb kv { XoIfpsS hnjbw hcptºmƒ tIhe BZ¿iam‰Øns‚ t]cn¬ t]mepw ]pcpjs\ h[n°Wsa∂v ]d™h¿ Ifw am‰n®hn´p∂Xv ImWmw. C_v\p lpamw ]dbp∂p: aX]cnXymKnbmb kv{Xo kz¥amb ho£Whpw P\]n¥pWbpw D≈hcmsW¶n¬ sIm√s∏Sp∂XmWv . AXv AhfpsS aX]cnXymKw ImcWambn´√, adn®v, Ahƒ `qanbn¬ \miw hnX°m≥ ]cn{ian°p∂ Xn\memWv (idlp ^Xvln¬ JZo¿). k¿Jin ]dbp∂p: Ckvemans\Xncnep≈ bpt≤m’pIX ]cnKWn®mWv (aX]cnXymK Øn¬) h[in£ G¿s∏SpØp∂Xv F∂ Imcyw ÿncoIcn°s∏´t√m. kv{XobpsS {]IrXnbmhs´ bp≤Øn\v A\ptbmPyhpa√. ASnÿm\]camb kXy\ntj[Øns‚tbm ]n¬ImeØv h∂ptN¿∂ kXy\ntj[Øns‚tbm (aX]cnXym KØns‚tbm) t]cn¬ Ahƒ h[n°s∏SpIbn√. F∂m¬, Ahƒ XShnem°s∏Spw. (InXm_p¬ a_vkqXzv) CXv ChcpsS c≠v t]cpsSbpw am{Xw A`n{]mba√, apgph≥ l\^nIfpsSbpw ho£WamWv. kaJvicn ]dbp∂p: ChnsS h[in£bpsS \ymbw ctWm’pIXbmWv; kXy\ntj[a√. ImcWw, kXy\ntj[w A√mlphns‚ AhImiØnep≈ Ip‰IrXyamWv . AXns‚ {]Xn^ew ]ctemIØmWv e`n°pI. ImcWw, CltemIw {]Xn^etKla√; ]co£WmebamWv. AXn\m¬, \mw ]dbp∂p:

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

AXn\m¬ Ahƒ sIm√s∏SmhX√. (dpDukp¬ akmC¬/kaJvicn) ChnsS \ap°v D∂bn°m\p≈ Hcp tNmZyw CXmWv. AXmbXv, kXy\ntj[a√, ctWm’pIXbmWv aX]cnXymKØns‚ t]cnep≈ h[Øn\v ImcWsa¶n¬ AXv icnbpw kXyk‘hpamb A`n{]mbamWv. Jp¿B\pambpw {]_eamb lZokpIfpambpw tbmPn°p∂XpamWv . F∂m¬ Cu \ymbw kv{XoIfn¬ am{Xw ]cnanXs∏SpØm≥ F¥mWv AhcpsS \nZm\w? kv{Xotbm ]pcpjt\m BIs´, CkvemanI hncp≤ t]mcm´Ønte¿s∏Sp∂h¿°v am{XamWv aX]cnXymKØn¬ h[in£bp≈Xv F∂v ]dbp∂Xn¬\n∂v Ahsc XS™sX¥mWv? kv{Xo bp≤w sNøm≥ tijnbn√mØhfmWv; AXn\m¬ Ahƒ h[n°s∏SmhX√. AtX kabw, ]pcpj≥ bp≤w sNøm≥ Ignhp≈h\mIbm¬, bp≤w sNbvXn´ns√¶nepw Ah≥ sIm√s∏SWw. (aX]cnXymKnbpsS) in£bpambn _‘s∏´v Cßs\sbmcp kv{Xo ]pcpj hnthN\Øns‚ A¿Ysa¥mWv? kv{Xo bp≤w sNøm≥ IgnbmØhfmWv F∂Xn\v F¥v sXfnhmWp≈Xv? bp≤Øn\v A\ptbmPyamb {]IrXn Ahƒ°n√ F∂ hmZØn\v F¥mWv ASnÿm\w? bp≤w sNøm≥ Ignhn√mØhfmWv F∂v Ah¿ A`n{]mbs∏´ kv { Xo bYm¿YØn¬ ]pcpj≥amtc°mƒ, ]pcpj≥amsc sIm√m≥ Ignhp≈hfmWv. am{Xa√, XeapdIsf \miØneIs∏SpØm\pw `cWIqSßsf XI¿°m\pw cm{„ßsf adn®nSm\pw ]pcpjt\°mƒ Ignhp≠v kv{Xo°v. Ckv e mans\bpw apkv e nwIsfbpw AXns‚ Cu‰n√Øn¬ ae¿ØnbSn°m≥, i{Xp°ƒ F{XbmWv AhfpsS klmbw tXSnbn´p≈Xv. Ckvemans\Xnscbp≈ bp≤Øn¬ ]et∏mgpw kv{XoIƒ `oXnP\Ihpw t\Xr]chpamb ]¶v hln®n´p≠v . Ahcmbncp∂p ]pcpj≥amsc bp≤Øn\v t{]cn∏n®ncp∂Xv; bp≤m·n sI´SßpIbmsW∂v ImWptºmƒ AXnte°v FÆsbmgn®psImSpØncp∂Xv. \mw IqSpX¬ Zo¿Ln∏n°p∂n√. Ncn{Xw CXns\ km[qIcn°p∂ kw`hßfm¬ kar≤amWv . AXn\m¬, \ΩpsS Cu A`n{]mbØn\v G‰hpw anI® km£n Ncn{Xw Xs∂.

_e{]tbmKw A{Iaw! Iq\n≥ta¬ Ipcpsht∂mWw Ah¿ ]d™p: F∂m¬, \ΩpsS ho£W{]Imcw kv { Xo (aX]cnXymKØns‚ t]cn¬) sIm√s∏SpIbn√. Camw im^nCu Cu ho£WtØmSv tbmPn°p∂n√. adn®v Ahƒ XShnem°s∏Sp Ibpw Ckvemw kzoIcn°m≥

{]_‘ kam-lmcw

\n¿_‘n°s∏SpIbpw Ckvemam t«jn°p∂Xphsc aq∂v ZnhkØnsemcn°¬ Ahƒ ASn°s∏SpIbpw thWw. (Xplv^Xp¬ ^pJlmAv/ka¿Jµn) Ah¿ ]d™p: F∂m¬ kv{Xo aX]cnXymKnbmbm¬ AhfpsS c‡w Nn¥¬ A\phZ\obamhpIbn√. \ΩpsS ho£W {]Imcw Ahƒ sIm√s∏SmhX√. adn®v, Chƒ kzoIcn°m≥ Ahsf \n¿_‘n°Ww. XShnenSpIbpw Hmtcm Znhkhpw Ahsf kao]n®v ]›mØ]n°m≥ Bhiys∏SpIbpw Ahƒ°p ap∂n¬ Ckvemans\ ka¿∏n°pIbpw sNøpI F∂XmWv AXns‚ coXn. Aßs\ Ahƒ Ckvemw kzoIcn®m¬ hn´b°I. C√msb¶n¬ ho≠pw XShnenSpI. C{]Imcw, Ahƒ Ckvemw kzoIcn°pItbm acn°pItbm sNøpwhsc XpScWw. Ip¿Jn ( )CXnte°v A¬]w IqSn tN¿Øv ]dbp∂p: Ahƒ sNbvX {]hrØnbpsS in£sbt∂mWw Hmtcm XhWbpw Ahsf Nm´hmdpsIm≠v ASn°Ww. (_ZmCD z\mCAv/Imkm\n) ka¿JµnbpsSbpw Imkm\nbpsSbpw {]kvXmh\IfmWnh. Ccphcpw l\ô aZvl_ns\ {]Xn\n[oIcn°p∂hcmWv. AXoh Zp¿_ehpw hnip≤ Jp¿B\n\pw Ckvemans‚ {]IrXn°pw hncp≤hpamWv CXv . Ckv e mw Bt«jn°m≥ kv { Xosb \n¿_‘n°Ww F∂Xn\v FhnsS \n∂mWv \ap°v sXfnhv e`n°pI? A√mlp ]dbp∂p: "Zo≥ Imcy-Øn¬ Hcp-hn[ _e-{]-tbm-K-hp-an√. k∑m¿Kw anYym-[m-cW - I - f - n¬\n∂v th¿Xn-cn™v hy‡-am-bn-°-gn-™n-cn-°p-∂p'(A¬ _Jd:256). _e{]tbmKw Ckvemans\b√, Im]SysØbmWv D¬]mZn∏n°pI. s]mXphmbn Hcp BZ¿ihpw _e{]tbmKØns‚ `qanbn¬ \´phf¿Øm≥ Ignbn√. Aßs\sb¶n¬, ]cn]q¿W kwXr]vXnsbbpw, {]IS\ ]cXbpsStbm òXnbpsStbm Ie¿∏n√mØ, IdIf™ Bflm¿YXsbbpw am{Xw Ahew_n°p∂ Ckv e manImZ¿iw Fßs\ Hcmfn¬ _e{]tbmKØneqsS D≠m°m≥ Ignbpw? {]hmNIs‚tbm k®cnXcmb JeoâmcpsStbm ImeL´Øn¬ Ft∏mgmWv Cßs\sbmcp _e{]tbmKw D≠mbncp∂Xv? AXn\m¬, Ckvemw kzoIcn°m≥ BfpIsf \n¿_‘n°pI F∂Xv Xo¿Øpw tcmKmXpchpw ASnÿm\clnXhpamb h¿Øam\amWv. _p≤n°v\nc°mØXpw Ckvemw AwKoIcn°mØXpamWXv. Ckveman\v A]ISIcamWXv. a\pjy\v kp\n›nXamb \mihpamWXv. Ckv e mante°v BfpIsf \n¿_‘n®p sIm≠phcm≥, A√mlp aplΩZv \ _nt°m 219

at‰sX¶nepw {]hmNI≥am¿t°m A\paXn \¬Inbn´n√. F¶n¬ a‰p≈h¿°sXßs\ A\phZ\obamhpw? A√mlp ]dbp∂p: "\ns‚ d∫ns‚ C— (`qanbnse√mhcpw hnizmknIfpw A\pkcW- a pff- h cpw Xs∂ BIWsa∂p) Bbncp∂psh¶n¬ `qhmknIfJnew hnizmkw ssIs°mffp-ambncp∂p. F∂ncn-s°, P\ßƒ hnizmknIfmIm≥, \o Ahsc \n¿_‘n°pItbm?' (bq\pkv:99). Cu hnhcWØn¬\n∂v, BWmhs´, s]Æmhs´ tIhe ap¿X±ns\ sIm√pI F∂ ho£WØn\v ÿncoIcn°s∏´ Hcp ASnÿm\hpan√ F∂v hy‡amWv. kXymkXy kΩn{iamb \nthZ\ßfpsS henb IqºmcamWv Nnesc AØcw ho£WØn¬ sIms≠Øn®Xv. Ah¿ {]kv X pX \nthZ\ßsf Cg]ncn®v ]cntim[n°pIbpw Jp¿B\ns\ Dc°√m°pIbpw sNbvXncps∂¶n¬ CØcsamcp ]cnWnXnbn¬ Ah¿ FØn√mbncp∂p.

220

F∂pam{Xa√, Cu hnjbØn¬ Ah¿ icoAØns‚ ]mXbnseØpIbpw sNøpambncp∂p. Npcp°Øn¬, Ckvemw Hcp Fens°Wnb√. C„ap≈h¿°v kzoIcn°mw. A√mØh¿°v Dt]£n°mw. Ahs‚ Imcyw A√mlphn¶ emIp∂p. F∂m¬, i{XpXm]camb \o°Øns‚ `mKambn´mWv Hcmƒ Ckvemw Dt]£n°p∂sX¶n¬ AXv cmPyt{ZmlØns‚ hIp∏nemWv s]SpI. AXn\p≈ in£ btYmNnXw Kh¨sa‚ v Xocpam\n°pw. CXmWv Cu hnjbIamb Jp¿B≥ kq‡ßfpw lZokpIfpw Jeo^amcpsS \ne]mSpIfpw ap∂n¬ sh°ptºmƒ a\ nem°m≥ Ignbp∂Xv. kXyw a\ nem°m\pw AXv btYmNnXw Dƒs°m≈m\pw \mY≥ \sΩ A\p{Kln°pamdmIs´.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ssk\p¬ B_nZo≥ Zmcnan

cmjv{Sob kao]\ßƒ ^nJvlv {KŸßfn¬

A\nkvemanI cmjv{Sßfnte°v Ckvemapw AXns‚ `cW{Iaßfpw IS∂psN∂Xns‚ tijamWv ^nJvlv hnIkn°m≥ XpSßnbXv. A\nkvemanI `cW{Iaßfpw `cW \nbaßfpw \ne\n∂ncp∂ {]tZißfnte°v Ckv e mw IS∂psN√pIbpw AhnsSbp≈ kaqlßƒ Ckv e manIambn ]cnh¿Øn∏n°s∏SpIbpw sNbvXt∏mƒ AXphsc A\nkvemanI hyhÿIfn¬\n∂v ]cnlmcw tXSnbncp∂ Ah¿°v Ckveman¬ \n∂v ]cnlmcw Bhiyambn h∂p. Aßs\ I¿aimkv{XImc∑m¿ CkvemanI icoAØns‚ ASnÿm\Øn¬ ]pXnb \nbaßƒ BhnjvIcn®p. Aßs\bmWv tZißƒ°\pkrXambn ^nJvlv sshhn[yamhm≥ XpSßnbXv. AXXv {]tZißfn¬ \ne\n∂ncp∂ k{ºZmbßsf Ckv e manI icoAØpambn sshcp[yw ]pe¿Ønbnńs√¶n¬ AXv kzmwioIcn°m\pw A\paXn \¬In. Cßs\ ImeL´ßfneqsS AXv hnIkn®p t]m∂p. CXn¬ Gsd hnImkw t\SnbXv cmjv { Sob I¿aimkv{Xambncp∂p. CkvemanI cmjv{Sob Nn¥Iƒ a‰v hnjbßsf t]mse {]tXyIw t{ImUoIcn°s∏´hb√. X^v k o¿, lZokv hymJym\w, AJoZ, ^nJvlv, XØzimkv{Xw, Ncn{Xw F∂o taJeIfn¬ FgpXs∏´ {KŸßfn¬ ASp°pw Nn´bpan√msX Ah N¿® sNøs∏ń´p≠v . F¥psIm≠mWv CØcw hnjbßfn¬ cmjv{Sobw IS∂ph∂Xv F∂v tNmZn®m¬ Cu hnjbßfpambns´√mw cmjv{Sob Nn¥Iƒ At`Zyambn _‘s∏ńcn°p∂p. ImcWw, Ckveman¬ cmjv{Sobw F∂Xv aXØn\v

{]_‘ kam-lmcw

]pdØv \n¬°p∂X√. cmjv{Sobw IqSn Dƒs°m≈p∂XmWv Ckvemw. hnip≤Jp¿B\n¬ cmjv{SobØns‚ ASnÿm\ XØzßƒ am{Xta ]cma¿in®n´p≈q. F∂m¬, AXns‚ hymJym\ {KŸßfn¬ {]kvXpX ASnÿm\ XØzßfpsS hniZamb \nco£Wßƒ ImWm≥ Ignbpw. Cßs\bmWXv Jp¿B≥ hymJym\ {KŸßfn¬ IS∂phcp∂Xv. lZokv hymJym\ {KŸßfnepw CtX coXnbnemWp≈Xv. Ckv e manI cmjv { SobØns‚ ASnÿm\ Bibamb \nba\n¿amWØns‚ ]cam[nImcw (lmInanøØv) A√mlphn\v F∂Xv XuloZns‚ `mKamWv. At∏mƒ kzm`mhnIambn cmjv{Sob N¿®Iƒ AJoZ {KŸßfn¬ IS∂v hcp∂p. AXpt]mse Ckvemanse kZmNmc \nba{KŸßfnepw cmjv{Sobw N¿®sNøp∂p. AXv `cWI¿Øm°ƒ°pw `cWImcyßƒ°pw [mcmfw [m¿anI aqeyßfpw s]cpam‰ N´ßfpw \n¿Wbn®v \¬In. Cßs\bmWv Ckveman¬ cmjv{Sobw kZmNmc_≤amIp∂Xv. cmjv { Sobhpw t\XrXzhpambn _‘s∏´ hnjbßfn¬ Ckvemanse Ahm¥c hn`mKßƒ°nSbn¬ lnPvd H∂mw \q‰m≠ns‚ a[yw apX¬ kwhmZßƒ XpSßnbn´p≠v . Aßs\bmWv C¬ap¬ Iemw, XØzNn¥ XpSßnb taJeIfnep≈ {KŸßfn¬ cmjv{Sobw N¿®mhnt[bamIp∂Xv. CXv Xs∂bmWv CkvemanI I¿aimkv{XIrXnIfpsSbpw Imcyw. `cWw \ne\n¬°p∂ ASnÿm\ XØzßƒ, `cWm[nImcnIfpsS tbmKyXIfpsSbpw DØchmZnØßfpsSbpw \n¿Wbw, cmjv{SØns‚ 221

hnImkØn\pw ImeØns‚ am‰Øn\pa\pkrXambn D≠mbns°m≠ncn°p∂ \qX\ {]iv\ßfpsS ]cnlmcw F∂nhbmbncp∂p I¿aimkv{XImc∑mcpsS N¿®m hnjbw. Ncn{X{KŸßfnepw cmjv{Sob Nn¥Iƒ CSw t\Sp∂p, {]Ya Ckv e manI cmjv { SØns‚ cq]h¬°cWw, DSºSnIƒ, \nba\n¿t±ißƒ, IØnS]mSpIƒ XpSßnbhsb√mw AXoh kq£v a XtbmsS Ckv e manI Ncn{XØn¬ tcJs∏SpØs∏´p InS°p∂p. XpS¿∂v F√m kaqlßfnepw \ne \n∂ncp∂ cmjv{SobNe\ßƒ, B`y¥chpw sshtZinIhpamb CSs]SepIƒ, `cW I¿Øm°fpsSbpw AhcpsS FXncmfnIfpsSbpw \bkao]\ßƒ, bp≤Øns‚bpw k‘nbpsSbpw kµ¿`ßƒ F√mw IrXyambn tcJs∏´pInS°p∂p. Cßs\bmWv cmjv{Sob Nn¥Iƒ hyXykvX hnjbßfn¬ hncNnXamb {KŸßfn¬ CSw t\Sp∂Xv.

CkvemanI cmjv{Sob hn⁄m\Øns‚ hnImkw cmjv{Sob hn⁄m\Øns‚ hnImkw, cmjv{Sob Ncn{Xhpambn At`Zyw _‘s∏´v InS°p∂p. cmjv{Sob hn⁄m\w hnIkn®p h∂ L´ßsf {]tXyI cmjv{Sob Ncn{XL´ßfmbn hn`Pn°mhp∂XmWv. 1. {]hmNI Imew 2. Jpe^mD¿dminZpIfpsS Imew 3. Daho Imew 4. A∫mko Imew 5.]n¬ImeL´ßƒ. {]tXyIn®v Dkv a m\o ImeL´hpw B[p\nI ImeL´hpw. CXn¬ {]hmNIs‚bpw Jpe^mD¿dminZpIfpsSbpw ImeL´ß¬ CkvemanI cmjv{SobØn\v ASnØdbn´ ImeamWv. tijw h∂ Daho˛A∫mko `cW Imew cmjv{Sob hn⁄m\Øns‚ t{ImUoIcWØns‚bpw AXnse CPvXnlmZns‚bpw L´amWv. AXn\ptijw h∂ ImeL´ßƒ A\pIcWØns‚bpw ]n≥]‰ens‚bpw Imeambncp∂p. F∂m¬, B[p\nI Imew \thm∞m\Øns‚bpw ]cnjvIcWØns‚bpw ImeamWv. {]kvXpX ImeKXn°\pkrXambmWv cmjv{Sob hn⁄m\Øns‚ hnImksØ Ipdn®p≈ ]T\w km[yamIp∂Xv.

cmjv{Sobhpw I¿aimkv{Xhpw Jp¿B\pw kp∂Øpw Ign™m¬ cmjv{SobØns‚ aq∂masØ t{kmX v \mev Jpe^mD¿dminZpIfpsS CPv X nlmZpIfmWv . hninjym A°meØv kzlm_nIƒ GtIm]nXm`n{]mbw {]ISn∏n® hnjbßƒ. 222

CkvemanI cmjv{Sob I¿aimkv{XsØ Cu ImeL´w \∂mbn Xs∂ ASbmfs∏SpØnbn´p≠v. kz¥w \nehn¬ I¿aimkv{X hnimcZcmbncp∂psh¶nepw Iq´mb iqdm (IqSnbmtemN\) coXnbnemWh¿ CPvXnlmZpIƒ \SØnbncp∂sX∂Xv {it≤bamWv. Cu CPvXnlmZpIfneqsS BhnjvIrXamb Is≠ØepIƒ cmjv{SsØ `cn°p∂ \nbaßfmbn. Jpe^mD¿dminZpIfpsS Imetijw Cu c≠v khntijXIƒ hensbmcfthmfw C√mXmbn. cmjv{Sob apƒs∏sS kIe I¿aimkv{X imJIfpw hy‡nIfpsS \nb{¥WØnembn. icoAØ[njvTnX iqdm kwhn[m\w \jv S ambn. cmjv { S \nbaßƒ ]finXm`n{]mbßƒ°v hnt[ba√mXmbn. {]hmNI amXrIbnep≈ Jnem^Øv k{ºZmbØn¬ h∂ hyXnNe\ambncp∂p AXv. ioCu˛JhmcnPv t]mep≈ hyXykvX Ahm¥c hn`mKßƒ hf¿∂v h∂p. Cu c≠v {]hWXIƒ°pw cmjv{Sob I¿aimkv{XØn¬ h≥ kzm[o\ap≠m°m≥ Ign™p. {]kv X pX ImeL´Ønse ^nJv l v aq∂v Imcyßfn¬ Du∂nbncp∂p. 1. `cWm[nImcsØ Ipdn®v icnbmb k¶¬]w. 2. ss_AØv {]iv\w. 3. A{I-anbpw sXΩm-Sn-bp-amb `c-Wm-[nImcn-s°Xn-cp≈ \o°-ßƒ Cu {]iv \ ßfnse√mw Xm_nDIfnse I¿aimkv{X]finX∑m¿ icnbmb ho£Wßƒ AhXcn∏n°pIbp≠mbn. lk≥ _kzcn (ln:110), kCuZp_v \ p apkø_v (ln:92), kCuZp_v\p Ppss_¿ (ln:95) F∂nhcmWv Ahcn¬ {]apJ¿. (A¬Jnem^Øp ^n¬^nIvcn¬ Ckveman˛ tUm. apkvXz^ ln¬an, t].293) cmPhmgvNbnte°v hyXnNen® `cWkwhn[m\sØ Jpe^mD¿dminZpIfpsS amXrIbnte°v Xncn®psIm≠phcm≥ {ian® Dadp_v \ p A_v Z n¬ Akokv Cu cwKØv A{Knaÿm\Øv \n¬°p∂p. Ct±lØns‚ C∆njbIamb ]cnjvIcW {]h¿Ø\ßfmWv ]n¬ImeØv cmjv{Sob I¿aimkv{XØns‚ \nba t{kmX mbn amdnbXv. Cu ]cn{iaßtfmsSm∏w Xs∂ cmjv{Sob I¿aimkv{Xw A_ql\o^, im^nCu, amenIv, AlvaZv F∂o aZvl_ns‚ CamapIfpsS ImetØ°v IS∂ph∂p. AtXmsS ^nJv l v XZv h o≥(t{ImUoIcWw),X_v h o_v (A[ymbcoXn), X¿Øo_v (hnjb{IacoXn) F∂o L´ßfnte°v {]thin®p. cmjv{Sob I¿aimkv{X t{ImUoIcWØnse \mev coXnIƒ (Dkzqep ^nIvcn nbmkn¬ Ckveman˛ aplΩZv ^Xvln¬ Dkvam≥,t].32)

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

1. cmjv{SsØ Ipdn® N¿®Isf ^nJvlns‚ a‰v imJIfn¬ cmjv{Shpambn _‘s∏´v hcp∂ N¿®Ifpambn tN¿∂v AhXcn∏n°p∂ coXn. CXn\v \s√mcp DZmlcWamWv A_q l\o^bpsS injycn¬ {]apJ\mb JmZn A_qbqkp^ns‚ (ln:113-˛182) InXm_p¬ JdmPv . CXn¬ At±lw cmjv { SØns‚ kmºØnI t{kmX pIsf Ipdn® N¿®Isf `cWm[nImcsØ Ipdn® N¿®Ifpambn tN¿Øv ]dbp∂Xv ImWmw. 2. cmjv{Sob I¿aimkv{X Imcyßsf samØw ^nJv l ns‚ N¿®bn¬ Dƒs∏SpØp∂p. aZv l _pIfnse {]apJ {KŸßsf√mw CXn\pZmlcWamWv . {]t{XIn®v Camw im^nCu(ln:204)bpsS InXm_p¬ DΩv. 3. cmjv{Sob I¿aimkv{XsØ Ipdn®v am{Xw {KŸßƒ cNn°p∂ coXn. Cu C\Ønse {]Ya {KŸw Camw amh¿Zn(ln:450)bpsS A¬ AlvImap p¬Xzm\nøxbmWv. cmjv{Shpambn am{Xw _‘s∏´ ssk\nIhpw \nba]chpw kmºØnIhpw cmjv{Sobhpamb F√m hyhÿIfpw CXn¬ ssIImcyw sNbvXncn°p∂p. 4. cmjv{Sob I¿aimkv{Xhnjbßfnse Hmtcm hnjbsØbpw sht∆sd hniZoIcn°p∂ coXn. A_qDss_Zv Jmknap_v\p kemw (ln:224) cNn® InXm_p¬ Awhm¬ Cu C\Ønse {]YaIrXnbmWv.

{]ikvX I¿a-im-k{X ]fin-Xcpw {KŸ-ßfpw 1. A_qbqkp^pw Xs‚ InXm_p¬ JdmPpw A_qbqkp^v bAvJq_p_v\p C_vdmlow Hcp kzlm_nhcys‚ hwiP\mWv. ln:113˛¬ D∂Xssh⁄m\nI tI{µamb Iq^bn¬ P\n®p. B ImeL´Ønse D∂Xcmb ]finX∑mcpsS injyXpw kzoIcn®p. A_ql\o^(d)bpsS injycn¬ AXn{]K¤\mbncp∂p A_qbqkp^v. A∫mko `cWØn¬ lmdq≥ djoZv D∂X \ymbm[n]\mbn At±lsØ \nban®p. At±lØns‚ {]kn≤amb {KŸw InXm_p¬ JdmPv BWv. JdmPv F∂ ]Zw cmjv{SØns‚ kmºØnI hcpam\ßsf kqNn∏n°p∂ hnimem¿YØnemWv At±lw D]tbmKn°p∂Xv. lmdq≥ djoZns‚ \n¿_‘{]ImcamWv A_qbqkp^v {]kv X pX {KŸw cNn®Xv . {]PIƒ°v \oXn e`yam°m\pw F√mhn[ A\oXnIfn¬\n∂pw Ahsc ap‡am°m\pw t]m∂ Imcyßƒ AXn¬ hniZoIcn°p∂p. lmdq≥ djoZns\ i‡ambn Xm°oXv sNøphm\pw At±lw aSnImWn°p∂n√. cmjv{Shpw AXns‚ hyhÿIfpambn _‘s∏´v At±lw ka¿∏n°p∂ apJyamb

{]_‘ kam-lmcw

ASnÿm\ßsf Cßs\ kw{Kln°mw. (A¬ Jnem^Øp h¬ ap¬Iv˛ auZqZn, t].192) 1. \nba]camb ]mTßfpsS ap≥amXrIIfmbn´v Jpe^mD¿dminZpIfpsS `cWIqSßsfbmWv A_qbqkp^v AhXcn∏n°p∂Xv . _\q DaøbpsStbm _\q A∫mkns‚tbm `cW{Iaßsf Hcn°epw At±lw Ahew_n°p∂n√. 2. apkvenwIƒ°v AhcpsS `cWm[nImcnIsf kzX{¥ambn \ncq]WwsNøm\p≈ AhImiap≠v. \ncq]WkzmX{¥yw P\ßƒ°pw `cWIqSØn\pw Hcpt]mse KpWw sNøp∂XmWv. 3. cmjv{SØns‚ s]mXpJP\mhv (ss_Øp¬ am¬) hn\ntbmKn°p∂Xn¬ i¿Cu \n_‘\Iƒ ]men°Wsa∂v `cWm[nImcnIƒ°v ap∂dnbn∏v \¬Ip∂p. \nba]camb \nIpXnbpsS hyhÿIfpw hniZoIcn°p∂p. 4. cmjv{SØnse Aapkvenw \yq\]£ßfpambn CS]gIp∂Xns‚ ASnÿm\ßƒ hniZoIcn°p∂p. AhtcmSv \√ _‘w \ne\n¿Øptºmƒ am{Xta Ah¿ cmjv{StØmSv Iqdp≈hcmIpIbp≈q. 5. [m¿anI \njv T cmb BfpIsf am{Xta `cWXeßfn¬ \nban°mhq F∂v lmdq≥ djoZns\ DW¿Øp∂p. tijw AhcpsS hyXnNe\ßƒ hnNmcW sNøm≥ kwhn[m\ßfp≠m°Wsa∂pw Bhiys∏Sp∂p. 6. hn[n\ymbØn¬ \oXn A\nhmcyamsW∂v At±lw {]kvXmhn°p∂p. AXpt]mse Pbn¬ hyhÿ ]cnjvIcn°p∂Xn\pth≠ \n¿t±ißƒ ka¿]n°pIbpw sNøp∂p.

2. ssi_m\nbpw At±lØns‚ {KŸamb A nbdp¬ I_odpw aplΩZp_v\p lk\nss»_m\n ln:132 emWv P\n®Xv . Iq^bn¬ hf¿∂ At±lw Camw A_ql\o^bpsS injyXzw kzoIcn®p. Xmsg ]dbp∂ cmjv{Sob aqeyßfmWv Xs‚ {KŸamb A nbdp¬ I_odn¬ At±lw ]dbp∂Xv. 1. k‘nbpsSbpw kam[m\Øns‚bpw kµ¿`ßfnse AapkvenwIfpambp≈ _‘ßsf hyhÿs∏SpØp∂p. CXv c≠v hn[amWv . H∂v , Ckv e manI cmjv { SØn¬ Xm¬°menIamtbm ÿncamtbm Pohn°p∂ Aapkvenw \yq\]£ßƒ. c≠v, cmjv{SØn\v ]pdØp≈ apkvenw \yq\]£ßƒ. 2. sshtZinI bp≤ßsf hyhÿs∏SpØpIbpw \nb{¥n°pIbpw sNøp∂p. bp≤Øns‚ ASnÿm\ßfpw, _µnIfnepw 223

bp≤apXepIfnepw AXv sNepØp∂ kzm[o\hpw, bp≤w Ahkm\n∏n°m\p≈ am¿Kßfpw, bp≤m\¥c ^eßfpw hniZoIcn°p∂p. 3. aX ]cnXymKnItfmSpw A{IanItfmSpw bp≤w sNøp∂XS°ap≈ B`y¥c Imcyßƒ. Cu ka{KX sIm≠mWv cmjv{S_‘ßsf°pdn®v cNn°s∏´ {KŸßfnse BZysØXmbn CXv ]cnKWn°s∏Sp∂Xv. lnPvd A©mw \q‰m≠n¬ Pohn® l\^o ]finX\mb Camw k¿Jkn CXn\v hymJym\w cNn®n´p≠v.

3. A_q Dss_Zp¬ Jmknapw At±lØns‚ {KŸamb InXm_p¬ Awhmepw (Xz_JmXp »m^nCø kp_pIn-˛5/267, apJ±naØp Jhm\o\n¬ hnkmd en¬ amh¿Zn˛5) A_q Dss_Zp¬ Jmknap_v\p kemw, cmjv{Sob I¿aimkv{XØnse BZycNbnXm°fn¬ HcmfmWv. cmjv{S hyhÿsb Ipdn®v hncNnXamb {KŸßfn¬ hfsc \√ {KŸamWv InXm_p¬ Awhm¬. cmjv{SØns‚ kmºØnI t{kmX pIsf Ipdn®pw AXv hn\ntbmKnt°≠Xns‚ coXnIsf Ipdn®pamWv InXm_p¬ Awhm¬ N¿®sNøp∂Xv. AXn\v sXfnhmbn [mcmfw lZokpIfpw dnt∏m¿´pIfpw IØpIfpw DSºSnIfpw At±lw AhXcn∏n°p∂p≠v . CsX√mw Ckv e mans‚ BZyImesØ ZrVamb tcJIfmbncp∂p. cmjv { Sob I¿aimkv { XØn¬ ]n¬ImeØv FgpXs∏´ Hcp{KŸhpw CXn¬\n∂v Bibw kzoIcn°msX ]pdØndßnbn´n√.

4. Camw amh¿Znbpw cN\Ifpw ln:364˛¬ _kzdbn¬ P\n® Camw amh¿Zn, Xs‚ ImeL´Ønse im^nCu aZvl_ns‚ Camambncp∂p. At±lØns‚ cmjv{Sob I¿aimkv{X{KŸßfn¬ G‰hpw {]kn≤ambXv A¬AlvImap p¬Xzm\nøx bmWv. H‰{KŸØn¬ hyXykvXamb kµ¿`ßfn¬ ]cma¿in°s∏´ cmjv{Sob I¿aimkv{X {]iv\ßfpsS BZykamlmcambn CXv KWn°s∏Sp∂p. CXns\ Ipdn®v {KŸØns‚ apJhpcbn¬ At±lw ]dbp∂p: A¬ AlvImap p¬Xzm\nøx `cWI¿Øm°ƒ°v G‰hpw {]tbmP\w sNøp∂XmWv. F√m Xcw hn[nIfpambn AXv IqSn°e¿∂ncn°p∂p . (A¬ AlvImap p¬Xzm\nøx, t].3) A∫mko Jnem^Øv AXoh Zp¿_eamb Ahkm\L´Øn¬ icnbmb CkvemanI Z¿i\hpw cmjv{SØns‚ Ahÿbpw XΩn¬ h√mØ hnShp≠mbt∏mƒ A∂sØ cmjv{S hyhÿsb ssk≤m¥nIambn AhtemI\w 224

sNøp∂ coXnbmWv At±lw kzoIcn®Xv. Jeo^ t\cn´v `cn°p∂Xn\p]Icw At±lØns‚ D]ÿm\obt\m kanXntbm `cn°p∂Xns‚ \nbam\pkrXXzw At±lw N¿® sNbv X p. ioCuIfmb _psshlv hwiw A∫mkn Jeo^sb A[nImcan√mØ t\m°pIpØnbm°nb tijw A[nImcw ssIbS°pIbmbncp∂p. amh¿ZnbpsS Jhm\o\p¬ hnkmd (a{¥mebØns‚ \nbaßƒ) F∂ c≠mw IrXn cmjv{Sob I¿aimkv{XØns‚ Nne hnjbßfpw khntijw ssIImcyw sNøp∂XmWv. a{¥mebØns‚ I¿aimkv{Xw, a{¥mebØns‚ \n¿hN\w, hIp∏pIƒ, a{¥namcpsS tbmKyXIƒ, tPmenIƒ, t\Xmhpambp≈ AhcpsS _‘w, tPmenIƒ \n¿hln°p∂Xn\v Ahsc klmbn°p∂ Imcyßƒ apXembh {KŸImc≥ N¿® sNøp∂p. a{¥mebßfpsS e£yßfmbn amh¿Zn \n¿Wbn°p∂Xv ChbmWv. 1. ]n¥pScs∏Sp∂ Zo≥. 2. A[nImchmgvNbp≈ `cWm[n]≥. 3. ka{Kamb \oXn. 4. ka{Kamb \n¿`bXzw. 5. ÿmbnbmb t£aw.

5. tUm: bqkp^p¬ JdZmhnbpw At±lØns‚ A nbmk A»¿Cøbpw B[p\nI ImeL´Øns‚ ]pXnb {]iv \ ßƒ°v Ckv e manI icoAØns‚bpw Dkzqep¬ ^nJv l ns‚bpw ASnÿm\Øn¬ ]cnlmcw \n¿tZin°p∂Xn¬ hymJymX\mb B[p\nI ]finX\mWv tUm. bqkp^p¬ JdZmhn. CXc hnjbßfnse∂t]mse cmjv{Sob I¿aimkv{XØnepw At±lØn\v {KŸßfp≠v. Cu hn`mKØn¬ FSpØp ]dtb≠ {KŸamWv A nbmk A»¿Cøx. CXpIqSmsX At±lw cNn® a‰p c≠p {KŸßfmWv ^nJvlp±uebpw, A±o\p h nbmkbpw. A nbmk A»¿Cøbn¬ At±lw Du∂n∏dbp∂ Imcyßƒ ChbmWv. 1. ^nJvlns‚ ka{KX. CkvemanI I¿aimkv{Xw Fßns\bmWv hy‡nXew apX¬ cmjv{SImcyßƒ hsc Dƒs°m≈p∂Xv F∂v At±lw hniZam°p∂p. At±lw FgpXp∂p cmjv{Sob I¿aimkv{Xw F∂Xv a\pjyPohnXsØ apgph≥ Dƒs°m≈p∂, hnimeamb CkvemanI ^nJvlns‚ Hcp `mKw am{XamWv. hy‡nbpsSbpw Xs‚ d∫ns‚bpw CSbnep≈ CS]mSns\ hniZoIcn°p∂ ^nJvlns\ ^nJvlp¬ C_mZmØv F∂pw, hy‡n°pw Xs‚ IpSpw_Øn\pw CSbnep≈ CS]mSpIsf ]cma¿in°p∂ ^nJvln\v A¬ Alvhmep¬ iJvknøx F∂pw kaqlhpambn

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

_‘s∏´ hy‡nbpsS CS]mSpIsf hniZoIcn°p∂ ^nJvln\v A¬ Jm\q\p¬ aZ\n F∂pw ]dbp∂p. F∂m¬, Hcp hy‡n°v Xs‚ cmjv{Shpambp≈ CS]mSpIsf hniZoIcn°p∂ ^nJv l n\v A¬^nJv l p A±kvXqcn F∂v ]dbp∂p. CXn\mWv \mw cmjv{Sob I¿aimkv{Xw F∂v ]dbp∂Xv. 2. CkvemanI cmjv{Sob ASnÿm\amb lmInanøØp√mln (\nba\n¿amWØns‚ ]cmam[nImcw A√mlphn\v) F∂ XØzsØ CkvemanI AZ¿i hnizmkØns‚ `mKambn AhXcn∏n°p∂p. Cu XXzsØ \ncmIcn®XmWv PqX˛ss{IkvXhcpsS hyXnNe\Øns‚ ImcWsa∂v Jp¿B\nI kq‡ßfpsS shfn®Øn¬ ka¿Yn°p∂p. AtXmsSm∏w B[p\nI ]m›mXy sk°pecnkØns‚ aX˛cmjv { S hn`P\ Imgv®∏mSns\bpw hnebncpØp∂p.

{]_‘ kam-lmcw

3. Ccp]Xmw \q‰m≠n¬ Aen A_vZp¿dmknJv F∂ Akv l ¿ ]finX≥ Ckv e mans\ cmjv{SobØn¬\n∂v th¿s∏SpØns°m≠p≈ hmZßfpambn Hcp {KŸw ]pdØnd°n. {]kv X pX ]pkv X IsØ B[nImcnIhpw {]mamWnIhpambn CXnet±lw Jfin°p∂p. 4. cmjv { Sob I¿aimkv { Xw \nesIm≈p∂ ASnÿm\ßfmb ^nJv l p¬ aJmknZv , ^nJvlp¬ hmJnAv, ^nJvlp¬ aphmk\mØv, ^nJvlp¬ HuehnbmØv, ^nJvlpØKvbo¿ F∂nhtbbpw hniZoIcn°p∂p. CXns‚sb√mw ASnÿm\Øn¬ B[p\nI ImeL´Øn¬ cmjv { SobImgv N ∏mSpIsf ka¿∏n°pIbpw cmjv{SobØnse amdmØ ASnÿm\ßfpw am‰Øn∂p hnt[bamIp∂ \bßfpw hniZoIcn°p∂p.

225

dnkvhm≥

BcmWv \]pw-kIw?

Hm `K-hXn sb√-Ωm, Fs‚ icocw Np´p-I-Øp∂p. Fs‚ Imep-Iƒ°n-Sb - n¬ BcmWv c≠v I√n´v Hcp ASp∏v IØn-®Xv Fs‚ c‡-Øns‚ ]pg-Ifn-¬ BcmWv AW-s°´v \n¿an-®Xv. ae-bm-f-Øns‚ {]nb-I-Ym-Imcn am[-hn-°p´n Fgp-Xnb \]pw-kIw F∂ IY-bn¬ cp‹-sb∂ \]pw-kIw \rØw sNbvXpsIm≠v ]d-bp-∂X - m-WnXv. kvss{XW kz`m-hhpw Ah-b-h-ßfpw hln®v krjvSn-bpsS \nKq-VX - e - ß - f - mbn enwK sshhn-[yß-fpsS Ah-ÿm-¥-c-ß-fn¬ Pohn-°m≥ hn[n-°s∏´ Hcp P∑-amWv Cu \]pw-k-Iw. {]ikvX Poh-imkv{X UnjvWd - n-bmb adn-bw-˛sh-]vssk-‰n¬ ]d-bp-∂Xv \]pw-kIw F∂m¬ B¨ enwKhpw s]¨enw-Khpw IqSn-t®¿∂ Hcp Poh-K-W-sØ-bm-Wv. Cw•o-jn¬ Chsc sl¿tamt{]m-Un‰v F∂mWv ]d-bp-∂-Xv. Cu hm°v h∂Xv {Ko°v ssZh-ßf - mb sl¿a-kv(] - p-cp-j≥), Bt{]mUn-‰v(k - v{Xo) F∂nh IqSn-t®¿∂m-Wv. {][m-\-ambpw c≠p Xc-Øn-ep≈ \]pw-kIßƒ. H∂v koIz≥jy¬ sl¿tam-t{]m-Un‰vkv BWv. Ch¿ Hcp hn`m-Ka - mbn P\n-°p-Ibpw ]n∂oSv FXn¿enw-Ka - mbn amdp-∂h - c - p-am-Wv. as‰mcp hn`mKw ]d-bp-∂-Xv, sskaƒt´-\n-b≥ sl¿am-t{]m-Un‰v BWv. ]pcp-j-s‚bpw kv{Xobp-sSbpw ssewKn-Imh-b-h-ßƒ Hcp-an®v Hcm-fn¬ hcp-∂-Xn-s\-bmWv sskaƒt´-\n-b≥ sl¿am-t{]m-Un‰v F∂p ]d-bp∂-Xv. Ckvem-an¬ \]pw-k-IsØ Ipdn-°p∂ ]Zw lp≥k F∂m-W.v c≠v Xc-Øn-ep≈ lp≥k-bmWv D≈-Xv. lp≥kv apivIn-e, lp≥kv Hbvdp apivIne. BWn-s‚tbm s]Æn-s‚tbm AS-bm-fß - ƒ D≠mhp-Ibpw {]Xy-£-Øn¬ BtWm s]tÆm F∂pXn-cn-®-dn-bm≥ km[n-°p-∂-Xn-s\-bmWv lp≥k 226

Hbvdp apivIne F∂p ]d-bp-∂-Xv. F∂m¬ BWns‚bpw s]Æn-s‚bpw enwK-ap-≠m-hp-Ibpw As√¶n¬ c≠p-t]-cp-sSbpw enwK-ap-≠m-hm-Xn-cn-°p-Ibpw Hcp Zzmc-Øn-eqsS aq{X-hn-k¿P\w \S-Øp-Ibpw {]Xy-£-Øn¬ BtWm s]tÆm F∂v Xncn-®-dnbm≥ km[n-°mØXn\mWv lp≥kv apivIne F∂p ]d-bp-∂-Xv. Cu c≠p-Iq-´-sc s]mXp-hn¬ ae-bm-fØn¬ \]pw-k-I-sa-∂mWv ]d-bp-∂-Xv. F∂m¬ C¥y-bn-en∂v ImWp∂ Hcp enwK-ambn P\n-°pIbpw as‰m-∂n-te°v amdp-Ibpw sNøp∂ lnP-UIsf Ipdn®v (kn-Iz≥jy¬ sl¿tam-t{]m-Un-‰vkv) ^nJvlv {KŸßfn¬ H∂pw Xs∂ ImWm≥ km[n°p-I-bn-√.

aq∂mw enwK-]Z- hn: Jp¿-B\ - nepw lZo-knepw Ckvem-ans‚ H∂m-asØ auenI {]am-W-amb ]cn-ip≤ Jp¿-B-\n¬ aq∂mw enwK-]-Zhnsb°pdn®v H∂pw Xs∂ ]d-bp-∂n-√. ]cn-ip≤ Jp¿-B≥ c≠v hn`m-K-ß-sf-bmWv ]cn-N-b-s∏-Sp-Øp-∂-Xv. A√mlp Jp¿-B-\n¬ ]d-bp∂p: "Rm≥ \nßsf BWn¬ \n∂pw s]Æn¬ \n∂pw krjvSn-®n-cn-°p∂p' F∂ Jp¿-B≥ Bb-ØmWv C-Xn\v sXfnhv. aq∂m-a-sXmcp hn`m-K-sØ-°p-dn®v Jp¿-B≥ H∂pw Xs∂ ]d-bp-∂n-√. F∂m¬, Ckvem-ans‚ c≠m-asØ {]am-Wa - mb lZo-kn¬ aq∂mw enwK-]-Zhnbpambn _‘-s∏´v Nen lZo-kp-Iƒ h∂n-´p-≠v. tUm. apl-ΩZv Aen A¬_mcn aq∂mw enwK-]-Zhnbpambn _‘-s∏´ [mcmfw lZo-kp-Iƒ tiJ-cn-°p-Ibpw ]n∂oSv Cu lZo-kp-I-fpsS k\Zv ap≥Ime lZokv ]fin-X∑m¿ X≈n- ° - f - ™ - X mbn {]Jym- ] n- ° p- I bpw sNbvXp. F∂m¬, A\-¥c - m-hI - m-ih - p-ambn _‘s∏´ hnj-b-Øn¬ A[nI ]fin-X-∑mcpw IW-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

°n-se-Sp-Øn-cn-°p-∂Xv {]hm-N-I-\n¬ \n∂p h∂ Hcp lZo-km-Wv. C_v\p A∫mkn(d)¬ \n∂v \nth-Z\w {]hmN-I-t\mSv kv{Xo˛-]p-cpj ssewKn-Im-h-b-h-hp-ambn P\n® Ip´n-bpsS A\-¥-cm-h-Im-i-sØ-°p-dn®v tNmZn-®p. At∏mƒ {]hm-N-I≥ ]d-™p. Ahs‚ A\-¥-cm-h-Imiw GXn¬ \n∂mtWm aq{X-sam-gn°p-∂Xv AX-\p-kc - n®ncn-°pw. as‰mcp cnhm-bØ - n¬ A≥km-cn-bmb Hcp \]pw-kIw {]hm-N-Is‚ ASpØv h∂p. At∏mƒ {]hm-N-I≥ ]d-™p. Ahs‚ A\-¥c - m-hI - miw Ah≥ BZyw aq{X-samgn-°p-∂Xv A\p-k-cn-®m-Wv.

\]pw-kIw Ckvem-anI ho£-W-Øn¬ \]pw-kI - ß - f - p-ambn _‘-s∏´v ]gb ^nJvlpI-fn¬ hyXy-kvX-amb Imgv®-]m-Sp-I-fm-Wp≈Xv. F∂m¬, F√m ]fin-X-∑mcpw \]pw-k-I-ß-fpsS Imcy-Øn-¬ Nne s]mXp-hmb hnj-bß - f - n¬ CPvamAv Bbn-´p-≠v. ^pJ-lm-°ƒ Jp≥ksb c≠mbn Xncn-°p-∂p.

Kp]vX {]I-S-a-√mØ \]pw-kIw kv{Xobp-sSbpw ]pcp-js‚bpw AS-bm-f-ßƒ D≠m- h p- I bpw ASn- ÿ m- \ - Ø n¬\n∂v Xs∂ kv{XotbXv ]pcp-j-t\Xv F∂n Xncn-®-dn-bp-Ibpw sNøp-∂-Xn-s\-bmWv Kp]vX-{]-I-S-a-√mØ \]pwkIw F∂v ]d-bp-∂-Xv. Ch-cpsS Imcy-ßƒ GXnt\m-SmtWm IqSp-X¬ kmZr-iy-ap-≈Xv AXm-bn-´mWv ]cn-KW - n-°p-∂X - v.

Kp]vX {]IS \]pw-kIw kv{Xobp-sSbpw ]pcp-js‚ AS-bm-fß - ƒ D≠mhp-Ibpw ASn-ÿm-\Ø - n¬ \n∂v Xs∂ kv{XotbXv ]pcp-jt- \Xv F∂v Xncn-®d - nbmXn-cn-°p-Ibpw sNøp∂-Xn-s\-bmWv Kp]vX-{]-I-S \]pw-kIw F∂v ]dbp-∂-Xv. Ch¿ c≠v hn`m-K-ap-≠v. 1. c≠v ssewKn-Im-h-b-h-ßfpw D≈-h¿ 2. c≠v enwKhpw C√, F∂m¬ Hcp Zzmc-Øn¬ \n∂v hcp-∂-h¿ ]gb ^nJvlv ]fin-X∑ - mcpsS A`n-{]m-bØ - n¬ c≠v ssewKn-Im-hb - h - ß - fpw D≈-hc - m-sW-¶n¬ GXneq-sS-bmtWm aq{X-sam-gn-°p-∂Xv Ahs\ B enwKambn ]cn-K-Wn-°-Ww. C\n c≠n¬\n∂pw aq{Xsam-gn-°p-Ib - m-sW-¶n¬ Ah\v {]mb]q¿Øn-sb-Ønb-Xn\v tijw aoibpw XmSnbpw apf-°p-Ibpw aZnbv ]pd-s∏-Sp-Ibpw sNbvXm¬ ]pcp-j\ - mbpw Ah-fpsS i_vZw kv{XotbmSv kmZr-iy-ap-≈X - m-hp-Itbm ape∏m¬ D≠m-hp-Itbm B¿Ø-h-c‡w ]pd-s∏-SpItbm sNbvXm¬ kv{Xobmbpw ]cn-KW - n°pw.

\]pw-kIw l\^o aZvl-_n¬ l\^o {KŸamb I≥kp-±J - m-C° - ns‚ idlvBb _lvdp-dm-CJ - n¬ A_ql\o-^m(-d) ]d-bp∂p: Ah≥ ]pcp-je - nw-KØ - n¬ \n∂mWv aq{X-sam-gn-°p∂Xv F¶n¬ ]pcp-j-\mbpw kv{Xo enwK-Øn¬

{]_‘ kam-lmcw

\n∂mWv aq{X-sam-gn-°p-∂Xv F¶n¬ kv{Xobmbpw ]cn-K-Wn-°pw. CXn\v XpS-°-Øn¬ ]d™ lZokmWv sXfn-hmbn D≤-cn-°p-∂-Xv. C\n c≠n¬ \n∂pw aq{X-sam-gn-°p-I-bm-sW-¶n¬ GXmtWm BZy-sam-gn®v XpS-ßn-bXv AXns\ ]cn-K-Wn-°p∂p. CXn-\-t±lw sXfnhv D±-cn-°p-∂-Xv, kCuZp_v\p apkø_ns‚ dnt∏m¿´m-Wv. kv{Xobp-sSbpw ]pcp-js - ‚bpw ssewKn-Im-hb - h - a - p≈ hy‡n-bpsS A\-¥-cm-h-Im-isØ Ipdn®v tNmZn-®p. At∏mƒ ]d™p: GXn¬\n∂mtWm aq{X-sam-gn-°p-∂Xv AX-\p-k-cn-®m-bn-cn-°pw. c≠pw Xp√y-ambn Rm≥ I≠mtem F∂v tNmZn-®t- ∏mƒ GXn¬ \n∂mtWm thK-Øn¬ hcp-∂Xv AX-\p-kc - n®mbn-cn°pw F∂v adp-]-Sn-]-d-™p. F∂m¬, AXpw Xp√y-am-sW¶ntem F∂p tNmZn-®-t∏mƒ At±lw ]d™p: F\n-°-Xns\ Ipdn®v Adn-hn-√. F∂m¬ l\o^ Camw B[n-IysØ ]cn-KW - n-°c - pXv F∂mWv ]d™n-cn-°p-∂-Xv. F∂m¬, ]n∂oSv h∂ l\^o ]fin-X-\mb Aem-hp-±o≥ Imkm\o ]d™p: kv{XotbXm ]pcp-jt- \Xm F∂v Xncn-®d - n-bm≥ IgnbmØ Ahÿ hcp-I-bm-sW-¶n¬ {]mb-]q¿Øn BIp-tºm-gp≈ AS-bm-f-ßƒ°p-th≠n ImØn-cn°p-I. ]pcpj-s‚ A-S-bm-fßƒ, Xm-Sn h-f-cepw kv{Xo-bp-sS A-Sb - m-fß - ƒ ap-e h-fc - p-∂Xpw ap-e∏ - m¬ D-≠m-Ip-∂Xpw B¿Ø-hc - ‡ - hp-am-Wv.

\-]pwk-Iw im-^nCu C-am-an-s‚ ho-£-W-Øn¬ im-^nCu Camw ap≥Im-e ^p-J-lm-°sf-t]mse X-s∂-bmWv Cu hn-j-Øn¬ hn-[n {]-kv-Xm-hn®n-cn-°p-∂Xv. Jp≥-k ap-iv-In-ebpsS Im-cy-Øn¬ a-‰p ]-fin-X-∑m-sct∏m-se G-Xv A-hb-hw sIm≠m-Wv aq{X-sam-gn-°p∂-Xv A-X\ - p-kc - n-®m-bn-cn°pw A-Xv BtWm s]tÆm F-∂v Xo-cp-am-\n-°p-I. F∂m¬, C-cp enw-K-ß-fn¬\n∂pw aq-{X˛hn-k¿P-\w \-S-Øp-I-bm-sW-¶n¬ A-Xn-s‚ ]p-d-s∏-S-en-te-°v t\m-°pw. F-∂m¬, BZyw ]p-ds - ∏-Sp∂-Xv GXmtWm A-X-\p-k-cn-®m-bn-cn°pw A-h-cp-sS hn[n. C-\n Hcp-an-®m-Wv ]p-ds - ∏-Sp-∂s - X-¶n¬ GXmtWm A-hk - m\w Xo-cp∂-Xv A-X-\p-k-cn-®m-bn-cn°pw hn[n. F∂m¬, hn-k¿-P\m-cw-`Øn¬ H-cp A-hb-hw ap-∂n´v\n¬-°p-Ibpw c-≠m-at- Ø-Xn¬ hn-cm-aØ - n-\v Xmakw t\-cn-Sp-Ibpw sN-bv-Xm¬ B-cw-`Øn¬ ap-∂nse-Øn-bX - n-\m-Wv ]-cn-KW - n-°p-I. F-∂m-en-Xp c≠pw Xp√y-am-sW-¶n¬ {]m-b-]q¿-Øn-sb-Øn-b-Xn-\p tijw ao-ibpw Xm-Snbpw ap-f° - p-Itbm a-Zb -v v h-cp-Itbm sN-bv-Xm¬ ]p-cp-j-\m-bpw, B¿Øh-w D-≠m-bm¬ kv-{Xo-bmbpw ]-cn-K-Wn-°pw. C-\n c-≠p ssew-KnIm-h-b-h-ß-fn¬ \n-∂pw ip-¢ kv-Je-\w kw-`hn°p-I-bm-sW-¶n¬ \n¿W-bw C-X-c \n-co-£-W-Ønte-°v am-‰pw. c-≠p h-gn-bneq-sSbpw {i-hn-°p∂-Xv ]pcp-j ip-¢w (sh-fp-ØXpw I-´n-bp-≈-Xp-am-sW¶n¬) ]p-cp-j-\mbpw kv{Xo ip-¢w (a-™bpw I-´nbn-√m-ØX - p-am-sW-¶n¬) kv{- Xo-bmbpw ]-cn-KW - n-°pw. 227

C-Xn-eqsS-sbm∂pw Xn-cn-®d - n-bm≥ km-[n-®n-s√-¶n¬ A-h¿-t°Xn-t\mSmtWm Nm-bvhpw hn-Im-chpw AXn-t\-bm-Wv ]-cn-K-Wn-°p-I. F-∂n´pw km-[n-®n-s√¶n¬ Ah-s‚ A`n-{]m-bw ]-cn-KW - n-°pw. F-∂m¬, im^n-Cu C-am-an-s‚ A`n-{]m-b-Øn¬ Jp≥-km apivIn-e F-s∂m-cp hn-`m-Ka - n√. Imc-Ww, Jp¿-B\ - n¬ A√m-lp c-≠p enw-K-sØ-°p-dn-®v am-{X-ta ]-d-™n´p≈q.

\]pwk-Iw am-en-Io a-Zv-l-_n¬ am-en-Io Camw \-]pw-k-Iß-sf Ip-dn-®v H∂pw ]-d-™n-ń√. Camw am-en-In-s‚ in-jy\m-b C-_v-\p Jmknw ]-db - p∂p: am-en-Io C-aman-t\m-Sv Bcpw Jp≥k ap-iv-Ine-sb Ip-dn-®v tNm-Zn-®n-ń√. F-∂m¬, ]n∂o-Sv h-∂ a-Zvl-_o ]-fin-X-∑m¿ C-_v-\p A-∫mkn-s‚ l-Zokn-t\m-Sv Jn-bm-kv sN-bv-XpsIm-≠v CXn-\v hn-[n {]-Jym-]n-®n-cn-°p∂p. G-Xv enw-K-Øneq-sSbmtWm aq{X-sam-gn-°p∂-Xv A-X\ - p-kc - n-®m-bncn°pw BtWm s]tÆm F-∂v Xo-cp-am-\n°p-I F∂m-Wv A-t±-l-Øn-s‚ A-`n-{]mbw. F-∂m¬, c≠n¬\n∂pw H-cp-an-®v h∂mtem F∂ tNm-Zy-Øn\v am-en-Io ^n-Jv-lv ]-fin-X\m-b A-h-_m-ln ]-dbp∂p: c-≠n-eq-sSbpw aq{X-sam-gn-°p-I-bm-sW-¶n¬ G-Xn-eq-sSbmtWm Iq-Sp-X¬ aq{X-sam-gn-°p∂-Xv AXn-s\ ]-cn-K-Wn-°pw. C-Xn-se√m am-en-Io ]-finX-∑mcpw G-tIm-]n-®n-cn-°p∂p. F-∂m¬, C-sX√mw Xp√y-am-bn h-cn-Ib - m-sW-¶n¬ A-h_ - m-ln-bp-sS A`n-{]m-b-Øn¬ sN-dp-∏-Øn-se Xn-cn-®-dnbp-I {]-bmk-amWv. A-Xv {]m-b-]q¿-Øn-sb-Øp∂-Xph-sc ImØn-cn-t°-≠n-hc - pw. Ah-\v Xm-Sn ap-f° - p-Ibpw Ah\v ]p-cp-j-enw-K-Øn¬ kv-J-e-\-ap-≠m-Ip-Ibpw sNbv-Xm¬ A-h≥ ]p-cp-j-\mWv. C-\n kv-{Xo-sb-t∏mse am-dn-S-ap-≠m-hp-Itbm kv{Xo enw-K-Øn¬\n-∂v ssl-fv ]p-ds - ∏-Sp-Itbm sN-bvX - m¬ A-Xn-s\ kv{- Xobm-bn ]-cn-K-Wn-°pw. F-∂m¬ Nn-e am-en-Io a-Zv-l_n-se ]-fin-X∑ - m-cp-sS A-`n-{]m-bØ - n¬ Jp≥-km ap-iv-In√m F-∂-Xn√. C-{]-Im-c-am-Wv JmZn Ckvv-ambCu¬ hn-[n-®n-cn-°p-∂Xv. Xm-_n-Cu-ßf - n¬ s]-´ l-k≥ _kz-cn(d): A√m-lp X-s‚ A-Sn-ab - n¬ s]´ H-cp A-Sn-a-tbbpw BtWm s]tÆm A-bn-´√msX kr-„n-®nń√ F-∂v A`n-{]m-b-s∏-Sp-∂p.

\-]pwk-Iw lºeo a-Zv-l-_n¬ lºeo C-am-an-s‚ A-`n-{]m-b-Ønepw _m-°nbp-≈ ^n-Jv-lo ]-fin-X-∑m-sc t]m-se aq{X-sam-gn°p-∂-X-\p-k-cn-®m-bn-cn°pw C-h-cp-sS hn-[n {]-Jym]n-°p-I. c-≠n¬\n∂pw Hcp-t]m-se-bm-sW-¶n¬ GXn¬\n∂mtWm G-‰hpw BZyw h-cp-∂Xv, A-X-\pk-cn-®m-bn-cn°pw A-h-cp-sS hn[n. F-∂m¬, c≠n¬\n∂pw H-∂n-®m-Wv B-cw-`n-°p-∂s - X-¶n¬ Camw A-lvΩ-Zv ]-d-bp∂-Xv G-‰hpw Iq-Sp-X¬ G-Xv enw-KØn¬\n-∂m-Wv h-cp∂-Xv A-X-\p-k-cn-®m-bn-cn-°pw. C-kv-lm-Jp_v-\p C_vdmlo-an-s‚ hm-°m-Wv A-t±lw C-Xn-\v sX-fn-hm-bn D-≤-cn-°p-∂Xv. Ah-s‚ A228

\-¥-cm-h-Imiw, G-Xn¬ \n∂mtWm A-[n-Iw hcp∂-Xv A-X-\p-k-cn-®m-bn-cn-°pw. F-∂m¬, C-Xn¬ \n∂pw Xn-cn-®-dn-bm≥ km-[n®n-s√-¶n¬ _m-°n-bp-≈ a-Zv-l-_n-se t]m-se XmSn ap-f-°p-I-bm-sW-¶n¬ ]p-cp-j-\mbpw am-dn-Shpw sslfpw D-≠m-hp-I-bm-sW-¶n¬ kv-{Xo-bmbpw ]-cnK-Wn-°pw.

F-¥p-sIm≠v Cu hnj-bw C-∂v {]-k-‡am-hp∂p? {]-hm-N-I-s‚ Im-e-L-´-Øn¬ Cu hnj-bw A[n-Iw N¿-® sN-bv-Xn-cp-∂n√. F-∂m¬ Cu Im-eL-´-Øn¬ \-Ωp-sS k-aq-l-Øn¬ aq∂mw enw-K-]-Zhn-I-fp-sS F-Æw A-[n-I-cn-®p h-cp-∂-Xm-bn \-ap-°v Im-Wm≥ km-[n-°pw. apwss_ B-ÿm-\a - m-bn-´p-≈ lw-k-^¿ {S-Ãv \-SØn-b I-W-s°-Sp-∏n¬ C-¥ybn¬ BsI 5˛6 tIm-Snh-sc \-]pw-kI - ß - f - m-Wp-≈Xv. _nb-dn \-ko-_n-s‚ A--`n-{]m-b-Øn¬ C-¥y≥ \]pw-k-I-ßƒ F-∂ te-J-\-Øn¬ Ah-sc H-cp aq∂mw enw-K-am-bn ]-cn-K-Wn-°-W-sa-∂v A-h-Im-is∏-Sp∂p. Ah-sc C-¥y-bn-se ]mkv-t]m¿-´v A-πnt°-j≥ t^m-ap-I-fn¬ ]p-cp-j≥/kv{Xo F-∂n-hs°m-∏w aq-∂m-a-sXm-cp tIm-fhpw sIm-Sp-Øn-´p≠v. C-¥y-bn¬ am-{Xa√, ]m-In-kvXm-\nepw Xm-bvem‚nepw B-{^n-°-bnepw a-‰pw Cu hn--`m-Kß-sf C-∂v \-ap-°v Im-Wm≥ km-[n-°pw. ]m-In-kvXm-\n¬ 8000˛\pw aq∂v e-£-Øn-\p-an-S-bn¬ \-]pw-k-I-ßfp-s≠-∂v I-W° - m-°s - ∏-Sp-∂p. C-°m-c-W-Øm¬ X-s∂ C-¥y≥ km-l-N-cyØn¬ ^n-Jv-lp¬ A-Jv-en-ø N¿-® sN-ø-s∏-Sp∂-Xv t]m-eØ-s∂ C-ß-s\-bp-≈, k-aq-l-Øn¬ t¢-ißƒ A-\p--`hn-°-s∏-Sp-∂h-sc Ip-dn-®pw ^n-Jp-lpIƒ cq-]-s∏-Sp-tØ-≠-Xp≠v. C-∂v Ch-sc Ip-dn-®v ^n-Jv-lo {K-Ÿ-ßƒ ]cn-tim-[n-°p-I-bm-sW-¶n¬ A-\-¥-cm-h-Imiw, hn-hm-lw t]m-ep-≈ hf-sc Xp—am-b hn-jb - ß - ƒ am-{X-ta N¿-® sN-øs - ∏-Sp-∂p≈q. C-hc - p-am-bn _-‘s - ∏-´v [m-cm-fw km-aq-ln-Ihpw kmwkvI - m-cn-Ihpw a-\p-jym-hI - m-i] - c - h - pam-b {]-iv\ - ß - fp≠v. A-Xn-\m-¬ X-s∂ ]pXn-sbm-cp ^n-Jv-ln-s‚ A-\n-hmcy-X hf-sc N¿-® sN-ø-s∏-tS-≠-Xp-≠v.

\]pw-kI - ß - ƒ t\-cn-Sp-∂ km-aqln-I {]-i\ v- ß - ƒ. Ip-Spw_w Ip-Spw-_]-ca - m-bn \-]pw-kI - ß - ƒ [m-cm-fw {]-iv\-ßƒ t\-cn-Sp-∂p-≠v. H-cp Ip-ń P-\n-®v A-Xv \]pw-k-I-am-sW-∂v tXm-∂n-bm¬ Ah-sc B hoń¬\n-∂v ]-d™ p-hn-Sp-∂ A-hÿ b - m-Wp-≈Xv. F∂m¬, Ah-sc B ho-ń-se H-cp hy-‡n-sb t]mse Im-Wm≥ C-∂v k-aq-lw X-øm-dm-hp-∂n√. F∂m¬, C-kvemw Ah-sc B ho-ń-se H-cw-K-am-bnØ-s∂-bm-Wv ]-cn-K-Wn-°p-∂Xv. A-Xn-\m¬ X-s∂bm-Wv A-h-cp-sS A-\-¥-cm-h-Im-i-hp-am-bn _-‘s∏-´v {]-tXy-Iw hn-[n {]-Jym-]n-®n-cn-°p-∂-Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

\-]pw-k-I-ß-fp-sS A-\-¥-cm-h-Imiw \p]pw-k-I-ß-fp-sS A-¥-c-mh-Im-i-Øn-s‚ N¿®-bn¬ a-Zvl-_o ]-fin-X-∑m¿-°n-S-bn¬ H-cp ]-cn[nh-sc C-Pv-am-Av D≠v. F√m ]-fin-X-∑mcpw {]mY-an-Ia - m-bn ]-d™ n-cn-°p∂-Xv C-Xv Jp≥-km-ap-ivI - ne-bp-sS A-\¥ - c - m- h-Im-iw aq{X-sam-gn-°p-∂X - n-\\ - pk-cn-®m-Wv F-∂mWv. C-Xn-\m-bn C-h¿ {]-am-W-ambn D-≤c - n-°p∂-Xv C-_v\ - p A-∫m-kv dn-t∏m¿-´v sNbvX l-Zo-kmWv. {]-hm-N-I≥ Xn-cp-ta\n(k) B-Wns‚bpw s]-Æn-s‚bpw enw-Kw H-∂n-®p h-cp-∂ enwK-ßf - p-am-bn P-\n-® Ip-´n-bp-sS A-\¥ - c - m-hI - mi-sØ Ip-dn-®v tNm-Zn-°-s∏´p. A-t∏mƒ {]-hm-NI≥ (k) ]-d™p: Ah-s‚ A-\-¥-cm-h-Im-iw A-h≥ aq{Xsam-gn-°p-∂X - n-\\ - p-kc - n-®m-Wv. C-\n A-h c≠pw Xp√y-am-bn h-∂m¬ D-≈ Imcy-Øn¬ ]-fin- X - ∑ - m¿-°n-Sb - n¬ G-tIm-]n-®n-´p≠v. G-Xm-Wv BZyw h-∂-Xv A-Xm-Wv BZyw ]-cn-K-Wnt°-≠Xv. C-Xn-\v A-h¿ sX-fn-hm-bn D-≤-cn-°p∂-Xv C-_v-\p A-∫m- n¬\n∂pw \n-thZ-\w sNbv-X as‰m-cp l-Zo-kmWv. A≥-km-cnbm-b H-cp \-]pw-kIw {]-hm-N-I≥(k)bp-sS A-Sp-tØ-°v h∂p. At∏mƒ {]-hm-N-I≥(k) ]-d™p: Ah-s‚ A-\-¥c-mh-Im-iw A-h-\mZyw aq{X-sam-gn-°p-∂-Xn-\-\p-kcn- ® mWv . F- ∂ m- e n- ß - s \bpw k- a - a m- s W- ¶ n¬ BWmtWm s]ÆmtWm F-∂v Xn-cn-®-dn-bm≥ ]fin-X∑ - m¿ F-s¥√mw co-Xn-IfmtWm kzo-Ic - n-°p∂Xv A-Xv A-\-¥-cm-h-Im-i-Ønepw _m-[-X-I-amWv. C-\n Aß-s\ Xn-cn-®d - n-bm≥ km-[n-®n-s√-¶n¬ {]mb-]q¿-Øn-bm-hm≥ Im-Øn-cn-°p-Ibpw A-h\ - n¬ ]pcpj A-Sb - m-fß - fm-b Xm-Snbpw ]p-cp-je - nw-KØ - n¬\n∂v ip-¢hpw h-cn-I-bm-sW-¶n¬ ]p-cp-j-\mbpw kv{Xo-Xz-Øn-s‚ e-£W - ß - fm-b ap-eb - p-≠mhpI, sslfv ]p-d-s∏Sp-I F∂n-h sN-bv-Xm¬ kv-{Xo-bmbpw ]cn-KW - n-°s - ∏-Spw. ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ km[n-°m-Xn-cn-°p-Ibpw sN-bv-Xm¬ Ah-\v hnhm-lw i-cn-bm-hp-I-bn√. Imc-Ww, A-h¿-°v BWns\tbm s]-Æns\tbm hn-hm-lw sN-øm≥ km[n-°p-I-bn√. s]-Æn-s\ hn-hm-lw I-gn-®m¬ \]pwk-Iw B-Wm-hm≥ km-[y-Xb - p-≠v. CXp-t]m-se Xn-cn-®pw. A-Xn-\m¬ Xs∂ Cu hn-hm-lw A-\p-hZ-\o-ba√. Camw \-h-hnbpw Jp≥-km-ap-iv-In-e-bp-sS hn-hm-l-sØ- l-dm-am-°n-bn-´p≠v. F-∂m¬ i-d-D¬ ap-av-X-C¬ ssi-Jv ]-d-bp∂p: A-h¿-°v hn-Im-c-ap≠m-hp-Ib - m-sW-¶n¬ A-h¿ t\m-º\ - p-jvTn-°s´. {]hm-N-Is‚ H-cp l-Zo-km-Wv A-h¿ C-Xn-\v sX-fn-hmbn D-≤-cn-°p-∂Xv. {]-hm-N-I≥ ]-d-bp∂p: \n-ßƒ°m¿-s°-¶nepw ssewKn-I _-‘-Øn-\v i-‡n-bps≠-¶n¬ A-h≥ hn-hm-lw I-gn-°s´. A-Xm-Wv Ah\v I-Æp-Iƒ Xm-gv-Øp-hm\pw enwK-sØ \√-co-Xnbn¬ kq-£n-°p-hm\pw \√-Xv. C-Xv km-[n-°m-Ø-h¿ t\m-º-\p-jvTn-°s´. F∂m¬, t\m-º\ - p-jvTn-°m≥ Zp-¿_ - e - c - m-sW-¶n¬ A-

{]_‘ kam-lmcw

h¿°v hn-Im-cw C√m-Xm-°p-∂ ap-cp-∂p-Iƒ I-gn-°mhp-∂X - m-Wv. CXp-t]m-se X-s∂ `q-cn-]-£ ]-fin-X-∑m-cpsSbpw A`n-{]m-b-Øn¬ \-]pw-k-I-ß-fp-sS hn-hmlw km-[p-hm-Ip-I-bn√. aq-∂mw enw-K ]-Z-hn-°m¿ X-Ωn-ep-≈ hn-hml-sØ Ip-dn-® A-t\z-j-W-ßfpw ]T-\ß - fpw \-S° - p-∂ km-lN - c - y-Øn¬ C-Xn-s\ Ipdn-® A-t\zj-Ww ]pXn-b ^n-Jv-ln¬ \-S-t°-≠Xp-≠v.

km-aq-lnIw H-cp \-]pw-kI-sØ kw-_-‘n-t®S-tØm-fw Ah≥ k-aq-lØ - n-te-°n-dß - p-tºmƒ [m-cm-fw ta-Je - bn¬ A-h≥ am-‰n \n¿-Ø-s∏-Sp-∂-Xm-bn \-ap-°v ImWp-hm≥ km-[n-°pw. A-Xn¬ H-cp {]-[m-\-s∏-´ taJ-eb - m-Wv sXm-gn¬ F-∂p-]d - b - p-∂Xv. A-h¿°v th≠ co-Xn-bn¬ sXm-gn-se-Sp-°phmt\m sXm-gn¬ \¬Iphmt\m k-aq-lw X-øm-dm-hp-∂n√. D-Ø-tc-¥y-bnte°pw a‰pw bm-{X sN-øp-I-bm-sW-¶n¬ s{S-bn-\pI-fnepw a‰pw bm-N-\-°m-bn h-cp-∂ \-]pw-k-Ißsf \-ap-°v Im-Wp-hm≥ km-[n-°pw. \-s√m-cp i-Xam-\w \-]pw-kI - ß - ƒ th-iym-hr-Øn-bn-te¿-s∏-´n-´mWv A-h-cp-sS Po-hn-Xw ap-t∂m-´v \-bn®p-sIm-≠n-cn°p-∂X - v. k-aq-l-Øn¬ \-s√m-cp ]Z-hn e`n-°p-∂-Xn-\v th-≠n X-ß-fp-sS enw-K-ßƒ am-‰p-∂-Xn-\v h-sc Ah¿ ap-Xn-cp∂p. F-∂m¬, C-kv-em-an-I-am-bn enw-K-am‰w A-\p-h-Z-\o-b-a√.

enw-K-am-‰w C-kv-em-an¬ Ir-{Xn-aam-b am¿-K-Øn-eq-sS enw-K-am-‰-Øn-\v hnt[-b-am-hp∂-Xv C-kvemw hn-e°n. A-Xv \n-jn-≤-amWv F-∂m-Wv B-[p\n-I ^n-Jv-lo ]-fi-nX-∑m-cpsS `q-cn-]-£m`n-{]m-bw. Imc-Ww, A-Xv k¥m-t\m¬∏m-Z-\-Øn-\v A√m-lp \¬-Inb cq-]-Øn\p am‰w h-cp-Øm≥ Im-c-W-am-hpw. kq-d A-∂n-km-C˛se 119˛mw B-bØ - m-Wv C-h¿ C-Xn-\v sX-fn-hm-bn D-≤c - n°p-∂Xv. ]n-im-Nv a-\p-jy-s\ h-gn-]n-g-∏n-°p-Ibpw hym-tam-ln-∏n-°p-Ibpw sNøp-sa∂v ]-d™-Xn-\ptijw ]n-im-Nv ]-d-™-Xm-bn Jp¿-B≥ ]-d-bp∂p. (Rm≥ I¬-∏n-°p-tºmƒ A-h≥ A√m-lp-hn-s‚ kr-„n-∏n-s\ am-‰w h-cp-Øpw.) F-∂m¬, Nne ap-^ n-coßƒ Cu B-bØp-sIm-≠v D-t±-in-°p∂-Xv Ah-b-h-ß-fp-sS am-‰-sØb√, kw-kv-Im-c-Øn-s‚ am‰-sØ-bm-Wv D-t±-in-°p-∂s - X-∂v A-`n-{]m-ba - p≠v. F∂m¬, X-^v-ko-dp¬ ap-\o¿ t]m-se-bp-≈ X-^v-kodp-I-fn¬ c≠pw s]-Sp-sa-∂m-Wv A-`n-{]mbw. a‰pNn-e ^n-Jv-lo ]-fin-X-∑m¿ enw-K-am-‰w A\p-h-Z-\o-b-a√ F-∂-Xn-∂v sX-fn-hm-bn D-≤-cn-°p∂Xv kq-dx A-dq-an-se 30˛mw B-b-ØmWv. A√m-lp ]-db - p∂p: (B-Ib - m¬ k-Xy-Øn¬ t\-sc \n-es - Im≈p-∂-h-\m-bn-´v \n-s‚ apJ-sØ \o a-X-Øn-te-°v Xn-cn-®p\n¿-Øp-I. A√m-lp a-\p-jy-sc G-sXm-cp {]-Ir-Xn-bn¬ kr-„n-®n-cn-°p∂pthm B {]-Ir-Xn229

bs{X A-Xv. A√m-lp-hn-s‚ kr-„n hy-hÿ-°v bm-sXm-cp am-‰h - p-an√. C-X{tX h-{I-Xb - n√m-Ø aXw. ]t£, a-\p-jy-cn¬ A-[n-I-t]cpw a-\- n-em-°p∂n√) C-kve - m-an-Iv tIm¨-^d - ≥-kn-s‚ Io-gn-ep-≈ ^nJv-lv A-°m-Z-anbpw A©mw ssh-Zy-im-kv-{X ^n-Jvlv sk-an-\mdpw tUm. Jm-en-Zv P-aoen, tUm. aplΩ-Zv i≥-Jo-Øn Xp-Sßn-b \n-ch-[n ]-fin-X∑mcpw ssew-Kn-Im-h-b-h-ßƒ am-‰n-sh-°p-∂-Xn-s\ F-Xn¿-°p∂p. kv-{Xo-bp-sS A-fimi-bw A-h¿-°v P-\n-°m≥ t]m-Ip-∂ Ip-´n-Iƒ-°v A√m-lp \n-›bn-® Kp-Wß - ƒ Dƒ-s°m-≈p-∂X - m-sW∂pw C-Xv am‰p∂-Xv aptJ-\ hw-i]-c-ºc-°v am-‰w h-cp-hm\pw k¥m-t\m¿¬]mZ-\w C√m-Xm-hm\pw A-Xph-gn A√m-lp-hn-s‚ kr-„n-∏n¬ X-s∂ am-‰w h-cp-Øphm\pw Im-c-W-am-Ip-sa-∂pw C-Xv Jp¿B-s‚ hn-[n°v F-Xn-cm-Wv F-∂p-am-Wv C-h-cp-sS A-`n-{]m-bw. ^-Jvl - o {K-Ÿß - fm-b i¿-hm-\n H∂mw hm-eyw 137˛mw t]Pv, _m-Pq-cn 1/69, C-_v-\p Jm-knw 1/137 F-∂n-hb - n¬ ]-db - p-∂p: (Ir-{Xn-a am¿-KØn-eq-sS enwK-am-‰-Øn-\v hn-t[-b-am-Ip∂-Xv C-kvemw hn-e-°n-bncn-°p∂p. A-Xp \n-jn-≤-amWv. km-£m¬ kv{Xo ]p-cp-j\ - m-Ip-∂X - n\pw ]p-cp-j≥ kv{- Xo-bI - p-∂X - n\pw B-[p\n-I co-XnI-sf D-]-tbm-Kn-°p∂-Xv C-kvemw A-\p-h-Zn-°p-∂n√.) F-∂m¬, {]-bm-k-L-´-ß-fn¬ F√mw A-\p-h-Z-\o-b-am-Wv F-∂ hn[n-tbm-Sv tN¿ØpsIm-≠v enw-Ka - m-‰w A-\p-hZ- \ - o-ba - m-Wv F-∂v ^pJ-lm-°ƒ A-`n-{]m-b-s∏-Sp-∂p. F-∂m¬, hr-jv-Whpw A-fim-i-bhpw am-‰nsh°mw F-∂v A-`n-{]m-b-s∏-Sp-∂ ^n-Jv-lo ]-finX-∑m¿ D≠v. ssi-Jv k-øn-Zv km-_nJv, ap-lΩ-Zv kp-sse-am≥ A-ivJ - ¿ F-∂nh¿ Cu A-`n-{]m-b° - mcmWv. C-h-cpsS hrjv-Ww am-‰p-∂-tXm-sS _o-P-ßfp-sS D-S-a c-≠m-a-sXm-cp a-\p-jy-\m-bn am-dp∂p. Pohn-®n-cn-°p-∂ H-cm-fp-sS c-≠p In-Uv-\n-Ifn-sem-∂v as‰m-cmƒ-°v kw`-mh-\ sN-øp∂-Xv A-\p-h-Z-\o-b-ambXp-t]m-se CXpw A-\p-h-Z-\o-b-am-sW-∂m-Wv Ah-cp-sS hmZw. H-‰-s∏-´ F-Xn-c`n-{]m-b-ß-fp-s≠-¶nepw `q-cn]£w ^p-J-lm-°-fp-sS A`n-{]m-b-Øn¬ enw-K-am-‰w A-\p-h-Z-\o-ba√. Imc-Ww, A√m-lp-hn-s‚ kr-„n∏n¬ am-‰wh-cp-Ø-em-Ip-∂p.

aq∂mw enw-K-]-Z-hnbpw C-kvem-apw ssP-hn-Iam-b Im-cW - ß - f - m¬ kvs - s{X-WX - b - p-≈ ]p-cp-js - \bpw ]u-cp-ja - p-≈ kv{- Xo-Is - f-bp-am-Wv \]pwk-Iw F-∂p-hn-fn-°p-∂Xv. C-kve - man-I ^n-Jl v- o {K-Ÿ-ß-fn¬ Jp≥-k ap-ivIn-e F-∂ t]-cn¬ A-hsc-°p-dn-®v N¿-® sN-øp-∂p≠v. A-Xp-a√ C-kv emw enw-Ka - m-‰Ø - n-\v A-\p-hm-Zw \¬-Ip-∂n√ F-∂ Imcyw \mw ap-ºv N¿-® sN-bv-Xp I-gn-™p. A-Xn-\m¬ Xs∂ Ah-sc kw-_-‘n-t®S-tØm-fw A-h¿ aq∂mw enw-Ka- m-bn-Xs - ∂-bm-Wv k-aq-lØ - n¬ Pohn-Xw ap-t∂m230

´v\b - n-t°-≠Xv. F-∂m¬, kv{- Xotbm ]p-cp-jt\m F∂v H-cp X-c-Ønepw a-\- n-em-°m≥ km-[n-°m-Ø H-cp hn`m-Kw D-≠m-hp-I-bn√m-sb-∂m-Wv im-^nCu C-am-an-s‚ A`n-{]mbw. Chsc aq∂mw enw-Ka - m-bn ]-cn-KW - n-°p-∂Xn-s\m∏w C-h¿-°p-th-≠n aq-∂m-a-sXm-cp ^n-Jv-ln-s‚ hnIm-khpw A-\n-hm-cy-X-bm-Wv F-∂m-Wv \-ap-°v a-\ n-em-°m≥ km-[n-°p-∂-Xv. B-[p\n-Icmb Nn-e ^n-Jl -v o ]-fin-X∑ - m¿ A-\¥ - c - m-hI - m-iØ - n-s‚ Imcy-Øn¬ C-h¿ GXn-t\mSmtWm Iq-Sp-X¬ km-ayw, A-Xv ]-cn-K-Wn-°-W-sa-∂v ]-d-bp-tºmƒ X-s∂ l÷v I¿-a-Øn-s‚ Im-cy-Ønepw Hu-d-Øns‚ ImcyØnepw Chsc kv{Xotbm-SmWv tN¿Øn-cn-°p-∂Xv. AXn-\m¬ Xs∂ Cß-s\-bp≈ aq∂m-a-sXmcp enwK-Øn-\p-th≠nbp≈ ^nJvlns‚ {]m[m\yw a\ n- e m- ° m≥ km[n- ° pw. AXp- a m- { X- a √ Cu ^nJvlo {KŸ-ß-fn¬ D≈ N¿® apgp-h≥ Hbvdpap-ivIne F∂ hn`m-KsØ Ipdn-®m-Wv. As√-¶n¬ lp≥km apivIn-esb Ipdn®v (\]pw-k-I-ßsf Ipdn®v Cu ^nJvlv Xs∂ ]q¿W-a-√. \ΩpsS cmPyØv C∂v ImWp∂ lnP-UI - sf Ipdn®v H∂pw Xs∂ ]d-bp-∂n-√. AXpsIm≠v Xs∂ Ch c≠pIq-´-tcbpw Dƒs∏-Sp-Øn-s°m≠v Hcp aq∂mw- enwK ^nJvlv Db¿Øn-s°m-≠p-hc - ¬ A\n-hm-cy-am-Wv.

Ah-km\w ap≥Im-eß - sf At]-£n®v C∂v \ΩpsS kaql-Øn¬ A[n-I-cn®p hcp∂ Hcp Iq´-amWv \]pwk-I-sa∂v ]d-bp-∂-Xv. C∂v C¥y≥ Kh¨sa‚ v ]e Imcy- ß - f nepw Ahƒ°v ]pcp- j - s \bpw kv{Xotbbpw t]mse-Xs∂ Ah-cp-tS-Xmb enwK-a\p-kc - n®v Pohn-°m≥ A\p-hmZw \¬Ip-∂p-≠.v 2009 \hw-_-dn¬ C¥y≥ Kh¨sa‚ v \]pw-k-I-ßsf BWpw s]Æpw A√mØ a‰p-≈h F∂ Hcp hn`mK-Øn¬ sFU‚n‰n Im¿Up-I-fnepw a‰pw tcJ-s∏Sp-Øm≥ Xncp-am-\n®p. F∂m¬, \ΩpsS kaq-lØns‚ \]pw-k-I-ßsf Ipdn® Imgv®-∏mSv amdp∂n- √ . kvImtem ]ªn- t °- j ≥ \S- Ø nb ssask¬^v tamtWm AlvaZv F∂ {KŸ-Øn¬ \]pw-kI - ß - sf kw_-‘n-t®S-tØmfw Ah¿ a‰p enwK-ambn Pohn-°m-\n-jvS-s∏-Sp-∂n-√ F∂v hnh-cn°p-∂p. B {KŸ-Øn¬ Zbm-\nZ knwKv F∂v t^mt´m{Km^¿ Xs‚ Iq´p-Im-cn-bmb tamtWm AlvaZv F∂ \]pw-k-I-tØmSv \n\°v knwK-∏qcn¬ t]mbn enwK-am‰w \S-Øn-°qsS F∂v tNmZn®-t∏mƒ Ahƒ adp-]Sn ]d-™p: \n\°v bmYm¿Yya-dn-bn-√. Rms\mcp aq∂mw enwK-am-Wv. BtWm s]tÆm A√. \nßƒ kaq-l-Øns‚ {]iv\w F∂v ]d-bp-∂Xv \nßƒ c≠v enwKsØ am{Xw Xncn-®d - n-bp-∂p F∂-XmWv. AXn-\m¬ Xs∂ kaql-Øn¬ Ah-sc-°p-dn-®p≈ Imgv®-∏mSv amd¬ A\n-hm-cy-am-Wv. AXp-t]mse Xs∂ Ckvem-anI ^nJvlnepw Cu \yq\-]£ kaq-Øn\pth≠n

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

^nJvlp¬ AJvenø t]mse ]pXn-sbmcp ^nJvlv cq]-s∏-S¬ A\n-hm-cy-amWv.

{]_‘ kam-lmcw

231

A¿inb \mkv

tIc-fob ^nJvlv ]mc-ºcyw

]cn-ip≤ Jp¿-B-\n-eq-sSbpw Xncp-kp-∂-Øn-eqsSbpw A√mlp \nb-aa - m-°nb kpÿn-ca - mb hn[nI-fmWv ico-AØ - v. ico-AØv hn[n-If - psS {]mtbmKn-IX - b - p-ambn _‘-s∏´ Kth-jW imkv{X-amWv ^nJvlv AYhm I¿aimkv{Xw. Ch c≠pw XnI®pw hyXy-kvXß - f - mb kwK-Xn-If - √ - . adn®,v Htc \mWb-Øns‚ Ccp-h-i-ß-fm-Wv. ^nJvlv, \a-kvIm-cw, t\mºv, kIm-Øv, l÷v t]mep≈ A\p-jvTm\ I¿a-ßf - psS am{Xw imkv{X-a√ - . adn®v, ico-AØ - ns\m∏w Nen-t°-≠, kaq-l-Ønse apkvenw `mKt[-bsØ \n¿W-bn-t°≠ {][m\ LS-I-am-Wv. Cusbmcp ho£-W-tImWn¬ \n∂p-sIm≠v tIc-fob ^nJvlv ]mc-º-cysØ hmbn-°p-tºmƒ \mw FØn-t®-cp∂ hkvXpX apkvenwI-fpsS apgpPo-hnX taJ-e-I-sfbpw Nqgv∂p\n¬°p∂ Hcp ^nJvtlm AXn-\-\p-kr-X-amb ]finX t\XrXztam tIc-fØ - n¬ \ne\n¬°p∂n√ F∂-Xm-Wv. tIc-f-Ønse ^nJvlv ]c-º-c-bpsS Ah-km\ hm°mb ssiJv ssk\p-±o≥ aJvZqw kaq-lØ - n¬ krjvSn-s®-SpØ Ckveman-I˛- ^ - nJvlv kzm[o-\sØ \ne-\n¿Ømt\m ]p\¿\n¿an-°mt\m apkvenw DΩØn\v km[n-®n-´n-√. F∂m¬, ka-Im-eo\ tIc-fØn¬ apkvenw aX-kw-LS- \ - I - ƒ kmaq-lnI {]iv\ß-fn¬ CS-s]-Sm≥ XpS-ßn-bn-cn-°p∂p F∂Xv aJvZqw ]mc-ºc - y-Øn-te-°p≈ Xncn-™p-\S- Ø - a - mWv F∂ ip`kqN-\b - mWv \¬Ip-∂X - v. lnPvd ]Ømw \q‰m-≠n-emWv tIc-f-Øn¬ {]kvXm-hy-amb Hcp ^nJvlv [mc cq]-s∏-Sp-∂-Xv. CXm-cw-`n-°p-∂Xv aJvZqw IpSpw-_Ø - n¬ \n∂m-Wv. s]m∂m-\n-bnse Cu IpSpw_ ]mc-ºcyw ba-\nemWv sNs∂-Øp-∂X - .v t]m¿®p-Ko-kp-Im-cpsS BKa-\-Øn\p apºv Xs∂ tIc-fob apkvenwIsf kwkvI-cn-°p-∂-Xn\pw Ckvemans‚ bYm¿Y ktµiw P\-ß-fn-te-s°-Øn-°p-∂-Xn\pw ]cn-{i232

an® t\Xm-hm-bn-cp∂p ssiJv ssk\p-±o≥ aJvZqw H∂m-a≥. t]m¿®p-Ko-kp-Im¿s°-Xnsc tIc-fØ - nse P\-ßƒ°v t]mcm-Sm-\p≈ {]tNm-Z\w \¬Ins°m≠v At±lw cNn® {KŸ-amWv Xlvcofv. At±l-Øns‚ ]u{X-\mWv ssiJv ssk\p-±o≥ aJvZqw c≠m-a≥. lnPvd 938embn-cp∂p At±-lØ - ns‚ P\\w. hn⁄m\ X¬∏-c-\m-bn-cp∂ ssiJv ssk\p±o≥ aJvZpw ld-an¬ t]mbn ssiJv C_v\p¬ lP¿ sslX-an-bn¬ \n∂v hn⁄m\w kzoI-cn-®p. t]m¿®p-Ko-kp-Im¿s°Xn-sc-bp≈ t]mcm-´-Øn\v hocyw ]I¿∂p-sIm≠v At±lw cNn® ka-cN - c - n{X IrXn-bmWv Xplv^Ø - p¬ apPm-ln-Zo≥. {]kvXpX ]pkvX-I-Øns‚ BZy-Øn¬ At±lw Pnlm-Zv, bp≤-ap-Xe - p-If - psS hnX-cWw F∂n-hs - b-°p-dn®pw, PnlmZv kw_-‘a - mb A≥]-tXmfw lZo-kp-Ifpw {]Xn-]m-Zn-°p-∂p-≠v. tIc-f-Ønse ^nJvlns‚ {]mcw`w ChnsS \n∂m-bn-cp-∂p. At±lw Xs∂ cNn® {]ikvX ^nJvlo {KŸ-amWv ^Xvlp¬ apCu≥. lnPvd 982˛tem 983˛tem BWv ^Xvlp¬ apCu≥ cNn-°-s∏-´-Xv. kaq-l-Øn-¬ t\¿®-Iƒ t]mep≈ hnI-ea - mb I¿am-\p-jT v m-\ß - ƒs°-Xnsc ^Xvlp¬ apCu-\n¬ ]cm-a¿i-ap-≠v. tIc-fob ^nJvlnse G‰hpw {]_-e-amb I¿a-imkv{X {KŸ-am-Wn- Xv. im^nCu aZvl_ - m-bn-cp∂p ssiJv ssk\p- ± o≥ aJv Z qw kzoI- c n- ® n- c p- ∂ - X v . AXp sIm≠p Xs∂-bm-hWw C¥y-bnse a‰v kwÿm\-ß-fn¬ \ns∂√mw hyXy-kvX-ambn tIcf-Øn¬ im^nCu aZvl_v XJveoZv sNø-s∏´p hcp-∂-Xv. A∂sØ kmaq-lnI kml-Nc - y-ßf - n¬ Xß-fpsS PohnX hyh-lm-c-ßƒ°v aX-hn-[n-tXSn P\-ßƒ FØn-bn-cp-∂Xv s]m∂m-\n-bn-em-bn-cp-∂p. CXv s]m∂m-\nsb ae-_m-dnse a° F∂ hnXm-\-Ønte-°p-b¿Øn. ssiJv ssk\p-±o≥ aJvZq-an\p tijw tIc-f-Øn¬ apkvenw kap-Zm-b-Øns‚

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Bflo-bhpw kmap-Zm-bn-I-hp-amb t\XrXzw hln®-h-cm-bn-cp∂p JmZn apl-Ω-Zv, ssiJv A_p¬ h^m iwkp-±o≥ AlvaZv, Pn^vcn Xß-∑m¿, aºpdw sskX-ehn Xßƒ, kønZv ^k¬ ]qt°mb Xßƒ, Ben apkvenbm¿ XpS-ßnb {]apJ ]finX-∑m¿. {_nójv `c-WI - q-SØ - n-s\-Xnsc Ah¿ P\ßsf kwL-Sn-∏n-°p-Ibpw Ah-cn¬ t]mcm´ hocyw ]I-cp-Ibpw sNbvXp. shfn-bt- ¶mSv Da¿ JmZn, ]mW°mSv lpssk≥ Xßƒ t]mep≈ ]fin-X-∑m¿, A[n-\n-thi sImtfm-Wn-b¬ i‡n-Iƒs°-Xnsc ^XvhIƒ FgpXn {]N-cn-∏n-°p-Ibpw sNbvXp. kaql-Ønse a‰v aX-ÿ¿°n-S-bnepw Cu ]fin-X∑m¿°pw Ah-cpsS A\p-bm-bn-Iƒ°pw {]tXyI kzm[o-\hpw khn-tij ÿm\hpw D≠m-bn-cp∂p F∂Xv {_nójv hncp≤ {]t£m-`ß - sf aX-]c - hpw AtXm-sSm∏w P\-Io-bh - p-am-°n. ]Xn-s\´mw \q‰m-≠ns‚ BZy-]mZw apX¬ Ccp]Xmw \q‰m-≠ns‚ A¥y-]mZw hsc tIc-f-Øn¬ \ne- \ n- ∂ n- c p∂ s]m∂m- \ n- ˛ - s Im- t ≠mń ssIX¿°Øn¬ Pn^vcn Xß-∑mcpw aJvZqw IpSpw_hpw Ah-cptSXmb _m[y-X-Iƒ \n¿h-ln-®p. apl¿dw BtLm-jw, apcoZv ssiJn\v kmjvSmwKw \an-°m≥ Idp-∏ns‚ D]-tbm-Kw, ^¿Zp-Isf AhK-Wn-°¬ XpS-ßnb A\nkvemanI \S-]S- n-Iƒs°Xnsc ta¬∏-d™ ]fin-X-∑m-sc√mw i_vZ-apb¿Øp-Ibpw ^Xvh Iƒ {]kv X m-h n-° p-I bpw sNbvXp. temI-Øns‚ hnhn[ `mK-ß-fn¬ A°me-Øp-≠m-bn-cp∂ ]fin-X-∑m-cn¬\n∂pw Ch¿ ^XvhIƒ tNmZn-®n-cp-∂p. CkvemanI temI-Ønse hyXn-Ne - \ - ß - fpw a‰pw tIc-fØ - nse apkvenwIsf kzm[o-\n-®n-cp∂p F∂Xv tIc-fob ^nJvl˛v \thm∞m\ Ncn-{X-Øn\v Hcp BtKmf {]Xn-Omb \¬Ip∂p. CsX√mw hnc¬Nq≠p-∂Xv A°m-eØv ae-bmf \mń-ep-≠m-bn-cp∂ De-am-°ƒ GX¿Y-Ønepw apkvenw DΩ-Øns‚ t\Xr-Xz-am-bn-cp∂p F∂-Xnte-°m-Wv. CXp-hsc \ma-dn-™Xv tIc-f-Ønse De-am°ƒ°n-S-bn-ep-≠mb Hcp ^nJvln-s\-bm-Wv. C\n \mw hmbn-°p-∂Xv aZvdkm ]T-\-hp-ambn _‘s∏´ ^nJvln-s\-bm-Wv. Hcp aX- ÿ m- ] - \ - Ø n\v F{X- t Ømfw P\IobamIm-sa-∂-Xns‚ G‰hpw \√ km£y-amWv aZv d k- I ƒ. ssiJv ssk\p±o≥ aJv Z qans‚ Z¿kmWv tIc-f-Ønse BZy aX-]-T-\-tI-{µw. A∂sØ cmPm-hm-bn-cp∂ kmaq-Xncn ssiJv ssk\p-±o≥ aJvZq-an\v Iptd-ÿew Zm\w sNøpIbpw a‰v Xc-Øn-ep≈ B\p-Iq-ey-ßƒ \¬IpIbpw sNbvXXv ]≈n-Z¿kv k{º-Zm-b-Øns‚ hf¿®°v Gsd klm-bI - a - m-bn. hnf-°Ø - n-cn-°ƒ F∂m-bn-cp∂p ]≈n-I-fnse Cu Z¿kpIƒ Adnb-s∏-ń-cp-∂X - v. aX-]T - \ - hpw Ad-_n-`mjm ]T-\hpw {]N-cn-∏n-°m≥ De-am-°ƒ Bkq-{XWw sNbvX am¿K-am-bn-cp∂p ]≈n-Isf hnZym-e-b-ß-fm-°pI F∂-Xv. ]≈n Z¿kns‚ IqSp-X¬ hn]p-ea - mb cq]-

{]_‘ kam-lmcw

ß¬ tIc-f-Øn¬ C∂pw \ne-\n¬°p-∂p. J_vdm-cm-[\ t]mep≈ in¿°n-s‚bpw a‰v A‘-hn-izm-k-ß-fp-sSbpw A\m-Nm-c-ß-fp-sSbpw Ime-L´- Ø - n-emWv ssiJv ssk\p-±o≥ aJvZq-ans‚ IS-∂p-h-c-hv. AXn\p tijw s]mXp P\-Øns\ ^nJvlo ]c-ambn apt∂m´p \bn-®Xv ^Xvlp¬ apCu-\m-Wv. ]fin-X¿°pw ]mac¿°p-sa√mw PohnX hyh-lm-c-ßƒ°p≈ Ckvemans‚ ]mTw ]I¿∂p\¬In-bXv ^Xvlp¬ apCu-\m-Wv. AhcpsS Bflob kmaq-lnI cmjv{Sob t\XrXzw A∂p-≠m-bn-cp∂ De-am-°-fm-bn-cp-∂p. Pohn-XØns‚ apgp-ta-Je - I - s - fbpw Nqgv∂p \n¬°p∂ Hcp I¿aimkv { Xw CXv aptJ\ Ah¿°p- ≠ m- b n. t]m¿®p-Ko-kp-Im¿s°Xn-scbpw {_nójpIm¿s°Xn-scbpw t]mcm-Sp-∂-XmWv B Ime-L-´-Ønse Pnlm- s Z∂v Ah¿ Xncn- ® - d n- ™ n- c p- ∂ p. apkvenwIƒ°n-S-bnse Cu sFIyw A\p-jvTm\ I¿a-ßf - nepw ImWp-hm≥ km[n-°pw. tIc-fØ - nse apkvenwI-fp-sS-sb√mw \a-kvIm-chpw AXn-\p-tij-ap≈ {]m¿Y\-Ifpsams° i‡-amb kmayX ]pe¿Øp-∂Xv CXn-\p-Zm-lc - W - a - m-Wv. Cßs\ tIc-f-Ønse ^nJvlv ]mc-º-cysØ De-am-°ƒ°n-Sb - nse ^nJvl,v aZvdkm ]T-\Ø - nse ^nJvlv, s]mXp-P\ - ß - ƒ°n-Sb - nse ^nJvlv F∂o aq∂v t{iWn-If - mbn hn`-Pn-°mw. CXp-hsc ]d-™p\n¿ØnbXv ae-_m¿ hnπ-h-Øn\v apºp≈ tIc-fØnse ^nJvlv ]mc-º-cysØ kw_-‘n-®m-Wv. tijn-°p∂ Ncn-{X-Øns‚ t\¿hm-b\ - °v tIc-fob ^nJvlns\ ae-_m¿ hnπ-h-Øn\p apºv, ae-_m¿ hnπ-hØ - n\v tijw F∂ coXnbn¬ hmbn-t°-≠Xv A\n-hm-cy-am-Wv. ae- _ m¿ hnπ- h - Ø n\vtijw tIc- f ob ^nJvln¬ Hcp Dea ]mc-ºcyw \ne-\n-∂n-√. kmaqlnI ]cn-jvI¿Øm-°ƒ D≠m-bn-cp-∂p-sh-¶nepw ^nJvlns\ AXns‚ ]q¿W-X-bn¬ kaq-l-Øn\v ImWn®p sImSp-°m-\p≈ {iaw \n¿`m-Ky-h-im¬ Ah-cpsS `mKØv \n∂p-≠m-bn-ń-√. De-am-°ƒ°nS-bnse ^nJvlv N¿®-Ifpw Kth-j-W-ßfpw Xdmho-lnse dIvA - Ø - p-If - psS FÆw, \a-kI v m-cØ - n¬ ssIsI-´¬, kp_vlnse Jp\q-Øv, hnc-em´w t]mep≈ AXn-cp-I-hn™ hmKzm-Z-ß-fpsS aXn¬ sIń- \ - I Øv Dcp- ≠ p- I - f n- ® p. apkv e nwI- f psS Bflob t\Xr-Xzhpw cmjv{Sob kmaq-lnI t\XrXzhpw c≠mbXpw ^nJvlns\ XnI®pw I¿am-\pjvTm-\-ß-fpsS am{Xw coXn imkv{X-am°n am‰n. aZvdkm ]T-\-Ønse ^nJvlns\ kw_-‘nt®S-tØmfw 1922˛¬ cq]wsIm≠ sFIy-kwLw tIc-f-Øn¬ hyXy-kvX-amb aZvdkm {]ÿm-\Øn\pw hnZym-`ymk k{º-Zm-bØ - n\pw cq]w \¬In. aX-]T - \w imkv{Xo-ba - m-°pI F∂ Bi-bØ - ns‚ D¤-ht- Øm-SpIqSn 1950˛Ifn¬ tIc-fØ - nse aZvdkm {]h¿Ø\w IqSp-X¬ kPo-h-am-bn. ]Øv InXm_v, ^Xvlp¬ apCu≥ t]mep≈ {KŸ-ßƒ ^nJvlv ]mTy-]≤ - X - n-bn¬ Dƒs∏-ń-cp-∂p. C∂v tIcf-Ønse hnhn[ aX-kw-L-S-\-Iƒ°v [mcmfw 233

tImtf-Pp-Ifpw bqWn-th-gvkn-‰n-Ifpw D≠v. Ahn-Sß-fn¬ im^nCu ^nJvln\v A¬^nJvlp¬ apb n¬, l\^o ^nJvln\v \qdp¬ Cufmlv F∂o {KŸ-ßƒ ]Tn-∏n-°p-∂p. \qdp¬ A_vkzm¿, DwZØp- m-en-Iv, ^Xvlp¬ apCu≥, A¬ap-JvX-kn¬ en¬Jp-Zq¿, id-lp-^n-Jvln¬ AIv_¿, al-√o, lnZm-b, PwD¬ Phm-an-Av, id-lp¬ al-√n, 1983˛¬ sIm®-∂q¿ Aen auehn cNn® A¬ apJvX-kndp¬ AlvIm-an¬ ^nJvlnø AYhm ^nJvlv kw£n]vX Ncn{Xw F∂o {KŸ-ßƒ hnhn[ ¢mkp-I-fn¬ ]Tn-∏n-°p-∂p. Hcp hiØv Cßs\ Hcp ]ptcm-KXn aZvdkm {]ÿm-\-Øn¬ D≠m-sb¶n-epw, ]pØ≥ {]ÿm-\-°m¿°v kemw ]d-bcpXv t]mep-≈, kmap-Zm-bnI `n∂-X-Iƒ {]I-S-amIp∂ ]fin-X-∑m-cpsS hy‡n-]-c-amb A`n-{]m-bßƒ aX hnZym¿Yn-I-fn-te°pw ]I¿∂p \¬Is∏-´p. CXv `mhn Xe-ap-d-bnse Ass\-Iy-Øns‚ tXmXv h¿[n-°m≥ Imc-Wa - m-bn. s]mXpP\-ßsf kw_-‘n-t®-St- Ømfw Ah¿ J_v-dm-cm-[-\, aJm-ap-Iƒ, t\¿®-Iƒ t]mep≈ A\n-kvemanI A\p-jvTm-\-ßƒ°v {]mapJyw \¬In XpS-ßn. F{XtØmf-sa-∂m¬ J_-vdm-cm-[\sb \nin-Xa - mbn hna¿in® alm-\mb ]fin-X≥ ssiJv ssk\p-±o≥ aJvZq-ans‚ t]cn¬ J_v¿ knbm-dØpw B≠v t\¿®bpw \S-Øp∂ e÷mh-la - mb ]cn-Xÿ n-Xn-bn-te°v tIcf apkve - nw-Iƒ A[-:]-Xn-®p. kmaqly cwKØv \n∂v ]n∑mdn ^nJvlv Bcm-[\ I¿a-ßf - psS am{Xw {]mtbm-KnI coXn hni-Zo-Ic - n-°p∂ H∂mbn amdn-bXpw apkvenwIfpsS Bflob t\XrXzhpw cmjv{Sob kmaq-lnI t\Xr-Xzhpw c≠m-bXpw Cu Zp:-ÿn-Xn°v B°w Iq´n. 1920˛Iƒ°p tij-ap≈ tIcf apkvenw Ncn{Xw A∏msS hnI-e-am-bmWv Nn{Xo-I-cn-°-s∏-´-Xv.- a-e_m¿ hnπ-hhpw AXp-ambn _‘-s∏´ kw`h hnIm-kß - fpw sX‰mbn ]cm-a¿in-°s - ∏-´Xv apkvenw kap-Zm-bsØ h¿Kob h¬°-cn-°p-∂-Xn¬ Iemin-®p. AX-hc - n¬ A]-I¿j-Xm-t_m-[hpw atX-Xc {]h- W - X bpw Df- h m- ° m≥ Imc- W - a m- b n. Cu Ahÿ ]mc-ºc - y-\n-tj[w F∂ Kpcp-Xc - a - mb sIWn-bn-te°v apkvenwIsf sIms≠-Øn-®p. kzmX-{¥ym-\¥ - c `mc-XØ - n¬ hy‡n-Iƒ°pw hn`mK-ßƒ°pw kzm¿Y Xm¬]-cy-ßƒ Dbn-sc-Sp-ØXpw t\csØ kqNn-∏n® ]mc-ºc - y-\n-tj-[hpw Poh- p‰ Hcp ^nJvlv [mc-sbbpw ]finX t\Xr-Xz-sØbpw apkvenwIƒ°v \jvS-am-°n. temIØv hnti-jn®pw apkvenw \mSp-I-fn¬ kw`-hn-°p∂ am‰-ß-fpsS Im‰v F√m ImeØpw tIc-f° - c - b - nepw hoim-dp-s≠∂v Ncn-{X-hpw h¿Øam-\hpw \sΩ t_m[y-s∏-Sp-Øp-∂p. C∂v ae-bmf-Øn¬ temI-{]-ikvX ^nJvlo ]fin-X-\mb kønZv km_n-Jns‚ I¿aimkv{X {KŸ-amb ^nJvlp- k p- ∂ - b psS X¿P- a - b p- ≠ v. H.- A -

234

_vZp¿dlvam≥, Sn.sI Dss_Zv F∂o Nn¥-I-cpsS CkvemanI {]ÿm\w tNmZy-ßƒ°v adp-]-Sn, {]iv\-ßƒ ho£-W-ßƒ, bphX _pIvkv {]kn≤o-I-c-W-amb Ckvemw t]mep≈ {KŸ-ßƒ Gd°psd ^nJvlns\ kaq-lØ - n\v apºn¬ sh°m≥ {ian-®n´p-≠v. ]t£, tNcn-Xn-cn-hp-Ifpw Ass\Iyhpw _lp-`q-cn-]£w apkvenwI-fn-te°pw Cu ]pXnb ^nJvlv ho£-W-ßsf sIms≠-Øn-®n-´n√. apº-tØ-Xn¬\n∂pw hyXy-kX v a - mbn C∂v tIcf-Øn-ep≈ aX-kw-L-S-\-Ifpw aX-t\-Xr-Xzhpw kmaq-lnI {]iv\-ß-fn¬ CS-s]-Sm≥ {ian-°p∂p F∂v Icp-Xp-∂-tXmsSm∏w Xs∂ CXv ]pXnb ^nJvlv Nn¥-If - psS A\n-hm-cy-Xb - n-te°pw hnc¬ Nq≠p-∂p. ^nJvlv Hcp kmaq-lnI imkv{X-am-Wv. khn-tij kwkvIm-c-Øns‚ hn\n-a-tbm-]m-[n-bmWv. Cu A¿Y-Øn¬ Pohn-X-Øn-s‚ AJne taJe-If - nepw CS-s]-Sp∂ Hcp ^nJvlmWv tIc-fØ - n¬ D≠m-th≠Xv. AXn\v temI-Ønse hnti-jn®pw Ad_v \mSp-I-fnse kmaq-lnI am‰-ßƒ DƒsIm≈m\pw temI-Øns‚ IqsS Nen-°m\pw km[y-amIp∂ Xc-Øn¬ apkvenw kaqlw DW¿∂v Nn¥n°Ww. CkvemanI ]finX t\XrXzw Ah¿°v am¿K-Z¿in-If - m-hW - w. hcp∂ Ime-Øn¬ tIc-f-Øn¬ CkvemanI cmjv{Sob kn≤m-¥hpw \yq\-]£ I¿Ωaimkv{Xhpw s]mXp P\ ka£w hym]-I-ambn N¿® sNø-s∏-tS-≠X - m-Wv. kmaq-ln-Ia - mbpw kmº-Øn-Iambpw kmwkvIm-cn-I-ambpw cmjv{So-b-ambpw \mw FhnsS FØn \n¬°p∂p F∂v ]p\x-]-cn-tim-[n°p-Ibpw BtKm-fa - m-‰ß - sf Dƒs°m≠pw \ΩpsS ]cn-an-Xn-Isf Xncn-®dn™psIm-≠p-amWv \mw ]pXnb ^nJvlv coXnimkv{XsØ sa\-s™-Sp-t°≠-Xv. lem-ep-I-fp-sSbpw ldm-ap-I-fp-sSbpw Ducm°p-Sp-°n¬ \n∂pwtamNn-X-amb IqSp-X¬ hnim-eamb Hcp kwkvIm-csØ Imw£n-°p∂ kzXt{¥—p-°f - mb kaq-lØ - ns\ ]cn-KW - n-°p-∂X - p-ambn-cn-°Ww ]pXnb ^nJvlv coXn-im-kv{Xw. Jp¿-B-\nepw kp∂-Øn\pw A\p-kr-X-ambn ]q¿hnI ke^n ]fin-X-∑m¿ \njvI¿jn® N´°q-Sn¬ \n∂p-sIm-≠mWv `n∂-m`- n-{]m-bß - f - p≈ akvA-e-Iƒ \mw N¿® sNtø-≠-Xv. ]c-kv]cw A[nt£-]n-°m\pw X∑qew AI-em-\p-ap≈ thZn-I-fmh-cpXv apkvenwIƒ°n-Sn-bnse `n∂m-`n-{]m-b-ß-fnep≈ kwhm-Z-ßfpw N¿®-I-fpw. apkvenw aX-kwL-S\ - I - ƒ°n-Sb - nse Ass\-Iy-Øns‚ Xo{hX Ipd°m≥ BtKmf am‰-ß-sfbpw ]mc-º-cy-sØbpw Xncn-®-dn-™p-sIm-≠p≈ ]pXnb ^nJvlv Nn¥Iƒ°v km[n-°p-sa∂v \ap°v {]Xym-in-°mw. \ap°v {]m¿Yn-°mw.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

lm_o¬

apkvenw \yq-\-]£ I¿Ω-imkv{Xw Hcp \qX\ imkv{XimJ-bmWv

BapJw Ckvem-an-tI-Xc cmjv{S-ß-fn¬ \yq\-]£ apkvenw-If - psS Ckvem-anI {]Xn-\n-[m\w Fß-s\bm-bn-cn-°W - w, I¿Ω-im-kv{X-]c - a - mbn Ah¿°-\ph-Zn-°s - ∏´ Cf-hp-Iƒ Fs¥-√mw, Ckvem-anI ]cn[n-I-fn¬ \n∂p-sIm≠v cmjv{Sob kmaq-lnI kmwkvIm-cnI kmº-ØnI taJ-e-I-fn¬ \S-Ømhp∂ As√-¶n¬ \S-tØ≠ CS-]m-Sp-Iƒ GsX√mw XpSßn BZy-Ime I¿Ω-imkv{X ]fin-X-∑m¿ s]mXp-hn¬ ssIImcyw sNbvXn-´n-√mØ Hcp Ckvem-an-I I¿Ω-imkv{X imJ-bmWv ^nJvlp¬ AJ-√n-bm-Øn¬ apkvena AYhm apkvenw \yq\]£ I¿Ω-im{Xw. {]hm-NI Ime-tijw apkvenw \yq\-]£ I¿Ω-imkv{Xw Hcp-]mSv hnImkw {]m]n-®p-sh¶nepw CXn-s‚ km[p-Xsb kw_-‘n®v I¿Ωimkv{X ]fin-X-∑m¿°n-S-bn¬ C∂pw kwhmZw \ne- \ n¬°p- ∂ p- ≠ v . CØcw I¿Ω- i mkv { Xw Ckvem-ans‚ ASn-ÿm\ A[ym-]-\-ßƒ°v hncp≤-am-sW∂pw AXp-sIm-≠p-Xs∂ Cu I¿Ωimkv{Xw ]q¿Æ-ambpw \ncm-I-cn-°-s∏-tS-≠-XmsW∂pw Hcp hn`mKw ]fin-X-∑mcpw {]kvXpX I¿Ω-imkv{Xw Ckvem-ans‚ icn-AØ - ns‚ Xm¬]cy-ßƒ°v hnt[-b-am-sW∂pw AXns\ \ncm-I-cn°p-Is - b-∂Xv Ckvem-ans‚ hnim-eX - bpw Imem-\pkr-Xz-sØbpw \nI-cm-Ic - n-°√ - m-sW∂v adp-hn-`mKw ]fin-X-∑mcpw hmZn-°p-∂p. F∂m¬ {]am-Wß - tfm Ncn-{Xm-[ym-]\ - ß - tfm ]cn-tim-[\ - m-hn-t[-ba - m-°p-tºmƒ {]kvXpX ^nJvlv ]pXn-btXm Ckvem-anI ico-A-Øn¬ \n∂v thdn´tXm A√ F∂pw BZyw apX¬s° Ckvem-an¬ A¥¿eo\amb kwK-Xn-bm-sW∂pw a\- n-em-°m-

{]_‘ kam-lmcw

hp-∂-Xm-Wv. {]XypXm Cu I¿Ω imkv{X-Øns‚ km[p-Xsb kw_-‘n® ]fin-X-∑m¿°n-S-bnse kwhmZw Xs∂ A{]-k-‡-am-Ip-∂p.

apkvenw \yq\-]£ I¿Ω-imkv{Xw Hcp \qX\ imkv{X imJtbm? Hcp {]mam-WnI At\z-jWw Zmdpw l¿_pw Zmdp¬ Ckvemapw \yq\-]£ I¿Ω imkv{X-Øns‚ km[p-Xsb kw_-‘n® N¿®-Iƒ {][m\ hneßpXSn-bmbn \n∂n-cp-∂Xv ]q¿∆-Ime ]fin-X-∑m¿ Ckvem-an\p≈ kzm[o\w am\-Z-fi-am°n `qansb Zmdp¬ Ckvemw F∂pw Zmdp¬ l¿_v F∂pw Xcw Xncn®p F∂-Xm-Wv. Ckvem-anI `cWw \ne-\n¬°p∂Xpw icoAØv \nb-a-ßƒ ]q¿Æ-ambpw \S-∏nem-°p-∂-Xp-amb `q{]-tZ-i-ßƒ Zmdp¬ Ckvemw AYhm Ckvem-ans‚ `qan-sb∂pw {]kvXpX kzm[o\-an-√mØ taJ-eI - sf Zmdp¬ l¿_v AYhm bp≤`q-an-sb∂pw hnh-£n-®p. am{X-a√ Zmdp¬ l¿_n¬ hkn-°p-∂Xpw {]kvXpX cmjv{S-hp-ambn I®-h-S, CXc _‘-ßƒ \ne-\n¿Øp-∂Xpw i‡n-bmbn shdp-°-s∏-´tXm As√-¶n¬ Hcp \ne°pw AwKoI-cn-°m≥ Ign-bm-ØtXm Bb Imcy-am-bn-cp-∂p. CØcw \mSp-I-fn¬ \n∂v Ckvemw kzoI-cn-°p∂h¿ F{Xbpw s]s´∂v {]kvXpX {]tZ-i-hp-ambp≈ kIe _‘- ß fpw hntO- Z n®v Zmdp¬ Ckvem-an-te°v tNt°-dn-s°m-≈Ww. `qcn-]£ ]fin-X∑ - m-cp-sSbpw \ne-]mSv CXn¬ \n∂pw H´pw `n∂-am-bn-cp-∂n-√. C_v\p lkapw C_v\p Ad-_nbpw {]kvXpX hmZsØ Cßs\ \ymbo- I - c n- ° p- ∂ p. Zmdp¬ l¿_n¬ \n∂v Zmdp¬ Ckvem-an-te°v ]mem-b\w sNøp-Im-sb-∂p-≈Xv {]hm-NI - s‚ ImeØv \n¿_235

‘-am°nb kwK-Xn-bm-Wv. {]kvXpX lnPvd A¥y\mƒ hsc Aß-s\-Øs∂ \ne-\n¬°p-∂-Xm-Wv. apkven-am-bX - n\p tijhpw Zmdp¬ l¿-_n-¬ Xs∂ Xßp-I-sb-∂Xv {]kvXpX tZi-tØmSpw hyh-ÿtbm-Sp-ap≈ Ahs‚ Iqdn-s\-bmWv kqNn-∏n-°p-∂Xv F∂mWv Ah¿ hmZn-°p-∂X - .v F∂m¬ samtdm-°≥ I¿Ω-imkv{X ]fin-X≥ AlvaZv A¬ _¬KoØn ]d-bp-∂Xv {]kvXpX tZiØv Xs∂ Xma-kn-°p∂p-sh-∂Xp sIm≠v B tZi-tØmSpw hyh-ÿtbm-Sp-amWv Ahs‚ Iqdv F∂v ]d-bm-h-X-√. ImcWw Zmdp¬ Ip^vdn¬ Xma-kn-°p-∂-Xn\v {]kvXpX tZi-tØmSv Iqdv thW-sa-∂Xv A\n-hmcy LS-Is - am-∂p-a√ - . Camw A_q bqkp-^n-s‚bpw apl-ΩZv_v\p lk≥ Ass»-_m-\n-bp-sSbpw hm°p-Iƒ ChnsS {]tXyIw {i≤n-t°-≠X - p≠v. GsXmcp {]tZ-iØv apkvenw-Iƒ \n¿`-bcpw kXy-\n-tj-[n-Iƒ `b-NIn-X-cp-amtWm {]kvXpX `qan Zmcp¬ Ckvemapw apkvenw-Iƒ°v \n¿`-b-an-√m-ØXpw \ntj-[n-Iƒ \n¿`bcmbn hnl-cn-°p-Ibpw sNøp∂ `qan Zmdp¬ Ip^vdp-am-Wv. AXm-bXv apkvenw-Iƒ°pw kXy-\ntj- [ n- I ƒ°pw Hcp- t ]m- s e kzmX{¥yw \¬Is∏Sp∂ hyhÿ Ah¿°v Nn¥n-°m≥ t]mepw Ign-bp-am-bn-cp-∂n√ F∂¿∞w. AXp-sIm≠p-Xs∂ AØcw ]cn-ÿn-I-fn¬ \n∂v AØcw \ne-]m-Sp-Isf {]Xo-£n-t°-≠X - p-≈q. Chn-sS-bmWv Xzmlm Pm_n¿ A¬hm-\n-bpsS hm°p-Iƒ {]XyI ]cn-K-W\ A¿ln-°p-∂-Xv. At±lw ]d-bp-∂p. ""hnizm-kn°v \n¿`-b-\mbn {]h¿Øn-°m≥ Ign-bp∂ `qan, AXv Aapkvenw `qcn-]£ taJ-eb - m-bmepw Zmdp¬ Ckvemw BWv. adn®v hnizm-kn°v \n¿`-bXzw e`n-°mØ kIe {]tZ- i hpw Zmdp¬ Ip^v ¿ BWv . {]kv X pX tZisØ apgp-P-\-ßfpw Ckvem-anI Z¿i hnizmkn-If - m-sW-¶nepw''. Zmdp¬ Ckvemw, Zmdp¬ l¿_v F∂ {]tbmKsØ Xs∂ Camw dmkn \ncm-I-cn-°p-∂-Xmbn ImWmw. Zmdp¬ l¿_n\v ]Icw Zmdp-±A - h v F∂pw Zmdp¬ Ckvem-an\p ]Icw Zmdp¬ CPm_ F∂pap≈ ]Z-{]-tbm-K-amWv DNn-X-sa∂v At±lw hnh£n-°p-∂p. Aßs\ hcp-tºmƒ {]kvXpX tZiØv Xma-kn®v ZAvhØv \S-ØpI F∂Xv apkvenw-IfpsS I¿Ø-hy-am-sW∂ [z\nbpw Camw dmkn-bpsS ]Z-{]-tbm-KØ - n-ep≠v. F∂m¬ ta¬]-d™ ]finX-∑m-cpsS \ne-]m-Sp-Iƒ ]cn-tim-[n-®m¬ Aapkvenw \mSp-I-fnse {]t_m-[\w apkvenw-I-fpsS _m[yX-bn¬ hcp∂ Imcyta As√∂v tXm∂n-t∏m-Ipw. AXp-sIm-≠mWv A_p¬ lk≥ A¬ amh¿Zn {]kvXpX tZiØp \n∂v t]mIp-∂-Xnepw DØaw B {]tZi hmkn-I-epsS Ckvemw Bt«jWw B{K-ln®p sIm≠v Ahn-S-Øs∂ Ign-b-emWv F∂p ]d-™-Xv. At∏mƒ am{Xta \∑ I¬∏n°p-hm\pw Xn∑ hne-°p-hm\pw temI¿°mbn 236

\ntbm-Kn-°s - ∏´ DØa kap-Zm-ba- mWv \nßƒ F∂ Jp¿-B-\nI A[ym-]\w A\¿Yz-am-hp-I-bp-≈q. ssiJv apl-ΩZv A–p ]d-bp-∂p. ""A\n-kvem-anI cmjv{S-Øn¬ Xma-kn-°p∂ Hcp hnizmkn Ahs\ Ahs‚ Zo\n {]h¿Ø-\-ß-fp-ambn apt∂m´p t]mIm≥ Ahn-SsØ hyhÿ bmsXmcp XS-khpw G¿s∏-Sp-Øp-∂n-√m-sb-¶n¬ AhnsS Xs∂ Xßp∂- X n¬ {]bm- k - a n- √ . {]tXy- I n®v Cw•- ≠ n¬ apkvenw-I-fp-≈-Xp-t]m-se. Ah¿ Ahn-S-Øs∂ Xßp-∂X - p-hgn a‰p-≈h - ¿ Ckvemw Bt«-jn-°m≥ Imc-W-am-hp-Ibpw Aßs\ Ckvem-ans‚ hnP-bØn\p Xs∂bpw hgn-sbm-cp-°mw.'' {]kvXpX tZisØ Aapkvenw kplr-Øp-°-tfmSv \√ \nebn¬ h¿Øn-°p-∂Xv A√m-lp-hn\v Gsd CjvS-Ic-amb Imcy-am-sW∂v kqd-Øp¬ apwX-ln-\b - n-eqsS A√mlp ]d-bp∂p: ""aX-Øns‚ t]cn¬ \nß-tfmSv s]mcp- X p- I tbm \nß- f psS hoSp- I - f n¬ \n∂v \nßsf B´n-∏p-d-Øm-°p-Itbm sNøm-Ø-h-tcmSv \∑ sNøp∂Xv \oXn-tbmsS h¿Øn-°p-∂Xpw A√mlp hne-°p-∂n-√. \oXn ImWn-°p-∂-hsc A√mlp Xo¿®-bmbpw CjvSs - ∏-Sp-∂p.''

`qan; Ckvem-anI kao-]\w ""k_q-dn¬ DZvt_m-[-\-Øn\v tijw \mw Cßs\ tcJ-s∏-Sp-Øn-bn-´p-≠v. `qan-bpsS ]n¥pS¿®m-hI - miw k®-cn-Xc - mb Fs‚ Zmk-∑m¿°m-bncn-°pw.'' (A¬ A≥_n-bm-Av) ""\nß-fn¬ \n∂v kXy-hn-izmkw kzoI-cn-°p-Ibpw k¬I¿Ω-ßƒ {]h¿Øn- ° p- I bpw sNbv X - h - t cmSv A√mlp hmKvZm\w sNbvXn-cn-°p-∂p. Ah¿°p apºp-≈hsc {]Xn-\n-[n-I-fm-°n-b-Xp-t]mse Xs∂ Ahscbpw Ah≥ `qan- b nse {]Xn- \ n- [ n- I fm°pw''(A∂q¿:55). ""Ah-\mWv \nßƒ°v `qansb A[o-\s - ∏-Sp-ØnØ- ∂ - X v . AXn- \ m¬ AXns‚ hncn- a m- d n- e qsS \nßƒ \S-∂p-sIm-≈p-I. Ah≥ \¬Inb hn`-hß-fn¬ \n∂v Bl-cn-°p-I. \nß-ƒ Db¿sØ-gpt∂‰v sN√p-∂Xpw Ah-¶-te°v Xs∂'' (A¬ ap¬°v:15). taep-≤-cn® Jp¿-B-\nI kq‡-ß-fn¬ \n∂v `qan-tbm-Sp≈ Jp¿-B\ - ns‚ kao-]\w hy‡-am-Wv. `qan A√m-lp-hnt‚Xm-Ip∂p. Ahs‚ k®-cn-Xc - mb Zmk-∑m¿°v Ah≥ AXns‚ ]n¥p-S¿®m-h-Imiw \¬Ip-∂p. Ah¿°v CjvSm-\p-kc - Ww Fhn-sSbpw k©-cn-°mw. {]kvXpX `qan Ckvem-an-t‚Xpw i{Xhn-t‚-Xp-ambn hn`-Pn-°p-Ibpw \n›nX {]tZ-iØv {]th-in-°p-∂Xv Ckvem-anI \nb-a-ZrjvSym hne°-s∏-´X - m-sW-∂p-sams° ]d-bp-∂Xv \n¿am-Wm-flI-a-√m-sb∂v am{X-a√ taep-≤-cn® Jp¿-B-\nI A[ym-]-\-ßƒ° hncp-≤-hp-am-Wv. CØcw {]tZ-iß - f - n¬ hkn-°p∂ apkvenw-Iƒ \n¿am-Wm-flI - a - mb {]h¿Ø-\ß - f - n¬ \nc-Xc - m-th≠-Xp-≠v. AXns‚ Hmtcm taJ-e-bnepw AØcw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

CS-s]-Se - p-Iƒ \S-Øn-s°m-t≠-bn-cn-°W - w. AØcw I¿Ω-ß-sf√mw Jp¿-B≥ Cuam-t\mSp tN¿Øp ]d™ A¬ AAvamep- zm-enl AXm-bXv A\ptbm-Py-amb {]h¿Ø-\-ßƒ F∂-Xns‚ hnh-£bn¬ s]Sp-∂X - m-Wv. Ncn-{Xm-XoX Imew sXmt´ a\pjy kaqlw \∑-bn¬ \n∂v hyXn-N-en-°p-tºm-sg√mw Ahsc k∑m¿§Ønte°v hgn-\S- Ø - p-hm-\mbn Hmtcm L´Ønepw {]hm-N-I-∑m¿ \ntbm-Kn-°-s∏-´p-sIm-t≠bn-cp-∂p. Hcp {]hm-N-I\p ]ndsI as‰mcp {]hmN-I≥ As√-¶n¬ Htc P\-X-bn-te°v Xs∂ H∂ne-[nIw {]hm-N-I-∑m¿. a‰p Nne-t∏mƒ Htc ImeL-´-Øn¬ hyXykvX tZi-ß-fn-te°v {]tXyIw {]tXyIw {]hm-NI - ∑ - m¿. Nne {]hm-NI - ∑ - m¿ AhcpsS ap≥Km-an-I-fmb {]hm-N-I-∑m-cn-eqsS AhXo¿W-amb thZ-{K-Ÿ-hp-am-bn-Øs∂ \ntbm-Kn-Xcm-hp-tºmƒ a‰p Nne¿ ap≥ Ign™ thZ-ßsf Ime-l-c-W-s∏-SpØn ]pXnb thZ-hp-ambn \ntbmKn-°-s∏-Sp-∂p. {]hm-NI - ∑ - m-cpsS \ntbm-KØ - ns‚ sNdnb Nn{XamWv apI-fn¬ hnh-cn-®-Xv. ÿe-Im-e-ß-tfbpw \ntbm-Kn-°-s∏-Sp∂ P\-X-bpsS kz`m-hhpw ]cn-KWn-®m-bn-cp∂p thZhpw ico-AØpw Ah-X-cn-®n-cp∂-Xv. Jp¿-B≥ ]d-bp∂p: ""\nß-fn¬ Hmtcm hn`mK-Øn\pw \mw Hmtcm \nba hyh-ÿbpw I¿Ω coXnbpw \n›-bn®p X∂n-´p-≠v.'' (A¬ amCZ 48). ico-A-Øn¬ ÿe-Ime kml-N-cy-ßsf ]cn-KWn-°pI F∂Xv AXns‚ {]mcw-`-Imew sXms´bp≈ coXn-bm-Wv. am{X-a√ _lp-`q-cn-]-£w {]hmN-I-∑m-cp-sSbpw A\p-bm-bn-Iƒ `c-W-]-c-amtbm kmaq-lnI kº-Øn-I-]-c-amtbm kaq-l-Øn¬ bmsXmcp kzm[o-\hpw C√m-Xn-cp∂ \yq\-]-£-ambn-cp-∂p-sh∂Xpw CXn-t\mSv tN¿Øv hmbn-°p-I. Ah-cpsS Ign-h-\p-k-cn® I¿Ω-ßsf Ah-tcmSv \n¿t±-in-°-s∏-´n-cp-∂p-≈q. AXm-bXv `qcn-]£w {]hm-NI - ∑ - mcpw AØcw \yq\-]£ I¿Ω imkv{XØns‚ hm‡m-°-fm-bn-cp-∂p-sh∂v ImWm≥ Ignbpw. {]XypX C∂v \yq\-]£ I¿Ω imkv{X-Øn\v bmsXmcp ASn-ÿm-\-hpan√msb∂v F∂v ]d-bp∂Xv ASn-ÿm\ cln-X-amb hmZw am{X-am-Wv.

A_vko-\n-b≥ ]em-b\w \¬Ip∂ ]mTw Zo\ns\ kwc-£n-°p-∂X - n-\mbn apkvenw-Iƒ \SØnb {]Ya ]mem-b\ - a - mWv A_vko-\n-b≥ ]memb\w. {]kvXpX Ncn{Xw apkvenw \yq\-]£ I¿Ω imkv{X-Ønse kºq¿Æ A[ym-b-am-Wv. Ckvemans‚ \nb-am-hX - o¿Æ ImeØp Xs∂ AXp kw`hn®p F∂-Xp-sIm≠pw AXn\v {]m[m-\y-ta-dp-∂p. Camw AlvaZv Xs‚ apkv\-X-bn¬ {]kvXpX kw`hw hni-Zo-I-cn-°p-∂p-≠v. A_vko-\n-bb - n-te°v ]mem-b\w sNbvXp-h∂ apkvenw-Isf hn´p-In-´-W-sa∂v Bh-iy-hp-ambn Jpssd-»n-Iƒ \Z-÷m-insb kao-]n-°p-∂p. \ymbm-

{]_‘ kam-lmcw

\ym-ßƒ At±-l-Øn\p apºmsI \nc-Øp-∂p. \÷min apkvenw-Isf hnfn®v hni-Zo-Ic - Ww Bhiy-s∏-Sp-∂p. cmPm-°∑ - msc hW-ßnbXn\p tijsa km[m-cW KXn-bn¬ Bcpw kwkm-cn-°p-I-bp-≈q. F∂m¬ PAv^dn_v\p A_o-Xzm-en_v ]Xn-hn\p hn]-co-X-ambn kemw ]d-™p-sIm≠v XpS-ßp-∂p. Imcy-ßƒ hf-®p-sI-´n-√msX kXyw kXy-ambn Ah-X-cn-∏n-°p-∂p. {]kvXp `mj-W-Øns‚ Ahkm-\Ø - ns‚ \nß-fpsS ASp-°¬ AXn-{I-an-°s - ∏Sp-Ib - n√ F∂ {]Xo-£b - n-emWv Rßƒ Ctßm´v h∂n-cn-°p-∂Xv F∂ `wKn-hm°p IqSn ]d™v Ahkm-\n-∏n-°p-∂p. {]kvXpX kw`-h-Øn¬ \n∂v apkvenw \yq\]£w Aapkvenw kzm[o-\-ta-J-e-bn¬ GXp-hn-[Øn-ep≈ {]Xn-\n-[m-\-amWv \S-tØ-≠Xv F∂Xv hy‡amhp∂p≠v. cmPm-hn\v {]Wmaw sNøpI F∂- ]Xn-hn\p hn]-co-Xa - mbn kemw sNbvXX - n¬ \n∂v GXv L´-ßf - nepw BZ¿iw _en-Ig - n-°msX {]iv\-ßsf t\cn-S-W-sa∂pw Xs‚ {]`m-j-WØns‚ Ah-km\w cmPm-hns\ ]pIgvØn `wKnhm°v ]d-™-Xn¬ \n∂v Bh-iym-\p-k-cWw AØcw {]tbm-K-ßƒ Bhm-sa∂pw a\- n-em-Ip∂p. XpS¿∂v Cukm \_n-sb-Ip-dn-®p≈ apkvenwI-fpsS \ne-]mSv Bcm-™-t∏mƒ Hcp-]t£ XßfpsS \ne-\n¬∏n\v Xs∂ `oj-Wn-bm-hm-sa-∂-dn™n´pw kXyw am{Xw ]d-bpI F∂ {]hm-NI - s‚ ASn-ÿm-\-[ym-]-\-Øn¬ Dd®p \n∂-Xn¬ \n∂v \ap°v Hcp-]mSv ]Tn-°m-\p-≠v. am{X-a√ AØcw `c-W-Iq-S-ß-tfmSv am\- n-I-ambn Iqdv ]pe¿Øp∂Xpw Ah¿°p-th≠n {]m¿∞n-°p-∂Xpw A\ph-Z-\o-b-am-Wv. ""i{Xp-hn-s\-Xn-cn¬ \÷m-in-bpsS hnP-b-Øn-\p-th-≠nbpw At±-l-Øns‚ ssÿcyØn-\p-th-≠nbpw Rßƒ A√m-lp-hn-t\mSv {]m¿∞n®n-cp-∂p.'' DΩp-k-ea {]kvXpX hmZ-Øn\v ASn-hc-bn-Sp-∂p. apkvenw-I-fpsS A_vko-\n-b≥ ]mem-b-\Ønse {]Ya Znh-ksØ kw`-h-hn-Im-k-ß-ƒ am{X-amWv ta¬ hnh-cn-®X - .v XpS¿∂p≈ \o≠ ]Xnt\gv h¿j-°m-esØ I¿Ω-imkv{Xw C\nbpw hmbn°-s]-tS-≠n-bn-cn-°p-∂p. {]hm-NI - \pw apkvenw-Ifpw aZo-\-bn-te°v ]mem-b\w sNbvX-t∏mtg AhnsS Hcp Ckvem-anI cmjv{Sw ÿm]n-®-t∏mtgm AhmN-I≥ Ahsc Xncn®p hnfn-®n-√. XpS¿∂v a°m hnP-bhpw Ign™ X_q°v bpo≤m-\-¥cw am{XamWv Ah¿ A_vko-\nb hn´v a°-bn-te°v hcp∂- X v . aZo\ F∂ Ckv e m- a nI cmjv { Sw \ne\n¬s°bpw F´p-h¿jw A\n-…m-anI hyh-ÿ°p Iogn¬ Xs∂ XpS-cm≥ {]hm-N-I≥ Ahsc hne°n-b-Xp-an-√.

D]-kw-lmcw \yq\-]£ I¿Ω-imkv{Xw F∂Xv Hcp ]pXnb Bi-ba - √ - . {]hm-NI - ∑ - m-cpsS Ncn-{X-tØmfw AXn\v 237

]g-°-ap-≠v. am{X-a√ _lp-`q-cn-]£w {]hm-N-I∑m-cp-sSbpw A\p-bm-bn-Iƒ kaq-l-Øn¬ kz[o-\an-√m-Xn-cp∂ \yq\-]£ - a - m-bn-cp-∂X - p-sIm-≠p-Xs∂ Ah¿ BN-cn-®n-cp∂Xv \yq\-]£ I¿Ω imkv{Xam-bn-cn-°-Ww. Aßs\ _lp-`q-cn-]£w {]hm-NI≥amcpw \yq\-]£ I¿Ω imkv{X-Øns‚ h‡m°-fm-bn-cp-∂p. \yq\-]£ I¿Ωimkv{X-Øns‚ km[p-Xbv°v F∂pw hne-ßp XSn-bmbn \n∂n-cp-∂Xv BZy-Ime ]fin-X∑ - m¿ `q{]-tZ-iß - sf Zmdp¬ Ckvem-ambpw Zmdp¬ l¿_mbpw Xcw-Xn-cn-®-Xm-Wv. F∂m¬ {]kvXpX ]Z-{]-tbmKw Jp¿-B-\nI A[ym-]-\ßƒ°v hncp-≤-am-Wv. ]Icw Camw dmkn ]d-bp-∂-

238

Xp-t]mse Zmdp¬ CPm_, Zmdp-±A - h v F∂ {]tbmK-amWv DNn-Xa - m-bX - v. \nb-am-h-Xo¿Æ ImeØv kw`-hn® apkvenw-IfpsS A_vko-\n-b≥ ]mem-b\ - hpw {]kvXpX A\nkvem-anI hyh-ÿ°p Iognse \o≠ ]Xn-t\gv h¿j- I m- e sØ Ckv e m- a nI {]mXn- \ n- [ yhpw C\nbpw ]T\ hnt[-b-am-t°≠ hkvXp-X-bm-Wv. aZo-\-bn¬ Hcp Ckvem-anI hyhÿ \ne-hn¬ h∂n-´p-IqSn {]hm-N-I≥ Ahsc Xncn-®p-hn-fn-®n√ F∂Xv CXn-t\mSv tN¿Øv hmbn-t°≠ hkvXp-XbmWv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

sI. apl-ΩZv \njmZv Ip∂-°mhv

CXc aXm-tLm-j-ßƒ; CkvemanI \ne-]mSv

B[p-\nI temIØv Pohn®v sIm≠n-cn-°p∂ Hcp apkvenw A`n-ap-Jo-I-cn-°p∂ kp{]-[m-\-amb Hcp I¿Ω imkv{X {]iv\- a mWv CXc aXÿtcmSp≈ klh¿XnXzhpw AXnt\mSp≈ CkvemanI \ne]mSpIfpw. CXc aX-ÿ-cp-ambn CS-]-g-In-bmWp Ahs‚ ssZ\w-Zn\ PohnXw apt∂m´p t]mIp-∂-Xv. Ab¬hm-kn-Iƒ, kl-]mTn-Iƒ, kl sXmgn-em-fn-Iƒ, F∂p th≠ PohnX-Øns‚ apgp taJ-e-I-fnepw Cu kl-h¿XnXzw Hgn-®p-Iq-Sm-\m-hØ A\n-hm-cy-X-bm-Ip-∂p. Nne taJ-e-I-fn¬ Aapkvenw kl-Po-hn-bpsS km∂n[yhpw {]m[m-\yhpw hfsc Db¿∂-Xp-am-bn-cn-°pw. DZm-l-c-W-am-bn, NnIn’ \S-Øp∂ Aapkvenw tUmIvS¿, ]Tn-∏n-°p∂ A[ym-]I - ≥ apX-em-bh - ¿. Cßs\ \nc- h [n hy‡nItfmSv _‘w ÿm]nt°≠nhcp∂ apkvenans‚ CS-]-g-I-en¬ CkvemanI acym-Z-Iƒ ]men-°¬ \n¿_-‘-hp-amWv.- Im-cWw, Hcp apkvenw GXv kml-N-cy-Øn-embmepw CkvemanI ico-AØ - \ - p-kc - n-®v Pohn-°m≥ _m[y-ÿ-\m-Wv. CkvemanI ico-A-Øns‚ XXzß-fp-sSbpw sXfn-hp-I-fp-sSbpw hn[n-I-fp-sSbpw ]n≥_-e-Øn¬ Xs‚ PohnX CS-]m-Sp-Isf cq]s∏-Sp-Øn-sb-Sp-°m≥ Hmtcm apkvenapw _m[y-ÿ\m-Wv. CXc aX-ÿc - psS BtLm-jß - f - n¬ ]s¶-SpØv kt¥mjw ]¶v sh°p-∂Xpw Biw-kI - ƒ A¿∏n°p-∂Xpw apkvenw kap-Zm-b-Øn¬ N¿®m-hn-j-bam-W.v Iem-eb - ß - ƒ, sXmgn¬ ÿe-ßƒ,-Ab - ¬∏°-ßƒ XpS-ßnb aXm-Xo-X-amb s]mXp CS-ß-fnse kzm`m-hnI kvt\l-_-‘-ßƒ ]e-t∏mgpw hnizm-kn-Isf CXc aX-ÿc - psS BtLm-jß - f - n¬ ]e Xe-Øn¬ ]s¶-Sp-°m≥ Ah-kc - s - am-cp-°p-∂p.

{]_‘ kam-lmcw

\ΩpS kaq-l-Øn¬ HmWw, hnjp, {InkvXp-akv XpS-ßnb BtLm-jß - ƒ t]cn¬ aXm-tLm-jß - fm-sW-¶nepw {]tbm-K-Øn¬ AXXv aX kaq-lß-fpsS ]cn[n-Iƒ°-∏p-d-tØ°v hym]n-°p-∂-XmWv.-]p-Xnb P\m-[n-]Xy LS-\-bn¬ CØcw aXmtLm-j-ßƒ samØw P\-Po-hn-XsØ ]e A¿YØnepw _m[n-°p-∂p-≠v. CØcw kml-Nc - y-Øn¬ \ΩpsS ap∂n¬ c≠v \ne-]m-Sp-I-fmWv s]mXpsh IS∂v hcn-I. H∂p-In¬ skIyp-e¿ kaq-l-Øn-t‚Xp-t]mse BtLm-jß - ƒ°n-Sb - n¬ th¿Xn-cn-hp-Ifn-√msX F√m BtLm-jß - fpw _‘-ßƒ ]pXp°m\pw kt¥mjw ]¶n-Sm\pw Xn∂m\pw IpSn°m\pw D≈ Ah-kcw F∂ \ne°v ]q¿W-ambpw ]¶v tNcp-I. As√-¶n¬ CØcw kµ¿`-ß-fn¬ \n∂pw ]q¿Æambpw hn´p\n¬°pI. kaq-lØ - ns‚ s]mXp CS-ß-fn¬ GsX-¶nepw aX-k-aq-l-Øns‚ BNm-cß - fpw A\p-jvTm-\ß - fpw \S-Øs - ∏-Sm-dn-√. tlmaw, ]qP, Ip¿_m-\, A©v t\c-ß-fnse \akvIm-c-ßƒ XpS-ßnb aX-Io-bm-\p-jvTm-\-ßƒ \ΩpsS s]mXp CS-ßfn¬ \S-Ø-s∏-Sp-∂n-√. Chbn-te-sX-¶nepw NneXv GsX-¶n-ep-a¿Y-Øn¬ \SØ-s∏-Sp-∂p-s≠-¶n¬ AXv aX-Iobw F∂-Xn-t\°mƒ kmwkvIm-cn-Itam tZiobtam Bb h¿Ww \¬In-s°m-≠m-Wv \SØmdp≈Xv. Iem-]-cn-]m-SnIƒ°v apt∂m-Sn-bmbn \S-Øs - ∏-Sp∂ cwK-]q-P, inemÿm-]\ - ß - ƒ°v apt∂m-Sn-bmbn \S-Øs - ∏-Sp∂ `qan ]qP, DZvLm-S-\-Øns‚ {]Xo-I-amb \ne-hn-f°v sXfn-bn-°¬ XpS-ßnb aX-Iob kz`m-ha - p≈ BNmc- ß ƒ t]mepw kmwkv I m- c nI h¿Æ- Ø nepw hymJym-\Ø - n-ep-amWv \S-Øs - ∏-Sp-∂X - .v ASpØnsS a[y-{]-tZ-inse kvIqfn¬ k¿°m¿ \S-Ønb kqcy\-a-kvIcw hnhm-Z-am-bXv aX-Iob BNmcw F∂ 239

\ne- ° m- W v . k¿°m¿ AXns\ adnI- S - ∂ Xv kmwkvIm-cnIw F∂ hymJym-\Ø - n-eq-sS-bp-am-bn-cp∂p. ]d™v hcp-∂Xv aX-Iob BNmcm\p-jvTm-\ßsf kmaq-lnI Pohn-X-Øns‚ s]mXp afi-eØn¬ \n∂v ]c-am-h[n AI‰n \n¿Øm≥ IWniX ]pe¿Øp∂ \Ωp-tSXv t]mep≈ P\m-[n-]Xysk-Iyp-e¿ kaq-l-Øn¬ Xs∂ aX-Io-b-amb CØcw BtLm-j-ßƒ°v B {`jvTv I¬∏n-°mdn√ F∂v am{X-am-√, kaq-l-Øns‚ s]mXp afie-Øn¬ Ah BtLm-jn-°-s∏-Sp-Ibpw sNøp∂p.AXv sIm≠v apkvenw kaqlw CXn¬ F¥v \ne-]mSv kzoI-cn-°-W-sa-∂Xv Gsd {][m-\-am-Wv {]tXy-In®pw, BtLmjthfIfn¬ Biw-kIƒ ssIam-dp-tºmgpw ]mcn-tXm-jn-I-ßƒ \¬Iptºm-gpw, Ah-cpsS hnizm-k-ßsf AwKo-I-cn°mt\m Ah-cpsS Ip^vdn-t\mSv tbmPn-°mt\m Dt±in-°m-sX, Ckvemw I¬]n® ]c-aX - ÿ - c - p-am-bp≈ kulrZw ÿm]n-°¬ am{Xw e£y-am°n Hcp apkvenw A\y aX-ÿc - psS BtLm-jß - f - n¬ ]¶p tNcp-∂X - ns‚ CkvemanI hn[n F¥v F∂Xv Hcp {][m\ I¿Ω imkv{X {]iv\-am-Wv.

AapkvenwI-tfm-Sp≈ \b kao-]\w apkv e namb a\p- j y≥ Xs‚ Np‰p- a p≈ AapkvenwI-tfmSv F¥v \ne-]m-SmWv kzoI-cn-t°≠Xv? Ah-tcm-Sp≈ s]cp-am-‰Ø - nepw CS-s]-Se - nepw Ckvemw \n›-bn-°p∂ ]cn-an-Xnbpw ]cn-[nbpw Fs¥√mw? F∂n-hb - mWv CXp-ambn _‘-s∏´v \mw a\- n-em-t°-≠X - v. AapkvenwI-tfmSv Hcp apkvenw kzoI-cn-t°≠ \ne-]mSv Aapkvenans‚ apkvenant\m-Sp≈ \ne-]m-Sns\ ASn-ÿm-\-am-°n-bWv F∂mWv Ckvemans‚ A[ym-]\ - w. AapkvenwIƒ Ah-cpsS \ne-]m-Sns‚ ASn-ÿm-\-Øn¬ {][m-\ambpw c≠p hn`m-K-am-sW-∂mWv Jp¿-B≥ kqNn∏n-°p-∂-Xv. hnip≤ Jp¿-B≥ ]d-bp∂p:

aX-Øns‚ t]cn¬ \nß-tfmSv bp≤w sNbvXnń-√m-Ø-hcpw \nßsf \nß-fpsS hk-Xn-I-fn¬ \n∂v Bń-tbm-Sn-®n-ń-√m-Ø-h-cp-amb Bfp-I-tfmSv \nßƒ \∑-bnepw \oXn-bnepw h¿Øn-°p-∂Xv A√mlp \nßƒ°v hne-°p-I-bn-√. \n›-bw, A√mlp \oXn \njvT-bp-≈-hsc CjvS-s∏-Sp-∂p. Zo\ns‚ t]cn¬ \nß-tfmSv bp≤w sNøp-I-bpw, \nßsf kz`-h-\-ß-fn¬ \n∂v Bń-tbm-Sn-°p-∂Xn¬ ]c-kv]cw klm-bn-°p-Ibpw sNbvX P\-ßtfmSv ssa{Xn ]pe¿Øp-∂X - n¬ \n∂v am{X-am-Ip∂p A√mlp \nßsf \ntcm-[n-°p-∂-Xv. AØ-c-°mtcmSv ssa{Xn ]pe¿Øp-∂-h¿ AXn-{I-a-Im-cn-Iƒ Xs∂-bm-Ip-∂p . apkvenw kaq-l-tØmSv \√ cq]-Øn¬ h¿Øn240

°p-∂h - scbpw hntZzjw ]pe¿Øp-∂h - s - cbpw Jp¿B≥ hnhn[ Xe-Øn¬ \n∂mWv ssIImcyw sNøp∂Xv F∂v Cu kq‡ßƒ hy‡am°p∂p≠v. c≠v hn`mKtØmSpw Htc \ne]mSv kzoIcn°pI F∂Xv _p≤n iq\yhpw ANn¥\obhpamWv. apkvenwItfmSv \∑bn¬ h¿Øn°p∂ hn`mKtØmSv \oXn ]pe¿Øm\pw DZmcambn s]dpamdm\pw ta¬ ]d™ kq‡w \n¿t±in°p∂p. Cu Bibw AhXcn∏n°m≥ Jp¿B≥ D]tbmKn® ]ZmhenIƒ JnkvXzv , _n¿dv F∂nhbmWv. JnkvXzv F∂m¬ \oXn, _n¿dv F∂m¬ \∑, HuZmcyw F∂s°bmWv Dt±in°s∏Sp∂Xv. BZm\ {]Zm\ taJebnemWv Ch D]tbmKn°s∏Sp∂Xv . e`n°pI F∂ cqt]WbmWv Ch D]tbmKn°s∏Sp∂sX¶n¬ JnkvXzv F∂m¬ Hcmƒ°v Abmƒ AhImis∏´Xv e`n°pI F∂pw _n¿dv F∂mƒ Hcmƒ X\n°v e`nt°≠p∂ AhImißfn¬ \n∂pw kzbw ]n≥hmßpI F∂pamIp∂p hnh£. C\n, \¬IpI F∂ \ne°mWv Ch D]tbmKn°s∏Sp∂Xv F¶n¬ JnkvXzv F∂Xns‚ hnh£ Hcmƒ°v AbmfpsS AhImiw H´pw IpdbmsX sImSp°pI F∂pw _n¿dv F∂Xns‚ Dt±iyw \∑bpsSbpw HuZmcyØns‚bpw `mKambn Hcmƒ°v Abmƒ A¿ln°p∂Xnt\°mƒ IqSpX¬ \¬IpI F∂pamIp∂p. apkv e nwItfmSv i{XpX ]pe¿ØpIbpw AhtcmSv bp≤w \SØpIbpw sNøp∂hcmWv AapkvenwIfnse c≠masØ hn`mKw. apkv e nwIsf Ah¿ kz`h\ßfn¬ \n∂v A\ymbambn B´n∏pdØm°p∂p. a°bnse _lpssZh hnizmknIƒ \_n(k) tbmSpw kzlm_namtcmSpw Cu \bamWv A\ph¿Øn®ncp∂Xv. \√ \nebn¬ s]cpamdp∂ AapkvenwItfmSp≈ CS]g°sØ kqNn∏n°m≥ hnip≤ Jp¿B≥ D]tbmKn® A≥ X_¿dqlpw F∂Xnse _n¿dv F∂ ]Zw Gsd Nn¥\obamWv. A√mlphnt\mSpw XncpZqXt\mSpap≈ ISa Ign™m¬ a\pjy¿ G‰hpw ISs∏´ncn°p∂Xv amXm]nXm°tfmSmWv. AhtcmSp≈ s]cpam‰sØ kqNn∏n°m\p≈ CkvemanI kw⁄ F∂mWv. CtX ]Zw Xs∂ Aapkvenw kplrØp°tfmSp≈ _‘sØ°pdn®pw Jp¿B≥ {]tbmKn®Xv F{Xtbm A¿YhØmWv. A_q_°¿ (d)s‚ aIƒ Akv a mCs\ D≤cn®v _pJmcnbpw apkvenapw dnt∏m¿´v sNøp∂p. Ah¿ \_n(k)tbmSv tNmZn®p: XncpZq-Xsc _lp-ssZh hnizm-kn-\n-bmb Fs‚ DΩ (Ip-Spw_ _‘w tN¿-°-W-sa∂pw ]mcn-tXmjn-Iß - ƒ ssI∏-‰W - s - a-∂p-ap-≈) Xm¬∏-cy-tØmsS F∂ kao-]n-®n-cn-°p-∂p.-Rm≥ Ah-cp-ambn _‘w

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tN¿°s´? At±lw ]d™p: \o DΩ-bp-ambn IpSpw_ _‘w ]pe¿ØpI . AtXm-sSm∏w a\p-jy-Xz-Øns‚ kzm`m-hnI ^e-ambn F√m-‰n\pw AXo-X-ambn {]I-S-am-t°≠p∂ [mcmfw hnime taJ-e-Iƒ a\pjy PohnX-Øn¬ D≠v. A_q-Z¿dv(d - )\v dkq¬(k) \¬Inb D]-tZiw CXmWv Adn-bn-°p-∂X - v. \o FhnsSbmbn-cp-∂mepw A√m-lpsh kq£n°p-I. Xn∑sb XpS¿∂v \∑ A\p-jvTn-°p-I. Xn∑sb \∑ ambv®pI-fbpw. P\-ß-tfmSv k¬kz`m-ht- ØmsS s]cp-am-dp-I . ChnsS apkvenwI-tfmSv F∂-√. a\p-jy-tcmSv F∂mWv \_n(-k) {]tbmKn-®s - X∂ Imcyw {it≤-ba - m-Wv. as‰mcp lZoYv {]Imcw (A) Hcn-°¬ \_n-bpsS ASpØv h∂ GXm\pw blq-Zn-Iƒ At±-lsØ A maq Asse° bm apl-Ω-Zv(-ap-l-Ω-tZ, \o \in®v t]mI-s´, acn®v t]mI-s´) F∂v A`n-hmZyw sNbvXp. CXv tI´ {]hmNI ]Xv\n Bbni: ssZh-Øns‚ i{Xp-°-tf, \nßƒ°pw ac-Whpw im]-hp-ap-≠m-hs´ F∂v {]Xn-I-cn-®p. Xncpta\n (k) Bbn-isb imkn-®p. At∏mƒ Ah¿ At±-l-tØmSv Cßs\ t_m[n∏n®p: ssZh-Zq-X-tc, Ah¿ ]d-™Xv Xm¶ƒ tI´ns√? At±lw adp-]Sn ]d™p: Ah¿ ]d™Xv Rm≥ tI´p. \nßƒ°pw F∂v Rm≥ ]dbp- I bpw sNbv X p. (A- X m- b Xv Fs∂- t ∏msf \nßfpw acn-°p-sa-∂v). Bbn-im, F√m ImcyØnepw A√mlp Zbbpw ss\¿a-eyhpw CjvS-s∏Sp-∂p (apØ^Jp≥ Asseln). a°-bnse _lp-ssZh hnizm-kn-Iƒ \_n(k)sb \nc-¥cw ]oVn-∏n-®p. F∂n´pw At±lw Ah-tcmSv \√ \ne-bn¬ kl-hmkw ]pe¿Øn. XßfpsS hne-s∏´ ]e hkvXp-°fpw kq£n-°m≥ Ah¿ G¬∏n-®n-cp-∂Xv \_n(-k)-sb-bm-bn-cp-∂p. a°-bn¬ \n∂v aZo-\-bn-te°v ]em-b-\-Øn-s\m-cpßnbt∏mƒ GsXmcp i{Xp-°-fpsS ]oV-\-Øn¬ \n∂pw c£-s∏-Sm-\mbn \mSp hnSm≥ At±lw \n¿_-‘n-X-\m-tbm, AtX i{Xp-°ƒ t\csØ Xs‚ ssIhiw kq£n-°m≥ G¬]n® hkvXp°ƒ Ahsc Xncn-t®¬∏n-°m≥ At±lw Aen(d)sb Npa-X-e-s∏-Sp-Øn-bXv Ncn{X {KŸ-ß-fn¬ ImWmw. XzmC-^n¬ \n∂pw ]oV-\ß - t- f‰v aSßn hcp∂ {]hm-N-I-t\mSv ae-°p-Iƒ Ahsc \in-]n-°s´? F∂v tNmZn-°p-tºmƒ AXv XS-bp-I-bm-bn-cp∂p {]hm-NI - ≥. AapkvenwI-tfmSv am\y-ambpw kl-h¿Øn-ØtØm-sSbpw Ign™v IqSm-\mWv Ckvemw AXns‚ A\p-bm-bn-Isf ]Tn-∏n-°p-∂-Xv. BZw k¥-Xn-Isf∂ \ne°v apgp-h≥ a\p-jy-tcmSpw kuay-amb s]cp-am-‰-amWv apkvenwI-fn¬ \n∂pw {]Xo-£n-°s∏-Sp-∂X - v. CkvemanI {]am-Wß - fpw Ncn{X {KŸßfpw AXn-\p≈ km£y-am-Wv. kmap-Zm-bnI

{]_‘ kam-lmcw

kwL-´-\-a-√, kmaq-lnI kl-h¿Øn-Ø-amWv Ckvemans‚ auenI A[ym-]-\w.

BtLm-j-ß-fnse ]¶m-fnØw: ]fin-Xm-`n-{]m-bßƒ.

CXc aX-ÿc - psS BtLm-jß - f - n¬, Ah¿°v Biw-k-Iƒ ssIam-dp-∂-Xn-s\-tbm, Ah-cpsS `£Ww Ign-°p-∂X - n-s\-tbm, AXn¬ GsX-¶nepw Xc-Øn¬ `mK-hm-°m-hp-∂X - n-s\tbm AwKo-Ic - n-°p∂-tXm, \ncm-I-cn-°p-∂tXm Bb JfinX hn[n, Ckvemans‚ auenI {]am-W-ß-fmb Jp¿-B-\ntem, lZo-kntem h∂n-´n-√. ]n∂oSv Cu hnj-Iambn h∂n-´p≈ apgp-h≥ hn[n-Ifpw ]fin-X-∑m¿ Jp¿-B-s‚bpw kp∂-Øn-s‚bpw shfn-®-Øn¬ CPvXn-lmZv sNbvXn-´p-≈h - b - m-Wv. Camw C_v\p ssXan-øx, C_v\p¬ Jønw t]mep≈ ]fin-X∑ - m¿ AapkvenwIsf Ah-cpsS BtLmj kµ¿`- ß - f n¬ Biw- k n- ° p- ∂ - X ns\tbm Ah¿°v kΩm-\ß - ƒ \¬Ip-∂X - n-s\tbm A\p-h-Zn-°p-∂n-√. Camw C_v\p¬ Jønw Xs‚ AlvImap Alven±nΩ F∂ {KŸ-Øn¬ ]dbp∂p: F∂m¬ Im^n-dns\ Ah-cpsS {]tXy-Iamb BtLm-jß - f - nepw t\mºv thf-If - nepw Biwkn-°p-∂Xv ldm-am-Ip-∂p. Aßs\ Biw-kn-°p∂-h¿ Ip^vdn¬ \n∂pw tamNn-X-\m-bmepw B {]h¿Ø\w aptJ\ Ah¿ ldm-amWp sNøp-∂Xv. Ahs‚ B {]hr-Øn, {InkvXym-\n-bpsS Ipcnin-\p≈ kpPq-Zns\ Biw-kn-°p-∂-Xn\v kam-\am-Wv. A√, AXn-t\-°mƒ Kpcp-X-c-amb ]m]-amIp-∂p. Hcp aZy-]m-\n-tb-tbm, sIme-]m-XI - n-tb-tbm, hy`n-Nm-cn-tbtbm Ah-cpsS B {]h¿Ø-\ß - f - n¬ Biw-kn-°p-∂-Xn-t\-°mƒ A√m-lp-hns\ tIm]n∏n-°p-∂-XmWv CØcw BtLmj thf-I-fnse Biw-kI - ƒ. CØcw BtLm-jß - f - n¬ Hcp Xc-Ønepw ]¶p tNcm≥ ]mSn√ F∂v ]d-bp-∂-h-cpsS \ymb-ßƒ Xmsg ]dbpw {]-Im-c-am-Wv. 1. hnip≤ Jp¿-B≥ A√m-lp-hns‚ Zmk-∑m-cpsS hnti-jW - ß - ƒ kqNn-∏n-°p-∂n-SØv C{]-Imcw ]d-bp∂p: A-h¿ kXy-hn-cp-≤am-b-Xn\v km£n-I-fm-hm-Ø-hcpw h√ A\m-hiy-ß¬°-cn-In-eqsS IS∂p t]mIm-\n-Sb - m-bm¬ am\y-∑m-cmbn IS∂p t]mIp-∂-h-cp-am-Ip-∂p (A¬ ^p¿Jm≥:72). Cu Bb-Øns\ hni-Zo-I-cn-®p-sIm≠v Nne ap^ n-dp-Iƒ C{]-Imcw ]d-bp-∂p: ChnsS F∂Xp sIm≠v Dt±-in-°p-∂Xv (\ntj-[n-If - psS BtLm-jß - f - m-W)v F∂-Xns‚ hnh-£ (-lm-P-dm-hp-∂h¿) F∂p-am-Ip-∂p. CXn¬ \n∂pw hy‡-amIp-∂Xv kXy-\n-tj-[n-If - psS BtLm-jß - f - n¬ hnh-c-ßƒ At\z-jn-°m≥ th≠n t]mIp-∂Xv 241

t]mepw Jfin-Xa - mbn ldm-am-Ip∂p F∂m-Wv. 2. _pJm-cnbpw apkvenapw dnt∏m¿´v sNøp∂p: dkq¬(-k) ]d™p: F√m kaq-lØ - n\pw Hmtcm BtLm-jß - f - p-≠.v CXmWv \ΩpsS BtLmjw (Cu-Zp¬ ^nXzv¿, CuZp¬ Afvl). as‰mcp lZokv C{]-Imcw ]d-bp∂p. A\kv (d) ]d-bp∂p: \_n(-k) aZo-\-bn¬ h∂t∏mƒ, Ahn-S-Øp-Im¿ c≠v Znhkw Ifn-°pIbpw D√kn- ° p- I bpw sNøp- a m- b n- c p- ∂ p. At∏mƒ Xncp-ta\n tNmZn®p: GXmWv Cu c≠v Znh-k-ßƒ? Ah¿ ]d™p: Rßƒ Pmlnenøm ImeØv D√-kn-®n-cp∂ Zn\-ß-fm-Wn-Xv. Xncp-ta\n ]d™p: A√mlp \nßƒ°v Cu c≠v Znh-k-ßƒ°v ]I-c-ambn AXn-t\-°mƒ G‰hpw DØ-a-amb c≠v Znh-k-ßƒ \¬In-bncn-°p-∂p. CuZp¬ ^nXzvdpw CuZp¬ Afvlb - pw. BtLmjw F∂Xv BZ¿i-]-chpw aX-]-c-hp-amb {]iv\a - m-Wv. Hcp `uXnI BNm--ca - √ - . AXn-\m¬ AØcw BtLm-j-ß-fn¬ ]-s¶-Sp-°p-∂Xv Ahsc AwKo-I-cn-°-em-Ip-∂p. 3. dkq¬(-k) ]d-bp∂p: Bsc-¶nepw Hcp kaql-tØmSv kmZriyw ]pe¿Øn-bm¬ Ah≥ Ahcn¬ s]´-h-\m-Wv. Hcp kaq-lØ - ns‚ AS-bm-fß - ƒ G‰hpw {]I-Sa - mIp-∂Xv Ah-cpsS BtLm-j-ß-fn-em-Wv. ImcWw, BtLm-jß - ƒ GsXmcp kaq-lt- Øbpw hyXn-cn-‡-am-°p∂ LS-I-am-Wv. AXn-\m¬, Ah-cpsS BtLm-j-ß-fn¬ ]s¶-Sp-°p-∂Xpw Ahsc Bkw- k n- ° p- ∂ Xpw Ah¿°v BtLmjw sIm≠m-Sm-\p≈ kuIcyw sNøp∂Xpw Ah- t cmS (- k m- Z riyw ]pe¿Ø¬) sNø-em-Wv. 4. Ah-cpsS BtLm-j-ß-fn¬ ]¶v tNcp-∂Xv Hc¿∞-Øn¬ Ahsc Bfl-an-{X-ß-fm-°epw Ah-tcmSv kvt\l-_‘w ]pe¿Ø-ep-am-Ip-∂p. Jp¿- B ≥ ]d- b p∂p: \nßƒ PqX- ∑ m- s cbpw {InkvXym-\n-Is - fbpw Bfl-an-{X-ßf - mbn kzoIcn-°c - p-X.v hnizm-kn-It- f, \nßƒ Fs‚bpw \nßfp-sSbpw i{Xp-hns\ kvt\lw \¬Ip∂ Bfl an{X-ambn kzoI-cn-°-cp-Xv. Ah¿ \nß¬°v hs∂-Ønb kXysØ \ntj-[n-®-h-cm-Wv. t\csØ kqNn-]n® t]mse Cu hnj-b-Øn¬ Jfin-X-amb {]am-W-ßƒ hcm-Ø-Xn-\m¬ CsX√mw ]fin-X∑ - m¿ \S-Ønb {]am-Wß - f - psS hymJym-\ß - f - m-Wv. CXc aX-ÿc - psS BtLmj-ßf - n¬ Biw-kI - ƒ A¿∏n-°p-∂Xpw Ah¿ \¬Ip∂ ]mcn-tXm-jn-Iß - ƒ kzoI-cn-°p-∂Xpw Ah¿°v Fs¥¶nepw ]mcn- t Xm- j n- I - ß ƒ \¬Ip-∂Xpw tIhe Hu]-Nm-cn-IX F∂-Xn-e∏pdw as‰m∂pa-√. Ah-cpsS aX hnizm-k-ßsfbpw BNm-cm-\p-jvTm-\-ß-sfbpw Xr]vXn-s∏´w-Ko-I-cn®p F∂v AXp sIm≠v hnh-£n-°-s∏242

Sm-hX - √ - . Ah¿ \ΩpsS BtLm-jß - f - n¬ ]¶v tNcp-∂Xpw \ap°v Biw-k-Iƒ A¿∏n-°p∂Xpw \ΩpsS `£-W-ßƒ Ign-°p-∂Xpw \ΩpsS GI-ssZ-hXzw AwKo-Ic - n®p F∂-Xns\ A√t√m [z\n-∏n-°p-∂-Xv. CtX Imcyw Xncn®v sNøp- t ºmgpw C{Xtb kw`- h n- ° p- ∂ p- ≈ q. AXn\p Aan-X-amb A¿Yhpw hymJym-\hpw \¬Ip-∂-XmWv A_-‘-ßƒ ]nW-bm≥ ImcWw. in¿°ns\ ]n¥p-W° - p∂p F∂-XmWv CØcw BtLm-jß - f - n¬ ]s¶-Sp-°m-hX - √ F∂-Xn\v D∂bn-°s - ∏-Sp∂ Imc-Wß - f - n¬ apJy-am-bX - v. F∂m¬ CkvemanI {]am-W-ßƒ ]cn-tim-[n-°p-tºmƒ \ap°v a\- n-em-Ip-∂X - .v tIhew Cu Hcp ImcWw sIm≠v am{Xw AXns\ FXn¿°m≥ \ymb-an-√. Aßs\ Bbn-cp∂p F¶n¬ Ckvemw Hcn-°epw CXc Bcm- [ - \ m- e - b - ß ƒ kwc- £ n- ° ¬ apkvenans‚ aX _m[yX B°p-am-bn-cp--∂n√. ImcWw, AXv in¿°ns\ ]q¿W-ambn ]n¥p-W-°¬ BW-t√m. CkvemanI cmjv{S-Øns‚ IqSn _m[yX BWv AXn≥sc kwc-£-Ww. A√m-lp-hns‚ \S]-Sn-{Iaw (kp-∂-Øv) IqSn BWn-sX-∂mWv Jp¿B≥ ]d-bp-∂-Xv. \Pvdm-\nse {InkvXym-\n-Iƒ°v {]m¿Y\m ka-ba - m-bt- ∏mƒ Ah¿°v ]≈n-bn¬ \akv I - c n- ° m≥ {]hm- N - I ≥ Ah- k cw \¬In. Ah¿°v {]m¿Y\ \n¿∆- l n- ° m≥ Ah- k cw sImSpØp F∂Xv am{X-a√ {]iv\w. adn®v AXn\mbn \¬Inb tI{µw GI ssZh hnizmkw am{Xw ÿm]n-°m≥ \n¿Ωn-°-s∏´ Ckvemans‚ auenI tI{µhpw inBdpw Bb ]≈n Xs∂ Bbn F∂XmWp IqSp-X¬ A¤p-X-I-cw. dkq¬(k) AhcpsS BZ¿iw AwKo-I-cn-®Xv sIm≠√ Cßs\ sNbvX-Xv. adn®v Ah-cp-am-bp≈ kl-h¿ØnØw \ne-\n¿Øm≥ AXv A\n-hm-cy-am-bn-cp∂p F∂Xv sIm≠m-Wv. CkvemanI cmjv{Sw cq]o-Ir-X-amb tij-amWv CXv kw`-hn-°p-∂-Xv. B \ne-]mSv \n¿_-‘n-Xm-h-ÿ-bpsS ^e-ambn FSp-Ø-X-√. ImcWw A∂v A[n-Imcw apkvenwIƒ°m-bn-cp-∂p. F∂m¬ C∂v \Ωp-tSXv t]mep≈ _lp-kzc kml-N-cy-Øn¬ CØcw \ne-]m-Sp-Iƒ \n¿_-‘ambnØocp-∂p. t£{X-°-Ωn-‰n°pw N¿®v IΩn-‰nIƒ°pw kw`m-h\ - I - fpw a‰pw \¬Ip-∂Xv Cu ASnÿm-\Ø - n¬ A\p-hZ- \ - o-ba - m-Ip-∂p.-At- Xm-sSm∏w ]≈n-bn¬ Xs∂ F¥v sIm≠v kuIcyw Hcp°n F∂Xpw Hcp Btem-N\m hnj-b-am-Wv. as‰mcp DZm-l-cWw, Hcp kaq-l-Øns‚ aX-]c- a mb BNm- c - a mWv hnhm- l w. F∂m¬ AapkvenwI-fpsS hohm-lt- Lm-jØ - n¬ ]s¶-Sp-°p∂-Xns\ Ckvemw \ncm-I-cn-°p--∂n-√. dkq¬(-k) PqX ss{IkvXh hnhm-lß - f - n¬ ]s¶-Sp-ØX - mbn Ncn{Xw tcJ-s∏-Sp-Øp-∂p. AXn-\m¬ BtLm-jßƒ tIh-e-amb aXm-Nmcw F∂ Imc-W-Øm¬ AXn¬ ]s¶-Sp-°mt\m Biw-k-Iƒ t\cmt\m

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

AXnse `£-W-ßƒ Ign-°mt\m Ckvemw A\phmZw \¬Ip-∂n√ F∂v ]d-bm≥ \ymb--an-√. IAv_bn¬ hn{K-lß - ƒ D≠m-bn-cns° Xs∂ apkvenwIƒ AhnsS \a-kvImcw \n¿h-ln-®n-´p-≠v. AXv t]mse CuPn]vXv ]nSn-®S- ° - nb kµ¿`-Øn¬ Da¿(-d) AhnsS FØn CuPn-]vXnse {InkvXym\n-I-fp-ambn N¿® \SØn hnP-b-°-cm¿ cq]-s∏-SpØp-tºmƒ \a-kvImc ka-ba - m-bn. At∏mƒ Ah¿ Ah-cpsS Bcm-[\m-eb - Ø - n¬ \a-kI v c - n°mw F∂v At±-lt- ØmSv ]d-™t- ∏mƒ Da¿(-d) \a-kvIc - n-®n√. Imc-Wa - mbn At±lw ]d-™Xv F\n°v tijap≈ kaqlw CXns‚ t]cn¬ ]n∂o-SXv ssIb-S°p-sa∂v Rm≥ `b-s∏-Sp∂p F∂m-W.v CXn-s\√mw ]pdsa \mw a\- n-em-t°W-≠p∂ hkvXpX CXmWv. bYm¿Y-Øn¬ Ahn-izm-kn-bpsS BtLm-jß-fn¬ am{X-a-√, samØw PohnX Ne-\-ß-fn¬ _lp-ssZ-hØ - Ø - ns‚ Awi-te-iß - ƒ Ie¿∂n-cn°p∂p F∂-XmWv hkvXp-X. Ah-cpsS kmºØnI cmjv{Sob s]mXp cwK-sØ√mw CXp≠v F∂Xv sIm≠v Ah-cpambn CØcw _‘-ßƒ ]mSn√ F∂v Ckvemw A\p-im-kn-°p-∂n-√, F∂√ Aapkvenw _‘sØ Ipdn®v apkvenans‚ \ne]mSv IrXy-ambn hy‡-am-°p-I-bmWv Jp¿-B≥ sNbvXX - v. (A¬apw-Xl - n-\˛8,9) F∂m¬ CXc aX-ÿ-cpsS BtLm-j-ßfpw A\p-jvTm-\-ßfpw AtX ]Sn BN-cn-°p-∂Xpw BtLm-jn-°p-∂Xpw Hcp hnizm-kn°v tN¿∂-X√. sNdnb s]cp-∂mfpw _en-s]-cp-∂mfpw BtLmjn°pw t]mse Xs∂ CXc aX-ÿc - psS BtLmj-ßƒ sIm≠mSpI F∂Xv F∂ lZo- k ns‚ ]cn- [ n- b n¬ hcp- ∂ - X m- W v . CXv hy‡nXzw ad∂p sIm≠p≈ {]h¿Ø-\-ß-fm-Wv. CXns\ Ckveman-I-ambn \ymbo-I-cn-°p-hm≥ bmsXmcp ]gp--Xp-an-√. apkvenwIƒ°v apkvenwI-fptS-Xmb BtLm-jß - ƒ AapkvenwIƒ°v Ah-cptS-Xmb BtLm-j-ßƒ Bcm-[-\-Iƒ AXmWv F√m kaq-l-Øn\pw Hmtcm BtLm-j-ß-fp-≠v. CXmWv \ΩpsS BtLmjw (Cu-Zp¬ ^nXzv¿, CuZp¬ Afvl) F∂ {]hm-NI hN-\Ø - ns‚ hnh£. B[p\nI Ime CkvemanI ]fin-X-\mb tUm: bqkp- ^ p¬ Jd- Z mhn ]d- b p∂p: AapkvenwIƒ Ckveman-Im-tLmj thf-I-fn¬ apkvenwIƒ°v Biw-k-Iƒ A¿∏n-°p∂ kmlN-cy-Øn¬ Ah-cpsS BtLmj thf-If - n¬ Ahsc Biw-kn-°p-∂Xns‚ {]k‡n h¿[-°p-I-bmWv sNøp-∂X - .v \∑°v \∑ {]Xn-^ew \¬Im\pw A`nhm-Z-\-Øn\v AXn-t\-°mƒ \√tXm, Npcp-ßn-bXv A{X-sb-¶n-eptam XncnsI \¬Im\pw apkvenwIƒ \n¿t±-in-°s - ∏-´n-cn-°p-∂p. \nßƒ A`n-hmZyw A¿∏n-°-s∏-´m¬ AXn-t\°mƒ \√-tXm, A{X-sb-¶n-eptam XncnsI \¬IpI (A∂n-km-Av:86).

{]_‘ kam-lmcw

apkvenwIƒ XmW \ne-hmcw ]pe¿Øp-∂-hcm-h-cp-Xv. a‰p-≈-h-tc-°mƒ k¬kzm-`mh ]c-am-bnF-t∏m-gpw anI®v \n¬°-Ww. dkq¬(k) ]d-bp∂p: ""hnizm- k n- I - f n¬ hnizm- k - Ø m¬ G‰hpw ]q¿Æ≥ G‰hpw \√ kz`m- h - a p- ≈ - h - \ m- W v . ''(AlvaZv, A_q Zmhq-Zv, C_v\p ln∫m≥, lmInw) k¬kz-`m-hß - f - psS ]q¿Øo-Ic - W - m¿∞w am{XamWv Rm≥ \ntbm-Kn-°s - ∏-´n-cn-°p-∂X - v. Hcn- ° ¬ Hcp A·n- b m- c m- [ - I ≥ C_v \ p A∫mkv (d)s\ A`n-hmZyw sNbvXp sIm≠v ]d™p: A -emap Asse-°pw (\nßƒ°v A√mlp- h ns‚ c£bpw kam- [ m- \ hpw D≠m- h - s ´) C_v\p A∫mkv {]Xy-`n-hmZyw sNbvXp sI≠v ]d™p: \nßƒ°pw A√m-lp-hns‚ c£bpw kam[m\hpw Imc-Wyhpw D≠m-hs´! At∏mƒ At±l-Øns‚ IqsS-bp≈ Hcmƒ tNmZn®p: A√m-lphns‚ Imcp-Wyhpw D≠m-hs´ Ft∂m? C_v\p A∫m-kv(d - ) ]d™p: A√m-lp-hns‚ Imcp-Wy-Ønet√ Abmƒ Pohn-°p-∂Xv? AapkvenwIƒ \¬Ip∂ ]mcn-tXm-jn-Iß - fpw `£-Wß - fpw kzoI-cn-°mtam? AapkvenwI-fpsS BtLmj thf-If - n¬ Ah¿ D≠m-°p∂ `£Ww apkvenan\v Ign-°m≥ A\phm-Z-ap-≠v. AXp t]mse-Ø-s∂, Ah¿ \¬Ip∂ ]mcn-tXm-jn-I-ßƒ kzoI-cn-°p-∂-Xn\pw {]iv\-an√. C_v\p ssXanøx(d) Xs‚ F∂ {KŸ-Øn¬ ]d-bp∂p: F∂m¬ Ah-cn¬ (A-apkvenwIƒ) \n∂pw BtLmj thf-I-fn¬ ]mcn-tXm-jnIw kzoI-cn-°¬ A\p-h-Z-\o-b-am-Wv. Aen (d) \v BtLmj thf-bn¬ \¬I-s∏´ lZvb At±lw kzoI-cn-®n-´p-≠v. Camw C_v\p¬ Jønw Xs‚ AlvImap AÀn±nΩ F∂ {KŸ-Øn¬ A_q-ssi-_-bpsS Hcp lZokv D±-cn-°p-∂p-≠v. Hcp kv{Xo Bbn-i(-d)-tbmSv tNmZn®p: RßfpsS IqsS A·-nbm-cm-[-I-cmb Nne ape sImSp°p∂ kv{XoI-fp-≠v. Ah¿ Ah-cpsS s]cp-∂mfn\v Rßƒ°v lZvb \¬Im-dp-≠v. F¥m-W-Xns‚ hn[n? Bbni ]d™p: Ah¿ B Znh-k-Øn\mbn Adp-ØXv \nßƒ Ign-°-cp-Xv. Ah-cpsS ]g h¿K-ßƒ \nßƒ Ign-°p-I. A_q-ssi_ Xs‚ apkz-∂-^nepw, C_v\p¬ Jønw AlvImap Alven±nΩx bnepw, C_v\p ssXanøx CJvXn-fm-D- zn-dm-Ønepw D≤-cn-°p∂ as‰mcp lZokv C{]-Im-c-am-Wv. A_q-_¿k(-d)s‚ ASpØv Nne A·n-bm-cm[-Ic - mb Xma-k° - m-cp-≠m-bn-cp-∂p. Ah-cpsS D’h BtLmj thf-I-fn¬ Ah¿ At±-l-Øn\v ]mcntXm-jn-I-ßƒ \¬Im-dp-≠m-bn-cp-∂p. At∏mƒ At±lw Xs‚ ho´p-Im-tcmSv ]d-bp-am-bn-cp-∂p. AXnse ]g-ßh - ¿K-ßƒ \nßƒ Ign-°p-I. A√m243

ØXv \nßƒ aS-°n-s°m-Sp-°p-I. AXn-\m¬, CXc aX-ÿc - n¬ \n∂pw ]mcn-tXmjn-I-ßƒ kzoI-cn-°p-∂-Xnt\m Ah¿°v {]Xyp-]Imcw sNøp-∂-Xnt\m bmsXmcp XS- -hp-an-√. CuPn]vXnse tIm]v‰nIv N{I-h¿Øn-bmb apJuJnkv sImSp-Ø-b® ]mcn-tXm-jnIw \_n(-k) ssI∏-‰p-Ib - p-≠m-bn. ]mcn-tXm-jn-Iß - ƒ aZyw, ]∂namw-kw, A√mlp A√m-Øh - c - psS t]cn¬ t\¿∂h t]mep≈ \njn≤ hkvXp-°f - m-hc - pXv F∂p am{Xw. a‰p≈ ssZh- ß ƒ°v ka¿]n® `£- W - ß ƒ ]q¿Æ-ambpw Hgn-hm-t°-≠X - m-W.v F∂m¬ Ah-cpsS aX-]c - a- mb BtLm-jß - f - psS `mK-ambn D≠m-°p∂ `£Ww F∂-XvsIm≠v am{Xw AXv Hgn-hm-°-s∏tS-≠X - √ - . ap≥Im-e-ß-fn¬ \n∂pw `n∂-ambn C∂v ]e taJ-e-I-fn-embn a\pjy _‘-ßƒ hf¿∂v hn]pe-am-bn-cn-°p-∂p. cmPy-ßƒ XΩn¬ Atß-b‰w ASpØv temIw sIm®p {Kma- a m- b n- c n- ° p- ∂ p. apkvenwIfpw AapkvenwIfpw XΩn¬ CS-]-g-In°- g n- b p- ∂ p. ]e hn⁄m\ taJ- e - I - f nepw AapkenwI-fmWv apkvenwI-fpsS Kpcp-\m-Y-∑m¿. CkvemanI {]t_m-[\w km[yam-Im≥ P\-ß-fpambn IqSp-X¬ ASp-t°-≠X - p-≠.v Im¿°-iy-Øn\pw ]Icw kuay-X-bp-sS-bpw, shdp-∏n-°p-∂-Xn\p ]Icw kt¥m-jn-∏n-°p-∂-Xn-s‚bpw Nn{X-amWv apkvenans\ kw_-‘n®v P\-ßƒ°v e`n-t°-≠Xv. CXc aX-ÿ¿ Xs∂ ssZh kmao]yw t\Sm≥ F∂-Xn-t\-°m-tfsd Hcp kmap-Zm-bnI, tZio-b, \m´m-Nmc ]cn-]mSn F∂ \ne-°mWv CØcw BtLm-j-ßsf ]e-t∏mgpw t\m°n-°m-Wp-∂-Xv. AXn-\m¬, {]tXy-In®pw CØcw BtLm-jß - f - n¬ Biw-k-Iƒ ssIam-dp-∂-Xpw, ]mcn-tXm-jn-I-ßƒ \¬Ip-∂Xpw kzoI-cn-°p-∂Xpw A\p-hZ- \ - o-ba - m-bnØo-cp-∂p. aX-]c - a - mb BtLm-jß - ƒ°v ]pdsa \S-°p∂

244

tZiob BtLm- j - ß - f n¬ DZm- l - c - W - a mbn kzmX{¥y Zn\m-tLmjw, dn∏-ªn°v Zn\m-tLmjw F∂n-h-bn¬ cmjv{S-Ønse Hcp ]uc≥ F∂ \ne°v Hcp apkvenw ]s¶-Sp-°p-∂-Xnt\m Biwk-Iƒ ssIam-dp-∂-Xnt\m bmsXmcp hntcm-[-hp-an√. Ckvemw hne-°nb Imcy-ß-fn¬ \n∂pw hn´p \n¬°p-Ws - a-∂p-am-{Xw. {]ikvX ]fin-X\ - mb djoZv cnZm-bpsS hm°pIƒ ChnsS ]cm-a¿i-a¿ln-°p-∂p. Ckvemw s]mXp Zo\m-Ip-∂p. GsX-¶nepw Hcp hn`m-KØ - n≥sc IpØI-b-√. AXns‚ kwkvIm-c-ßfpw \∑-Ifpw L´w L´-am-sb-¶nepw P\-ß-fn-se-Øn-°pI F∂Xpw a\p-jy-cmin apgp-h≥ kmtlm-Z-cy-Øn¬ \ne\n¿Øm≥ ]c-kv]cw tN¿∂v \n¿ØpI F∂Xpw AXns‚ e£y-ß-fn¬ s]´-Xm-Wv. Ihn hmIyw F{X A¿Y-hØ - m-Wv. \o Bfp-Iƒ°v HuZmcyw sNøp-I. AXp-hgn Ah-cpsS lrZ-bsØ \n\°v ASn-a-s∏-Sp-Ømw. HuZmcyw a\p-jys\ F{Xtbm ASn-a-s∏-Sp-Øn-bn´p-≠v.

d^-d≥kv ˛C_v\p ssXanøx ˛C_v\p Jønw ˛aplΩZv DssYao≥ ˛tUm: bqkp^p¬ JdZmhn 5. Websites European Fatwa Council 6. Dr. yousuf-ul- Qardawi- Website 7.Speeches of Dr. yousuf-ul-Qardawi from yoututbe

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Ckvem-anI cmjv{Sob kn≤m¥w kq£va-amb A[n-Imc LS-\-I-fn-te°v hsc cmjv{So-b-Øns‚ A¿YX-e-ß-ƒ amdn-bn-cn-°p∂ _lp kmwkvIm-cn-Ihpw _lp-hwio-bhpw _lp-kz-ch - p-amb kml-Nc - y-Øn¬ Ckvem-anI cmjv{Sob kn≤m-¥s - Ø Ipdn® At\z-jW - ß - f - mWv Cu Xe-s°-´n\p Iogn¬ \S-°p-I. ]c-º-cm-K-X-amb kmt¶-XnI ]Zm-h-en-Isf Ipdn-®p≈ {]mam-Wn-Ihpw \ho-\-hp-amb hymJym-\-ßfpw, ]ucXzw, tZi cmjv{Sw, A[n-Imc kzcq-]-ßƒ, F∂n-hbpsS ]cn-Wm-a-ß-tfmSv Ckvem-anI cmjv{Sob kn≤m-¥Ø - ns‚ kao-]\ - ß - ƒ, ]uc-ka - qlw, kzXz-cm-jv{So-b, \h en_-d¬ hmZw F∂n-h-sb-°p-dn-®p≈ kwhmZ-ßfpw Cu Xe-s°-´n\p Iogn¬ \S-∂Xv. XzmKqØv˛ Pmln-en-bØv: A¿∞-e-ß-ƒ, {]mam-WnI hni-I-e\w, A¬P-am-A-Øv, DΩØv, Jnem-^Øv, Juw: ]pXnb kao-]\ - ß - ƒ, kzXz-cm-j{v So-bhpw Ckveman-I cmjv{So-bhpw, Ckvem-anI cmjv{Sob Nn¥: atX-X-c-Xz-Øn\pw B[p-\n-I-X°pw tijw, BtKm-fo-I-cWw \h DZm-c-hmZw CkvemanI cmjv{Sobw F∂o hnj-b-ßƒ A°m-Z-anIv skj-s\ kPo-ham°n

{]_‘ kam-lmcw

245

Ajvd^v Iogp-]-dºv

Juw, A¬ PamAx, A¬ DΩ, Jnem-^Xv

]gb kw⁄-I-fpsS ]pXnb hmb-\-Iƒ

Ckvem-anI Ncn-{X-Ønepw {]mam-WnI ]mT-ßfnepw I≠p hcp∂ kmt¶-XnI kw⁄--Isf ]pXnb ImeØv Fßs\ hmbn-°W - s - a-∂Xv `n∂m`n-{]m-b-ßƒ°v th≠p-thmfw CS-ap≈ Hcp ]T\ taJ-e-bm-Wv. kmt¶-XnI ]Zm-h-en-Iƒ c≠v Xc-ap≠v. H∂v, Jp¿-B-\nepw lZo-knepw h∂n-´p-≈-h. AXn-s\-bmWv ChnsS {]mam-WnI ]mT-ßƒ F∂v hyh-l-cn-®n-cn-°p-∂-Xv. CØcw kmt¶-XnI i_vZß-tfbpw {]tbm-K-ß-tfbpw AYhm A£-cm¿YØn¬ FSp-°m-sX, \nb-a-Zm-Xm-hmb A√mlp F¥mtWm Ah sIm≠v Dt±-in-°p-∂Xv AXv Is≠-ØpI F∂-XmWv hfsc {][m-\w. F¶n¬ GXv ImeØpw Ahsb icn-bmb A¿Y-Øn¬ hmbn-°m≥ {]bm-k-ap-≠m-Ip-I-bn-√. s]cp-∂mƒ thf-I-fn¬ ]mh-ßƒ°v `£-W-ambn Hcp kmAv [m\yw \¬I-Ws - a∂v {]hm-NI - ≥ \n¿tZ-in-°p-∂p≠v. kmAv F∂Xv A°m-eØv aZo-\-bn¬ {]Nm-cØn-ep-≠m-bn-cp∂ Hcp Afhv ]m{X-am-W.v C∂sØ Xq°-a-\p-k-cn®v AXv F{X Intem hcpw F∂v t\m°n IW°v icn-bm-°p∂ coXn-bmWv s]mXpsh ]n¥p- S ¿∂p t]mcp- ∂ - X v . bYm¿Y- Ø n¬ Hcp Zcn{ZIpSpw-_Ø - n\v Hcp Znhkw kp`n-£a - mbn Ignbm-\p≈ `£Ww Ft∂ kmAv sIm≠v A¿Y-amt°-≠-Xp-≈q. \_n-bpsS ImeØv AXn\v Hcp kmAv aXn-bm-bn-cp-∂p. ]n¬°m-eØv as‰mcp Ncn{Xkµ¿`-Øn¬ B Af-hn-ep≈ [m\yw Iq´n \¬tI-≠n-hcpw. At∏mƒ B Iq´n \¬I-em-bncn°pw \_n(k) Dt±-in® "Hcp kmAv'. ico-AØns‚ atlm-∂X e£y-ßƒ (aJm-kzn-Zp-»c - oA) F∂ ]T-\-im-J-bpsS klm-b-tØmsS Cßs\ Jp¿-B-\n-tebpw lZo-kn-tebpw kw⁄-I-tfbpw {]tbm-K-ß-tfbpw ]pXnb Ime-Øns‚ `mj-bn¬ 246

\ap°v hmbn-°m≥ Ign-bpw. Ckvem-anI kaq-l-Øns‚ Ncn-{X-Øn-se-hnsStbm sh®v Bhn¿`-hn-®X - mWv c≠m-as - Ø-bn\w kmt¶- X nI kw⁄- I ƒ. ]e- t ∏mgpw AXXv ImesØ kmaq-lnI cmjv{Sob kmº-ØnI Np‰p]m-Sp-Iƒ \oßp-tºmƒ B kw⁄-Ifpw kzm`mhnI Ncaw {]m]n-t°-≠Xm-Wv. ]t£, \n¿`m-Kyh-im¬ B kw⁄-Iƒ \ΩpsS ^nJvlv hyhlm-cß - f - n¬ CS°nsS Ibdn hcp-∂X - m-bmWv \mw ImWp∂Xv. Zmdp¬ Ckvemw, Zmdp¬ l¿_v t]mep≈h DZm-lc - W - w. hfsc Iep-ja - mb Hcp cmjv{Sob kml-N-cy-Øn-em-bn-cn°mw Cu kw⁄-I-fpsS ]ndhn. "Ahs\ Xnt∂m, As√-¶n¬ Ah≥ \ns∂ Xn∂pw' (either eat or be eaten) Fs∂mcp kµn-Kv[mh-ÿ-bn¬, ssk\nI_ew kaq-l-ß-fpsS `mhn \n¿W-bn-®n-cp∂ Hcp kµ¿`-Øn¬ cq]wsIm≠ CØcw kw⁄-Isf Ncn-{X-Øns‚ `mK-ambn ImWp-∂X - n\v ]Icw Ahsb Ct∏mgpw \mw N¿®s°-Sp-°p-I-bmWv. Ckvem-an-t‚bpw Ckvem-anI kaq-l-Øn-t‚bpw {]Xn-Om-b°v AtX¬]n-°p∂ ]cp°v \mw ImWmsX t]mIp-∂p. {]am-Wß - f - n-sebpw Ncn-{X-Øn-sebpw kw⁄Isf th¿Xn-cn®v ImWWw F∂mWv ]d™p hcp∂-Xv. {]am-W-ß-fn-ep-≈-Xns\ am{Xta ]p\¿hymJym-\-Øn\pw ]p\¿hm-b-\°pw hnt[-b-am-t°-≠Xp≈p. Ncn-{X-]-c-amb Imc-W-ß-fm¬ D≠m-bn-h∂n- ´ p- ≈ - h sb ]gb InXm- _ n¬ D≠v F∂ H‰°mcW-Øm¬ hen-®n-g®v sIm≠phcp-∂Xv Hcn°-epw \ymbo-Ic - n-°m-\m-In-√. {]am-Wß - f - n-tebpw Ncn-{X-Øn-tebpw kw⁄Isf CSI-e¿Øn Bib-°p-g∏ - ap-≠m-°p-∂p F∂-Xpw {]iv\ß - ƒ krjvSn°p-∂p-≠v.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Cß-s\mcp Bap-Jt- ØmsS am{Xta Juw, A¬ Pman-A, A¬DΩ, Jnem-^Xv F∂o kw⁄-Isf ]pXnb Ime-Øns‚ `mj-bn¬ hmbn-°m-\m-hq. CXn¬ Juw F∂ hm°v Hcp Ckvem-anI kw⁄bmbn Fhn-sSbpw N¿® sNbvXv I≠n-´n-√. Jp¿B-\n¬ B hm°v ]e XhW h∂n-´p-s≠-¶nepw AXv {]tXy-I-amb Hcp Bi-bm-h-en-sbtbm kaql-sØtbm Ipdn-°p-∂n-√. `mj-bnse Hcp {]tbmKw am{X-am-W-Xv. GXv kaq-l-sØbpw AXp-sIm≠v hyh-l-cn°mw. hnhcw Ipd™-hcpw A‘-ambn A\p-I-cn-°p-∂-h-cp-sa∂v Xßƒ a\- n-em-°p∂ apkvenw P\-km-am-\ysØ Ipdn-°m≥ ae-_m-dnse Nne D¬]-XnjvWp hn`m-K-ßƒ \m´p`mjbn¬ sXs√mcp Ah-tl-f-\-tØmsS Juw F∂v {]tbmKn-®n-cp-∂p. C∂-h-cXv "Ckvem-anI kaqlw' F∂v XncpØn∏d™ ÿnXn°v IqSp-X¬ N¿® Bhiy-an√. Cu hm°n¬ \n∂p-≠mb Juan-øØv (tZio-bX) a‰p skj-\p-I-fn¬ apJy N¿®-bmbn hcp-sa-∂-Xn-\m¬ AXn-te°v IS-°p-∂n-√.

A¬PamA A¬PamA F∂m¬ \n¿WnX kwLw F∂mWv A¿Yw. Jp¿-B-\n¬ Cu A¿Y-Øn¬ Cu {]tbm-Kw h∂n´n√. lZo-kn¬ c≠v aq∂n-SØv h∂n-´p-ap-≠v. 1. ""Bsc-¶nepw A\p-kc - W - _ - m-[y-Xb - n¬ \n∂v ]pdØp-IS- ° - p-Ibpw A¬Pam-AØ - ns\ ssIsh-Snbp-Ibpw ]n∂oSv ac-W-a-S-bp-Ibpw sNbvXm¬ Ah≥ A\n-kvem-anI (Pmlneo) ac-W-amWv hcn-®n-cn-°p-∂Xv.''(apkvenw) 2. ""Bsc-¶nepw Hcp Nm¨ A¬Pam-AØ - n¬ \n∂v AI-∂m¬ Xs‚ Igp-Øn¬ \n∂v Ckvem-ans‚ sI´v Ah≥ Agn-®p-am-‰n-b-Xp-t]m-se-bmWv.'' (Xn¿an-Xn, C_v\p Jpssk-a, C_v\p ln∫m≥) Hcmƒ _‘w hntO-Zn-°p∂ apd°v Ckveman¬ \n∂v ]pdØp t]mIm≥ CS-h-cp-Øp∂ B kwLw (A¬P-amA) Bcv F∂-XmWv tNmZyw. Hscm‰ t\Xm-hn\v Iogn¬ H∂n® kaqlw F∂XmWv imXz-n_n (A¬ CAvkzmw 2/260) \¬Ip∂ hni-Zo-I-c-Ww. hy‡X t]mcm Cu hni-Zo-I-c-WØn\v. s]mXpsh A©v A`n-{]m-bß - f - mWv A¬Pam-A-bpsS hnh-£-sb-°p-dn®v Db¿∂p h∂n-´p-≈Xv. a. apkvenw-I-fn¬ _lp-`q-cn-]£w. b. kaq-l-Ønse Kth-jW ]Sp-°-fmb ]finX kaqlw. c. {]hm-N-Im-\p-bm-bn-Iƒ (kzlm_x) am{Xw Dƒs°m-≈p∂ kwLw. d. Hcp Imcy-Øn¬ GtIm-]n® A`n-{]mbw kzoIcn-°p∂ kaq-lw. e. Hcp t\Xm-hns‚ Iogn¬ AWn-\n-c∂ apkvenw kaq-lw. Camw _pJmcn "ssZhnI {KŸhpw {]hm-

{]_‘ kam-lmcw

NINcybpw apdpsI ]nSn-t°-≠X - ns‚ Bh-iy-IX' F∂ A[ym-b-Øn¬ A¬Pam-A°v "⁄m\n-IfpsS kaqlw' (Alvep¬ C¬av) F∂mWv hymJym\w \¬In-bn-cn-°p-∂-Xv. Camw apkven-am-hs´ "t\XrXzw' (Camd) N¿® sNøp∂ Iq´-Øn-emWv CXp kw_-‘-amb lZokv Dƒs]-Sp-Øn-bncn-°p∂-Xv. apkvenw kaqlw B]-Øn¬ AI-s∏-Sptºmƒ t\Xr-XzsØ [n°cn-°p-∂Xpw ldm-amWv F∂mWv At±lw \¬Ip∂ hni-Zo-Ic - W - w. Ckvem-ans‚ sI´v F∂-Xn\v "cn_vJ-Xp¬ Ckvemw' F∂mWv {]tbm-Kn-®n-cn-°p-∂-Xv. H´Iw hgn-sX-‰m-Xn-cn-°m≥ Igp-Øn¬ sI´p∂ Ib-dmWv cn_vJ. AXn-\m¬ A¬P-am-A-Øn¬ \n∂v hgnsX-‰p-I-bmWv sNøp-∂-sX∂pw A°m-c-W-Øm¬ Ahn-izmkn (Im^n¿) Bhp-I-bn-s√∂pw lZokns\ hni-Zo-I-cn® ]fin-X-∑m-cp-≠v. C{X-sbms° hni-Zo-Ic - n-®mepw A¬P-am-As - b°p- d n® Ahy- ‡ - X bpw Bi- b - ° p- g - ∏ hpw ]ns∂bpw _m°n-bm-Wv. ImcWw, Ckvem-anI kaqlw AXns‚ ]q¿W-X-bn¬ \ne-\n∂ k®n-Xcmb Jeo-^-am-cpsS ImeØpw t\Xr-XzsØ [n°cn°epw B`y- ¥ c kwL¿j- ß fpw (kzn^v^o≥, Pa¬ t]mep-≈h) D≠m-bn-cp-∂p-ht√m. Ccp-]-£-Øp-ap-≠m-bn-cp∂p {]ap-J-cmb kzlm-_n-Iƒ. CØcw G‰p-ap-´-ep-Iƒ, Ah-bpsS \ymb-m\ym-b-X-Iƒ Fs¥m-s°-bm-bn-cp-∂mepw, Ckvem-anI Ncn-{X-Ønse henb hogv®-I-fm-bn-cp∂p. ]t£, AXns‚ t]cn¬ Hcp hn`mKw Xßƒ A¬P-am-Ab - m-sW∂v kzbw Ah-Im-is - ∏-SpItbm FXn¿ hn`m-KsØ _ln-jI v r-Xc - mbn ImWp-Itbm sNbvXn-cp-∂n-√. \ap°v kzoI-cn-°m-hp∂ \ne-]mSpw CXp-Xs - ∂bmWv. A¬P-am-Asb sNm√n-bp≈ Ah-Im-ih - m-Zßƒ F√m hn`m-Khpw Dt]-£n-°p-I. AXv On{ZX°pw ssiYn-ey-Øn-\pta hgn-sh-°q. CuPn]vXnse CtX t]cn-ep≈ Nne Xo{h-hmZn {]ÿm\-ßƒ as‰√m apkvenw hn`m-K-ß-tfbpw ]pdØv \ndpØn D∑q-e\ kn≤m¥w ]co-£n-®t- ∏mƒ AXp≠m-°nb A\¿Y-ßƒ \mw I≠-Xm-Wv. HSp-hn¬ Ah¿°p-Xs∂ "]p\-cm-tem-N\ - I - fn'eqsS kn≤m¥ hmin-I-f-{Xbpw Xncp-tØ≠n h∂p. ico-A-Øns‚ kap-∂X e£y-ß-sf-°p-dn®v {]`m-jWw \S-Øsh tUm. AlvaZv dbvkq\n Du∂n∏d™ Hcp Imcy-ap≠v. Ckvem-an¬ tIhe-⁄m-\Ø - n-\√ "C¬av' F∂v ]d-bp-∂X - v. Hcmsf kZv]m-Ÿm-hn¬ I¿a-\n-cX - \ - m-hm≥ t{]cn-∏n-°p∂ Adn-th C¬av BIq. {]hrØn]Y-Øn¬ bmsXmcp Ne-\h - p-ap-≠m-°mØ ]mfinXy {]I-S\ - ß - ƒ Hcp {]tbm-P-\hpw sNøn-s√∂v am{X-a√, Nne-t∏m-sg¶nepw AXv henb A\¿Y-ßƒ°v Imc-W-am-IpIbpw sNøpw. A∫m-kn-I-fpsS `c-W-Im-e-Øp≠mb Jp¿-B≥ krjvSn-bmtWm At√ F∂ hmZamWv At±lw DZm-l-c-W-ambn Nq≠n-°m-´p-∂-Xv. 247

Jp¿-B≥ krjvSn-bm-sWt∂m As√t∂m ÿm]n®p-sIm≠v hnizmkn kaq-lØ - ns‚ I¿a-]Y - Ø - n¬ AXv Hcp Ne-\h - p-ap-≠m-°n-√. F∂-√, B hnhmZw Ht´sd B`y-¥c kwL¿j-ßƒ°pw \nc-h[n alm ]fin-X∑ - m-cpsS Imcm-Kr-lh - m-kØ - n\pw CSh-cp-Øp-Ibpw sNbvXp. A¬P-am-Asb sNm√nbp≈ Ah-Im-i-hm-Z-ßfpw CtX KW-Øn-emWv s]Sp-I. apkvenw kaq-l-Øns‚ apt∂m-´p≈ {]bm-WØn¬ A¬P-amA Bcm-sW∂v \n¿W-bn-°m-\p≈ N¿® A{]-kIvXw am{X-a√, A]-I-S-I-c-hp-am-Wv. C∂sØ GXv kwL-S-\°pw A¬P-amA (Hcp-an∏n-°pI F∂ [z\n B ]Z-Øn-\p-≠t√m!) F∂√m, A¬ lnkv_v ({Kq∏v) F∂ hnti-j-W-amWv tNcp-I. ASn-ÿm\ hnj-b-ß-fn¬ hnhn[ {Kq∏pIƒ XΩn¬ sFIyhpw HsØm-cp-abpw D≠m-°pI F∂-XmWv. bmYm¿Yy-t_m-[a - p≈ GsXmcp Iq´mbva°pw sNøm-\p-≈-Xv.

A¬-DΩ Jp¿-B-\n¬ DΩx F∂ ]Zw 49 XhW h∂n´p≠v. CXn¬ 43 Xh-Wbpw a°-bn¬ Ah-X-cn® kq‡-ßf - n-emWv h∂n-´p-≈X - v. CXns‚ _lp-hN - \-amb Daav F∂ hm°v 11 XhW ]cm-a¿in°s∏Sp-∂p. 10 Xh-Wbpw a°o kqd-I-fn¬. Juans\-°p-dn®v \mw kqNn-∏n® AtX {]iv\w Chn-sSbp-ap≠v. \n¿WnX A¿Y-ap≈ Hcp kmt¶-XnI kw⁄-bmbn A√ Jp¿-B≥ CXv {]tbm-Kn-°p∂Xv. ]te-SØpw ]e A¿Y-am-Wv. "A√mlp Dt±in-s®-¶n¬ \nßsf Htc DΩØv B°p-am-bn-cp∂p' (A∂lv¬:93) F∂n-S-Øv aXw, BZ¿iw Fs∂ms°-bmWv A¿Yw. C_vdmlow \_n(A)sb DΩØmbn hnti-jn-∏n-®Xv t\Xmhv F∂ A¿Y-Ønemhmw. bqkp^v A[ym-bØ - n¬ (45) kabw F∂ A¿Y-Øn¬ DΩØv {]tbm-Kn-®n-´p-≠v. Jkzkzv A[ym-b-Øn¬ (23) sh≈-sa-Sp-°m≥ hcp∂ Hcp kwLw F∂ A¿Y-Øn-epw. G‰hpw IqSp-X¬ DΩØv h∂n-´p-≈Xv a°o kqd-I-fn-em-Wv F∂v \mw I≠p. ap≥ {]hm-N-I∑msc [n°-cn® kaq-l-ß-sf-°p-dn-®mWv Ah-bne-[n-Ihpw h∂n-´p-≈Xv F∂Xpw {it≤-bamWv. AXn- \ m¬ Jp¿- B - \ nI kq‡- ß ƒ sh®v , \n¿WnX KpW-K-W-ß-fp≈ GsX-¶nepw kaq-lamWv DΩØv F∂v ]d-bm≥ Ign-bn-√. AtX-ka - bw aZ\o A[ym-bß - f - n¬ h∂ "a[yak-ap-Zmbw'(DΩ-Ø≥ hkXz≥˛A¬_Jd:143), "P\ßƒ°p th≠n Dbn¿sØ-gp-t∂¬∏n-°s - ∏´ kapZmbw' (ssJd DΩ-Øn≥ DJvcn-PXv e - n-∂m-k˛v BepCw-dm≥:110), "\∑ I¬]n-°p-Ibpw Xn∑ hne-°pIbpw sNøp∂ DΩØv' (Bep-Cw-dm≥: 104) F∂o {]tbm-Kß - ƒ Hcp BZ¿i kaq-ls - Ø-bmWv Ipdn°p-∂-Xv F∂ Imcy-Øn¬ kwi-b-an-√. At∏mƒ Ckvem-ans\ BZ¿i-ambn kzoI-cn® kaq-l-amWv 248

"A¬ DΩ A¬ Ckvem-anø' Ft∂m "A¬ DΩ' F∂ Npcp-°-t∏-cntem Adn-b-s∏-Sp-∂-Xv. CXv Hcp BZ¿i-k-aqlw F∂ \ne-°p≈ hnh-£-bm-Wv. Hcp cmjv{S-L-S-\-bn-te°v hcp-tºmƒ AhnsS \nh-kn-°p-∂h - s - c√mw aX hwi hyXym-ka - n-√msX DΩ F∂ ]cn-I¬]-\-bn¬ hcpw. aZo-\-°p-th≠n {]hm-NI - ≥(k) Xbm-dm-°nb "Ak-kz-lo^' F∂ t]cn-ed - n-bs - ∏-Sp∂ enJnX `c-WL - S- \ - b - n¬, "PqX∑m¿ Hcp kaq-l-amWv, apkvenw-Iƒ Hcp kaq-lamWv' (A¬ blqZp DΩ-Øp≥, h¬ apkven-aq\ DΩ-Øp≥) F∂v h∂n-´p-≠v. BZ¿i-]-c-ambn t\m°n-bm¬ Ch¿ c≠pw c≠p-hn-`m-Ka - mWv Ft∂ CXn\v A¿Y-ap≈q. sXm´p-Ss\ "apkvenw-Ifpw PqX∑mcpw Hcp kaq-l-amWv' (A¬ apkven-aq\ h¬ blqZv DΩ-Øp≥) F∂pw ImWmw. cmjv{S-Ønse ]uc-∑m¿ F∂ \ne°v Ch¿ BZ¿i `n∂-XIƒ°-∏pdw Htc kaq-la - mWv F∂mWv CXn-\¿Yw. ]uc-Xz-sØ-bmWv ChnsS \n¿h-Nn-®n-cn-°p-∂Xv. BZ¿i hyXn-cn-‡X - s - °m∏w _lp-kz-cX - s - bbpw ]uc-∑m-cpsS Xpeym-hI - m-iß - s - fbpw CXn-t\-°mƒ at\m-lc - a - mbn Fß-s\-bmWv \n¿hNn-°m-\m-Ip-I! Jnem-^Xpw \ho\ cmjv{S k¶¬∏hpw F∂ hnjbw N¿® sNøp-∂n-SØv CXp kw_-‘-ambn Ipd®p IqSn hni-Zo-I-cWw \¬Im-\p-≠v.

Jnem-^Xv Jp¿-B-\n¬ Jnem-^Xv F∂m¬ {]mXn-\n[yw F∂¿Yw. Jp¿-B-\n¬ Hcp Jnem-^-Xn-s\-°p-dn®v ]d-bp∂p≠v. Ckvem-anI Ncn-{X-Ønepw Hcp Jnem-^Xp≠v . CXv c≠pw H∂m- s W∂v [cn- ® p≈ kmam\yhXvIc - W - ß - fpw hni-Zo-Ic - W - ß - fpw henb Bi-b° - p-g∏ - ß - ƒ°v hgnsh®n-´p-≠.v Jp¿-B\ - nse Jnem-^Xpw Ckvem-anI Ncn-{X-Ønse Jnem-^Xpw c≠pw c≠m- b n- Ø s∂ a\- n- e m- ° n- b mte sX‰n≤mc-WI - ƒ Zqco-Ic - n-°m-\m-Iq. BZyw Jp¿-B\nse Jnem-^Xv F¥m-sW∂v t\m°mw. `qan-bnse ssZh-Øns‚ {]Xn-\n[n F∂-XmWv Jp¿-B≥ a\p-jy\v \¬Ip∂ ]Z-hn. `qansb F√m A¿Y- Ø nepw sI´n- ∏ - S p- ° pI F∂- X mWv (CAvamdp¬ A¿Zv) AXp-sIm≠v Dt±-in-°p-∂-Xv. Cusbmcp ZuXy \n¿h-l-W-amWv ae-°p-I-fn¬ \n∂pw Pn∂p-I-fn¬ \n∂pw kIe Poh-Pm-e-ßfn¬ \n∂pw a\p-jys\ th¿Xn-cn®p \n¿Øp-∂Xv. AXn-s\-°p-dn-®mWv a\p-jys\ \mw BZ-cn-®n-cn°p∂p (Ckvdm-Av: 70) F∂v Jp¿-B≥ ]d-™Xv. "BImi `qan-If - p-tSbpw ]¿h-Xß - f - p-tSbpw apºn¬ \mw Cu DØ-ch - m-ZnXzw (Aam-\Xv) sh®p. At∏mƒ AtX-s‰-Sp-°m≥ Ah k∂-≤-am-bn-√. ]t£, a\pjy≥ AtX-s‰-SpØp' (Akvlm_v: 72) F∂v ]dt™-SØpw Jnem-^-Øns‚ Bi-b-amWv {]Xn-^en-°p-∂X - .v "\nßsf `qan-bn¬ {]Xn-\n-[n-Iƒ B°nbXv Ah-\mWv' (^mXzn¿: 39), "\mw \nßƒ°v `qan-bn¬ A[o-im-[n-Imcw \¬In' (A¬AAvdm^v:

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

10), "Rm≥ `qan-bn¬ Hcp {]Xn-\n-[nsb \n›-bn°p∂p' (A¬_-Jd: 30) F∂o kq‡-ß-fn-epw a\p-jys‚ \ntbm-Ke - £ - y-ambn Jnem-^X - ns\ hntijn-∏n°p∂p. Cu A¿Y-Øn¬ F√m a\p-jycpw Jeo-â - m-cm-Wv. Jp¿-B-\n¬ ]d™ c≠m-a-sØ-bn\w {]mXn\n[yw (CkvXn-Jvem^v) Hcp {]tXyI hn`m-KØ - n\v \¬Ip-∂X - m-W.v "]m]n-If - mb P\-Øn\v tijw `qanbn¬ \mw \nßsf {]Xn-\n-[n-I-fm-°n-bn-cn-°p∂p˛\nßƒ Fßs\ {]h¿Øn- ° p- ∂ p- s h∂p ImWm≥' (bq\pkv:14), "\nßƒ ]n∑m-dp-I-bm-sW¶n¬ A√m-lp \nßƒ°v ]Icw as‰mcp P\sØ sIm≠p-h-cp-∂-Xm-Ip∂p' (apl-ΩZv: 38) XpSßnb kq‡- ß - f n¬ \n¿WnX KpW- h n- t i- j - ß ƒ B¿Pn® Hcp kaq-l-sØ-°p-dn-®mWv ]d-bp-∂-Xv. Cß-s\ Jeo-^-am-cm°s∏´ Nne kaq-l-ßsf Jp¿-B≥ t]sc-SpØp Xs∂ ]d™n´p≠v. \qlv \_n-bpsS \ntj-[n-I-fmb kaq-lsØ ap°ns°m∂ tijw Ah-ti-jn® A\p-bm-bn-Isf Jp¿B≥ "Jeo-^-am¿' (bq\pkv: 73, AAvdm^v: 69) F∂mWv hnti-jn-∏n-°p-∂-Xv. _\qCkvdm-Cuen\pw (A¬_-Jd: 122) Cu hmKvZm\w \¬In-bncp-∂p. bYm¿Y hnizmkw ssIsIm≠v I¿a-\n-c-Xcm-hp-∂-h¿°v `qanbpsS ssIImcy I¿XrXzw \¬Im-sa∂pw (A∂q¿: 55) Jp¿-B\ - n¬ hm-KvZm-\ap≠v. hnizm-kn-I-fpsS t\Xmhv F∂ A¿Y-ØnemWv ZmhqZv \_n-sb-∏‰n "\ns∂ \mw `qan-bnse Jeo-^b - m-°n-bn-cn-°p∂p' (kzmZv: 26) F∂v ]d-™Xv. CXv Jnem-^Xn\v Jp¿-B≥ \¬Ip∂ aq∂m-asXmcp A¿Y-I¬]-\-bm-Wv. {]hm-N-Is\ km£n F∂v hnti-jn-∏n-®Xpw (l÷v: 78) CtX A¿YØn¬ FSp-°mw. Camw F∂ ]Z-hnbpw Jp¿-B≥ Gd-°psd Jeo^ F∂ A¿Y-Øn¬ {]tbm-Kn-®n-´p-≠v. hgnIm-ń-bmb {]hm-N-I-s\tbm thZ-{K-Ÿ-sØtbm Ipdn-°m≥ Camw F∂v {]tbm-Kn-®n-cn-°p-∂p. (lqZv: 17, lnPv¿: 78). CkvlmJv, bAvJq_v {]hm-N-I∑msc Camapam¿ (ACΩ) F∂mWv (A¬ Aºnbm-Av: 73) hnti-jn-∏n-®n-cn-°p-∂-Xv. CXmWv Jp¿-B\ - nse Jnem-^Xpw Cam-aØpw. kp∂o˛ioCu cmjv{Sob [mc-If - n¬ ]n¬Im-eØv ÿm]-\-h¬°-cn-°-s∏´ Jnem-^-Øn\pw Cam-aØn\pw Jp¿-B-\nI kw⁄-I-fpambn _‘-an-√. Ncn-{X-Øn¬ DcnØn-cp™v h∂ B[ym-fln-I-˛-ùXnI `c- W - { I- a - ß ƒ°v Ah¿ B t]cp- I ƒ \¬IpI am{X-amWv sNbvX-Xv. Cu Ncn{X {]Xn`m-k-ßsf \nin-X-amb hni-I-e-\-Øn\pw hnNm-cW°pw hnt[-ba - m-°p-∂X - n¬ Jp¿-B\ - n-Ia - mb XS -ßs - fm∂pw Cs√-∂¿Yw. Jnem-^-Xns\ \ncq-]Ww sNøp-∂-Xn\v apºv AXpw Cam-aØpw XΩn-ep≈ hyXym-k-Øn-te°v Hcp kqN\ \¬Ip-∂Xv A`n-Im-ay-am-sW∂v tXm∂p∂p. "Zo≥-˛-Zp≥bm Imcy-ß-fn¬ {]hm-N-I\v ]Icw

{]_‘ kam-lmcw

hcp∂ t\XrXzw' (tUm. -Aen lk≥ A¬ _¿_q-Xzn˛A¬ Ckvemap h¬ Jnem-^, Zmdp¬ ss_dqØv) F∂mWv Jnem-^X - ns‚ s]mXp kzoImcy-amb \n¿h-N\w. {]hm-NI - ≥ Pohn-®n-cn-∏n-√m-ØXn\m¬ Ahn-SpsØ ]I-c-°m-c-\mbn `cn-°pI am{XamWv Xm≥ sNøp-∂-sX∂ hn\oX kzcw ChnsS \mw tIƒ°p∂p. Xm≥ {]hm-N-Is‚ ]I-c-°m-c\m-sW∂v H∂mw Jeo^ A_q-_-°¿(d) hy‡am-°p-Ibpw sNbvXn-´p≠v. A√m-lp-hns‚ Jeo^ F∂v hnti-jn-∏n-®m¬ F¥mWv XI-cmdv F∂mtcm tNmZn-®t- ∏mƒ, Ak-∂n-ln-Xs‚ Imcy-Ønte Hcp {]Xn-\n[n (Jeo^)bpsS Bh-iy-ap≈q, A√mlp Ak-∂n-ln-X-\-√t√m F∂m-bn-cp∂p A_q-_-°dns‚ adp-]Sn. ChnsS t\Xr-Xz-Øn-t‚bpw `c-WØn-t‚-bpw XpS¿® Dd∏p hcp-ØpI am{X-amWv sNbvX-Xv. B XpS¿`c-W-Øn\v, sXm´p apºp≈ {]hm-NI - X - z-Øn-t‚-Xmb bmsXmcp A{]-am-Zn-Xz-hpan√. Jeo-^°v sX‰v ]‰mw. Jeo-^sb XncpØmw. th≠nh∂m¬ Jeo-^sb ]pd-Øm-°m≥ hsc A[n-Im-ca - p-≠v. Chn-sS-bmWv Cam-aØpw Jnem-^Øpw th¿]ncn-bp-∂X - .v Jnem-^Ø - n-s\-t∏mse Xncp-Øm-hp-∂Xpw am‰n ÿm]n-°m-hp-∂-Xp-amb Hcp `c-W-{I-a-am-b√ ioCu [mc-bn¬ Cam-aØv ]cn-N-b-s∏-Sp-Øp-∂-Xv. Cam-a-Øns‚ \n¿h-N-\-Øn¬ Xs∂ AXv \p_p∆-Øns‚ XpS¿®-bm-sW∂v hy‡-am-°p-∂p-≠v. \p_p∆-Øns‚ A{]-am-ZnXzw (CkzvaØv) Cam-aØn\pw I¬]n®v \¬Ip-I-bmWv. Camw ]m]-kp-c£n-X\pw sX‰p-Ip-‰-ß-fn¬ \n∂v ap‡-\p-am-sW∂-XmWv hnizmkw. Camapw Cam-aØpw Xncp-Øen\pw tNmZyw sNø-en\pw AXo-Xa - mWv. Cusbmcp hnizmkw cmjv{Sob Nn¥-bn¬ sIm≠p-h-cp∂ Gt¶m-Wn∏pw cmjv{SLS-\b - n¬ hf¿Øp∂ GIm[n-]Xy {]h-W-X-Ifpw th≠{X N¿® sNø-s∏-´n´n-√. ]c-tam-∂X aXm-[y-£≥ hna¿i-\m-Xo-X\ - mbn XpS-cp∂ Cdm-s\ DZm-lc - W - a - mbn FSp-°m-hp-∂X - mWv. At±lw t\XrXzw sImSp-°p∂ aXm-[n-Imc kan-Xn-°mWv AhnsS ]c-am-[n-Imcw. ]m¿en-sa‚ns‚tbm {]kn-U‚n-s‚tbm GXv \n¿tZ-iß - s - fbpw Xocp-am-\ß - s - f-bpw Cu aXm-[n-Imc kan-Xn°v X≈n°-fbmw. Jp¿-B\pw kp∂-Øn-\p-ap≈ {]mam-WyamWv ]fin-X\v/]ptcm-ln-X\v \¬In-bn-cn-°p-∂Xv . P\- l n- X hpw s]mXp- X m¬]- c y- h p- s am∂pw ]finXk`°v {]iv\a - m-Ip-∂n-√. CXv GIm-Xn-]Xy {]h-W-X-Iƒ°v hf-cm≥ CS-sam-cp°pw. aX-tI{µhpw knhn¬ kaq-lhpw XΩn-ep≈ G‰p-ap-´-ente°pw CXv \oßn-tb-°mw. AXns‚ kqN-\-Iƒ Cdm-\n¬ \n∂v FºmSpw ]pd-Øp-hc - p-∂p-≠v. Jnem^-Xns‚ aX-Iob A{]-am-ZnXzw I¬∏n®p sImSp°m-ØX - p-sIm≠v `c-Wm-[n-Imcn F√m-hn[ P\-Iob hnNm-cW - I - ƒ°pw tNmZyw sNø-ep-Iƒ°pw hnt[b-\m-W.v Cu A¿Y-Øn¬ Cam-aØ - n-t\-°mƒ Jnem249

^-XmWv IqSp-X¬ {Inbm-flI - hpw B[p-\nI P\m[n-]Xy t_m[-Øn\v IqSp-X¬ CW-ßp-∂-Xpw.

Ncn-{X-Øn-se Jnem-^Xv X\n-°p-tijw Bcv `c-Wm-[n-Im-cn-bm-I-Wsat∂m `c-W-{Iaw Fß-s\-bm-bn-cn-°-W-sat∂m {]hm-N-I≥ \n¿tZ-in-°p-I-bp-≠m-bn-√. Cu au\w Ckvem-ans‚ km¿h-Im-en-I-X°pw km¿h-P-\o-\X°pw DØa ZrjvSm-¥-am-Wv. C∂bn∂ coXn-bnep≈ `c-W{- I-aa - mWv X\n°p tijw htc-≠s - X∂v {]hm-NI - ≥ ]d-™n-cp-∂p-sh-¶n¬ Ime-Øn-s\m∏w Ckvem-ans\ sIm≠pt]mIm≥ ]n¬Im-e-°m¿ hfsc {]bm-k-s∏-t´s\. a\p-jy-{]-bmWw \mK-cnI hnIm-k-Øns‚ GsXms° ]S-hp-Iƒ Nhnń Ib-dp-tºmgpw B kµ¿`-Øn-te°v hg-ßp∂ Hcp `c-W-{I-aw cq]-s∏-Sp-Øn-sb-Sp-°m≥ CXp-hgn Ckvem-an\v km[y-am-Ip-∂p. Ime-Øn\p tbmPn® `c-W{- I-as - a∂ At\z-jW - Ø - ns‚ BZysØ DØc-am-bn-cp∂p A¬ Jnem-^X - p¿dm-in-Z F∂-dn-bs - ∏Sp∂ k®-cn-X-cmb BZy \mev Jeo-^-am-cpsS `cW-{I-aw. AXns‚ N´-°qSp t]mse, Ckvem-anI Jnem-^Xv F∂ AXns‚ t]cpw At\z-jWêambn (CPvXn-lmZv) Dcp-Øn-cn™v h∂-Xm-bn-cp∂p AXn-\m¬ Jnem-^Xv Hcp Ncn-{Xm-\p-`-hhpw (historical experience) a\pjy {]b-Xv\hpw (human endeavor) BIp-∂p. Ckvem-anI ico-A-Øn¬ c≠v Xc-Øn-ep≈ \nbahn[n-I-fmWv \ap°v ImWm-hp-∂-Xv. H∂m-atØXv ASn-ÿm\ XØz-ß-fm-Wv. Ahsb ASnÿm-\s - ∏-Sp-Øn-bmWv F√mw cq]-s∏-tS-≠X - .v AXn\m¬ ASn-ÿm\ XØz-ßƒ Hcp kµ¿`-Ønepw am‰-ap-≠m-In-√. thsd Nne \nb-a-hn-[n-Iƒ Ah FÆ-Øn¬ Ipd-hm-bn-cn°pw. Ime-Øns‚ am‰-Øn\-\p-k-cn®v ]cn-jvI-c-Whpw t`X-K-Xn-Ifpw Iqńt®¿°-ep-I-fpw Bh-iy-ap-≈-h-bm-bn-cn°pw. B \nbahn[n- I - f psS ]Z- { ]- t bm- K - ß - f n¬ Xs∂ kq£vaambn t\m°n-bm¬ B Cem-kX v n-IX \ap°v ImWm≥ Ign-bpw. cmjv{SLS\ `c-W-am-XrI t]mep≈ Imcy-ßƒ Cu c≠mw C\-Øn-emWv hcnI. AXm-bXv ico-A-Øns‚ ASn-ÿm-\-ß-fn¬ Du∂n-s°m≠v Xs∂ _mly LS-\-bn¬ th≠ am‰-ßƒ hcp-Øp-I. Cu am‰-ßƒ Jnem-^-Xp¿dm-in-Zbn¬ Xs∂ hfsc {]I-Sa - m-Wv. Ah-bn-tem-tcm-cp-Øcpw `c-Wm[n-Im-cn-If - mbn Xnscs™Sp°-s∏-´Xv Hmtcm coXnbn-em-Wv. `c-W-\n¿hlW kwhn-[m-\-ßƒ, \b \n¿amW {]{Inb, cmjv{Sob _‘-ßfpw Xocp-am\-ßfpw Ch-sb√mw H∂n-s\m∂v hyXy-kvX-am-bncp-∂p C°m-e-b-f-hn¬. ap∏-Xn¬ Ipd™ h¿jßƒ°-I-amWv Cu am‰-ßsfms°bpw. AXpt]mse Jeo^, Jnem-^Xv XpS-ßnb t]cp-Iƒ°v aX-]-c-amb ]hn-{X-X-I-fn-√. `c-Wm-[n-Im-cn°pw `cW-{I-aØ - n\pw A°m-e° - m¿ B t]cp-Iƒ D]-tbm250

Kn-®p-sh-t∂-bp-≈q. CXns\ Jfin-°p-∂-h-cp≠v. "{]hmN-IX - X - z-Øns‚ ]mXbn¬ Jnem-^Xv hcm≥ t]mIp∂p' F∂ AlvaZv D≤-cn® {]hm-N-I-h-N-\amWv Ah¿°-Xn\v sXfn-hv. Cu \_n hN\w Zp¿_e \nth-ZI t{iWn-tbmsS D≤-cn-°-s∏-´-XmWv. C\n lZokv Zp¿_-ea - √ F∂p sh®m¬ Xs∂ {]hm-NI - s‚ Ime-tijw AtX \∑-It- fmsS `cWw \S-Øp∂ Xs‚ injy-∑m-cpsS `cWw hcm≥ t]mIp∂psht∂ AXn-\¿Y-ap-≈q. Cu `c-W-{I-aØn\v Jnem-^Øv F∂v hnfn-°-W-sa∂v AXpsIm≠v h∂p tNcp-I-bn-√. ]c-º-cm-KX kp∂o hn£-W-{]-Imcw B≤ymfln-Ihpw `uXn-I-amb A[n-Im-c-ßƒ Htc Jeo^-bn¬/`c-Wm-[n-Im-cn-bn¬ ktΩ-fn-®n-cp-∂p. k®cn-X-cmb Jeo-^-am-cmWv AXn\v amXr-I. `c-W-{IsØ-°p-dn-®p≈ amh¿-Zn-bpsS ¢mkn-°¬ IrXnbn¬ (A¬ AlvImap kp¬Øm-\nø) Cß-s\bm-WX - ns\ ]cn-Nb - s - ∏-Sp-Øn-bn-cn-°p-∂X - v. ]t£, amh¿Zn Pohn® ImesØ `c-W-{I-ahpw At±-lØns‚ Poh-nXIm-esØ `c-W-{Iahpw XΩn¬ Xosc s]mcp-Ø-ap-≠m-bn-cp-∂n-√. A∫mkn `c-WØns‚ AkvXa - b Ime-Øm-Wv amh¿-Znbpw Camw Kkm-en-bp-w Pohn-®X - v. bYm¿Y A[n-Imcw t]¿jy°m-cpw Xp¿°n-I-fp-amb kp¬Øm-∑m-cpsS ssIIfn-em-bn-cp-∂p. amh¿-Zn-bpsS XmXznI hni-I-e-\Øn¬ \n∂v hn`n-∂-ambn, \ne-hnse cmjv{Sob kml-Ncy-Øn¬ Ckvem-an-I ico-AØv Fßs\ {]tbm-K-h¬°-cn-°Wsa∂mWv Camw Kkmen Nn¥n-®-Xv. Jnem-^-Xp¿dm-inX amXr-Im-`-c-W-am-bncp- ∂ p- s h- ¶ nepw AXp am{Xta `c- W - Ø ns‚ N´°qSmImhq F∂ Nn¥m-KX - nsb Kkmen tNmZyw sNbvXp. `uXn-Ihpw Bflo-bh - p-amb t\XrXzw Hcmfn¬ kwK-an-°p-∂Xp Xs∂-bmWv G‰hpw DNn-Xw. C\n-bXv km[y-am-bn-s√-¶n¬ ico-AØ - ns‚ {]tbmK-h¬°-cW - Ø - n\v ]pXnb km[y-IXIƒ Bcm-bWw. Jeo^˛kp¬Øm≥˛D-ea {XbsØ Hcp IÆnbn¬ tIm¿°p- I bpw A[n- I mc ]¶m- f nØØnt‚bpw kulr-Z-Øn-t‚bpw ]pXn-sbmcp t^m¿ape Ah-X-cn-∏n-°p-I-bm-bn-cp∂p Kkm-en. Jnem-^-Xp¿dm-inZ `c-W-{Iaw a\p-jys‚ krjvSnbm-sW∂pw AXv AXp-t]mse A\p-Ic - n-t°-≠Xv aX-_m-[y-X-b-s√-∂p-amWv Kkmen ka¿Yn-®-Xv. Ccp A[n-Im-cß - fpw Hcm-fn¬ tafn-°pI F∂Xpw B `c-W{- IaØns‚ {]-tXy-IX - b - m-Wv. Aß-s\-b√mØ `c-W-{I-a-ßsf A\n-kvem-anIw F∂ ap{Z IpØ-cpXv F∂¿Yw. Nne Jnem-^-Xp-Iƒ Htc kabw kam-¥-c `cWw \S-Øn-bncp∂ Ime-ØmWv Kkmen Dƒs∏sS-bp-≈-h¿ Pohn-®-Xv. Ah¿ Jnem-^-Øns‚ _lp-XzsØ AwKo-I-cn-°p-Ibpw sNbvXp. GI t\Xr-Xz-Øn\p Iogn¬ GI Jnem-^Øv thWsa∂v Ah¿ hmin]nSn-®n-√. Aß-s\-bm-I-W-sa∂Xv Ckvem-anI {]am-Wa - √m F∂-XmWv AXn\p

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Imc-Ww. tdmam-˛-t]¿jy km{am-Py-ßsf t]mse Hcp ImeØv Ckvem-anI- Jnem-^Xv `qJ-fi-ßtfmfw ]c∂p InS-∂n-cp-∂p-sh-∂Xv t\cm-Wv. AXv Ncn-{X-Ønse BI-kvan-I-X. AXv F°m-ehpw Aß- s \- b m- h - W - s a∂v Xocp- a m- \ n- ° p- ∂ - X mWv {]iv\w. Hmtcm Ime-tØbpw cmjv{Sob bmYm¿Yyßƒs°mØv kz¥-ambn CSw hnI-kn-∏n-°m≥ Ckvem-an\v {]m]vXn-bp-s≠-∂mWv Camw Kkmensb t]mep-≈-h¿ sXfn-bn®p ImWn-®-Xv. dminZv K\qinsb t]mep≈ ka-ImenI Nn¥-I¿ tZi-cm-jv{Sßƒ°-IØ - v Ckvem-anI cmjv{S-aoamwk Fßs\ {]tbm- K - h ¬°- c n- ° m- s a∂ Nn¥- s b hfsc apt∂m´p sIm≠p t]mb-hc - m-Wv. Cusbmcp ]›mØ-e-Øn¬ BtKmf Jnem-^-Øv, H‰ t\XrXzw Fs∂ms° hmin-]n-Sn-°p-∂-Xv Dt´m-]y≥ Ft∂ hnti-jn-∏n-°m-\m-Iq.

Jnem-^-Xns‚ XI¿® 1974˛¬ Dkvam\nb Jnem-^Xv XI¿∂-t∏mƒ AXv apkvenw temIØv Imcy-amb {]Xn-I-c-Wsam∂pap≠m-°m-ØX - n-\v ]e Imc-Wß - f - p-≠.v AXpIm-cWw apkvenw temI-Øn\v GI t\XrXzw \jvSs∏-´p XpS-ßn-bh t]mep≈ hne-bn-cp-Ø-ep-Iƒ sshIm-cnIX \nd™ AXyp-‡n-If - m-W.v Po¿Wn® Hcp kwhn-[m-\-Øns‚ kzm`m-hnI XI¿® am{Xam-bn-cp∂p AXv. F{Xtbm Imew apºv \jvS-s∏´p-t]mb A[n-Im-cØ - ns‚ tIhew Hcp Nn”w am{Xam-bn-cp∂p AXv. a mere symbol of a power which departed long ago F∂mWv Dkvam-\nb Jnem-^Xns‚ XI¿®sb alm-Ihn A√mam CJv_m¬ hne-bn-cp-Øn-bX - v. Jnem-^Xv {]t£m`w C¥y-bn¬ am{X-amWv Ne\--ap-≠m-°n-bX - v. AXns\ Jnem-^Xv ]p\ÿm-]\ - Ø - n\p th≠n-bp≈ ka-cw F∂ \nebn¬ ImWp-∂X - n\v ]I-cw, C¥y≥ kzmX{¥y kac-Øns‚ `mK-sa∂ \ne°v ImWp-∂-XmWv IqSpX¬ hkvXp-\n-jvTw. Jn-em-^Xv XI¿∂-Xnepw {_n´o-jp-Im¿ {]Xn-ÿm-\Ø - m-bX - n-\m¬ AXns\ sshIm-cn-I-ambn D]-tbm-K-s∏-Sp-Øp-I-bm-bn-cp-∂p. Jnem-^Xv kacw s]s´∂p Xs∂ Bdn XWp-°pI-bm-Wp-≠m-b-Xv. sXm´pSs\ Jnem-^Xns‚ `mhnsb-°p-dn®v N¿® sNøm≥ sIbvtdm-hn¬ hnfn® ktΩ-f-\-Øn-te°v £Ww e`n-®n-´pw C¥y-bn¬ \n∂v Hcmfpw ]s¶-Sp-°p-I-bp-≠m-bn-´n-√. Cu Ime-bf - h - n¬ Xs∂-bmWv kønZv dioZv cnZm Jnem-^-Xn-s\-°p-dn®v (A¬ Jnem-^Xp Ahn¬ Cam-a-Øp¬ Dea:1922˛23) XI¿∂p t]mbXv ]p\ÿm-]n-°p-I-b-√. ]pXnb kwhn-[m-\-sØ-°p-dn®v Btem-Nn-°p-I-bmWv th≠-sX∂ Bi-bamWv ]pkvXIw apt∂m´v sh°p-∂-Xv. Ckvem-anI `cW-IqSw (A¬ lpIq-aX - p¬ Ckvem-anb) F∂mWv B ]pXnb kwhn-[m-\Ø - n\v At±lw t]cv \¬Ip∂-Xv. ]n∂oSv Cu {]tbm-Kw Ckvem-an-Ãp-I-tf-s‰Sp-°p-IbmWp≠m-bX - v.

{]_‘ kam-lmcw

C-t∏mƒ Xo¿Øpw _lp-kz-chpw Xpey ]ucXz-Øn¬ (aphm-Xz\) A[njvTnX-amb Hcp cmjv{S k¶¬∏-amWv Ckvem-an-Ãp-Iƒ apt∂m´v sh°p-∂Xv. CXns‚sb√mw ASn-ÿm-\a - mbn h¿Øn-°p-∂Xv aZo-\°v {]hm-N-I≥ Xbm-dm-°nb enJn-X `c-WL-S-\-bmWv F∂-Xn-\m¬ hfsc B[n-Im-cn-I-ambmWv ]pXnb hymJym-\-ßƒ. Ckvem-anI `cWw \qdv iX-am\w knhn¬ `c-W-am-bn-cn-°p-sa∂v a[y \q‰m-≠nse aX-cm-jv{S-hp-ambn AXn-s\mcp kmayhp-an-s√∂v tUm. bqkp-^p¬ JdZmhn Nq≠n-°m´nbn´p-≠v. Hcp tZiØv hkn-°p∂ F√m-h-tcbpw AhcpsS aXhpw hwihpw t\m°msX Xpey-]u-c∑ - mbn I≠p-sIm-≠p≈ kao-]\w ]pXn-b-X√ - . AXv Jp¿B≥ Xs∂ Db¿Øn-∏n-Sn-®-Xm-Wv. ""hnizmkw ssIsIm-≈p-I-bpw ]s£, (Ckvem-anI tKl-Ønte°v) ]em-b\w sNøm-Xn-cn-°p-Ibpw sNøp-∂-htcm, \nßƒ°v AhcpsS c£m-I¿Xr-Xz-hpambn bmsXmcp _‘-hp-an√ Ah¿ kztZiw shSn™p hcp-∂-Xp-hsc'' (A¬ A≥^m¬: 72). hnizm-kmZ¿i-ßƒ°-∏pdw Htc ÿe-Øm-IpI F∂-XmWv ChnsS ]uc-Xz-Øns‚ \nZm-\-ambn ]d-™n´p≈Xv. Htc-bn-SØp Xma-kn-°p-∂Xv GXv aX-°m-c-\mbn-cp-∂mepw AXn-\m¬ hnizm-kn-bpsS ]ucXzw Ahs‚ BZ¿i-amWv (Pn≥kn-ø-Xp¬ apAvan\n A_o-Z-Øplp) F∂ iloZv JpXzp-_ns‚ hmZw \ap°v kzoI-cn-°m≥ \nhr-Øn-bn-√. {]am-W-]-cambpw Ncn-{X-]-c-ambpw Hcmƒ Pohn-°p∂ {]tZ-iamWv Abm-fpsS ]uc-XzsØ Xocp-am-\n-°p-∂s - X∂v ImWm≥ Ign-bq. s]mXp ]uc-Xz-Øn\v XS- -ambn hcp∂ H∂v ZnΩn k{º-Zmbw Xs∂-bm-bn-cn°pw. Cu ]Zw c≠mw Xcw ]uc-Xz-sØ-°p-dn-°m-\mWv F√m `mjI-fn-epw km[m-cW D]-tbm-Kn-°-s∏´v ImWp-∂-Xv. bYm¿Y-Øn-enXv, B ]Zw Xs∂ kqNn-∏n-°p-∂Xp-t]m-se, A√m-lphpw {]hm-N-I\pw apkvenw t\Xr-Xzhpw Aapkvenw ]uc-∑m¿°p \¬Ip∂ {]tXyI ]cn- K - W - \ bpw ]cn- c - £ - b p- a mWv . Aapkvenw ]uc∑m¿°v ssk\nI tkh-\-Øn\v Cfhv e`n-®n-cn-°p-∂-Xn-\m-emWv Pnkvb F∂ \nIpXn CuSm°n-bn-cn-°p-∂-Xv. Hcp B[p-\nI cmjv{S-Øn¬ F√m ]uc-∑mcpw ssk\nI tkh\w sNøp-sa-∂-Xn-\m¬ Cu \nIpXnbpsS Bh-iy-IX-bn-√. \mw XpS-°-Øn¬ kqNn-∏n-®Xp t]mse ZnΩn F∂Xv Ckvem-anI kw⁄ F∂-Xn-ep-]cn, Ncn-{X-Øn¬ ]n¬°m-eØv {]Nmcw t\Snb Hcp kw⁄-bmWv. AØcw k{º-Zm-bß - ƒ Hgn-hm-°p∂-XpsIm≠v Hcp {]iv\hpw D≠m-In-s√∂v tUm. bqkp- ^ p¬ Jd- Z m- h nbpw A_vZp¬ Icow sskZm\pw Nq≠n-°m-´p-∂p. CØcw At\z-j-Wßfpw ]T-\-ßfpw Xp¿°n-bnepw Xp\o-jy-bnepw CuPn]vXn-ep-sams° A\p-I-c-Wob amXr-I-Iƒ krjvSn-°p∂ BÀm-Z-I-c-amb Ncn-{X-k-µ¿`-Øn251

emWv \man-t∏m-gp-≈-Xv.

Ah-ew_w: 1. A¬ Ckvem-ap h¬ aphm-Xz\˛ dmin-Zp¬ K\qin 2. Thoughts On Islamic Political Systemþ Ahmed Ar-Reysuni 3. A¬ Ckvem-ap h¬ Jnem^˛ tUm. Aen lkv\n J¿_qXzn 4. Modern Islamic Political Thought- Hamid Enayat 5. C_vdm-lo-ap_v\p A_vZp¬ Akokv˛ _d-ImØns‚ teJ\w, "A¬ PmanA'

252

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

kn.Sn kpssl_v

XzmKqØv; hnh£bpw kao]\hpw

Ckv e manI cm{„ob kn≤m¥ N¿®bn¬ {]mamWnIambn hnebncpØs∏tS≠ kw⁄IfmWv lmInanøØpw XzmKqØpw. {]m]©nI hn[nI¿XrØzhpw km∑m¿KnI hn[nI¿XrXzhpw A√mlphn\v AhImis∏´XmWv (BepCwdm≥:154, bqkp^v: 40, ^p¿Jm≥:2, ap¬°v:1). A√mlphn\v am{XamWv hn[nI¿XrØm[nImcw. A√mlphn\v am{Xw \¬tI≠p∂ Cu AhImisØ a‰m¿s°¶nepw hIsh®v \¬Ip∂Xv Ahs‚ AhImiØn¬ ]¶ptN¿°emWv. Ahs‚ hn[nI¿XrØm[nImcsØ am\n°msX hn[ntXSs∏Sp∂ a‰p kwhn[m\ßsfbpw hy‡nIsfbpw A√mlp XzmKqXv F∂mWv hnfn®Xv. "Xm¶ƒ°hXcn°s∏´Xpw Xm¶ƒ°v apºhXcn°s∏´Xpamb thZßfn¬ hnizkn®ncn°p∂psh∂v hmZn°p∂hsc Xm¶ƒ I≠n√tbm, ]t£, CS]mSpIfn¬ hn[n I¬]n°p∂Xn\v Ah¿ XzmKqØns\ Ahew_n°m\m{Kln°p∂p. kmØm≥ Ahsc hyXnNen∏n®v k∑m¿KØn¬\n∂pw _lpZqcw AI‰phm≥ B{Kln°p∂p' (A∂nkmAv:60). XzmKqØn\v {]mamWnIcmb ]finX∑m¿ hyXykv X hnh£IfmWv \¬Inbn´p≈Xv . s]mXphn¬ A√mlphns‚ am¿KØn¬\n∂pw hgnsX‰n°p∂ i‡nbmWv XzmKqØv F∂ ImgvN∏mSn¬ \n∂psIm≠v ]nimNv, hn{Klßƒ, tPym’y≥, amcW°mc≥, A√mlphns‚ \nbaa\pkcn®√msX hn[nI¬]n°p∂ `cWm[nImcn XpSßnb hnh£IfmWv \¬Is∏´ncn°p∂Xv. \¬Is∏´ hnh£Iƒ

{]_‘ kam-lmcw

hnip≤ Jp¿B≥ ssIImcyw sNbvX XzmKqØv sIm≠p≈ hnh£tbmSv \oXn]pe¿Øp∂n√m F∂v kq£va\nco£WØn¬ a\ nemIp∂p≠v. hn{Klßƒ XzmKqØmsW∂ hnh£ kq£vaamb hnebncpØen¬ kzoImcya√ F∂p ]dtb≠nhcpw. H∂maXmbn XzmKqØns\ Ipdn®v A√mlp ]cnNbs∏SpØp∂Xv , a\pjys\ hgnsX‰n°m≥ kzm[o\i‡nbp≈ Hcp Imcyambn´mWv. "kXy\ntj[nIfpsS klImcnIƒ XzmKqØmWv. Ah¿ {]ImiØn¬\n∂pw A‘Imcßfnte°v Ahsc \bn°p∂p' (A¬ _Jd:257). F∂m¬, hn{Klßƒ kzbw AØcw Ignthm i‡ntbm C√mØhbmWv. AXpt]mse XzmKqØpIsfms° \cIØnte°mWv sNs∂Øp∂sX∂v {]hmNIs‚ lZokpIfn¬ ImWm≥ Ignbpw. [n°mcnIfmWv XzmKqØpIƒ. F∂m¬, ]ehn{Klßfpw Ign™pt]mb kaqlßfnse \√hcmb BfpIfmsW∂pw Ah¿ acn®pt]mbt∏mƒ AhtcmSp≈ BZchpsIm≠v hn{Klßfm°s∏´hbmsW∂v Ncn{Xw ]dbp∂p. AXpsIm≠v Xs∂ Ahsbms° [n°mcnIfmsW∂v hnebncpØmhX√. C_v\p A∫mkn(d)s‚ A`n{]mbhpw tN¿Øphmbnt°≠XmWv. hn{Klßsf Np‰n∏‰n \nesIm≈pIbpw P\ßsf Zp¿am¿KØneIs∏SpØm≥ Cu hn{Klßsf kw_‘n®v I≈°YIƒ {]Ncn∏n°pIbpw sNøp∂ a\pjycmWv XzmKqØpIƒ F∂mWv At±lØns‚ A`n{]mbw. hn{Klßsf XzmKqØmbn At±lw ]cnKWn°p∂n√. ssiXzm≥ XzmKqØmsW∂ hnh£bpw 253

kq£vaa√. ssiXzm≥ F√m Xn∑IfpsSbpw t{]cIw am{XamWv . kzbw ssiXzm≥ Hcp XzmKqØv A√; adn®v, XzmKqØn\v ASnas∏Sm\p≈ t{]cW \¬IpIbmWv ssiXzm≥ sNøp∂Xv. Jp¿B≥ ]dbp∂p: Ahtcm XzmKqØns\ \ntj[n°m≥ A\pimkn°s∏´hcmIp∂p. kmØm≥ Ahsc hyXnNen∏n®v k∑m¿KØn¬\n∂pw _lpZqcw AI‰phm≥ B{Kln°p∂p (A∂nkmAv:60). tPym’y≥, amcW°mc≥ XzmKqØns‚ hnh£bn¬ ]n∂oSv ]finX∑m¿ Dƒs∏SpØnbXv ChscbmWv. a\pjysc hgnsX‰n°p∂p F∂XpsIm≠mWv Chsc XzmKqØns‚ KWØn¬ Dƒs∏SpØnbn´p≈Xv . Aßs\bmsW¶n¬ hgn]ng∏n°p∂ F√mhscbpw XzmKqØmbn ]cnKWn°Ww Cu c≠p hn`mKsØ am{Xw {]tXyIw Dƒs∏SpØm≥ Ignbn√. A√mlphns\ hn´v hn[ntXSp∂ hy‡nIƒ kwhn[m\ßƒ XzmKqØv F∂XmWv as‰mcp hnh£. XzmKqØns\ Ipdn® Jp¿B\nI kq‡ßƒ apgph≥ ]cntim[n®m¬ ta¬]d™ hn{Klßƒ, ]nimNv, tPm’y≥, amcW°mc≥ XpSßnb hnh£Iƒ t\cn´v e`n°pIbn√. adn®v A√mlphns‚ hn[nI¿XrØm[nImcsØ am\n°msX \nbahn[nIƒ \S∏m°p∂h¿ XzmKqØmsW∂v Jp¿B\nI kq‡ßfn¬ \n∂pw kpXcmw hy‡amIp∂p≠v. DZmlcWambn A√mlp ]dbp∂p: "Ah¿ XzmKqØnte°v hn[n tXSnt∏mIm\m{K ln°p∂p'. Npcp°Øn¬, Jp¿B≥ {]tbmKn® XzmKqØv Hcp kmt¶XnI]ZamWv. AXn\v Be¶mcnIambn ]e hnh£Iƒ \¬Inbmepw Jp¿B\nI {]tbmKw IrXyamb Hc¿YØnemWv. Ckvemw `qanbn¬ sIm≠phcm\m{Kln°p∂ aqeyßƒ°v XS w \n¬°p∂ A[nImc i‡nbmWv XzmKqØv. iloZv (c‡km£n) F∂ kmt¶XnI ]ZØns‚ hnh£ A√mlphns‚ am¿KØn¬ i{Xp°fpsS ssIbm¬ sIm√s∏´h≥ F∂mWv. F∂m¬, Be¶mcnIambn a‰pNne A¿Yßfnepw D]tbmKn®Xmbn lZokpIfn¬ ImWm≥ Ignbpw. apßnacn®h≥, sI´nSw s]mfn™v acn®h≥, {]khØn¬ acn® kv{Xo...Chscms° Be¶mcnIambn iloZv BsW¶nepw B kmt¶XnI ]ZØns‚ hnh£ A√mlphns‚ am¿KØn¬ i{Xp°fpsS Icßfm¬ sIm√s∏´h≥ F∂mWv. AXpt]mse Xs∂bmWv XzmKqØpw. A√mlphns‚ am¿KØn¬\n∂pw a\pjysc hgnsX‰n°p∂ F√mØns\bpw Be¶mcnIambn XzmKqØmbn hnh£n°msa¶nepw kmt¶XnI ]Zsa∂ \nebn¬ IrXyamb Hc¿YØnemWv A√mlp D]tbmKn®n´p≈Xv. Ipd®pIqSn kq£vaambn ]cntim[n 254

®m¬ A√mlphns‚ hn[nb\pkcn®√msX hn[n\S∏m°p∂hcmWv XzmKqØpIƒ F∂ hnh£tb°mƒ as‰mcp hnebncpØente°p≈ km[yXIfnte°mWv Jp¿B\nI kq‡ßƒ \sΩ \bn°p∂Xv. CkvemanI Z¿i\w sIm≠v Cu temIØv km[yamtI≠ Nne aqeyßƒ A√mlp Jp¿B\n¬ Db¿Øn∏nSn°p∂p. \oXn, \n¿`bXzw, [¿Ωw, kZmNmcw... CXns‚ kwÿm]\amWv CkvemanI cm{„obØns‚ e£yw. B e£yßƒ°v XS w \n¬°p∂ hy‡nIfpw kwhn[m\ßfpamWv XzmKqØv . Jp¿B\nI kq‡ßƒ ckv]cw _‘s∏SpØn hmbn°ptºmƒ Cu Bibw \ap°v a\ nem°m≥ Ignbpw. DZmlcWambn A∂nkmCse XzmKqØns\ Ipdn® kq‡Øns‚ apºp≈ BbØpIƒ ]cntim[n®m¬ \oXn sb°pdn®mWv A√mlp]dbp∂sX∂pImWmw. kqdØp∂nkmAv:58˛mwkq‡Øn¬ "HmtcmcpØcpsSbpw AhImißƒ Ah¿°v \¬Is∏SW'sa∂v A√mlp I¬]n°p∂p. \nßƒ hn[nI¬]n°ptºmƒ \oXntbmSpIqSn hn[n°pI. XpS¿∂v A√mlp XzmKqØns\ Ipdn®v kwkmcn°p∂p. AXmbXv, A√mlp Dt±in°p∂Xv \oXnbn¬ A[n„nXamb hn[nXo¿∏mWv . B \oXnsb AhKWn®p sIm≠p≈ hn[nXo¿∏v I¬]n°p∂h¿ XzmKqØmWv. XzmKqØnt\mSp≈ auenI \ne]mSv {]Xn]mZn°p∂ Jp¿B≥ kq‡w ]cntim[n®m¬ "A√mlphn\v hgßpI XzmKqØns\ ssIshSnbpI F∂ ktµihpambn´mWv F√m kaqlßfnte°pw \mw {]hmNI∑msc Ab®Xv ' (A∂lv ¬ :36). thZ{KŸßfpsS AhXcWØns‚bpw {]hmNI∑mcpsS BKa\Øns‚bpw e£y-ambn kqd lZoZn¬ 25˛mw kq‡Øn¬ ]dbp∂Xv \oXnbpsS kwÿm]\amWv. Cu c≠v kq‡ßƒ tN¿Øv sh®v hmbn°ptºmƒ Hcp hiØv \oXnbpsS kwÿm]\hpw adphiØv XzmKqØns\ ssIshSnbm\p≈ Blzm\hpw. At∏mƒ XzmKqØv F∂p ]dbp∂Xv \oXnbpsS kwÿm]\Øn\v XS w \n¬°p∂ i‡nbmWv. kqdØp¬ _Jdbn¬ XzmKqØns\ Ipdn®v ]dbp∂ kq‡sØ (256, 257)XpS¿∂v \wdqZv F∂ tkz—m[n]Xnsb Ipdn®mWv ]cma¿in°p∂Xv. {]kv X pX kq‡Øn¬ AXn{Ian, A\oXn {]h¿Øn°p∂h≥ F∂mWv \wdqZns\ hntijn∏n°p∂Xv. ChnsSbpw XzmKqØv F∂m¬ \oXnsb hn]mS\w sNøm≥ {ian°p∂ A\oXnbpsS A[nImc i‡nbmWv. CkvemanI cm{„obØns‚ e£yßƒ \oXn, [¿aw, kpc£nXXzw, t£aw XpSßnbhbmWv.(\nkmAv:58,kzmZv:26, A¬_Jd:126) {]hmNI\pw kz]v\w I≠Xv

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

\oXn]pecp∂ kpc£nX cm{„ambncp∂t√m. kz≥B apX¬ lZdauØv hsc A√mlpshb√msX a‰mscbpw `bs∏SmsX \n¿`bambn k©cn°m\p≈ Imew hcpw. CkvemanI cm{„obØns‚ Cu ASnÿm\ e£yßfpsS km[yXIfn¬ Du∂ns°m≠mWv XzmKqØpIsf \n¿hNnt°≠Xpw \ne]mSpIƒ kzoIcnt°≠Xpw. A√mlphnt‚X√mØ \nbaßƒ A\p kcn®v hn[n\S∏m°p∂ `cWIqSßsfms° XzmKqØmsW∂pw AXnt\mSv klIcn°mt\m AXn¬ ]¶mfnØw hln°mt\m ]mSn√ F∂mWv s]mXphn¬ {]mamWnI ]finX∑m¿ A`n{]mbs∏´n´p≈Xv. lmInanøØv˛XzmKqØv Zzµ]Zmhenbn¬ Du∂n\n∂psIm≠mWv CkvemanI cm{„ob kn≤m¥ßƒ hnIkn®ph∂Xv. CkvemanI \nbaßƒ AwKoIcn°msX `cWw \SØp∂ kwhn[m\ßfn¬\n∂pw hn´p\n¬°Wsa∂v ^Xv h Iƒ hym]Iambncp∂p. kpDuZnbnse {Km‚ vap^vXn ssiJv C_v\p_mkns‚ t\XrXzØnep≈ ^Xvh kanXnbpsS Hcp ^Xvh Cßs\ "A√mlp AhXcn∏n®X√msX hn[nI¬]n°p∂ Hcp `cWIqSØns‚ \SØn∏n¬ CkvemanIicoAØ\pkcn®√msX {]h¿Øn°m\pw Dt±in®psIm≠v sXscs™Sp∏n¬ ÿm\m¿YnbmI¬ apkvenan\pw A\phZ\oba√' (t]Pv:4). as‰mcnSØv At±lw ^Xv h \¬Ip∂p "A√mlphns‚ icoAØ\pkcn®v hn[nI¬]n°mØ F√mcm{„hpw Pmlnenøm cm{„amWv. A{IaØns‚bpw Ipg∏Øns‚bpw am¿KamWXv ]n≥]‰p∂Xv'. CØcØn¬ hfsc i‡amb \ntj[mflI kao]\ßfmWv ]finX∑mcn¬ \n∂pw D≠mbn´p≈Xv. hn[nI¬]n°m\p≈ A[nImcw B¿°v F∂Xns\ am{Xw XzmKqØns\ hnebncpØm\p≈ am\Zfiam°pIbpw {]kvXpX am\Zfiap]tbmKn®v as‰√m Z¿ i\ßsfbpw `cWIqSßsfbpw XzmKq ØmsW∂pw ]q¿Wambpw hn´p\n¬°Wsa∂ \ne]mSpIfntes°ØpIbpw sNbvXp. auem\m auZqZnbpw kønZv JpXzp_psams° Cusbmcp ZzµzImgv N ∏mSn¬\n∂p sIm≠mWv Ckv e mw As√¶n¬ PmlnenøØv F∂ \ne]mSpIƒ kzoIcn®Xv. ssZhnIaqeyßfmb \oXn, [¿Ωw, kp c£nXXzw F∂nhsb Db¿Øns°m ≠phcnIbpw AXns\Xnsc `qanbn¬ ^kmZv(Ipg∏w) D≠m°p∂hsc i‡ambn FXn¿°pIbpw sNøp∂p. \wdqZns\bpw ^n¿Hus\bpw Jp¿B≥ i‡ambn ssIImcyw sNøp∂Xv \oXnsbbpw [¿asØbpw X®pXI¿Øv `qanbn¬ Ipg∏w

{]_‘ kam-lmcw

kr„n°p∂p F∂p ]d™psIm≠mWv (Jm^v:4, ^Pv¿:10-:12, _Jd:205). A[nImcw \¬Is∏´ {]hmNI∑msc ]cma¿in°p∂nSØv \oXn, [¿aw XpSßnb aqeyßƒ Db¿Øn∏nSn°m≥ Jp¿B≥ Blzm\w sNøp∂p≠v. ZmhqZv\_n(A), kpsseam≥\_n(A), aplΩZv\_n(k) XpSßnbhcmWv ]q¿Wambpw A[nImcw e`n®h¿. bqkp^v\_n(A) BWv A[nImcw e`n® as‰mcp {]hmNI≥. At±lØns‚ Ncn{Xw Ipd®pIqSn kq£v a ambn hnebncpØnbm¬ A√mlphns‚ \nbaßƒ A\pkcn®√msX hn[n\SØp∂ Hcphyhÿbn¬ P\t£aw F∂ CkvemanI cm{„obØns‚ e£yw km£mXvIcn°m≥ bqkp^v\_n(A) ]¶mfnØw hln°p∂Xmbn ImWm≥ Ignbpw. AhnsS cmPmhns‚ `cWw D≠mbncps∂∂p Jp¿B≥ ]dbp∂p≠v (bqkp^v:76). At±lw acWs∏Spw hsc B \m´pIm¿ Ckvemw kzoIcn®ncp∂n√msb∂pw Jp¿B≥ hy‡am°p∂p≠v (Km^n¿:34). AØcsamcp A\nkvemanI hyhÿbn¬ CkvemanI cm{„obØns‚ e£yw t\Sm≥ Ignbpw F∂Xn\m¬ AXn¬ {InbmflI ]¶mfnØw hln°m≥ Ignbpsa∂Xn\m¬ At±lw kzbw apt∂m´p h∂v ]¶mfnØw Bhiys∏SpIbmWp≠mbXv (bqkp^v:55). \÷min cmPmhns‚ Ncn{Xhpw CXnt\mSv tN¿Øv hmbnt°≠XmWv. Ckvemw kzoIcn® At±lw AhnsS cmPmhmbn XpS¿∂psh¶nepw CkvemanI icoAØv \S∏m°nbXmbn ImWm≥ Ignbn√. At±lw AhnsS cmPmhmIptºmƒ B \mSns‚ kpÿnXn \ne\n¿Øm≥ Ign™ncp∂p. AØcsamcp kpc£nXXzw B \m´n¬ D≠mbXpsIm≠mbncp∂p {]hmNI≥ A\pbmbnItfmSv apºv Atßm´v ]emb\w sNøm≥ ]d™Xv . Ckv e manI icoAØv \S∏m°m≥ IgnbmØ Hcp hyhÿbn¬ icoAØns‚ e£yamb kpc£nXXzpw \ne\n¿Øm≥ At±lØn\v km[n®p. hn[nI¿XrØm[nImcw B¿°v F∂ hnjbØn¬ am{Xw Du∂n\n∂psIm≠v \ne]mSpIƒ kzoIcn°s∏tS≠X√ CkvemanI cm{„obw. adn®v icoAØns‚ s]mXpe£yßƒ ]cnKWn®psIm≠mWv XzmKqØns\ \n¿Wbn t°≠Xpw \ne]mSpIƒ kzoIcnt°≠Xpw. A√mlphns‚ \n¿tZißfpsSbpw \nbaßfpsSbpw {]mtbmKnIhXv I cWamWv CkvemanI cm{„obw. AXneqsS temIØn\v e`nt°≠ \∑Iƒ km£mXv°cn°emWXns‚ e£yw. BXy¥nIambn B e£yßƒ km£mXvIcn°s∏SpI A√mlphns‚ \nbaßƒ ]q¿Wambn \S∏m°s∏SptºmgmWv AXn\v 255

km[n°mØ Hcp hyhÿbn¬ B e£yßfpsS km£mXvImcØn¬ ]camh[n CSs]SepIƒ \SØpI. tkz—m[n]Xy hyhÿtb°mƒ P\m[n]Xy hyhÿbn¬ Jp¿B≥ Db¿Øn∏nSn® aqeyßfpsS kwÿm]\Øn\v km[yXIƒ D≈Xp sIm≠pXs∂ AXns\ kzmwioIcn°m\pw {InbmflIamb CSs]SepIƒ \SØm\pw km[nt°≠Xp≠v. ap≥Ime ]finX∑mcn¬ ]ecpw CØcØn¬ CkvemanI icoAØns‚ e£yw \∑ sIm≠phcepw Xn∑ XSbepamWv F∂Xn\m¬ A\nkv e manI hyhÿbn¬ B km[yXIƒ D]tbmKs∏SpØ¬ A\phZ\ob am°nbncn°p∂p. Nne kµ¿`ßfn¬ B ]¶mfnØw \n¿_- ‘ - a m- s W- ∂ v I qSn ]d- ™ - X mbn ImWmw. ssiJv C_v\pssXanø Cu hnjbØn¬ \¬Inb ^Xv h {it≤bamWv . A{IaØn e[n„nXamb Hcp `cWIqSØn¬ Hcp {] tZisØ A[nImcw \¬Is∏s´mcmƒ ]camh[n \oXn \S∏m°m\pw A{IasØsNdp°m\pw {ian°p∂ kmlNcyØn¬, At±lw {]kvXpX ÿm\Øv \n∂pw amdnbm¬ A{Ianbmb Hcmfmbncn°pw B ÿm\Øv hcnI F∂ ÿnXnbn¬ Hcmƒ°v B A[nImc]Zhnbn¬ XpScm≥ CkvemanIambn km[yamtWm F∂mbncp∂p tNmZyw. \oXn ÿm]n°m≥ ]cn{ian°pIbpw ]camh[n A\oXnsb C√mbv a sNøm≥ IgnbpIbpw sNøpsa¶n¬ At±lw B ÿm\Øv XpStc≠XmWv. AXntesd \oXn\S∏m°p∂ as‰mcmƒ B

256

ÿm\Øv hcn√msb¶n¬ B ]Zhnbn¬ XpSc¬ \n¿_‘amWv. ImcWw, \oXnbpsS hym]\w, Ignbp∂{X A\oXn XSb¬, kmaqly _m[yXbmWv. AXv \n¿hln°s∏tS ≠Xp≠v (aPvaqD¬ ^Xmhm 3/356). as‰mcp {]apJ ]finX\mb C p_v \ p A–p emw JhmCZp¬ AlvImw ^o akzmenln¬ A\mw F∂ {KŸØn¬ ]dbp∂p "AapkvenwIƒ Hcp {]tZiw ssIøS°nbn´v AhnSpsØ A[nImcw apkvenwIfpsS s]mXpXmXv]cyßƒ kwc£n°p∂hsc G¬]n®m¬ AXv \S∏m°s∏SWw. s]mXp \∑bpsS km£mXvImcØn\pw Xn∑sb XSbm \pw AXv klmbIcamWv'. CkvemanI cm{„ob kn≤m¥w {]mamWnIambn hniIe\w sNøptºmƒ icoAØns‚ s]mXpe£yßƒ ]cnKWn®p sIm≠mWv AXns‚ \ne]mSpIƒ \n¿Wbn t°≠Xv . XzmKqØv F∂Xv CkvemanI cm{„obØns‚ s]mXpe£yßfmb \oXn, [¿Ωw, kpc£nXXzw, t£aw XpSßnb km£m¬°cn°p∂Xn\v XS w \n¬°p∂ kwhn[m\ßfmsW∂pw AØcw A[nImcsØ \ntj[n°pI F∂XmWv A√mlp I¬]n ®n´p≈Xv. Cu e£yßƒ km£mXvIcn°m≥ km[yXbp≈ kwhn[m\ßtfmSv \ntj[mflI \ne]mSn¬ \n∂pw hyXykvXambn kzmwio IcWØns‚bpw klIcWØns‚bpw kw hmZmflIXbpsSbpw XeØnep≈ \ne ]mSmWv hnIknt°≠Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Sn. apl-ΩZv

Jp¿-Bs‚ bp≤-k-ao-]\w

"A√mlp a\p- j ys\ kam[m\Øns‚ ho´nte°v hnfn°p∂p' (bq\pkv: 25). `qan bnsebpw kz¿KØnsebpw Ckvemans‚ A`nhmZyw "A emw' (The Peace, kam[m\w) F∂mWv. Ckv e mw kzbw Xs∂ kam[m\Øns‚ hgnØmcbmWv. \nßƒ°nXm A√mlphn¬ \n∂v {]Imihpw hy‡amb {KŸhpw h∂ncn°p∂p. A√mlp Xs‚ s]mcpØw tXSnbhsc AXp aptJ\ kam[m\Øns‚ hgnIfnte°v \bn°p∂p. Xs‚ DØchp aptJ\ Ahsc A‘Imcßfn¬\n∂v {]ImiØnte°v sIm≠phcnIbpw t\cmb ]mXbnte°v \bn°pIbpw sNøp∂p (amCZ:15,16). kam[m\w F∂¿Yap≈ A ¬av F∂ ]Zhpw AXn¬\n∂v \njv]∂amhp∂ kl]Zßfpw \q‰nap∏Xntesd XhW Jp¿B\n¬ {]tbmKn°s∏´ncn°p∂p. F∂m¬, bp≤w F∂¿Yap≈ A¬l¿_v F∂ hm°v Bdp kq‡ßfn¬ am{XamWv ]cma¿in®ncn°p∂Xv. kam[m\w Jp¿B\ns‚ {]Jym]nX e£yamWv. DPzehpw \nXylcnXhpamb {]tabhpamWv. bp≤w Nnet∏mƒ AXn\pth≠n _mlyImcWßfm¬ kzoIcnt°≠nhcp∂am¿Kw am{XamWv. A√mlp bp≤Øns‚ ]£ØmtWm bp≤hncp≤XbpsS ]£ØmtWm? A√mlp Xs∂ adp]Sn ]dbp∂p: "Ah¿ bp≤Øns‚ Xo IØn°ptºmsg√mw A√mlp AXv DuXns°SpØn°fbp∂p. Ah¿ `qanbn¬ \miw ]cØphm≥ bXv\n°pI bmbncp∂p. A√mlp `qanbn¬ bp≤hpw

{]_‘ kam-lmcw

Ipg∏hpap≠m°p∂hsc kvt\ln°p∂n√ Xs∂' (A¬amCZ:64). kXyØn¬\n∂v hyXnNen®pt]mb, {]hmNIs\ \ntj[n®hsc°pdn® \ncq ]WØn\nSbn¬ Ah¿s°Xnsc Jp¿B≥ ka¿∏n°p∂ Ip‰]{Xßfnsem∂v Ah¿ `qanbn¬ bp≤Øns‚ Xo Bfn°Øn°m≥ {ian®psIm≠ncn°p∂hcmsW∂mWv. F∂m¬, Jp¿B≥ A√mlphns\ ]cnNbs∏SpØp∂Xv Ah≥ Iem]ImcnIƒ, km{am´pIƒ XpSßnbh¿ bp≤Øn\v XncnsImfpØm≥ {ian°ptºmsg√mw AXv AW°p∂ kam[m\Øns‚ ssZhamsW∂mWv . ChnsS ]cma¿in°s∏´ hyXnNenX kaqlw aZo\bnse blqZcmWv. Ah¿ Atd_y≥ D]`qJfiØnse Bbp[hyhkmbØns‚ IpØI hym]mcnIfmbncp∂p. bp≤w F°meØpw Bbp[°®hSØns‚ Bhiyhpw D¬]∂hpamWv. Hcn°¬ Hcp bp≤Øn\pth≠n {]hmN I\pw A\pbmbnIfpw ]pds∏´p. Ft¥m ImcWØm¬ bp≤ap≠mbn√. bp≤w D≠mImØXn¬ AkwXr]vXn {]ISn∏n® A\pNc∑msc imkn®pw in£Ww \¬Inbpw {]hmNI≥ ]d™p "bp≤w B{Kln°cpXv . kzmÿy Øn\pth≠n {]m¿Yn°pI. F∂m¬, bp≤ap≠mbm¬ kacapJØv Dd®p\n∂p s]mcpXpIbpw sNøpI' (Iapkvenw). bp≤hpw bp≤t{]cWIfpw bp≤ \ncq]Wßfpw Jp¿B\nI D≈S°Øns‚ `mKamWv . F¥n\pth≠nbmWv A√mlphpw {]hmNI\pw bp≤Øn\p t{]cn∏n®Xpw 257

Blzm\w sNbvXXpw. Ckvemw `mKhm°mb bp≤ßfpsS ImcWw aX]ca√. cmjv{SobamWv. Ckvemw Htckabw aXhpw cmjv{Sob{Iahpam Wv. Jp¿B≥ {]Imin∏n°p∂ Ckv e mw cmjv { S {Iahpw IqSnbmsW∂ bmYm¿Yyw hnkv a cn °pItbm hnkΩXn°pItbm sNøptºmgmWv Jp¿B\nse bp≤]mTßƒ Agnbm°pcp°p Itfm A]hmZØns‚ Ipcp°pItfm Bhp∂Xv. sh´m\pw sIm√m\pap≈ Jp¿B\nImlzm \ßƒ Hcp aXw a‰p aX hnizmknIƒs°Xnsc \SØnb ]S∏pd∏mSpIf√. Hcp cmjv{Sw AXns\Xnsc hn[zwkI {]h¿Ø\w \SØnb h¿s°Xncmbn \SØnb ssk\nI \o°ßfmWv. Im^n¿, apivcn°v XpSßnb Jp¿B\nI kmt¶XnI ]ZmhenIƒ°v aX]chpw ssZh imkv{X]chpamb A¿Yßƒ am{Xa√ D≈Xv. cmjv { Sobamb A¿Yßƒ IqSnbp≠v . Nne ÿeØv Jp¿B≥ apivcn°v, Im^n¿ F∂o ]Zßƒ {]tbmKn®ncn°p∂Xv shdpw cmjv{Sobamb A¿YØnemWv. ]hn-{X-am-kß - ƒ ]n∂n-´p-Ig - n-™m¬ apivcn°pIsf I≠-bn-S-Øp-sh®p sIm∂p-I-f-bpI F∂ kqdØpØu_-bnse A©mw kq‡-Øn¬ ]cma¿in-X-\m-hp∂ apivcn°v F√m ImeØpw F√m ÿe-Øp-ap≈ _lp-ssZh hnizm-kn-If - √ - . Ah≥ sIm√-s∏-Sp-∂-Xns‚ ImcWw Ahs‚ _lpssZhhnizm-kh - p-a√ - . adn®v, Ckvemans‚ ap≥ssIbm-ep≈ a°-bnse cmjv{S-Øn-s\-Xnsc Ah¿ \SØnb cmPy-t{Zm-l] - c - a - mb {]h¿Ø-\ß - f - m-W.v aZo\-bnse CkvemanI cmjv{S-hp-ambn sNbvX Icm¿ AYhm lpssZ-_nbm k‘n Ah¿ ]c-ky-ambn ewLn-®X - m-Wv. tIcf Ncn- { X- s Ø- ° pdn®v cNn- ° - s ∏´ BZysØ B[n-Im-cnI Ncn-{X-{K-Ÿhpw t]m¿®pKo-kp-Im¿s°-Xn-cmb cmjv{Sob hntam-N\ t]mcm´-Øn\v apkvenwIsf t{]cn-∏n-°m≥ cNn-°-∏-´-Xpamb ssiJv ssk\p-±o≥ aJvZq-ans‚ Xplv^Ø - p¬ apPm-ln-Zo≥ (t]m-cm-fn-Iƒs°m-cp-]-lmcw) F∂ {KŸ-am-cw-`n-°p-∂Xv Ip^v^m-dpIƒ (Im-^n¿ F∂-Xns‚ _lp-h-N-\w) Ah-cpsS {]tZ-i-ßƒ Ign-bp∂ Ah-ÿ-bn¬ PnlmZv Iq´mb _m[yX am{XamWv. apkvenwIƒ Bsc-¶nepw B IrXyw \n¿h-ln-®m¬ F√m-h-cp-sSbpw _m[yX Xocpw. Bcpw \n¿h-ln-®n-s√-¶n¬ F√m-hcpw Ip‰-°m-cmhp-Ibpw sNøpw. F∂m¬, Ip^v^m-dp-Iƒ apkvenw {]tZ-iß - f - n¬ IS-∂m-{I-aWw \S-Øn-bmtem? \mw Ct∏mƒ AØ-cs - amcp kml-Nc - y-sØ-bmWv t\cn´p-sIm-≠n-cn-°p-∂X - v. Aß-s\-bp≈ kml-Nc - y-ßfn¬ AhtcmSv bp≤-Øn-te¿s∏-tS-≠Xv Ign-hp-≈hcpw {]mb-]q¿Øn-sb-Øn-bh - c - p-amb F√m apkvenw kv{Xo]p-cp-j-∑m-cp-sSbpw hy‡n-]-c-amb _m[y-Xbm-Wv. (Xplv^Øp¬ apPmlnZo≥) ChnsS A[n-\n-thi i‡n-I-fmb Im^n-dp258

Iƒs°-Xnsc s]mcp-XW - s - a∂v ssiJv ssk\p-±o≥ aJvZqw ]d-bp-tºmƒ At±lw Blzm\w sNøp∂ t]mcm´w Aapkvenamb kmaq-Xncn cmPm-hns‚ t\Xr-Xz-Øn-ep≈ t]mcm-á - m-Wv. kmaq-Xncn `c-Wm[n-Im-cn-bmb cmPy-Øn-\p-th-≠n-bp≈ t]mcm-á - m-W.v At∏mƒ ChnsS Im^n¿, Ip^v^m¿ F∂o {]tbmK-ßƒ°v tIhew aX-]-c-amb A¿Yw am{X-a√ D≈Xv F∂v a\- n-em-hpw. Ckvemw \S-Øp∂ bp≤-Øns‚ ImcWw aX]-ctam hnizm-ktam A√. Ckvemw GsX-¶nepw P\-hn-`m-K-Øn-s\-Xnsc bp≤w sNbvXn-´p-s≠-¶n¬ AXn\p ImcWw Ah¿ Ahn-izm-kn-I-fmbtXm AapkvenwI-fm-btXm A√. AXmWv ^nJvlp- p∂-bn¬ {]apJ B[p-\nI I¿a-imkv{X ]fin-X\mb kønZv km_nJv ]d-bp-∂-Xv. bp≤-Øns‚ ImcWw Ckvemw \ntj-[-a-√. Aß-s\sb-¶n¬ F√m Im^n-dn-s\-Xn-cnepw bp≤w sNtø≠-Xm-bn-cp-∂p. CkvemanI cmjv{S-Øns‚ AI-ØpXs∂ Bb Im^n¿ D≠v. ]e Im^n¿ kaq-lß-fp-ambn CkvemanI cmjv{Sw k‘n-bnepw Icmdnepw G¿s∏-ń-´p-≠v. Ah¿ bp≤w sNø-s∏-Sm≥ ]mSn-√mØ Bb Im^n-dm-Wv. ]e- t ∏mgpw Btcm- ] n- ° p- ∂ - X p- t ]mse Ckvemanse bp≤-ßƒ aXw-am-‰m≥ th≠n-bp-≈X-√. ImcWw, aX-{]-t_m-[-\-Øn\pw ]cn-h¿Ø\-Øn\pw _e-{]-tbm-K-Øns‚ hgn D]-tbm-Kn-°cp-sX∂v Jp¿-B≥ IrXy-ambn hne-°n-bn-´p-≠v. "aXØns‚ Imcy-Øn-¬ _e-{]-tbm-Kta C√. k∑m¿Kw h{I-am¿Kßfn¬ \n∂pw th¿Xn-cn™v hy‡-ambn-°-gn-™p' (A¬ _J-d:256). ]ns∂ F¥n\pth≠n-bmWv F¥ns‚ t]cnemWv _Zvdpw DlvZpw Jµ°pw JmZn-kn-bmbpw hscbp≈ AXn\p ]n∂n-ep-ap≈ bp≤-ßf - n¬ Ckvemw `mK-hm-°mb-Xv. AXns‚ DØ-chpw Imc-Whpw c≠n-\Ø - n¬ kwt£-]n-°m-hp-∂X - m-Wv. 1. {]Xn-tcm-[-]-cw˛Ckvemw t\XrXzw \¬Ip∂ cmjv{SsØ XI¿°mt\m IS-∂m-{I-an-°mt\m On{Z-Xb - p-≠m-°mt\m D≈ _mly-i‡ - n-If - psS \o°- ß ƒs°- X n- c mb {]Xn- t cm- [ - ß tfm ssk\nI \S-]-Sn-Itfm BWv Hcn-\w. 2. s]mXp-am-\-hnI aqey-ß-fmb P\m-[n-]-XysØbpw a\p-jym-h-Im-i-sØbpw Xncn-®p-]n-Sn°m\pw ]p\x-ÿm-]n-°m-\pw, km{am-Py-Xz-i‡ - nI-fn¬\n∂v a¿ZnX P\-XI - sf hntam-Nn-∏n-°m≥, Ckvemans‚ am{X-a√ F√m aX-hn-`m-K-Øns‚ Bcm-[\m kzmX-{¥yhpw Bcm-[-\m-e-b-ßfpw \ne-\n¬°m≥. H∂m- a sØ C\- Ø n- \ p≈Xv Jp¿- B - \ nI km£y- a m- W v "\ns‚ \mY≥ ae- ° p- I ƒ°v t_m[\w \¬Inb kµ¿`w. Rm≥ \nß-tfm-sSm∏-ap-≠v. \nßƒ hnizm-kn-Isf Dd-∏n®p \ndp-ØpI. kXy-\n-tj-[n-If - psS a\- p-If - n¬ Rm≥ CXm òXn-bp-W¿Øp-∂p. \nßƒ Ah-cpsS IWvT-ß-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

fn¬ sh´p-I. k‘n-Iƒ tXmdpw sh´p-I. Ah¿ A√m-lp-thmSpw Ahs‚ ZqX-t\mSpw am’cyw ImWn-®X - n-\m-em-Wn-Xv' (A¬A≥^m¬:12,13). c≠m-atØXv Dt±-iy-e-£y-sØ-°p-dn-°p∂ Znhy-]m-T-ß-fm-Wv. "Rß-fpsS c£n-Xm-th, A{Ian-I-fmb Bfp-Iƒ A[n-h-kn-°p∂ Cu \m´n¬ \n∂pw Rßsf \o tamNn-∏n-°p-Ibpw \ns‚ hIbmbn Hcp c£m-[n-Im-cn-sbbpw Hcp klm-bnsbbpw Rßƒ°v \n›-bn®p Xcn-Ibpw sNtøWta F∂p {]m¿Yn®psIm≠n-cn-°p∂ a¿Zn-Xc - mb ]pcp-j∑ - m¿°pw kv{XoIƒ°pw th≠n \nß-sf¥p sIm≠v A√m-lp-hns‚ am¿K-Øn¬ bp≤w sNøp∂n√' (A-∂n-km-Av:78). a¿ZnX P\XIfpsS hntamN\Øn\v bp≤Øns‚ sXcs™Sp∏v (option) am{Xtabp≈q F∂p hcptºmƒ {]bmk \n¿`camb B ITn\]mXbneqsS k©cn®m bmepw a¿ZnX kaqlØns‚ hntamN\w km[yam°Ww F∂mWv Jp¿B≥ AXns\ ]n¥pScp∂hsc Blzm\w sNøp∂Xv. bp≤Øn\ncbmbns°m≠ncn°p∂ hnizmkn Iƒ°v bp≤Øn\\phmZw \¬Is∏´ncn°p∂p. ImcWw, Ah¿ a¿ZnXcmWv. A√mlp Ahsc klmbn°m≥ XnI®pw Ignhp‰h≥ Xs∂. kz¥w hoSpIfn¬\n∂v Hcp \ymbhpan√msX IpSnbnd°s∏´hcmWh¿. RßfpsS \mY≥ A√mlphmIp∂p F∂p {]Jym]n®Xv am{Xambncp∂p AhcpsS Ip‰w . C{Xbpw ]d™tijw A√mlp Ckvemans‚ bp≤e£yw \√ hy‡Xbn¬ {]Jym]n°pIbm Wv. A√mlp P\ßfn¬ Hcp hn`mKsØ s°m≠v A{IanIfmb a‰phn`mKsØ {]Xntcm [n®n√mbncp∂psh¶n¬ A√mlphns‚ \maw [mcmfambn kvacn°s∏Sp∂ aTßfpw N¿®pIfpw blqZ {]m¿Y\mebßfpw ]≈n Ifpw XI¿°s∏´pt]mhpambncp∂p . Ckvemans‚ am{Xa√ F√m aXÿcpsSbpw Bcm[\bpsSbpw Bcm[\mebßfpsSbpw kwc£WØn\p th≠nbmWv Ckvemw bp≤w sNøp∂Xv. CØcw a\pjymhImi P\m[n]Xy hncp≤ i‡nIƒs°Xncmb hntamN\ t]mcm´ßƒs°mSphn¬ \nehn¬ hcp∂ Ckvemans‚ cmjv{Sob {Iaßƒ ]ucmhImi Øns‚bpw hnizmk kzmX{¥yØns‚bpw Ncn{XØnse HfnaßmØ amXrIIfmWv . CkvemanI cmjv{SØns‚ BZ¿isXfna Gsd Zp¿_es∏´ ]n¬°meßfn¬ t]mepw AXv Db¿Øn∏nSn® ]uckzmX{¥yhpw hnizmk kzX {¥yhpw Gsd anI®XmWv. lnPv d :171-¬ lmdq≥ dioZns‚ ImeØv aqk_v \ p Cukbmbncp∂p CuPn]v X nse Kh¿W¿. B ImeØv s]mfn™phoW ss{Ikv Xh tZhmebßƒ `cWIqSw ]WnXpsImSp t°≠Xpt≠m F∂Xns\°pdn®v At±lw

{]_‘ kam-lmcw

A°meL´Ønse {]K¬` ]finX ∑mcmb ssekp_v \ p kAZv , A_v Z p √mln_v \ p eloA(d) F∂nhtcmSv ^Xvh tNmZn®p. Kh¨ sa‚ v Ah ]pXp°n∏WnXp sImSp°Wsa∂v Ah¿ ]ckyambn ^Xvh \¬In. Ah¿ AXn\v ]d™ sXfnhv, kzlm_Øns‚bpw Xm_nD IfpsSbpw ImeØv Ckv e manI `cWØn¬ \n¿an°s∏´ Bcm[\mebßfmWh. At∏mƒ Ah s]mfn™m¬ CkvemanI `cWIqSßƒ Ah ]pXp°n∏WnXpsImSpt°≠XmWv F∂-Xm-bncp∂p. Ipg∏w(^nXv\) C√mXmhpIbpw Zo≥ apgph≥ A√mlphn\mbnØocpIbpw sNøp∂Xphsc \nßƒ AhtcmSv bp≤w sNøpI (A¬A≥^m ¬:39) F∂v Jp¿B≥ hnfnbmfw sNøp∂p≠v. Cu Znhy]mTw hniZoIcn®psIm≠v {]apJ B[p\nI CkvemanI ]finX\mb apkvXz^ n_mCu ]dbp∂p "^nXv\ As√¶n¬ Ipg∏w C√mXmhpI F∂XpsIm≠v Dt±in°s∏Sp∂Xv i{Xphns‚ Itø‰w C√mXmbnØocpI F∂mWv. aXw(Zo≥) apgph≥ A√mlphn\mhpI F∂ Xns‚ hnh£ apgph≥ a\pjy¿°pw aX kzmX{¥ya\phZn°s∏SpI F∂mWv' (kam[m\hpw bp≤hpw Ckv e man¬, tUm. apkvXz^ n_mCu). Cu c≠p e£yhpw ÿm]nXamhpt∂SØv Ckvemw bp≤w Ahkm\n∏n°p∂p. IS∂m{I aWØn¬ \n∂pw aXhnizmkhnjbßfn¬ P\ßsf ]oUn∏n°p∂Xn¬\n∂pw i{Xp°ƒ amdn\n∂m¬ Ahcpambn bp≤w A\phZ\oba√. A√mlp ]dbp∂p "F∂m¬ Ah¿ bp≤Øn¬\n∂v hncan°pIbmsW¶ntem Ahcnse A{IanIƒs°Xncne√msX ]n∂oSv bmsXmcm{IaWhpw ]mSp≈X√' (A¬_Jd: 193). At∏mƒ bp≤sa∂Xv hnizmknIfpw AhnizmknIfpsa√mapƒs°m≈p∂ a\pjy cpsS P\m[n]Xy]camb AhImiØn\p th≠n bp≈ s]mfn‰n°¬ BIvSnhnkambncp∂p. Ckv emw bp≤wsNbvXXv CkvemwaXØn\pth≠n bp≈ s]mfn‰n°¬ BIvSnhnkambncp∂p. Ckvemw bp≤w sNbvXXv Ckvemw aXØn\p th≠ntbm AXns‚ hnizmknIƒ°p th≠ntbm am{Xa√. AXns‚ {]h¿Ø\ ]cn[nbnse hnizmknIfpw AhnizmknIfpsa√mw Dƒs°m≈p∂ apgph≥ a\pjycpsSbpw \ymb amb `uXnIAhImißfpsS kwc£W Øn\pth≠nbmWv.

AhImi kacØn\v bp≤w F∂hgn Xs∂ sXcs™Spt°≠Xpt≠m? bp≤w CkvemanI {]taba√. CkvemanI kwkvImcØns‚ Hchbhhpa√. Ckvemans‚ {]tabw kam[m\amWv. AXns‚ kwkvImcw 259

PmXn°pw aXØn\paXoXambn hnizmkn˛ Ahnizmkn \nct]£ambn a\pjy¿°p≈ AhImißfpsS kwc£Whpw AXns‚ ]p\xÿm]\hpamWv. CkvemanI kwkvImcw {]Ncn∏n°pI, ÿm]n°pI F∂p ]dbp∂ Xns‚ hensbmcp ]¶v a\pjymhImiØns‚bpw P\m[n]Xy Øns‚bpw kwÿm]\amWv . icnbmb P\m[n]Xyw ÿm]n°s∏´m¬ Xs∂ Ckvemw Cu temIØv krjvSn°m≥ B{Kln°p∂ kmaqly{IaØns‚ \√`mKw km£mXvIcn°s∏´pIgnbpw. Jp¿B\nse bp≤ ]cma¿ißƒ, k¶o¿Whpw lnwkmflIhpamb Hcp kmaqlycmjv{Sob kmlNcytØmSp≈, Ncn{XmhÿtbmSp≈ Ckv e mans‚ Gsd ss\XnIhpw k¿KmflIhpamb {]XnIcW ßfmWv. Jp¿B\nse bp≤ ]cma¿ißfpsS DZmlcWw ASnaØsØ°pdn® Jp¿B\nI ]cma¿ißfmWv. Jp¿B\n¬ ASnasb°pdn®pw ASnaØsØ°pdn®pw [mcmfw {]Xn]mZ\ß fp≠v. "hnizmknIƒ hnPbw hcn®ncn°p∂p. Ah¿ XßfpsS ssewKnIX kq£n°p∂hcm Wv. AhcpsS `mcyamcnepw ASnakv{XoIfnepw HgnsI' (A¬aAvan\q≥:1˛5). Jp¿B\n¬ ASnakv{XoIsf°pdn® ]cma¿iaps≠∂Xns‚ A¿Yw CkvemanI kwkvImcØns‚ kwÿm]\Øns‚ hgnbn¬ \mw ChnsS Iptd ASnakv{XoIsfbpw krjvSns®Sp°W sa∂√t√m. ASnahyhÿ A°meØns‚ Ffp∏w Agns®Sp°m\mhmØ As√¶n¬ B temIØv Ckvemw am{Xw GI]£obambn Xocpam\n®m¬ Ahkm\n∏n°m\mhmØ Hcp Xn‡bmYm¿Yy amWv. B Ncn{X bmYm¿YytØmSv G‰hpw am\ hnIambpw [m¿anIambpw Ckvemw {]XnIcn®p. BXy¥nIambn ASnaØw Ahkm\n∏n °m\p≈ hgnIƒ apt∂m´psh°pIbpw sNbvXp. D∂Xamb Bibßƒ ]d™p tamiamb kmlNcysØ A`napJoIcn°mXncn°pI F∂ Ncn{XØn\p t\scbp≈ \ncpØchmZ]camb BZ¿imflIX (Irresponsible Idealism) Ckveman\n√. AXv Ncn{XØns‚ HmcØv BZ¿iØns‚ kphntijw ]dbp∂ aXa√. Ncn{XØns‚ ]pdwt]m°ne√ AXns‚ AXnk¶o¿WXIfneqsS HØ \Sp°v \n∂v AXns\ t\cnSp∂ kmaqly]cnh¿Ø\ {]ÿm\amWv. ASnaØw hfsc tamiamWv. Rßƒ Hcp hn[Ønepw AXv kzoIcn°pIbn√ F∂p ]d™ncps∂¶n¬ B Ncn{XL´Øn¬ Ckveman\v Imcyamb Hcp ]¶pw hln°m\p≠m hpambncp∂n√. AXpt]mse bp≤w A°mesØ Ncn{XØn s‚ hymIcWamWv. kmaqly cmjv{Sob {IaØn s‚ _eX{¥amWv. bp≤amWv kmaqlycmjv{Sob 260

LS\Isf \n¿Wbn°pIbpw ]p\¿ \n¿ Wbn°pIbpw sNbvXpsIm≠ncn°p∂Xv. Atøm, bp≤w ]m]amWv, Rßƒ bp≤Øn\n√, Rßƒ kam[m\Øns‚ am{Xw BfpIfmsW ∂Xmbncp∂p Ckv e mans‚ \ne]msS¶n¬ cmjv{Sob cmjv{Sm¥cob cwKØv Ckveman\v {]tXyIns®m∂pw sNøm\p≠mIpambncp∂n√. Ckv e mw Ncn{XØnse Hcp]tZin{]ÿm\w am{Xa√. Ncn{XsØ hymJym\n°pI am{Xa√, AXv sNbv X Xv . P\m[n]Xy ]£tØ°v am‰nadn°pI IqSnbmWv. Ckvemw hmfpsIm≠v {]Ncn® aXamsW∂Xv Hcp ]n¬°me Btcm]WamWv . A∂v Hcp i{Xphpw Cu Btcm]Ww D∂bn®n´p≠mhn√. ImcWw, Ckvemw hmfpsIm≠v {]Ncn® aXam sW∂, As√¶n¬ Ckvemw bp≤w sNøp∂p F∂ Btcm]WØn\v B kµ¿`Øn¬ H‰ A¿Yw am{Xta D≠mhq. AXv Ckvemw cmjv{SobØn¬ CSs]Sp∂ aXamsW∂mWv. cmjv{SobØn¬ CSs]Sp∂ F√mhcpw A∂v hmfns‚ `mjsIm≠v kwkmcn®psIm≠ncn °p∂p≠v. F∂√, cmjv{SobØns‚ HutZymKnI `mj, {]_e `mj hmfns‚ `mjbmWv . km{amPyXz i‡nIƒ P\Øn\v AhImißƒ \ntj[n°m≥ hmsfSpØt∏mƒ Ckvemw AhImiw XncnsI \¬Im≥ hmsfSpØp. a‰p≈h¿ aXw ASnt®¬]n°m≥ Bbp[w {]tbmKn®t∏mƒ Ckvemw aXkzmX{¥yw Gh¿°pw e`yam°m≥ AXv {]tbmKn®p. FXncmfn \nc]cm[nbpsS taepw AXv {]tbmKn®t∏mƒ Ckvemw AXv A]cm[nbpsS t\scam{Xw {]tbmKn®p. Ah¿ knhnenb∑mscbpw sIm∂t∏mƒ Ckv e mw ssk\nIsc am{Xw AXpw bp≤apJØpam{Xw sImes∏SpØn. bp≤w Ncn{XsØ \n¿Wbn°p ∂ Hcp L´Øn¬ G‰hpw am\hnIambpw hntamN\mflIambpw Ckvemw bp≤sØ FSpØp {]tbmKn®p. ASnahyhÿnXn XncnsI sIm≠phcnI Ckvemans‚ Dt±ie£ya√mØ t]mseØs∂ bp≤kmlNcyw krjvSn°pI F∂Xpw Ckvemans‚ ]≤Xnb√.

bp≤Øn\p]Icw Icm¿ A∂sØ Ncn{XL´Øn¬ Xs∂ bp≤Øn\p]Icw \ne\n∂ncp∂ A¥¿tZiob _‘cq]amWv k‘nbpw Icmdpw. hnIknX P\m[n]XyØns‚ tKm{Xh¿K]camb {]mKv cq]amWXv. kaImenI A¥¿tZiob acymZ IfpsS ]q¿hcq]hpw efnXamXrIbpamWXv. F∂o ]ZßfmWv IcmdpIsf Ipdn°m≥ Jp¿B≥ D]tbmKn®Xv. Jp¿B≥ apt∂m´psh°p∂ {]tabw bp≤Øn\p]Icw Icm¿ F∂XmWv. F√m bp≤ kmlNcyßsfbpw IcmdpIfneqsS \n¿hocyam°m\mWv XpS°w

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

apX¬ Ckv e mw {ian®Xv . F∂m¬, Icm¿ GI]£obambn km[ya√ F∂XpsIm≠pamWv Ckveman\v an°t∏mgpw bp≤ßfn¬ I£nbmth≠n h∂Xv. Hscm‰ Icmdpw Ckvemw AXns‚ BZ¿iImeØv ewLn®n´n√. IcmdpIƒ Zp¿_es∏´n´ps≠¶n¬ AsX√mw i{Xphns‚ ap≥ssIbn¬ kw`hn®XmWv . apkv X z^ n _mCu ]dbp∂p "bp≤w i‡n {]m]n°pIbpw Ckvemw Pbn®psIm≠ncn°pIbpamsW¶nepw i{Xp]£w cRvPn∏n\v Xm¬]cyw {]ISn∏n®m¬ B A\pc⁄\\n¿tZiw kzoIcn°¬ \n¿ _‘amWv. XZ\¥cw ]q¿Ønbmb Xocpam\m Snÿm\Øn¬ Icm¿ ]q¿ØoIcn°pIbpw sNøpI'. A√mlp ]dbp∂p "\nßƒ Icm¿ sNøp∂ ]£w A√mlphns‚ Icm¿ \nßƒ \ndth‰pI. A√mlpsh \nßfpsS Pmay°mc \m°ns°m≠v \nßƒ Dd∏n®p kXyw sNbvXtijw AXv ewLn°cpXv. Xo¿®bmbpw Ah≥ \nßƒ {]h¿Øn®psIm≠ncn°p∂sXm s°bpw Adnbp∂h\mIp∂p' (A∂lv¬:91). cmjv { Sßfpw tKm{Xßfpw aXhn`mKßfpw XΩnep≈ IcmdpIƒ ]men°¬ \n¿_‘ amsW∂v AØu_ \memw kq‡Øn¬ A√m lp ]d™psh°p∂p≠v. "C\n Ah¿ kam[m\Ønte°v hcnIbmsW¶n¬ \obpw AXnte°p hcnI. A√mlphn¬ `cta¬]n°pIbpw sNøpI. Ah ≥ F√mw tIƒ°pIbpw AdnbpIbpw sNøp ∂h\mIp∂p' (A¬A≥^m¬:61). At∏mƒ CkvemanI cmjv{S hyhÿbpsS hntZi_‘Øns‚ ASnÿm\w bp≤a√, IcmdmWv. Icmdns‚ `mjbn¬ kwkmcn °m≥ GXv sImSnb i{Xpkaqlw apt∂m´v h∂m epw Ckvemw kZmk∂≤amWv. F∂m¬, i{Xp bp≤Øns‚ `mjbn¬ am{Xta kwkmcn°pI bp≈q F¶n¬ CkvemanI cmjv{Sw Rßƒ Alnwkm{hX°mcmsW∂p ]d™v Ah¿°v IogSßns°mSp°ns√∂p am{Xw.

]ucXzw Hcp IcmdmWv Hcp cmjv { Shpambp≈ ]ucs‚ _‘w \nbaewL\Øns‚Xpw bp≤Ønt‚Xpa√. \nba]me\Øns‚Xpw Icmdnt‚XpamWv. hnem bØv F∂mWv ]ucXzØn\v Jp¿B≥ D]tbm Kn® ]Zw. cmPysØ \nbaw ssIbnseSp°m Xncn°pI, cmPyhpambp≈ ]ucXzØns‚ Icm¿ _m[yXIƒ \ndth‰pI F∂Xv Hmtcm apkven ans‚bpw hnizmk]camb _m[yXbmWv. B[p\nItemIsØ {]apJ Ckv e manI ]finX\mb e_t\mWnse ss^k¬ auehn FgpXp∂p: ]ucXzsa∂Xv cmjv { Shpambp≈ IcmdmWv. cmjv{SsØ NXn°m≥ apkvenan\v A\phmZan√. \_n(k) {]kvXmhn°p∂p

{]_‘ kam-lmcw

F√m NXnb∑m¿°pw ]ctemIØv ASbmf°pdnbmbn Hcp sImSnbp≠mbncn°pw. AhcXv s Im≠p Xncn®dnbs∏Spw. At±lw XpScp∂p: cmjv{SØn¬ {]m_eyØnep≈ F√m \nbaßfpw ]men°m≥ Ah≥ _m[yÿ\mWv. \nIpXnsbmSp°Ww. sFU‚ n‰n t\SWw. CubSnÿm\ØnemWv a‰p≈h¿ Ah\pambn CS]gIpI. GsX¶nepw Nne _m[yXIƒ am{Xw Gs‰SpØv NneXn¬\n∂v Hgn™pamdm\mhn√.

C¥ybpw ]mInkvXm\pw XΩn¬ bp≤ap≠mbm¬ apkvenwIƒ FhnsS \n¬°Ww? C¥ybnse {]apJ lZokv ]finX\mbncp∂ A≥h¿jm Iivaocn 1977 Unkw_dn¬ s]jhmdn¬ IqSnb PwCøØp¬ DeabpsS s]mXpktΩf\Øn¬ sNbv X {]kwKØn¬ ]dbp∂p "Hcp apkvenw cmPyw C¥ysb B{Ian®m¬ apkvenwIfpsS \ne]msS¥mbncn°pw. hfsc XcwXmW Hcp tNmZyamWnXv . C¥ybnse apkv e nwIƒ°pw Aapkv e nwIƒ°panSbn¬ (kzmX{¥yØn\p tijap≈ kmlNcyØn¬ apkv e nwIƒ°pw P\m[n]Xy`cW{IaØn\panSbn¬) Icm¿ \nehneps≠¶n¬ \n›bambpw apkvenwIƒ AXv ]men°pw. F∂pam{Xa√ AØcsamcp Icm¿ \ne\n¬°p∂nStØmfw Hcp apkvenw cmjv{SØn\pw C¥ysb A{Ian°m≥ A[nImcan√'. C¥y≥ apkvenwIfpsS Icmdns\ ]q¿Wambn am\n°m≥ a‰p cmjv { Sßfnse apkv e nwIƒ _m[yÿcmWv. dkq¬(k) ]dbp∂p "apkvenwIfpsS IcmdpIƒ H∂mWv. Hcp Xmgv∂ apkvenw a‰p≈hcpambn h√ Icmdpw sNbvXm¬ AXns\ am\n°¬ F√m apkvenwIfpsSbpw ISabmWv'(_pJmcn:3180). Atacn°≥ tk\bnse apkvenw ssk\nI¿ CdmJv A[n\nthi kabØv CdmJns\Xnsc bp≤w sNøp∂Xns‚ aXhn[n At\zjn®t∏mƒ bp≤Øn\\pIqeambmWv tUm:bqkp^p¬ JdZmhn ^Xv h \¬InbXv F∂Xv ChnsS kvacWobamWv. ]uc_m[yXbpw hnizmk kmtlmZcyØns‚ _m[yXbpw ]ckv]cw G‰pap´nbm¬ ]uc_m[yX°mWv {]mapJyw I¬]nt°≠sX∂¿Yw.

IcmdpIƒ ]pXnbtemIØv ]gb tKm{Xh¿K hyhÿbn¬ bp≤w ASnÿm\hpw Icm¿ A]hmZhpambncp∂p. Icm¿ C√mØhcpamsb√map≈ _‘w bp≤Ønt‚Xmbncp∂p. bp≤w \S∂ns√¶nepw ]ckv]cw Icmdns√¶n¬ GXp \nanjhpw bp≤w \S°mw, GXp Iq´¿°pw adp]£sØ A{Ian °mw F∂Xmbncp∂p Ah¿°nSbn¬ \nehnep ≠mbncp∂ k¿hmwKoIrX [mcW. 261

F∂m¬, ]pXnbtemIØv Icm¿ ASnÿm\hpw bp≤w A]hmZhpamWv. ]gb temIØv IcmdpIƒ H‰s∏´hbmbncps∂¶n¬ ]pXnbtemIØv AXv km¿h{XnIhpw kwL SnXhpamWv. sFIycmjv{SkwLS\, P\oh Icm¿, tZicmjv{Sw, ]ucXzw, `cWLS\, A¥ ¿tZiob \nbaßƒ F∂nhsb√mw tKm{X hyhÿbnse Icmdns‚ B[p\nI hnIknX cq]ßfmWv. bp≤km{µamb kmlNcytØmSpam{Xa√ P\m[n]Xy]camb kµ¿`tØmSpw Atßb‰w k¿KmflIambpw [\mflIambpw [m¿anIambpw {]XnIcn°m≥ Jp¿B\p km[n°pw. `cWLS\Ifpw ]o\¬ tImUpIfpw A¥mcmjv{S acymZIfpw ]ucmhImißfpw ]uc_m[yXIfpw Atßb‰w [m¿anIXtbmsS ]cnNcn°m≥ Ckvemw D¬kpIamWv. ImcWw, bp≤Øn\p]Icw Icmdpw kwhmZhpw klh¿ ØnXzhpw hn[n \n¿Wbn°p∂ Hcp temIw Jp¿ B≥ apt∂m´psh® Hcp sFlnI kmaqly kz]v\amWv. Ckv e mantIXc cmjv { SØnse apkv e nw ]uc∑m¿°v `cWIqShpambpw knhn¬ skmssk‰nbpambp≈ _‘Øns‚ aXkz`mh sØ°pdn®v \mw ]d™p. C\n Ckv e manI `cWIqShpw CXc `cWIqSßfpw XΩnep≈ _‘w Icmdnt‚Xpw cmjv { Sm¥cob acymZ bptSbpamWv. Hcp CkvemanIcmjv{Sw as‰mcp cmjv{Shpambn Icmdp≠v. ]pXnbtemIØv CXv {]tXyIambn ]dtb≠Xn√. F√m cmPyßfpsS bpw ]ckv]c_‘ßƒ A¥mcmjv{S Icmdp Ifnepw acymZIfnepw _‘nXamWv. Aßs\ Icmdp≠mbncns° CkvemantIXc cmPyØp≈ apkvenwIƒ°v h√ {]iv\hpap≠mbm¬ {]kvXpX cmPyØns\Xncmbn AhnSpsØ apkvenwIsf CkvemanI cmjv{Sw klmbn°m≥ ]mSp≈X√. "hnizkn®hcpw AXns‚ t]cn¬ \mSphntS≠nhcnIbpw XßfpsS tZlwsIm≠pw [\wsIm≠pw A√mlphns‚ am¿KØn¬ kacw \SØpIbpw sNbv X hcpw Ah¿°v A`bw \¬IpIbpw Ahsc klmbn°pIbpw sNbv X hcpw ]ckv ] cw Bflan{XßfmWv . F∂m¬ kXyhnizmkw kzoIcn°pIbpw kztZiw shSnbmXncn°pIbpw sNbvXhcpsS kwc£W _m[yX \nßƒ°n√; Ah¿ kztZiw shSn™v hcpwhsc. AYhm, aXImcyØn¬ Ah¿ klmbw tXSnbm¬ Ahsc klmbn°m≥ \nßƒ _m[yÿcmWv . F∂m¬ AXv \nßfpambn Icmdnte¿s∏´ GsX¶nepw P\Xs°Xnscbm hcpXv. \nßƒ sNøp∂sX√mw I≠dnbp∂h\mWv A√mlp' (A¬A≥^m¬:72,73). Cu BbØv hniZoIcn®psIm≠v kønZv A_p¬AAvem auZqZn X^vloap¬ Jp¿B\nsegpXp∂p: CkvemanI `cWLS\ 262

bpsS AXn{][m\amsbmcp hIp∏mWv Cu kq‡w. Xt±iobcpw ]pdØp\n∂v lnPv d sNbvXph∂hcpamb apkvenwItfmSv am{Xta CkvemanI cmjv{SØn\v _m[yXbp≈q F∂ XØzamWXpƒs°m≈p∂Xv. CkvemanI cmjv { SØn\v , AXns‚ `q]camb AXn¿Øn Iƒ°v ]pdØv \nhkn°p∂ apkvenwIfpambn aX]camb kmtlmZcy_‘a√msX hnembØv _‘w D≠mhp∂X√. A{]Imcw Xs∂ lnPvd sNømsX, A\nkvemanI cmjv{SØnse ]ucs\∂ \nebn¬ CkvemanI cmjv{SØn¬ h∂ apkvenwIfpambpw {]kvXpX _‘w D≠mbncn°p∂X√. hnembØv F∂ Ad_n i_vZw klmbw, ]n¥pW, kulrZw, _‘pXzw, c£mI¿XrXzw, tae[nImcw F∂nXymZn Bib ßfnemWv {]tbmKn°s∏Sp∂Xv . {]IrX kq‡Øns‚ apºpw ]nºpw hy‡am°pw {]Imcw, cmjv{SØn\v ]uc∑mcpambpw ]uc∑m¿°v cmjv{Shpambpw ]uc∑m¿ XΩnepw D≈ _‘amWv AXpsIm≠pt±in°p∂Xv. `cWLS\m]chpw cmjv{Sob]chpamb hnembØns\ CkvemanI cmjv{SØns‚ `q]camb AXncpIfn¬ ]cnanXs∏SpØpIbpw AXn¿Øn°v ]pdØp≈ apkv e nwIsf Cu {]tXyI _‘Øn¬\n∂v Hgn®p\n¿ØpI bpamWv {]IrXkq‡w. CkvemanI cmjv{Sm Xn¿Øn°p≈n¬ Xmakn°p∂ apkv e nwIsf kw_‘n®v am{Xta AXp{]Imcw cmjv{SØn\v \nba]camb DØchmZnØap≈q. ]pdØp≈ apkvenwIfpsS DØchmZnØ`mcw AXv G¬°p∂n√. Cßs\ A¥¿tZiob k¶o¿WX Iƒ°v ImcWamImdp≈ Hcp {]iv\Øns‚ ASnthcv AdpØpIfbpIbmWv Ckvemw sNbvXncn°p∂Xv. Fs¥∂m¬ Hcp Kh¨sa‚ v, AXns‚ `q]camb AXn¿ØnIƒ°v ]pdØp≈ \yq\]£ßfpsS DØchmZnØw Gs‰Sp°p∂ Xpaqew ]e k¶o¿W {]iv\ßfpw DXv`hn°pI A\nhmcyamWv . CSbv ° nsS kwL´\ßƒ krjvSn®psIm≠v {]iv\ßƒ A]cnlmcyambn XpScpIbpw sNøpw. ht√SØpw Ah¿ a¿Zn° s∏SpIbpw CkvemanI kmtlmZcy_‘Øns‚ t]cn¬ klmba¿Yn°pIbpw sNøp∂]£w B a¿ZnX ktlmZcßsf klmbn°m≥ CkvemanI cmjv{Shpw AXnse ]uc∑mcpw _m[yÿcmIp∂p. F∂m¬, B aX ktlmZc ßtfmSp≈ klmb _m[yX A‘ambn \n¿hlnt°≠Xs√∂pw cmjv{Sm¥cob _m[yXIfpw [m¿anI ]cn[nIfpw ]cnKWn®psIm ≠v am{Xta ]mSp≈qsh∂pamWv XpS¿∂v hniZoIcn°p∂Xv. a¿Z\w \SØp∂ P\Xbpambn CkvemanI cmjv{SØn\v DSºSn _‘ßfps≠ ¶n¬ B _‘ßfpsS [m¿anI _m[yXIƒ°v

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hn]coXamImhp∂ bmsXmcp klmbhpw a¿ZnX apkvenwIƒ°v \¬Im≥ \n¿hmlan√. Cu BbØns‚ ]›mØeØn¬ kpUm\nse CkvemanI ]finX\mb lk≥ Xpdm_n FgpXp∂p: "aZo\bnse CkvemanI cmjv{SØn\p ]pdØmbncp∂p lnPvd sNømØ a°bnse apkvenwIƒ. Ah¿°v CkvemanI cmjv{SØnse ]ucmhImißƒ e`n®ncp∂n√. AtXbhkcw aZo\bnse PqX¿ ]ucmhImiß ƒ A\p`hn®p. Cßs\ Ckvemans‚ kmaqly _‘ßfpsS \n¿WbØn¬ CkvemanI LSI ßƒs°∂t]mse Ckv e mantIXc LSI ßƒ°pw ÿm\w e`n®ncp∂p'. bYm¿∞Øn¬ Ckv e manIcmjv { Sw Hcp aXcmjv { Sw Xntbm{Im‰nIv tÃ‰v A√. AXv aXØne[njvTnXambn hnIkn°p∂ Hcp P\m[n]Xy atXXc tZicmjv{SamWv.

kam]\w Ckvemw Ncn{XØn¬ ]S¿∂p ]¥en®Xv bp≤ØneqsSb√, Icmdp IfneqsSbpw AXv kwPmXam°nb kam[m\ ØneqsSbpamWv . {]hmNIs‚ clky {]t_m[\w apX¬ _Zv¿, DlvZv bp≤ßƒ Dƒs∏sSbp≈ {]hmNIPohnXØns‚ 19 h¿jØn\nSbn¬ Ckvemw kzoIcn®Xv 1400 t]cmWv. F∂m¬, lpssZ_nbmk‘nbpsS c≠p h¿jØn\nSbn¬ hnizmknIfpsS P\kwJy 10,000 Bbn h¿[n®p. Ncn{XØnse BZysØ CkvemanI cmjv{Sw \nehn¬h∂Xv bp≤ØneqsStbm aX{]t_m[\ØneqsStbm A√; aZo\ Nm¿´¿(kzlo^Xp aZo\) F∂ DSºSnbneqsS bmWv aZo\m tÃ‰v cq]wsIm≠Xv. B Icm¿ \ΩpsS Ncn{XØns‚, ImeØns‚ F{Xtbm ]n∂n¬ sh®v Hcp \Kccmjv{SØns‚, _lpaX, _lptKm{X, _lpkzccmjv { SØns‚ `cW LS\sb apt∂m´psh®p. PqX\pw ss{IkvX h\pw apkvenapw _lpssZh hnizmknIfpw XΩnep≈ ssZhimkv{X]chpw Zm¿i\nIhp amb X¿°ßƒ HØpXo¿∏nseØmsX Xs∂, AØcw kwhmZßƒ hn´phogvNIfn√msX XpS¿∂psIm≠pXs∂ Ah¿ Hcp cmjv{Samhm≥ Xocpam\n®p. \mw Hscm‰ kaqlamsW∂ cmjv{Sob kzXz{]Jym]\w \SØns°m≠mWv {]hmNIs‚ t\XrXz Ønep≈ B aXm[njvTnX atXXc \Kccmjv{Sw AXns‚ `cWLS\°v kamcw`w Ipdn°p∂Xv . ]Xn\mbncw hcp∂ aZo\bnse P\kwJybn¬ apkvenwIfpsS FÆw ]camh[n 1500 am{Xambncp∂p. _kzdbnse Kh¿Wdmbncp∂ DXv_ (d)°v Da¿(d) Ab® Hcp IØn¬ C{]Imcw FgpXn

{]_‘ kam-lmcw

"Icm¿ ]me\ØneqsS am{XamWv A√mlp \ap°v Cu A\p{Klßsf√mw \¬InbXv. AXpsIm≠v Icm¿ ]men-°m≥ \mw k¿hm-fl\m {i≤n-t°-≠Xm-Wv. Icm-dn-ep≈ AapkvenwI-tfm-Sp≈ s]cp-am‰-Øn¬ A√m-lp-hns‚ hn[n-hn-e° - p-Iƒ ]men-°pI. F∂m¬ A√mlp \nßsf klm-bn-°p-∂-XmWv'. hnip≤ Jp¿-B-\nse bp≤-]-cm-a¿i-ß-fpsS ka-Im-enI hnh-£-sb¥v F∂ tNmZyw {]k-‡am-Wv. F√m a\p-jym-h-Imi [zwk-\-ßƒs°-Xnscbpw ]mcn-ÿn-XnI Itø-‰-ßƒs°-Xn-cmbpw km{am-Py-Xz-Øn\pw ^mjn-k-Øn\pw `c-W-Iq-S-`oI-c-X-Iƒs°-Xn-cp-sa√mw hnizm-kn-Iƒ s]mcp-tX≠-Xp≠v F∂-Xm-W-Xv. ImcWw, AXns‚ ]cn-c£-°p-th-≠n-bm-bn-cp-∂t√m bp≤-Øn-t‚-Xmb as‰mcp Ncn{Xkµ¿`-Øn¬ CtX Dt±-im¿Yw kac-ßƒ \bn-°pI F∂-XmWv Jp¿-B-\nse bp≤]m-T-ß-fpsS ka-Im-enI ktµ-iw. Jp¿-B-\nse bp≤-]c - m-a¿i-ßsf Cßs\ a\- n-em-°m≥ km[n®-Xp-sIm-≠mWv ssiJv ssk\p-±o≥ aJvZq-an\v Jp¿B-\n-sebpw lZo-kn-sebpw bp≤-]m-Tß - sf Du¿Pambn kzoI-cn®pw D]-I-c-W-ambn D]-tbm-Kn®pw t]m¿®p-Kokv A[n-\n-th-iØ - n-s\-Xnsc kmaq-Xncn cmPm-hns‚ t\Xr-Xz-Øn¬ s]mcp-Xm≥ km[n-®X - v. A[n-\n-th-iØ - n-s‚bpw AXn-{I-aØ - n-s‚bpw A\ymb-Øn-s‚bpw h¿Ø-am-\-Im-eØv Ah-s°-Xn-cmb HØp-Xo¿∏p-If - n-√mØ P\m-[n-]Xy t- ]m-cm-´Ø - n\v Jp¿-B-\nse bp≤-k-ac ]mT-ßƒ \ap°v t{]cWbpw {]tNm-Z\ - h - p-am-hW - w. \oXn ]pe-cp∂ P\m[n-]X - y-tem-IØ - n-te°v Xm≠n-sb-Øm≥ Jp¿-B≥ \ap°v Xmßpw XW- e p- a m- h s´ F∂p {]m¿Yn°p∂p.

d^-d≥kv 1. kam-[m-\hpw bp≤hpw Ckveman¬˛ tUm. apkvX^- n-_mCu 2. kzlo-lp apkvenw 3. Xplv^-Xp¬ apPm-ln-Zo≥˛ ssiJv ssk\p-±o≥ aJvZqw 4. ^nJvlp- p∂ (`m-Kw˛2) 5. Ckvemw Im k¿-C-\nbmw, auem\m apl-ΩZv XJnIv Aao\n 6. t_m[\w ssZzam-knI (2009˛P-\p-h-cn-˛-s^-{_phcn) 7. Ckveman¬ Icm-dp-I-fpsS {]m[m\yw 8. X^vlo-ap¬ Jp¿-B≥ (`m-Kw˛2,5) 9. {]t_m-[\w hmcn-I. Ckvemans‚ temIw hntijm¬ ]Xn∏v 2004

263

Aen^v jp°q¿ sI.Sn

imlv hen-bp√mln±lve-hn-bpsS cm{„ob Nn¥-Iƒ

imlv hen- b p√ apl±nkv Zlv e - h n- F∂ t]cn¬ {]kn-≤-\mb JpXp-_p±o≥ Alva-Zp_v\p A_o-Z¿low 1703 s^{_p-hcn 21˛\v C¥y-bn¬ P\n®p. C¥y-bn¬ apKƒ`-cWw A¥y-izmkw hen®p sIm≠n-cn-°p∂ L´-Øn-emWv imlvh-enbp√ Xs‚ cmjv{Sob Nn¥-Iƒ cq]-s∏-Sp-Øp-∂X - v. 1762 BKÃv 20˛\v ac- W - s ∏- S p- ∂ - X n\p apºv hyXykvX Ckvem-anI imkv{X imJ-I-fn¬ I\s∏´ {KŸ-ßƒ cNn-®p. Jp¿-B≥, lZokv, hN\ imkv{Xw, ^nJvlv, cmjv{Sobw, kzq^nkw XpSßn At\Iw hn⁄m\ taJ-e-I-fn¬ At±lw kw`mh-\I - f - ¿∏n-®n-´p-≠v.

Ckvem-anI cmjv{Sw F∂ Imgv®-∏mSv Ckvem-anI cmjv{Sob N¿®-If - n¬ [mcm-fa - mbn D]-tbm-Kn-°s - ∏-Sp∂ ]Z-amWv Jnem-^Ø - .v apkvenw DΩ-Øns‚ {]Xybimkv{X-]-chpw kmaq-ln-I-˛-cmjv{So-b-˛-km-º-Øn-I-hp-amb DØ-c-hm-Zn-Ø-ßƒ \n¿h-ln-°p∂ ÿm]-\a - mWv CkvemanI ZrjvSym Jnem-^-Øv. Jp¿-B-\n¬ 21˛¬ A[nIw XhW Jnem-^Øpw AXns‚ \njv]∂ ]Z-ßfpw {]tbmKn-°-s∏-´n-cn-°p-∂p. Jnem-^-Øn\v ]qc-I-ambn I¿a-im-kv{X-Øn¬ hyh-lc - n-°s - ∏-Sp∂ ]Z-amWv Cam-aØ - v. B[p-\nI cmjv{Sob kw⁄-I-fmb Kh¨sa‚ v, `c-Wm-[nImcn F∂o A¿Y-ß-fmWv Cam-aØp sIm≠v A¿∞-am-°p-∂X - v.

C¿Øn-^m-JØv tÃ‰ns‚ BtKmf amXr-Isb kqNn-∏n-°m≥ imlvhen-bp√ Jnem-^Øv F∂ ]Zw D]tbm-Kn®n-cp-∂p. tKm{X Pohn-Xw, IpSpw-_˛- k - m-aq-lnI˛kmº-ØnI _‘-ß-fpsS hf¿®, \mK-cn-I-X-bp-sS bpw tÃ‰ns‚bpw cq]o-Ic - Ww F∂o L´ß-fn-eqsS 264

BtKmf `c-Wÿ - m-]\ - Ø - n-te-°p≈ hnIm-ka - mWv C¿Øn-^m-JØv XØz-h¬°-cn-°p-∂-Xv. \memasØ L´-amb BtKmf cmjv{S-Øns‚ ÿm]\w Htckabw _p≤n-bpsS tX´hpw a\pjy kaq-lØns‚ {]mtbm- K nI A\n- h m- c y- X - b m- s W∂v At±lw hnh-£n-°p-∂p. a\pjy kaq-l-Øns‚ kmaq-ln-I, kmwkvIm-cnI cmjv{So-b, kmº-ØnI ]ptcm-KX - n-bpsS kzm`m-hnI ^e-amWv Ckvem-anI tÃ‰ns‚ cq]o-Ic - W - w. Jnem-^-Øns‚ ÿm]\w apkvenw kaq-lØns‚ kmaqly _m[y-X-bm-Ip-∂p. Xmsg ]dbp∂ sXfn-hp-Isf imlv h-en-bp√ Xs‚ hmZØn\v ]n≥_-e-ambn D≤-cn-°p-∂p. PnlmZv, \oXn ÿm]n-°¬, hy‡n˛km-aq-lnI Pohn-XØ - n¬ Ckvem-ans‚ ASn-ÿm\ XqWp-Isf \ne-\n¿Ø¬, Ckvem-anI `c-WI - q-SsØ {]Xn-tcm[n-°¬ XpS-ßn-bh DΩ-Øns‚ DØ-ch - m-Zn-Øa - mbn A√mlp \n›-bn-®n-cn-°p-∂p. Hcp t\Xr-Xz-Øns‚ Iogn¬ \n∂p-sIm≠-√msX Ch-sbm∂pw km[y-a√-sb-∂-Xp-sIm≠v Jnem-^-Øns‚ ÿm]\w Hcp kmaqly _m[yXbmbn amdp-∂p. {]hm-N-Is‚ ac-Wm-\-¥c I¿aßƒ ]q¿ØoI-cn-°p-∂X - n\p apºv kzlm-_n-Iƒ At±-lØ - ns‚ ]n≥Km-an-bmbn ]pXnb t\Xr-XzsØ sXc-s™-SpØp. Ckvem-anI t\Xr-Xz-tØmSv ss_-AØv (A\p-k-cW {]Xn-⁄) sNømsX acWs∏-Sp-∂-h≥ Pmln-enøm ac-Wa - mWv hcn-®n-cn-°p-∂Xv F∂v {]hmN-I≥ ]Tn-∏n-®n-cn-°p-∂p. Jnem-^Ø - ns‚ ÿm]\w Ncn-{X-]c - a - mb A\nhm-cyX IqSn-bm-Wv. Pnlm-Zv, Kh¿W¿-amsc \nb-an°¬, \nIpXn ]ncnhv, ssk\nI {]h¿Ø-\-ßƒ, tImSXn, hyh-km-b-ßƒ, in£ \S-∏m-°¬, \∑-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

I¬∏n-°¬, Xn∑ hntcm-[n-°¬ XpS-ßnb {]hmNI ZuXy-Øns‚ XpS¿® Jnem-^Ø - ns‚ ÿm]\-ß-fn-eqsS am{Xta km[y-am-hp-I-bp-≈q.

Jnem^ fmln-d, Jnem^ _mXzn\ PnlmZv, \nba hyh-ÿ, in£ \S-∏m-°¬, \nIpXn hyh-lmcw XpS-ßn-bh - b - psS ÿm]-\a - mWv Jnem^ fmln-d sIm≠v A¿Y-am-°p-∂X - .v F∂m¬, {]hm-NI ZuXy-Øns‚ {][m\ `mK-amb Jp¿-B\nIm-[ym-]\ - w, hnizm-kn-If - psS Bflob ]cn-io-e\w XpS-ßn-bh-bpsS \n¿h-l-W-amWv Jnem^ _Xzn\. Jp¿-B≥ ]d-bp∂p: "\nc-£-c≥am¿°n-S-bn¬ Ah-cn¬\n∂v Xs∂ Hcp ssZh-Zq-Xs\ \ntbm-Kn®Xv A√m-lp-hm-Ip-∂p. At±lw Ahs‚ kq‡ßƒ HmXn-sIm-Sp-°p-∂p. Ah-cpsS Pohn-XsØ kwkvI-cn-°p-∂p. thZhpw XØz⁄m\hpw ]Tn∏n®psImSp- ° p- ∂ p. Ah¿ CXn\v XnI™ Zp¿am¿§KØn-em-bn-cp-∂nt√'

`mKnI Jnem-^Øpw ]q¿W Jnem-^Øpw {]hm-NI hn⁄m-\o-b-ß-fn¬ At±-lsØ ]n¥p-S-cp-∂-Xn-\mWv `mKnI {]mXn-\n[yw F∂v ]dbp∂Xv. A–p-√m-ln-_v\p akvD - uZv Jp¿-B\ - nI imkv{X-Ønepw ^nJvl - nepw {]hm-NI - s‚ ]n≥Kman-bmbn KWn-°-s∏-Sp-∂p. apB-Zp-_v\p P_¬ \nba hyh-lm-c-ß-fnepw sskZv_v\p km_nXv A\¥- c m- h - I m- i - \nb- a - Ø nepw {]hm- N - I s‚ ]n≥Km-an-I-fmbn Adn-b-s∏-Sp-∂p. `mKn-I-amb Jnem-^-Øns‚ F√m DØ-c-hm-ZnØ-ßfpw \n¿h-ln-°p-∂-tXm-sSm∏w tÃ‰n-s‚bpw Kh¨sa‚n-s‚-bpw DØ-ch - m-Zn-Øß - ƒ IqSn \n¿hln-°p-∂X - n-\mWv ]q¿W Jnem-^Øv F∂v ]d-bp∂-X.v

Jnem^Xp¿dminZ: Jnem-^-Øns‚ BZy amXrI Jnem-^-Øns‚ H∂m-asØ amXr-Isb BgØn¬ hne- b n- c p- Ø n- s °m≠v imlv h - e n- b p≈ AXns\ C{]-Imcw \n¿h-Nn-°p∂p: {]hm-N-I(-k)s\ {]Xn-\n-[o-I-cn®psIm≠v Ckvem-anI hn⁄m\ imkv{X-ßf - psS ]p\-cp-÷oh\w, Ckvem-ans‚ ASn-ÿm\ XqWp-I-fpsS ÿm]-\w, Pnlm-Zns‚ kwL-m-S\hpw Ah-cp-ambn _‘-s∏´ ssk\ysØ k÷o-Ic - n-°¬, Ah-cpsS iº-fw, K\o-aØv hnlnXw F∂nh \¬I¬ XpSßnb {]h¿Ø- \ - ß - f psS \n¿h- l - W hpw \oXnÿm]n°¬, in£ \S-∏m-°¬, A\oXn C√m-Xm-°¬, \∑ I¬∏n-°¬, Xn≥a hntcm-[n°¬ F∂o _m[y-X-I-fpsS \n¿h-l-W-Øn-eqsS Zo\ns\ ÿm]n®v \ne-\n¿Øp∂ s]mXp-`-cW kwhn[m\amWv {]hm-NI - s‚ ac-Wm-\¥ - cw ÿm]nX-amb Jnem-^Ø - v(J - n-em^Xp¿dmin-Z) Cu \n¿h- N - \ - Ø ns‚ ASn- ÿ m- \ - Ø n¬ Jnem^Xp¿dmin-Z-bpsS Nne {][m\ khn-ti-jX-Iƒ Xmsg ]d-bp-∂p.

{]_‘ kam-lmcw

• Ckvem-anI cmjv{S-Øns‚ `ua-˛c- m-jv{Sob, kmºØn-I, ssk\nI kzmX-{¥yw, kzbw `c-Wm-[n]-Xyw. • Ckvem-an\v B[n-]-Xy-ap≈ {]Xybimkv{X-]cX. • Ckvem-anI hn⁄m-\ß - f - psS ]p\-cp÷o-h\ - Ø - neqsS hnZym-`ymk]c-amb ZuXy \n¿h-lWw. • Pnlm-Zns‚ {]tbm-Kh - ¬°-cWw. • \oXn-bn-e-[n-jvTn-X-amb `cWw. • \∑- b psS ÿm]- \ w, Xn∑bpsS hn]m- S \w F∂nhbn-eqsS kaq-lØ - ns‚ kmwkvIm-cn-Ihpw {]-Xy-bi - m-kv{X-]c - h - p-amb D∂-a\w

Jeo-^-bpsS tbmKy-X-Iƒ am\-kn-Im-tcm-Kyw, {]mb-]q¿Øn, ]ucpjw, ss[cyw, hnth-Iw, tIƒhni‡n, \nco-£W ]mShw XpS-ßn-bh temI-X-e-Øn¬ s]mXp-hmbn AwKo-Ic - n-°s - ∏´ tbmKy-XI - f - m-Wv. Ch-tbm-sSm∏w Ckvemw a‰p NneXp IqSn Iq´n-t®¿°p-∂p. 1. Ckvem-an-t\m-Sp≈ ]q¿W hniz-kvXX. \nba hyh-lm-c-ßƒ, Ckvem-anI imkv{X-ßfpsS ]p\cp÷o-h\w, \∑ I¬∏n-°¬, Xn∑ hntcm-[n-°¬ F∂o Imcy-ßƒ ]q¿W-ambn \S-∏nem- ° m- \ m- h - i y- a mb Bg- Ø n- e p≈ icoAØv hn⁄m\w. Jeo^ apPvX-lnZv ap≥Xz-kn-_v(-\men-semcp aZvl_ - ns‚ A\p-bm-bn-bmb apPvXl - n-Zv) G¶nepw Bbn-cn-°-W-sa∂v imlvhenbp√ hnh£n-°p-∂p. 2. Db¿∂ PohnX hnip-≤n-bpsS DS-a-bm-bn-cn°p-I. h≥]m-]-ß-fn-¬\n∂pw \n¿_-‘ambpw hn´v \n¬°pI. `qcn-]£ ]ucm-WnI ]fi-nX-∑m-cpsS A`n{]m-bsØ icn-sh-®p-sIm≠v, Jeo^ Jpssdin ]nXr-]-c-º-c-bn¬ s]Sp-∂-bm-fm-bn-cn-°-W-sa∂v imlvhen-bp√ A`n-{]m-b-s∏-Sp-∂p. Cam-ap-am¿ Jpssd-in-If - n¬ \n∂m-bn-cn-°W - s - a∂v \_n(-k) ]Tn∏n-®n-´p-≠v. A_q-_I - v¿(-d), Da¿(-d) F∂n-h¿ i‡ambn Cu A`n-{]mbw sh®p]pe¿Øn-bn-cp-∂p.

Jeo-^bpsS \nb-a\w \men-semcp coXn-bn¬ Jeo-^ \nb-an-°s - ∏-Smw. 1. ss_AØp Alven¬ l√n h - ¬ AJvZv: ]finX-∑m¿, \nb-a-hn-im--cZ-∑m¿, hn[n-I¿Øm-°ƒ, t\Xm-°∑m¿ XpS-ßnb kaq-l-Ønse kp{][m\ hy‡n-I-fpsS hnizkvX ]n¥p-W-tbmsS Hcmƒ Jeo-^-bmbn sXc-s™-Sp-°-s∏-Smw. A_q-_I - v¿ (d) Cu coXn-bn-emWv \nb-an-X\ - mb-Xv. 2. \oXn-am-\mb Jeo-^°v apkvenw DΩ-Øns‚ tim`\-amb `mhn ap∂n¬ I≠v \n¿WnX \n_-‘\-Iƒ ]q¿Øo-I-cn® Hcp hy‡n-sb Xs‚ ]n≥Km-an-bmbn \n›-bn-°mw. A_q-_Iv¿(-d) Dadn(-d)s\ C{]-Imcw \nb-an-°p-I-bm-bn-cp-∂p. 3. Hcp hy‡n kzbw Jeo-^-bmsW∂v {]Jym-]n265

®v A[n-Im-c-ap-d-∏n-°¬. Cu coXn c≠v Xc-ap≠v. ap≥Km-an-bmbn Jeo^ \n›-bn-°p∂ \n¿WnX \n_-‘\ - I - ƒ apgp-h≥ ]q¿Øn-Ic - n® Hcp \n›nX kwL-Øn¬\n∂v IqSn-bm-tem-N-\-bn-eqsS Hcmsf sXc-s™-Sp-°p∂ coXn. Dkvam≥(-d), Aen(-d) F∂n-h¿ Jeo-^a - m-cm-bXv Cu coXn-bn-eq-sS-bmWv. \n¿_-‘nX kmlN-cy-ß-fn¬ Jnem-^-Øn\p≈ tbmKy-X-bp≈ hy‡n \nb-a-]-chpw kam[m-\] - c - h - p-amb am¿K-Øn-eqsS Jnem-^Øv {]Jym]n-°¬ A\p-h-Z-\o-b-am-Wv. Aen(-d)bpsS ac-Wm\-¥cw lk\p_v\p Aen(-d)bpsS AwKo-Im-ctØmsS apB-hnb Jeo-^-bm-bXv Cu coXn-bn-emWv. Atbm-Ky-\mb Hcp hy‡n \nb-a-]-c-a-√m-Øam¿K-ß-fn-eqsS A[n-Imcw ]nSn-°p-∂Xv A\p-h-Z\o-b-a-√. F∂m¬, AØcw Jeo-^-bpsS \nb-a-]c-amb hn[n-Iƒ ]men-°¬ \n¿_-‘n-X-am-Wv. At±lw \n›-bn-°p∂ kImØv ]ncn-hp-Im¿°v kImØv \¬Imw. At±lw \nb-an® PUvPn-am-cpsS hn[n AwKo-Ic - n-°¬ \n¿_-‘a - m-Ip-∂p. At±lw \bn-°p∂ Pnlm-Zn¬ ]¶p-tN-cmw.

Jeo-^-bpsS DØ-c-hm-Zn-Ø-ßƒ 1. {]hm-N-Im-[ym-]-\-ß-fp-sSbpw ap≥Km-an-I-fpsS CPvam-Cs‚bpw ASn-ÿm-\Ø - n¬ ÿm]n-Xa - mb ssZhnI Zo\ns\ AtX cq]-Øn¬ kwc-£n°m≥ ]cn-{i-an-°p-I. Ckvem-ans‚ i{Xp-°-fpsS hn]m-S-\hpw Jeo-^-bpsS DØ-c-hm-Zn-Ø-am-Wv. 2. Ckv e m- a ns‚ ASn- ÿ m\ XqWp- I - f psS {]tbmKh¬°-cW - Ø - n-\m-hi - y-amb hyhÿ \S∏n-em-°p-I. DZm: sh≈n-bm-gv®-bnse Ppap-A, A©v t\csØ kwL-SnX \a-kvIm-c-ßƒ, kImØv hyh-ÿ, t\mºv, l÷ns‚ kwLm-S\ w. 3. Ckvem-anI hn⁄m\ imkv{X-ß-fpsS ]p\-cp÷o-h\w km[y-am-°p-∂-Xn\pth≠n A[ym-]Isc \n›-bn-°p-Ibpw a‰p kwhn-[m-\-ß-sfm-cp°p-Ibpw sNøp-I. B[n-Im-cnI Ckvem-anI hn⁄m-\ß-fpsS \ne-\n¬∏pw A°m-Z-anI ]n¥p-S¿®bpw Dd-∏p-h-cp-Øp-I. 4. ]nip-°n¬\n∂pw [q¿Øn¬\n∂pw ap‡-amb iºf kwhn-[m\w Ckvem-anI cmjv{S-Øns‚ \SØn-∏n¬ DtZymKw hln-°p∂ PUvPn-am¿, \nba hnZ- K v [ ¿, {]t_m- [ - I ¿, Cam- a p- a m¿ XpSßnbh¿°v iºfw \¬Ip-∂-Xn-eqsS am{Xta ap≥]-d™ apgp-h≥ {]h¿Ø-\-ßfpw kpK-aambn \S-∏m-°-s∏-Sp-I-bp-≈q. apI-fn¬ {]k-vXm-hy-amb Imcy-ßƒ°v ]pdsa, ssk\nI \nb{¥Ww, Kh¿W¿amsc \n›-bn°¬, \oXn \S-∏m-°¬ XpS-ßn-b-hbpw Jeo-^bpsS DØ-ch - m-Zn-Øß - f - m-Wv.

266

Jnem^ AΩ, Jnem^ Jm z imlvhen-bp√mbpsS Jnem^ AΩ, Jnem^ Jm z F∂o hn`-P-\-ßƒ {]kn-≤-am-Wv. Jeo-^bpsS tbmKy-XI - ƒ, sXc-s™-Sp∏v coXn-Iƒ, DØc-hm-Zn-Ø-ßƒ XpSßn apºv ]cm-a¿in-°-s∏-´ {]tXy-I-Xbp≈ Jnem-^-ØmWv Jnem^ AΩ. Cu coXn-bn-ep≈ Jnem-^Øv ÿm]n-Xa - m-bn-´p-≠v. GXv L´-Ønepw ÿm]n-Xa - m-Im-hp-∂X - m-Wv. F∂m¬, {]hm-N-Is‚ ac-Wm-\-¥cw lnPvd 10˛¬ ÿm]n-Xa - mb Jnem^Xp¿dminZsb Jnem^ Jm zsb∂v imlvhenbp√ \ma-I-cWw sNbvXncn-°p-∂p. B[p-\nI kml-Nc - y-Øn¬ dminZ F∂Xn-t\-°mƒ Jm z F∂ ]Z-amWv tbmNn°pIsb∂ imlvh-enbp√ ÿm]n-°p-∂p. A∂qdnse 55˛mw kq‡w AXn\p≈ sXfn-hmbn At±lw D≤cn°p∂p. "\nß-fn¬\n∂v hniz-kn-°p-Ibpw k¬°¿aßƒ A\p-jvTn-°p-Ibpw sNbvX-h-tcmSv A√mlp hmKvZm\w sNbvXn-cn-°p-∂p, Fs¥-∂m¬ Ahsc Ah≥ `qan-bn¬ {]Xn-\n-[n-If - m-°p-∂X - m-Ip- ∂p˛Ah¿°v apºp-≠m-bn-cp∂hsc {]Xn-\n-[n-I-fm-°n-bncp-∂-Xp-t]m-se. A√mlp Ah¿°v Xr]vXn-s∏-t´Inb Zo\ns\ `{Z-amb ASn-Ø-d-I-fn¬ ÿm]n®v sImSp-°p-∂Xm-Wv. Ah-¿°v \ne-hn-ep≈ Ac-£nXm-h-ÿsb am‰n ]Icw kpc-£n-XXzw {][m\w sNøp-∂-Xm-Ip-∂p. AXn-\m-e-h¿ F\n°v am{Xw C_m-ZØv sNø-s´. Bscbpw Fs‚ ]¶m-fn-Ifm°mXn-cn-°s - ´. AXn\ptijw Bsc-¶nepw \ntj[n-°p-∂p-sh-¶n¬ Ah¿ ]m]n-Iƒ Xs∂-bm-Ip∂p'. Cu Bb-Øn¬ ]cm-a¿in® \nß-fn¬\n∂v hniz-kn-®-h¿ F∂-Xn\v Jp¿-B-\ns‚ BZy-A-`nkw-t_m-[n-X¿ F∂ Bi-b-amWv imlv hen-bp√ \¬Ip-∂X - v. Bb-Øns\ Bg-Øn¬ hne-bn-cp-Øns°m≠v imlv h - e n- b p√ ÿm]n- ° p∂p: Cu BbØn¬ ]cm- a ¿in- ° - s ∏´ hnizm- k n- I ƒ BZysØ Jeo-^a - m-cm-Ip-∂p. Ah¿ {]hm-NI - s‚ kzlm-_n-Ifpw Jp¿-B-\ns‚ BZy A`n-kw-t_m[n-X-cp-am-bn-cp-∂p.s Cu BZy Jeo- ^ - a m- c psS {]tXy- I - X - I ƒ imlvhen-bp√ hni-Zo-I-cn-°p-∂p. 1. aplm-Pn-dp-Iƒ 2. kz¿Kw hmKvZm\w sNø-s∏-´-h¿ 3. Jp¿-B\ - n¬ kz±o-Jo≥, ipl-ZmAv, kzmen-lo≥ F∂o hnti-j-W-ßƒ \¬I-s∏-´, hnizm-kØn¬ D∂-X-\n-e-hmcw ]pe¿Øp-∂-h-sc∂v {]hm-N-I≥(-k) AwKo-I-cn® hy‡n-Iƒ. 4. {]hm-NI - ≥(-k) Xs‚ Jeo-^b - m-Im≥ tbmKy-Xbp≈ hy‡n F∂v tXm∂n-°p∂ cq]-Øn¬ s]cp-am-dn-b-h¿. 5. {]hm-N-I≥(-k) Xs‚ PohnXImeØv ssZhZqX≥ F∂ \ne-bn¬ \n¿hln-t°≠ Nne ZuXy-ßƒ \n¿h-ln-°m≥ th≠n Ah-cn¬

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Nnesc sXc-s™Sp-Øn-cp-∂p. 6. \_n(-k)°v \¬I-s∏-´ ssZhnI hmKvZm\w Cu \mev Jeo-^-am-cm¬ \n¿h-ln-°-s∏-´p. 7. icoA hn[n-I-fn¬ A[n-Imc sXfnhv \¬Im≥ Ign-bp∂ hy‡n-Iƒ F∂ kmaq-lymw-Ko-Imcw e`n-®-h¿. 8. G‰hpw \√ hy‡n-I-sf∂v kaqlw AwKo-I-cn®-h¿. ssZhnI hN-\-ßƒ AXns\ kXyw sNøp-Ibpw sNbvXncn°p-∂p.

Ckvem-anI tÃ‰ns‚ {]h¿Ø-\-ßƒ Ckvem-anI tÃ‰ns‚ {]h¿Ø-\-ßƒ {][m-\ambpw c≠p-hn-[-am-Wv. • tÃ‰ns‚ s]mXp-cm-jv{Sob DØ-ch - m-Zn-Øß - ƒ. DZm: cmPy-Øns‚ AXn¿Øn kwc-£Ww • Ckvem-anI Zo\o ZuXyw \n¿h-ln-°¬ Ckvem-anI `c-W-Iq-S-Øns‚ Cu {]h¿Ø-\ßsf \mev hIp-∏p-I-fmbn hn`-Pn-®n-cn-°p-∂p.

1. Ip‰-Ir-Xy-ßƒ XS-b¬ kaq-l-Øn¬ A{I-a-ßfpw Ip‰-Ir-Xy-ßfpw C√m-Xm-°¬ {]hm-NI ZuXy-Øns‚ {][m\ `mKam-Wv. {Inan-\e - p-Isf _ew-{]-tbm-Kn-®v \nb-{¥n-°m\-p≈ hIp-∏p-Iƒ ico-AØ - n-ep-≠v. Ip‰-Ir-Xy-ßƒ aq∂v hn[-am-Wv. a. a\p-jy-Po-h\v t\sc-bp≈ A{Iaßƒ: Chsb G‰hpw amc-I-amb Ip‰-ß-fmbn ico-AØv ]cnK-Wn-®n-cn-°p-∂p. a\p-jy-Po-h\ - ] - l - c - n-°p-∂X - n\v ITn\ in£ hn[n-®Xpw AXp-sIm-≠p-Xs∂. Jp¿B-\nI `mj-bn¬ CXns\ Jnkzmkv (sIm-∂hs\ sIm√p-I) F∂mWv ]d-bp-∂-Xv. sIm√-s∏´-hs‚ _‘p-°ƒ°v thW-sa-¶n¬ sIme-bmfn°v am∏v sImSp-°p-Itbm \jvS] - c - n-lmcw kzoIcn°p-Itbm sNømw. b. a\pjy ico-c-Øn\v t\sc-bp≈ A{I-a-ßƒ: Cu {]iv\Ø - nepw Jnkzmkv (i-co-cØ - n-te‰ apdnhn-\p-]I - c - a - mbn Ip‰-hm-fn-bpsS ico-cØ - n¬ AtX Af-hn¬ apdn-th¬∏n-°¬) \S-∏m-°-s∏-Sp-∂p. c. kzImcy kzØn\v s\sc-bp≈ B{I-aWßƒ: Chsb \membn Xcw-Xn-cn-°mw. X´n-∏-dn-°p-I, \in-∏n-°¬, tamj-Ww, sIm≈-\-SØp-I Ch-bn¬ Ah-km-\sØ cs≠Æw lpZqZns‚ ]cn-[n-bn¬ s]Sp-∂-h-bm-Wv.

2. kmaqly Ip‰-ßfpw Ah-°p≈ in£-Ifpw. CØcw Ip‰ IrXy-ßƒ samØ-Øn¬ _m[n°p-∂-h-bm-Wv. kaq-l-Øns‚ kmwkvIm-cn-Im-[-]X-\-Øn\v Imc-W-am-Ip∂ Xn∑-I-fm-Wn-h. CØcw Xn∑-Iƒ `qan-bn¬ \miw hnX-°p-Ibpw kaq-lØns‚ s]mXp-ka - m-[m-\sØ XI¿°p-Ibpw sNøp∂p. tÃ‰ns‚ CS-s]-S-en-√msX CØcw Xn∑-Isf \nb-{¥n-°m≥ Ign-bn-√. Xmsg ]d-bp-∂h CXns‚ ]cn-[n-bn-¬ s]-Sp-∂-h-bm-Wv. • hy`n-Nmcw • tamjWw

{]_‘ kam-lmcw

• sIm≈ \S-Ø¬ • aZy-]m\w • A]-hmZ {]N-cWw 3. \oXn-bpsS ÿm]\w A\oXn, NqjWw F∂n-hb - n-te°v \bn-°p∂ apgp-h≥ hgn-I-sfbpw AS-°pI F∂Xv CkvemanI tÃ‰ns‚ DØ-ch - m-Zn-Øa - m-Wv. ]c-kv]c X¿°ßƒ a\pjy kaq-lØ - n¬ kzm`m-hn-Ia - mbpw kw`hn-°mw. F∂m¬, Ah-bn¬ cay-amb ]cn-lmcw D≠m-IØ - ° hn[w tImSXn ÿm]n-°p-I, PUvPnamsc \nb-an-°pI F∂nh tÃ‰ns‚ DØ-c-hm-ZnØ-am-Wv. kXy-k-‘-ambn {]iv\-ßsf ]Tn-°pIbpw \oXnsb ASn- ÿ m- \ - a m°n hn[n {]Jym]n°p-Ibpw sNøp-∂X - mWv bYm¿Y `c-Ww.

4. PnlmZv Ckvem-anI `c-W-Iq-S-Øns‚ A¥m-cmjv{S ZuXy-Øns‚ `mK-amWv Pnlm-Z.v Pnlm-Zn-√msX Zo≥ ]q¿Øn-bm-Ip-∂n-√. {]hm-NI - ∑ - m-cn-eqsS icn-bmb Pohn-Xa - m¿Kw a\pjy¿°v \¬In F∂Xv A√m-lp-hns‚ al-Ømb A\p-{K-l-am-Wv. Cu ssZhm-\p-{K-lsØ a\- nem-°m\pw tIƒ°p-hm\pw ImWp-hm\pw icn-bmb kzmX{¥yw Is≠-Øp-hm-\p-ap≈ kzmX{¥yw Hmtcm-cp-Ø¿°pw \¬I-s]-tS-≠X - p-≠v. Cu kzmX{¥y-Øn\v ta¬ssI sh°p∂ hn]-co-X i‡n-Isf HXp-°pI F∂ ZuXyw Ckvem-anI `c-WI - q-SØ - n¬ \njn-]vXa - m-Wv. a\p-jy-t\m-Sp≈ ssZhn-II - m-cp-WyØns‚ A\n-hmcy Xm¬]-cy-amWv Ah¿°v icnbmb ]mX-sX-c-s™-Sp-°p-hm-\p≈ Ah-kcw krjvSn-°pI F∂-Xv. ssZh-am¿K-Øn¬ PnlmZv sNøp-∂h - sc imlvhen-bp√ amem-Ja - m-tcm-Sp-]a - n-°p-∂p. ImcWw, Ah¿ ssZhnI ZuXy \n¿h-l-W-Øn-\mbn kz¥sØ apgp-h-\mbn ka¿∏n-°p-∂p. ssZhnI am¿KØnse ka-csØ a\pjy{]h¿Ø-\ß - f - nse G‰hpw \∑ \nd™ {]h¿Ø-\-ambn apkvenw DΩØv a\- nem-°n-bn-cn-°p-∂p. Pnlm-Zv, ssZhn-I]≤-Xnsb `qan-bn¬ {]tbm-Kh¬°-cn-°m-\p≈ Ckvem-anI `c-WI - q-SØ - ns‚ D]I-c-W-am-°p-∂p. Cu am¿K-Øn-ep≈ apgp-h≥ ]cn{i-a-ßfpw Af-h‰ ssZhnI ImcpWyw krjvSnIƒ°v Bkz-Zn-°m-\p≈ Ah-k-c-sam-cp-°p-∂-Xmbn-cn-°W - w. PnlmZv apkvenw DΩ-Øns‚ km-aqly _m[yX-bm-Wv(^¿Zv In^m-b). F∂m¬, AXv tÃ‰ns‚ DØ-c-hm-Zn-Ø-ambn amdp-∂n-√. PnlmZv \n¿_-‘am-bn-cp-∂-Xn-\m¬ AXn-\m-h-iy-amb a‰p k÷o-Ic-W-ßƒ Hcp-°epw tÃ‰ns‚ ta¬ \n¿_-‘-ambn- Ø o- c p- ∂ p. ssk\nI {]h¿Ø- \ - ß ƒ, AXn¿Øn kwc-£-Ww, ssk\ym-[n-]s\ \n›bn- ° ¬, Bbp[ k÷o- I - c Ww XpS- ß n- b h AXns‚ `mK-am-Wv. `c-W-Iq-S-Øns‚ Iogn¬ 267

HutZym-KnI ssk\yw D≠m-bn-cn-t°-≠X - m-Wv. apkvenw kaqlw apgp-h≥ Htc-k-abw PnlmZn¬ G¿s∏-Sp-∂Xv kzmK-Xm¿l-a-√. AXv DΩØns‚ kmaq-ln-I-˛-km-º-Øn-I, kmwkvImcn-I Xm¬]cy-ßsf (C¿Øn-^m-J-Øv) l\n-°p-sa∂v imlvh-en-bp√mln±lvehn kn≤m-¥n-°p-∂p.

D]-kw-lmcw Pohn-XØ - ns‚ Bflo-b, cmjv{So-b, kmaq-lnI, kmº-ØnI hi-ß-fn-se√mw a\p-jy\v am¿KZ¿i\w \¬Ip∂ ssZhn-Im-Z¿i-amWv Ckvemw. hn⁄m-\w, Ie, kmwkvIm-cn-Iw, \mK-cn-IX XpSßnb F√m taJ-eI - f - nepw Ckvemw AXns‚ Ncn{X-]c - a - mb ZuXyw \n¿h-ln-®n-´p-≠v. Imem-Im- e-ßfn¬ Cu ZuXyw \n¿hln-°-s∏-´Xv AXXp Imeß-fnse ]fin-X∑ - m-cn-eq-sS-bm-bn-cp-∂p. imlvhe - n-bp√mln±lveh - n-bpsS ssh⁄m-\nI

268

{]h¿Ø-\ß - ƒ Cu KW-Øn¬ FÆ-s∏-Sp-∂p. H´pan° Ckvem-anI hn⁄m-\o-b-ß-fnepw At±-lØn\v I\-s∏´ cN-\I - f - p-≠v. At±lw Ckvem-anI cmjv{So-bsØ imkv{Xo-ba - mbn ]Tn-°p-Ibpw ImenI-ambn Ah-X-cn-∏n-°p-Ibpw sNbvXp. apKƒ `cW-Øn-t\‰p sIm≠n-cn-°p∂ £Xw ]cn-l-cn-°m\p-X-Ip∂ cmjv{Sob CS-s]-S-ep-Iƒ At±lw \SØp-I-bp-≠m-bn. {]hm-N-I≥ (-k) ac-Wm-¥cw ÿm]n-X-amb Jnem^Xp¿dmin-Z-tbbpw AXn\v tijw \ne-hn¬ h∂ apkvenw `c-WI - q-Sß - s - fbpw apºn¬ sh®psIm≠v B[p-\nI kml-N-cy-Øn¬ Ckvem-anI cmjv{Sobw F{]-Im-ca - m-bn-cn-°W - s - a∂v At±lw \n¿tZ-in-®p.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Tauseef Ahmad Parray

Articulating an 'Islamic democracy' in 21st Century: Views and Visions of some Living Muslim Intellectuals of Indo-Pak Subcontinent

Abstract: Islam-democracy discourse/debate – a hotly debated topic and a burning issue – has continued for a long time, however since the last few decades – and especially in post 9/11 period – it has gained a momentum with several Muslim intellectuals having taken strides to shape Muslim understanding of 'Islamic democracy'. Hoping that it will offer a new direction and advance this discussion some steps further, this paper seeks to address the issue of Islam-democracy compatibility in the thought and writings of some South Asian prominent intellectuals, especially of India and Pakistan: like Prof. Khurshid Ahmad (b. 1932), Javed Ahmad Ghamidi (b. 1951) of Pakistan, and Asghar Ali Engineer (b. 1939) of India. Not being a new initiative, this paper is a continuation of a century-long search for an 'Islamic democracy', the basis of which were laid as early as in the 1930s in the Indo-Pak context by Mawlana Abul Kalam Azad (d. 1958), who termed it 'Islamic democracy', Allama Muhammad Iqbal (d. 1938), who termed it 'spiritual democracy', and Mawlana Mawdudi (d. 1979) who coined the term 'theodemocracy'. It will herein be argued that many Muslim intellectuals across the world, taking help of a number of important concepts and values from within the Islamic heritage – especially of Shura – are trying, at least theoretically, to lay the foundations of an 'Islamic democracy'. It concludes that although theoretically, there is {]_‘ kam-lmcw

no doubt in the argument that Islam and democracy are indeed compatible (on many grounds) but the problem is that there is lack and scarcity of literature on the practical framework/implementation of this envisioned 'Islamic democracy' which is still a challenge faced by Muslim political theorists in the 21st century. Theme of the Paper: To address and to discuss the issue of Islam-democracy reconciliation/compatibility in the thought and writings of 3 living intellectuals of India and Pakistan, who represent 3 different visions on the same issue, viz., Islamist, Secular, Ultra-secular/liberal – namely Prof Khurshid Ahmad (b. 1932), Asghar Ali Engineer (b.1939), and Javed Ahmad Ghamidi (b. 1951), respectively. It is neither a new initiative, nor an innovative discourse, because its basis were laid, in the early decades of 20th century, by such Muslim intellectuals like Mawlana Abul Kalam Azad (d. 1958), who termed it “Islamic democracy”, Allama Iqbal (d. 1938), who termed it “spiritual democracy”, and Mawlana Abul Ala Mawdudi (d. 1979) who coined the term “Theo-democracy” for describing it. The main thesis put forth in this paper is that even though there are some basic differences, there is no doubt that Islam and democracy are compatible on many grounds and what is presently needed is to turn this theory of “Islamic democracy” into a practical framework. 269

Introduction: Islam-Democracy Discourse in 21st Century The debate over the relationship between Islam and democracy – which is presently a hotly debated issue/topic, and discussed by many scholars from the East and the West – has continued for a long time; however, after the events of 9/11, as Islam has been frequently used and described as a “violent” and “terrorist” religion having least concern with peace, human rights, justice, tolerance, pluralism, democratic values, etc. therefore, it has acquired a momentum in recent years. The Muslim world at present is the most diverse in the forms of the political system it employs. It has dictatorships and sham democracies in Egypt, Sudan, and Tunisia, secular democracy in Turkey, monarchies in the Gulf, pluralistic democracies in Bangladesh and Malaysia and an Islamic state (a sort of theo-democracy) in Iran. These diverse governing models from monarchy to democracy are made possible due to the diverse interpretations of law, the sources of law and the intellectual and ideological resources that Islam possesses. At the same time and in spite of this dynamic character, Muslims have failed to produce a viable and appreciable model of self-governance. At present, “there is no single agreed-upon model of government, as attested to by the diverse examples of Saudi Arabia’s conservative monarchy, Iran’s clergy-run state, Sudan’s and Pakistan’s experiments with military-imposed Islamic governments, and the Taliban’s Afghanistan. And still others reject all these experiments as unIslamic authoritarian regimes and subscribe to more secular or Islamic democratic forms of governance.”(Esposito, 2011) Some of them are in a changing condition due to the recent uprisings and revolutions in the Middle East – that is the “Arab Spring” – which continues to untie so many uncertainties in the Middle East. In the case of Tunisia, as well as in Egypt and Libya, it has resulted in a change in their governmental forms and political systems: from dictatorships/ monarchies to the establishment of representative governments. It is also important to note that with regard to the ‘political structure’ or ‘form of governance’, neither the holy Quran nor the Sunnah prescribe any particular form of government nor elaborate a constitutional theory /clear theory of political governance, but they put 270

down only a number of guiding principles; it is for the Muslims of every period to discover the most suitable form of government (which the humanity has either experienced in the past or will experience in the future) to address their needs, but within the limitations of Shariàh. In response to the argument many thinkers, such as Abdul Rashid Moten (Malaysia), Sayed Khatab (Australia); Muhammad Asad (who lived in Pakistan and Spain), Hasan Yousefi Eshkevari (Iran), Ömer Çaha (Turkey), Mahmood Ahmad Ghazi (Pakistan), among others share similar views. E. g., Muhammad Asad (1900–1992; formerly Leopold Weiss, who lived in Pakistan and Spain) in his The Principles of State and Government in Islam, makes it more evident, when he argues: “[T]he Shariàh does not prescribe any definite pattern [of governing model] to which an Islamic state must conform, nor does it elaborate in detail a constitutional theory. … [Moreover] there is not only one form of the Islamic state, but many; and it is for the Muslims of every period to discover the form most suitable to their needs-on the condition, of course, that the form and the institutions they choose are in full agreement with the explicit, unequivocal sharì laws relating to communal life” (1961: 22-3) On the same lines, Ghazi argues that the “Qur’an is not concerned with the form or the structure to be adopted for the establishment of the state. It refers only to its functions and responsibilities. The question of form has been left to be decided by the community.” Thus, Muslims have been left free to establish their own organizational structure in matters of politics, in accordance with the social conditions of their times and keeping in view and taking advantage of this “flexibility in the structure of political system in Islam” which gives an opportunity for Muslims to adapt any political system that serves their aims over time, majority of the modernist/reformist Muslim intellectuals throughout the world favor in establishing an authentic “Islamic democracy” by taking help of Islam’s long-standing traditions and conceptualizations of Khilafah (Man’s vicegerency), Shura (mutual consultation), Ijma (consensus of the community), Ijtihad (independent interpretive judgment), Maslaha (public good/ interest), Bayàh (oath of allegiance) and the no-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tion of Ahl al-hall wa al-‘aqd (those who are qualified to unbind and to bind) especially Shura among others. (As Shura is regarded as the main source of democratic ethics in Islam, a brief introduction about the concept of Shura is provided): Shura-an Arabic term derived from the root ‘sh.w.r.’, has a broad spectrum of meanings: including mutual consultation, opinion, counsel, conference, and deliberation and discussions with other individuals or groups – occurs three times in the Qur’an, each in a different form: (i) as ‘Tashawur’ it occurs in Sura al-Baqarah 2: 233 (and applies particularly “to the potential controversy between two divorced partners concerning the matters of weaning an infant”) (ii) as Shawirhum/ it occurs in Sura Al-i-‘Imran, 3: 159; (and is a “special text related to the Prophet Muhammad in the shadow of occurrence of battle of ‘Uhud); & (iii) as Shura/ it occurs in 42: 38 (and applies “to all Muslims”; for it is described here as one of the main qualities of a believer). The last two verses have been of central interest both to the mufassirun (exegetes) and general scholars alike, for they command the importance of consultation in the worldly affairs and governmental matters. Thus, its due importance in the Qura’nic injunctions and its practice by Prophet Muhammad (pbuh) himself-e.g., H. Abu Hurairah (RA) has said: “I have never seen anyone else who seeks consultation of his Companions more than the Prophet (pbuh)”-and by Khualfa-i-Rashidun especially, modern Muslim scholars and theorists have sought to compare the Qura`nic concept of consultation with the modern Western notion of democracy. For majority of them, Shura, along with the concepts of Ijma (consensus) and Ijtihad (‘effort’/personal reasoning) are the operational key concepts of democracy in Islam. But at the same time, they do not ignore that Shura is after all a Qura`nic concept and democracy merely a human endeavor (with many shortcomings in it). But, before moving on to the main discussion, it is necessary to make it clear what democracy is and in what perspective and context they take it. Meaning of Democracy and its Islamic Context: Democracy literally means “rule by the people”. It origins are the Greek words ‘demos’, (people) and ‘kratia’ (rule) and was first practiced in

{]_‘ kam-lmcw

(Athens) Greece. But, in the modern times, during 18th and 19th centuries, democracy emerged and evolved as an alternative to despotic and autocratic regimes prevailing in the world. Modern democracy is based on certain values and positive features, including periodical elections, constitutional government, majority rule, the accessibility of the media, multiparty system, separation of powers; freedom, justice, equality, human rights, individual liberties, etc. But, as the journey of democracy is very lengthy-from its origins in 5th-4th century BC to present day – so, it has passed through different phases throughout the history, and therefore, has changed and developed in the shade of a variety of social, economic, and politic developments, and has meant different things to different people at different times – from ancient Greece to modern Europe and America. It is true that although as a concept “democracy” is universally accepted, there is not a universally accepted model/form of democracy. Democracy has been described as an “essentially contested concept”. It has been praised very much but at the same time has been criticized as well. Keeping it in view, thus, in the discourses of the relationship between Islam and democracy, Muslim intellectuals point out that they take democracy only on the positive grounds. For them “democracy serves the aim of Islam with respect to the basic human rights it gives to Muslims, as well as respect to the construction of government it envisages, i.e., the construction of the government by the consent of the subjects.” Furthermore, it does not mean that the word ‘democracy’ is a Qura’nic term explicitly explained in the Quran or in the Sunnah, but that the Islamic heritage contains key concepts, values and principles that are the foundations for the Islamic perceptions of democracy. It also means that the notions or positive features and values that come with democracy are compatible with the Islamic teachings based on the Quran and the Sunnah. These principles and many others are inherent in an Islamic political order, and as Prof. Khurshid Ahmad (2000: 2) agues: “The Islamic political order is based on the concept of Tawhid and seeks its flowering in the form of popular vicegerency (Khilafah) operat271

ing through a mechanism of Shura [mutual consultation], supported by the principles of equality of humankind, rule of law, protection of human rights including those of minorities, accountability of the rulers, transparency of political processes and an overriding concern for justice in all its dimensions: legal, political, social, economic and international”. Views and Visions of 3 (living) Muslim Intellectuals of India & Pakistan on Islam-democracy Compatibility: 1. Prof. Khurshid Ahmad: An islamist vision Prof. Khurshid Ahmad (b. March 23, 1932, in Delhi): Prominent Islamic scholar; revivalist thinker; & prominent Ideologue of the Islamic revival in the contemporary world Regarding democracy, Prof. Khurshid declares that the term ‘democracy’ is both a philosophy and a form of organization. The term indicates a set of ideals and principles and a political system, a mechanism for governance and a politico-legal culture. For him, Islam is a spiritual experience, dynamic tradition, and historical movement that has existed for over 1400 years, while as modern democracy is a political idea and movement that has existed only 400 years. While arguing that “Muslims want democracy, but not an imposed democracy,” he makes it clear that “Western ideas must not be ‘explored’ but rather discussed and voluntarily adopted by those who accept them. People should be free to express themselves and choose their future”. He makes it clear that on an “operational level”, there is little dividing democracy from Islam, but some secular conceptions of democracy are antithetical to a Muslim`s faith. Prof. Khurshid argues that Muslims have their own concept and tradition of democracy and people‘s participation that ensures just rule, consultative processes at all levels, respect for rights and dissent, the independence of judiciary and political co-cultural pluralism. He very rationally argues that there is “no contradiction between Islam and the [real and true] essence of democracy”; Islam and true democratization are two sides of same coin; and, as such, “democratic processes and Islam would go hand in hand.” This is because democratization is bound to be “a stepping stone of Islamization;” and, the “fulfillment of Islamic aspirations would 272

become possible only through promotion of democratic processes”. For him, “If democracy means rights of a people to self-determination and self-fulfillment, that is what Islam and Muslims have been striving for, nothing more and nothing less”. Furthermore, Prof. Khurshid presents seven principles as “illustrative example” of a “distinctly Islamic model of democratic governance” or a source of inspiration and guidance for “developing Islamic democratic models in the contemporary world”. These principles are: i. The rule of law and equality of all before the law; ii. The supremacy of the Quran and Sunnah, and resort to Ijtihad in matters not covered by these sources; iii. Shura as the mechanism of decision-making; iv. Respect for human rights (including those of minorities); v. The separation of the powers; vi. System of social security based on Zakat (sadaqat, waqf, etc); and vii. Acceptance of dissent and opposition – individual as well as collective. Thus, within the context of the Islamic faith, culture, history, and contemporary experience, Prof. Khurshid finds clear guidelines that suggest a unique and distinct political framework that can be described as truly participatory, in both substance and spirit: a political order committed to the twin goals of ‘adl (justice) and Shura, which is the real substance of operational democracy. In an answer to the question – how does contemporary Islam view democracy? – Prof. Khurshid replies: From the Islamic viewpoint, the concept of democracy has two different dimensions: (a) Ultimate Source: In Islam, ultimate source of values and guidance is God, Who is the Source of guidance that is not changeable by the human vote; (b) Khilafah: instead of sovereignty of man, there is vicegerency of man; and our system is popular, which means that all members of the society have to be consulted and it is they who should be deciding who should rule, how and what policies should be formulated. Then there is accountability to people. Therefore, for Prof Khurshid, in Islam, there are two pillars of legitimacy: (i) belief in God and the supremacy of the Divine Law; (ii) reference to the people, and their authority to conduct their affairs by mutual consultation on

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

the Qura’nic principle of 'amruhum Shura Baynahum': an amr (commandment), not just a choice; mandatory, not recommendatory. Shura, or consultation, is possible only when there is freedom. If there is no freedom, there can be no discussion, no dissent, and no variety of opinions. Shura also means that those who have to run the affairs should be elected by Shura, not imposed on people. Then, they should run the affairs by Shura. So, rule of law, fundamental rights of freedom, right to differ, change through people, all this is integral. For him, the Islamic concept of democracy has a vast area of commonality with the contemporary human experience at the operational institutional level. At the level of principles too there are common points, like the rule of law, right to dissent, and freedom – even separation of powers-between the judiciary, legislature, and the executive. But where we differ is: we do not grant to the people, to ourselves, the right to change the Divine Law. So, there is democracy, it is not merely compatible, it is mandatory. The ideal period of the Righteous Caliphs (Khulafae-Rashdeen) was democratic, but there was deviation and there were efforts to restore that and, in the contemporary world, we are trying to see how these ideals can be actualized in our own context. 2. Asghar ali Engineer: Secularist vision Asghar Ali Engineer (b. 10 March 1939, Rajasthan, India): Indian Islamic scholar; reformist-writer and activist who leads the Progressive Dawoodi Bohra movement; founding chairman of the ‘Asian Muslim Action Network’, director of the ‘Institute of Islamic Studies’, and head of the ‘Center for Study of Society and Secularism’ in Mumbai For Engineer, Shura (mutual consultation) a Qura’nic concept-and modern day representative democracy-merely a human concept-may not be exactly similar. However, “the spirit of modern democracy and the Qura’nic injunction to consult people is the same”. New institutions keep on developing and human beings, depending on their worldly experiences, keep on changing and refining these institutions. And in contemporary world, for Engineer, the concept of Shura should mean democratic process and constitution of proper democratic institutions of which elections are a necessary requirement. The Qura’nic text not only gives the concept of Shura

{]_‘ kam-lmcw

(democratic consultation) but at the same time it “does not support even remotely any concept of dictatorship or authoritarianism”. For him, the verses 3: 159 (wa shawirhum fil amr) and 42: 38 (wa amruhum shura baynahum) mean that one has to submit to a “properly and democratically constituted authority”. For him, the Islamic state and society developed by Prophet Muhammad (pbuh) in Medina, and later succeeded by Pious Caliphs was “democratic in spirit”. Engineer argues that the “primitive Islamic state was democratic in spirit” and the Caliphs often consulted their colleagues and companions of the Prophet while making any decision so as to conform to the Islamic values; and thus, regards the pious caliphate period as the “golden period of Islamic democracy”. While revealing his views regarding democracy and pluralism, Engineer, in his “What I Believe” (1999), says: “I strongly believe in three ‘Ds’ i.e. democracy, diversity and dialogue; because they sustain and strengthen each other. If there is no diversity, there can be no democracy and if there is no dialogue, diversity cannot be strengthened.” Thus, for Engineer, it is not at all correct to say that Islam is incompatible to democracy, because Islam does not come in the way of democracy; it is dictators and monarchs who come in its way. The authoritarian societies negate all these and hence monarchy and dictatorship is un-Islamic, not democracy. Islam is quite compatible with democracy. It is rather interests of rulers of Muslim countries which are not compatible with democracy. Therefore, Engineer reaches the conclusion that the absence of democracy in Muslim countries is not “on account of Islamic teachings or incompatibility of democracy with Islam but due to host of factors [social, economic], political, historical and cultural”. It is these conditions which are more responsible for lack of democracy in the Islamic world and not the Islamic teachings. 3. Javed Ahmad Ghanidi: Ultra secular/ liberal vision Javed Ahmad Ghamidi (b. April 18, 1951, Punjab City, Pakistan): Pakistani Islamic scholar; Mufassir; and Educator who extended the work of his tutor, Amin Ahsan Islahi (d. 1997, famous for his Tadabbur-i-Qur’an) 273

Ghamidi argues that “I can say with full confidence on the basis of my study of Islam” that the Qur’an “prescribes democracy as the way to run the affairs of the state. The Qur’an (42: 38) says: amruhum Shura baynahum (the affairs of the Muslims are run on the basis of their consultation). … It is true that, in Muslim history, monarchy and dictatorship have often been accepted forms of government. Some people also believe that the head of government should be a nominee of God Himself. However, the principle the Qur’an spells out is very clear”. For Ghamidi, the system of government of an Islamic State is based upon the Qura’nic verse (42: 38). He states that the style and pattern of this verse demands that even the head of an Islamic government should be established and maintained through consultation of the believers and should conduct its affairs in all cases on the basis of a consensus or majority opinion of the believers. He even goes further to argue that although the Prophet (pbuh), being divinely appointed, was an exception to this rule, he too has been directed to consult others in Surah Al-i- ‘Imran (3:159). It has been clearly stated that whatever opinion he forms after consultation, he should strictly adhere to it and rely totally on the Almighty. In its interpretation, Ghamidi writes: “… [This verse] is in accordance with human nature and in harmony with all norms of common sense. No Muslim can be free of faults and shortcomings. He can be the most distinguished as far as piety and knowledge are concerned; he can be the most suitable for the position of authority he holds and can even consider himself so. With these abilities also, he cannot attain the position of Khilafat without the general opinion of the Muslims”. Ghamidi further argues that the Islamic form of government is pure democracy. Furthermore, his views about the place of democracy in Islam can be found in his following statements: “democracy is a governmental system of humans and of humanity. Why should we oppose democracy totally? We should see if there are any un-Islamic concepts/principles therein, let’s reject them; … and as democracy is man-made there can be many defects/shortcomings. And it is our task/responsibility to over-come these shortcomings of democracy and make it better”. 274

In his The Political Shari‘ah of Islam, Ghamidi concludes that “the form of government envisaged by Islam is neither a theocracy nor a monarchy. It is more akin [and similar] to democracy”. Basic Differences between Western and Islamic Democracy: Although there is no doubt that the concept of Shura, along with Ijma, Ijtihad, and other such concepts, provide an effective foundation both for understanding the relationship between Islam and democracy as well as to build an Islamic basis for democracy in the contemporary world. But at the same time, it is important to highlight/point out that both are not totally compatible. There are some basic differences between Islamic and Western democracy. These main differences are on the basis of concept of Sovereignty, Law, and their making; and in the words of Mawlana Mawdudi, what distinguishes Islamic democracy from Western democracy is that Western is based on the concept of Popular Sovereignty; the Islamic rests on the principle of Popular Khilafah. In Western, the people are sovereign; in Islam Sovereignty vests in God and the people are His Caliphs or representatives. Under Islamic democracy the basic laws are contained in the Shari‘ah, in Western democracy laws are made by the people. Islamic democracy stands for enforcing the will of Allah, whereas the Western democracy is a kind of absolute authority with no checks; Islamic democracy is subject to limitations imposed by the Shari‘ah. Many scholars hold the same view; they emphasize more on the concept of sovereignty and ignore the others, while those favor the compatibility thesis do point out the differences but lay much emphasis on the similarities between the two: whether they may be ultra-secularists like Ghamidi or Islamists like Prof. Khurshid: For example, Prof Khurshid says that although on an “operational level”, there is little dividing democracy from Islam, but some secular conceptions of democracy are antithetical to a Muslim`s faith. Similarly, Ghamidi says that democracy is a man-made system; and there can be many defects/shortcomings. It is our task/responsibility to over-come these shortcomings of democracy and make it better, as it is not the legacy of Jews and Christians but of humanity.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

An Analysis: This assessment reveals that the Muslim thinkers are engaged in a quest/pursuit to develop an Islamic form of democracy. They are attempting to develop it by taking help of some Islamic concepts, institutions, values, norms and ideals that are fully compatible with modern conceptions of democracy. They agree that the principle of Shura-mutual consultation or consultative decision-making process based on two Qura’nic verses (3:159 & 42:38)-is not only the source of democratic ethics in Islam, but also that these verses express clearly the view that an Islamic government cannot help but be consultative, democratic, and divinely inspired. In a nutshell, what they argue, at least theoretically, can be summarized in a single statement: that Islam and democracy are indeed compatible on many grounds. Theoretically, there is no doubt in this argument, but here arises an important question: If the envisioned Shura system (or “Islamic democracy”) is established as an alternative to democracy in an Islamic country, what will be the structure and practice of this system? The problem is that there is lack of literature on the practical framework/implementation. Scholars have paid either less consideration or no attention at all to the practical aspect of this compatibility or alternative system of government. In other words, while coming to the practical aspect, one finds no guidance. There seems to be a missing link in turning “political theory” into a “political programme”,or in turning conceptualizations of the ideal government into details. Therefore, how an “Islamic democracy” will work in a Muslim country is still a “challenge” for Islamic political theory as well as responsibility of Muslim political theorists in the 21st century Conclusion. By way of conclusion, it may be argued that (a) there is no ambiguity or uncertainty in the argument that Islam and democracy are compatible on many grounds, because as we observe that political institutions and values, which are most in harmony with the essence of Islam, are in fact to be found in the real democratic structure, neither in dictatorship nor in monarchy or other similar political structures; and (b) majority of the Muslim intellectuals are engaged in discussing and debating this dis{]_‘ kam-lmcw

course, but, at the same time, while there are rich sources of Islamic thought on democracy, practically an “Islamic democracy” has not emerged yet, and this is still a “challenge”. Given the problems persisting and continuing in the Muslim world and the neglect of practicality in the literature, two concluding remarks can be made: First, although much has been written on Islam-democracy reconciliation, theoretically more reflection and research, and (re) interpretation is required to reconcile the modern notions of democracy, liberty, justice, equality, and human rights with the tenets of Islam, as the Islamic primary sources-the holy Qur’an and the Sunnah-throw ample light and guidance on these concepts and values. Secondly, practically, it is the need of the hour to turn this theory into a practical framework. By implementing this “Islamic democracy”, Muslims will lay the foundations of form of government that will be an amalgam of Islamic political principles (based on Quran and Sunnah) and those positive features and notions of modern (western) democracy that are neither in contradiction with Islam, its law and essence, nor contradict the hudud prescribed by it, that is, it will be within the limits prescribed by Shari’ah. And although we have entered in the second decade of 21st century, this is still a “challenge” especially for Muslim political theorists. Bibliography Ahmad, Khurshid, (Ed.), Islam: Its Meaning and Message (New Delhi: Ambika publications, on behalf of Islamic Council of Europe, London, 1976) “Islam and Democracy: Some Conceptual and Contemporary Dimensions”, The Muslim World, 90 (1&2), 2000: 1-21 Key Note Address on “Economics, Islam, and Democracy”, CSID, April, 2000; reproduced in Muslim Democrat, 2: 2, June 2000 Ahmad, Khurshid, and Ghazi, Mahmood Ahmad, “Religion, State and Society”, Policy Perspectives, Vlm. 5, No. 1 January-June 2011. Available online at http://www.ips.org.pk/islamic-thoughts/995-religion-state-and-society.html Asad, Muhammad, The Principles of State and Government in Islam (Barkley and Los Angeles: University of California Press, 1961) Caha, Ömer, “The Deficiency of Democracy in Muslim World”, in Thompson, Michael J., (Ed.) Is275

lam and the West: Critical Perspectives on Modernity (Lanham, MD: Rowman and Little field Publishers Inc., 2003), chapter 3: 37-48 Ebadi, Shirin, “Islam, Democracy, and Human Rights”, lecture, Syracuse University, 10 May 2004, published in Syracuse University News, 12 May 2004 Engineer, Asghar Ali, “On absence of democracy in the Muslim World”, in Engineer, On Developing Theology of Peace in Islam (New Delhi: Sterling Publishers Pvt Ltd., 2003), Chapter 8, 81-91 “Is Islam compatible with democracy and modernity?”, in Engineer, Asghar Ali, Islam: Challenges in 21st Century (New Delhi: Gyan publishing House, 2004), chapter 17, 211-21

276

“Islam and Secularism”, in The Blackwell Companion to Contemporary Islamic Thought (Ed) Abu-Rabi’ Ibrahim M., (Oxford, UK: Blackwell Publishing Ltd., 2006), Chapter 20, 338-344 What I Believe, http://andromeda.rutgers.edu/ ~rtavakol/engineer/belief.htm (as accessed on 10/ 05/2011); originally published in Islam and Modern Age (New Delhi) July, 1999 “Islam, Democracy and Violence”, in Indian Muslims, September 4, 2008. Available online at http:/ /indianmuslims.in/islam-democracy-and-violence (as accessed on 10/05/2011)

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

B¿. bq-kp-^v

_lpkz-c k-aq-l-Øn-se ap-kvenw {]m-Xn-\n[-yw

kw{K-lw _-lp-kz-c k-aq-l-Øn-se ap-kv-enw C-S-s]-S-en-s\ Ip-dn-® C-\nbpw Xo-cp-am-\n-°-s∏-´n-´n-√m-Ø H-´-\h[n N¿-®-Iƒ \-S-°p-∂ h¿-Ø-am-\Im-e ]-›m-Øe-sØ ap≥-\n¿-Øn _-lp-kz-c-X-bp-sS ]m-›m-Xy Im-gvN-∏m-SpI-sf Ip-dn®pw A-h-tbm-Sv ap-kv-enw-Iƒ-°v kzo-I-cn-°m-\m-hp-∂ k-ao-]-\-sØ-Ip-dn-®p-ap-≈ {]m-YanIam-b H-cp B-tem-N-\-bmWv Cu {]-_‘w. ]-Sn-™m-d≥ temI-Øv hn-I-kn-®ph-∂ _-lp-kzc-Xm Im-gvN-∏m-Sp-Iƒ Ah-bp-sS N-cn{X]-›mØew, {]-iv\ - ß - ƒ F-∂n-hb - m-Wv Cu {]-_‘ - Ø - n-s‚ B-Zy-`m-Kw hni-Ie-\w sN-øp-∂Xv. C-ke -v man-I Z¿i\-Øn-s‚ k-Xy-sØ Ip-dn-® A-hI - m-ih - m-ZØ - n¬ Dd-®p\n-∂psIm≠v X-s∂ ap-kv-enw-Iƒ-°v kzo-I-cn-°m-\m-hp-∂ k-ao-]-\-sØ-Ip-dn®pw C-kv-eman-I cm-{„o-b {I-a-Øn-s‚ km[y-XI-sf Ip-dn-®p-ap-≈ B-tem-N-\-I-fm-Wv c≠mw `mKw. a-X{]-tNmZn-X _-lp-kz-c-X F-∂ Im-gv-N-∏m-Sv A-h-X-cn-∏n-°p∂ Cu hn-i-Ie-\w a-[y-Ime-Øv c-Nn-°-s∏-´-Xpw P-\-ß-sf hn-izm-kn-Iƒ, A-hn-izm-knIƒ F-∂v th¿-Xn-cn-®v A-h X-Ωn-ep-≈ kw-L-´-\-Øn¬ Du-∂p-∂-Xp-am-b I¿-a-im-kv-{X {]-am-Wß-sf ap≥-\n¿-Ønb√ ap-kvenw k-aq-lw h¿-Øam-\ Ime-sØ A-`n-ap-Jo-I-cn-t°≠-Xv F-∂p-W¿-Øp∂p. h¿Ø-am-\-Im-e bm-Ym¿Yyhpam-bn k-a-c-k-s∏-Sm≥ ap-kvenw k-aq-lw A-h-cp-sS kmw-kv-ImcnI ss]-Xr-Iw ssI-sh-Sn-b-W-sa-∂ Im-gv-N-∏m-Sn-s\ \n-cm-I-cn-®psIm≠v X-s∂ C-X-c k-aq-l-ß-fp-am-bn k-l-h¿-Øn-Øw km-[y-am-sW-∂-Xm-Wv Cu {]-_-‘-Øn-s‚ tI-{µm-i-bw. ss\-Xn-I-hpw B-[ym-fln-I-hpam-b A-[ym-]-\ßƒ ]-I-cp-∂ B-Nm-c-_-‘n-Xhpw A-\p-jvTm-\ tI-{µo-Ir-X-hpam-b H-cp a-Xw F-∂ A¿YØn-ep-≈ Ckvemw tZ-im-Xo-Xamb a-XIo-b hy-‡n-Xzhpw tZ-i-_-‘n-Xam-b kmw-kv-Imcn-I hy-‡n-Xzhpw hy-‡n-°v {]-Zm-\w sN-øp-∂ Ncn-{-X {]-Xn-`m-k-sa-∂ \n-e-bn-ep-≈ C-kv-emw, am-‰-Øn-\v hn-t[-b-am-bn-s°m≠-n-cn-°p∂ km-aqln-I cm-{„o-b bm-Ym¿-∞yß-sf A-`n-ap-Jo-Ic - n-°m≥ ap-kve - nw-Iƒ-°v I-cp-Øv ]-Ic - p-∂ \m-Kcn-I {I-aw F-∂ A¿-YØn-ep-≈ C-kvemw, C-kv-em-an-s‚ Cu aq-∂v A-Sn-Ø-d-I-fnepw Du-∂n-s°m-≠mWv Cu {]_-‘w _-lpkz-c k-aq-l-Øn-se ap-kv-enw k-ao-]-\ß-sf hn-i-Ie-\w sN-øm≥ D-Zy-an-°p-∂-Xv.

B-apJw apkvenw-I-fp-sSbpw Ckvem-an-s‚bpw _lp-aX kaq-lØ - nse {]mXn-\n-[y-sØ-°p-dn® At\z-jWw Bcw-`n-°p-∂Xn\papºv aX _lp-kz-cX - s - bbpw aXk-ln-jvWp-Xs - bbpw Ipdn® ka-Im-enI ]cn-I¬]\-If - psS hni-Ie - \w {]k-‡a - m-W.v AXn-\m¬, aX _lp-kz-cX - t- bm-Sp≈ Ckvem-anI kao-]\ - s - Ø-°pdn® hni-Zmw-i-ß-fn-te°v IS°pwapºv aX -_-lpkz-c-X-sb-°p-dn® kwhmZw {]k-‡-am-°p∂ `qX˛-h¿Ø-am\ ]›m-Ø-e-Øn-te°v IS-°mw.

{]_‘ kam-lmcw

atX-X-c-Xz-Øns‚ Bhn¿`m-h-Øn\v bqtdm∏ns‚ aX ]›m-Øe - h - p-ambn _‘-ap-≈Xv t]mse aX _lp-kz-c-X-sb-°p-dn® At\z-j-W-ßfpw bqtdm-∏nse ss{IkvXh kao-]\ - ß - f - p-ambn AKm[-ambn _‘-s∏´v InS-°p-∂p-≠.v ]t£, aX _lpkz-c-Xsb Ipdn®v kwkm-cn® F√m-hcpw Htc XØz-Nn¥m ]›m-Ø-e-Øn¬ \n∂p-sIm-≠√ _lp-kz-c-Xsb hni-I-e\w sNbvXXpw \n¿hNn®-Xpw. 277

_-lp-kz-c-X: ]m›mXy ss{IkvXh kao-]-\-ßƒ

_lp-kz-cX - sb Ipdn® ]m›mXy ss{IkvXh Nn¥-Iƒ {][m-\-ambpw cq]wsIm≠Xv s{]m´Ã‚ ˛v Im-Øe - nIv {InkvXy≥ hn`m-Kß - ƒ XΩ-ne - p≈ kwL¿j-ßƒ h≥bp≤-ß-fmbn ]cn-W-an-°pIbpw, bqtdm-∏ns\ Xs∂ IS-]p-g° - n-sb-dn-bpw-hn[w AXv `oI-c-ambn hnI-kn-°p-Ibpw sNbvX \mfp-Ifn-em-Wv. Htc aX-Øn-\p-≈nse hnhn[ Nn¥m-k-cWn-I-sfbpw Bib sshhn-[y-ß-sfbpw Dƒs°m≈p-∂-Xn\v G‰hpw henb XS w kXysØ°pdn®v AX-s√-¶n¬ ssZhnI bmYm¿Yy-sØ-°pdn®v Hmtcm hn`m-Khpw sh®v ]pe¿Øp∂ Exlusive claim BsW∂pw AXv ssIsbm-gn®v sIm≠v am{Xta aXm-¥-cob kwL¿j (Inter Relegious Conflict)ßƒ C√m-Xm-°m-\mhq F∂pw ss{IkvXh aX Nn¥-I-∑m-cnse Xs∂ Hcp hn`mKw hmZn-®p. Cu hmZ-Øn\v i‡n-]I - c - m≥ Ah¿ apt∂m´v sh® Bi-b-amWv πqc-enkw. B_vkn-eyq´v dnbm-en-‰nbpsS hnhn[ hymJym-\-ß-fmbn (interpretations) aX-Ønse Ahm-¥c hn`m-Kß - ƒ AwKo-Ic - n-°s - ∏SWw F∂ B[p-\n-tIm-Øc bp‡n-bpsS Ign™ \q‰m≠nse aq¿Ø-amb DZm-l-c-W-ambn (concrete example) CXns\ hntijn-∏n-°mw. ss{IkvXh - X - b - psS B`y-¥c kwL¿j-ßƒ°v ]cn-lm-c-sa-t∂mWw hnI-kn®p h∂ Cu Nn¥mKXn ]n¬°m-eØv F√m aX-ß-sfbpw Dƒs°m≈pw-hn[w hnImkw {]m]n-°p-I-bp≠m-bn. F√m aX-ßfpw BXy-¥n-Ia - mbn ssZh-sa∂ Htcsbmcp bmYm¿YysØ°pdn-®mWv kwkm-cn-°p∂sX-∂X - n\m¬ Ahsb Htc bmYm¿Yy-Øns‚ hyXykvX Bhn-jI v m-cß - f - mbn Dƒs°m-≈Ww F∂v hmZn-°s∏-´p. CØcw {ia-ßƒ°v Gsd Du¿Pw sNe-hgn® Nn¥-I-∑m¿ tPm¨ ln°v, hn¬{^Uv Im‚ v sh¬kvanØv, hneyw tlm°nwKv F∂n-h-cm-Wv. {]kn≤ Ncn-{X-Im-c≥ B¿tWmƒUv tSmb≥_nbpsS cN- \ - I ƒ Cu {]X- e - Ø n- e mWv Du∂n\n¬°p-∂X - v. aX _lp-kz-cX - s - b-°p-dn® Cu ImgvN∏ - mS\pkcn®v F√m aX-ßfpw ssZh-Øn-te-°p≈ XØpey-amb tam£-]≤ - X - nbmWv. tPm¨ ln°ns‚ A`n{]m-bØ - n¬ aX _lp-kz-cX - b - m-Wv bYm¿Y kXyw. AXn-\m¬, aX-ßƒ Ah-bpsS ssIh-ia - p≈ kXysØ, Nne aX imk-\-I-fpsS hymJym-\-ß-fn¬ am‰w hcpØn aX _lp-kz-cX - b - m-Ip∂ kXy-Øn\v A\p-tbm-Py-ambn {Iao-I-cn-°-Ww. temI-Øp≈ F√m aX-ßsfbpw, Ah a\p-jy-tKmN-c-a-√mØ Hcp bmYm¿Yy-Øn¬ hniz-kn-°p∂p F∂ ImcWØm¬ Htc bmYm¿Yy-Øns‚ `n∂ hni-Zmw-i-ßfmbn ImWp∂ ln°v, Cu kz`m-h-Øn¬ aXsØ Dƒs°m-≈p-∂X - n-s\-bmWv aX _lp-kz-cX (dneoPykv πqc-enkw) F∂v hnti-jn-∏n-°p-∂-Xv. am{Xa-hp-a√ - , temI-Øns‚ {]bm-WØ - n-\\ - p-kc - n®v C∂v 278

]e t]cp-If - n-ed - n-bs - ∏-Sp∂ aX-ßfpw amdp-sa∂pw {]kvXpX t]cp-Iƒ t]mepw amdn a‰p Nne t]cpIƒ AtX Bi-bsØ Ipdn-°m≥ cq]-s∏-Sm-\n-Sbps≠∂pw ln°v ka¿Yn-°p-∂p. BXy-¥n-I-ambn Htcsbmcp icn-bm-Wp-≈Xv F∂ absolut realitybpsS hni-Zmw-iß - f - n¬ Hcp ]mSv hymJym-\-ß-fp≠mhmw F∂ \ne-bn-emWv Cu N¿®-bn¬ πqcenkw \n¿h-Nn-°-s∏-Sp-∂-Xv.- Absolutism AYhm BXy- ¥ n- I icnhmZ- Ø n¬ {]kvXpX icn-bn¬ \n∂p≈ GXv hyXn-N-e-\hpw ASn-®-a¿-Ø-s∏-Sp-sa∂pw πqc-enkw AYhm -aX _lpkzchm-Z-Øn¬ Hcp kc-Wnbpw hyXn-N-e-\ambn IW-°m-°-s∏-Sn-s√∂pw Npcp-°w. F∂m¬, Cu Bibw as‰m-c¿Y-Øn¬ HcpXcw skepticism AYhm kwi-b-hm-Z-am-sW∂v hna¿in-°s - ∏-´n-´p≠v. samØw hne-bn-cp-Øp-tºmƒ, kz¥-ambn Ah-Im-i-hmZw D∂-bn-°m-Xn-cn-°pI F∂Xv Xs‚ \ne-]m-Sp-I-fn¬ kwi-bm-ep-hm-hpI F∂-Xns‚ ]cymbw Xs∂-bm-Wv. ss{IkvX-h, sslµ-h, _p≤aX-ß-fn¬ \n∂v hyXy-kvX-ambn Ckvem-anI Nn¥-I-∑m¿ sh®p-]pe¿Øp∂ H´-\-h[n Ah-Im-i-hm-Z-ß-fpsS ]›mØ-eØ - n¬ Ckvem-ans\ Ipdn®v kwh-Zn-°p-tºmƒ Nne-t∏mƒ hna¿i-\-]-chpw a‰p Nne-t∏mƒ AwKoIm-c-w F∂v tXm-∂n-∏n-°p-∂-Xp-amb Nne \ne-]mSp-Ifpw hntbm-P\ - ß - fpw tPm¨ln°pw kvanØns\ t]mep≈ ]n¬°me Nn¥- I - ∑ mcpw sh®p]pe¿Øn F∂Xv am‰n- \ n¿Øn- b m¬ s]mXpsh aX-ßf - psS Ah-Im-ih - m-Zß - sf AwKoI-cn®psIm≠-mWv Cu N¿®-Iƒ apt∂m´v t]mbXv. F∂√ kvanØv, Rm≥ Hcp apkven-a√; ]t£, apAvan≥ BsW∂v {]Jym-]n-°pI IqSn sNøp∂p≠-v.

]Sn-™m-d≥ atX-Xc _lp-kz-cX F∂m¬, CXn¬\n∂v Xo¿Øpw `n∂-amb ImgvN-∏m-SmWv ]Sn-™m-d≥ atX-Xc aqey-ß-fn¬ Du∂n\n-∂p-sIm≠v πqc-en-ksØ kao-]n-°p-∂h - ¿ sh®p]pe¿Øp-∂-Xv. Ah-cn¬ Xs∂ aX-Øns‚ kzImcy Pohn-X-Ønse ]¶m-fn-ØsØ AwKo-Icn-°p-∂-hcpw aX-]-c-amb F¥n-s\bpw {]Xn-tem-a]-c-ambn Nn{Xo-I-cn-°p-∂-hcpw XΩn¬ \ne-]m-Sp-Ifn¬ A¥-c-ap≠v. aXsØ `uXnIPohn-XØ - nse H´-\h - [n {]iv\ß-fpsS Imc-W-ambn hne-bn-cp-Øp-∂-hsc kw_‘n-t®-St- Ømfw aX-kl - n-jW v p-X, aX-_l - p-kz-cX F∂nh aX-ß-fpsS Xs∂ A]-lm-ky-amb Akln-jvWp-X-sbbpw A{]m-tbm-Kn-I-X-sb-bp-amWv shfn-s∏-Sp-Øp-∂X - .v kwL¿j-ßƒ aX-kl - n-jW v pXsb Hc-\n-hm-cy-Xb - m-°p-∂ps≠¶nepw AXv Akw`-hy-amWv F∂-`n-{]m-bs - ∏-Sp∂p Nne¿. kln-jvWpX, Cu A`n-{]m-b-a-\p-k-cn®v sshcp-[ym-fl-Iamb Hcm-i-bam-Wv. ImcWw, AXv A\n-hm-cy-am-sW∂v

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

F√m-hcpw kΩ-Xn-°p-∂ps≠¶nepw Akw-`-hy-amsW∂-v F√m-hcpw hniz-kn-°p-∂p. Ak-ln-jW -v pX sh®p-]p-e¿Øp-∂-h-tcm, As√-¶n¬ kaq-l-Øn\v k-Zbw AwKo-I-cn-°m≥ km[y-a-√m-ØtXm Bb H∂v AYhm C≥tSm-f-d_vƒ Bb Hcm-ibw \ne\n¬°p∂p F∂v kΩ-Xn-°e - m-W.v ]t£, Ahsb kZbw kln-°m≥ km[y-as - √-¶nepw Hcp cmjv{Sob HØp-Xo¿s∏∂ \ne-bn¬, tlm_vkns‚ HØpXo¿∏v kn≤m-¥sØ t]mse Nne¿ πqc-en-ksØ Ah-Xc - n-∏n-°p-Ib - m-Wv. aX-hn-cp≤ tNcn tSmf-d≥kv, πqc-en-kw, dnte‰ohvkw (k-ln-jvWp-X, _lp-kz-c-X, Bt]-£nIXm hmZw) F∂n-hsb [m¿anI BXy-¥n-IXm hmZw (moral absolutism), ss\XnI _rlvZ- m-Jym\w (meta ethical objectivism) F∂n-h-bpsS t\¿hn]co-X-am-bmWv AhX-cn-∏n-°p-∂-Xv. as‰m-c¿Y-Øn¬ [m¿an-I-Xbpw icnbpw am‰-an-√mØ {]Ir-Xn-\n-b-aam-sW-∂-Xn\v ]Icw Ime-tZ-i-Øn-\-\p-k-cn®v ss\Xn-I-˛-[m¿anI aqey-ßƒ amdp-sa∂ ImgvN-∏mSn\v am{Xta Hcp πqcenÃnIv, tSmf-d‚ v kaq-lsØ krjvSn-°m-\mhq F∂mWv Cu hn`mKw {]N-cn-∏n°p∂ hmZw. Cu hmZ-Øns‚ B¥-cnI bp‡n aX-Øns‚ \ncm-Ic - W - a - m-Wv. icn-sX-‰p-Isf°pdn®v \q‰m-≠p-If - mbn aX-ßƒ {]N-cn-∏n-°p∂ F√m \ne]m-Sp-Isfbpw d±v sNøp-tºmƒ aX-_l - p-kz-cX - bpw aX-k-ln-jvWp-X-bpw bmYm¿Yyam-Ipsa∂¿Yw. tZio-b-X, kmwkvIm-cn-Ihpw `mjm-]-c-hp-amb GIX F∂nh aX-Øns‚ km¿heuInI AhIm-ih - m-Zß - sf X≈n-am‰n-bn-´p-s≠∂pw Cusbmcp {]Xn-k‘ - n-bn¬ kXy-sØbpw bmYm¿Yy-sØbpw Ipdn® aX-Iob k¶¬]-ß-sf-°p-dn®v Ah-Im-ihm-Za - p-∂b - n-°p-∂X - ntem {]kvXpX k¶¬]-ßsf ASn-ÿm-\-am°n Hcp kmaq-lnI{Iaw cq]-s∏-SpØm-\m-hp-sa∂v hniz-kn-°p-∂X - ntem bmsXm-c¿Yhp-an-s√∂pw Cu hmZw apt∂m´v sh°p-∂p.

]Sn-™m-d≥ DZm-ch - m-Zhpw- _lp-kz-cX - bpw ]m›mXy atX-Xc DZm-c-hm-Z-Øns‚ ]n≥_-etØmsS _lp-kz-c-Xsb hymJym-\n-°m≥ {ian® aq∂m-a-sXmcp hn`m-K-ap≠v. ss{IkvX-h-X-b√; ]m›mXy en_-d-enkam(D-Zm-chmZw)Wv _lp-kzcXm XØz-ßƒ°v ASn-h-c-bn-´Xv F∂m-W-h-cpsS ]£w. i‡n-sIm≠v am{Xta Hcp {]tXyI ImgvN∏m-S-\p-k-cn®psIm≠p≈ cmjv{Sw bmYm¿Yy-amhq F∂ s{]m´-Ã‚ v ImØ-enIv ImgvN∏ - m-Sp-Iƒ bqtdm∏n¬ krjvSn® ASn®-a¿Ø-ep-I-fn¬\n∂v P\ßsf tamNn-∏n-°m≥ en_-d-enkw apt∂m-´p-h∂p F∂m-Wh - c - psS ]£w. \nc-t]-£a - mb DZm-ch - mZw (\yq{S¬ en_-de - nkw) Hcp cmjv{S-Øns‚ ASn-ÿm\-am-h-W-sa∂v kn≤m-¥n® duƒ Cu Nn¥m-K-XnbpsS ]n≥_-e-Øn-emWv kwkm-cn-°p-∂-Xv. hnhn[m-i-b-ßƒ sh®p]pe¿Øp-∂-hcpw hnhn[ aXØn¬ hniz-kn-°p-∂-h-cp-amb P\-hn-`m-K-ßƒ°v

{]_‘ kam-lmcw

]c-kv]cw ]¶m-fn-Ø-ap≈ Hcp cmjv{Sob LS\ (Shared political system) krjvSn-°m-\m-hptam F∂ At\z-j-W-amWv dufn-t‚-Xv. CØcw Hc-hÿ krjvSn-°m-\p≈ {iaw, dufns‚ A`n-{]m-b-Øn¬ F√m P\-hn-`m-Kß - s - fbpw liberal neutrality AYhm \nc-t]-£-amb DZm-c-hmZw kmaq-lnI taJ-e-bn¬ AwKo-Ic - n-°m≥ \n¿_-‘n-Xc - m-°pw. Hcp {]tXyI hnizmk {]am-W-Øn\v am{Xta kaq-l-sØbpw kmaq-lnI \nb-a-ß-sfbpw icn-bmb cq]-Øn¬ kwhn-[m-\n-°m-\mhq F∂ \ne-]mSpw \∑sb Ipdn® kz¥-amb Ah-Im-i-hm-Z-ßfpw F√m-hcpw ssIsbm-gn-t°≠-nh - c - pw. Cu ho£Ww tÃ‰v A\n-hm-cy-ambpw aX-ap‡-am-bn-cn-°Ww F∂ atX-Xc t_m[-sØ-bmWv {]Xn-\n-[m\w sNøp-∂-Xv. aXsØ s]mXp-a-fi-eØn¬\n∂pw am‰n\n¿Øn-s°m≠v am{Xta _lpkz-cX km[y-amhq F∂ {]Jym-]\w CXn-semfn™v InS-°p-∂p-≠v. sk°ype¿ aqey-ßƒ°v am{Xta hnhn[ aX PmXn hn`m-K-ßƒ°n-S-bn¬ \ne- \ n¬°p∂ _lp- X zsØ kln- j v W pXm ]q¿hw AwKo-I-cn-°p∂ Hcp cmjv{Sob ]cn-lmcw ka¿∏n-°m-\mhq F∂ hmZhpw Cu \ne-]m-Sn¬ Hfn-®n-cn-∏p≠-v. aX-Øns‚ s]mXp-afi e - Ø - n-ep≈ kPoh CS-s]-Se - ns\ kaq-lØ - n¬ \ne-\n¬°p∂ _lp-Xz-Øn-\p≈ {][m\ sh√p-hn-fn-bmbn Cu Bibw Ah-X-cn-∏n-°p-∂p≠-v. ]t£, {]iv\Øns‚ a¿aw, kln-jvWp-Xbpw _lp-Xzhpw bmYm¿Yy-am-°m-\p≈ Htcsbmcp hgn en_-d¬ πqc-enkw BsW∂ Ah-Im-ih - m-ZØ - n-em-Wv. kzbw \n¿W-bm-h-Im-i-tØmSv IqSn-bp≈ a\pjym-¥- ns\ G‰hpw henb ]uc-k-¶¬]-ambn AwKo-I-cn-°-s∏-SW-sa∂ CΩm-\p-h¬ Im‚ns‚ XØz-Nn-¥I - f - psS ]n≥_-et- ØmSp IqSn-bmWv en_d¬ πqc-en-k-Øns‚ h‡m-°-fmb duƒ, \mK¬, tUm¿In≥ (Rawl, Nagel, Dworkin) F∂n-h¿ kwkmcn-°p-∂-Xv. Cu ]uc-k-©-b-Øn\v F¥p \ne]mSpw aqey-ß-sf-°p-dn-®m-hmw. AsX√mw klnjvWp-Xt- bmsS ]c-k] v cw AwKo-Icn-°Ww. ]t£, tÃ‰v Hcp {]tXyI hn`m- K - Ø ns‚ aqey- k ¶¬]sØ ]n¥p-W-°p-Itbm as‰mcp hn`m-KØnt‚Xns\ ASn-®-a¿Øp-Itbm sNøn-√. Hcp kaq-l-Øns‚ aX-˛-Pm-Xn-˛-h¿W sshPmXy-ßfpw, B kaq-l-Ønse kwL¿j km[yXbpw XΩn¬ ]c-kv]c ]qc-I_ - \v[w (co-relation) D≠v. Cu km[yX \n¿ho-cy-am-°-W-sa-¶n¬ Hcp aX-Øn\pw {]tXyI ]Z-hnbpw AwKo-Im-chpw tÃ‰v \¬I-cp-sX-∂mWv Cu \ne-]m-Sns‚ ImX¬. \nct]-£-amb tÃ‰pw AXn-\p≈ hyXy-kvX-ß-fmb aqey- ß fpw t_m[y- ß fpw sh®p- ] p- e ¿Øp∂ hnhn[ P\-]-Z-ßfpw F∂-XmWv en_-d¬ πqc-enk-Øns‚ ASn-ÿm-\w. Hcmƒ kz¥w Pohn- X - Ø n¬ ]pe¿Øp∂ aqeyhpw cmjv{Sob {]{In-b-bn¬ D≠m-h-W-sa∂v 279

Abmƒ B{K-ln-°p∂ aqeyhpw c≠m-h-Ww. ImcWw, CØ-c-samcp distinction t\mSv IqSntb Cu \ne-]mSv XmØzn-I-ambn \ymbo-I-cn-°m-\m-hq. F∂m¬, G‰hpw henb en_-d¬ hmZn-Iƒ°v t]mepw CXv {]mtbm-Kn-I-am-sW∂v A`n-{]m-b-ap≠mhm- \ n- S - b n- √ . DZm- l - c - W - Ø n\v , atX- X c temIsØ henb {]iv\-ß-fn-sem-∂mb K¿`-On{Z-sØ-°p-dn®v tÃ‰v Hcp kao-]-\hpw \ne-]mSpw kzoI-cn-°p-tºmƒ, K¿`-On-{ZsØ FXn¿°p-∂h - cpw \ymboI-cn-°p-∂h - c - p-amb ]uc-k© - b - Ø - nse c≠v tNcn-Isf Fß-s\-bmWv Hcp-t]mse Xr]vXn-s∏Sp-Øm-\m-hp-I. temI-Øp≈ F√m aX-ßƒ°pw A\p-jvTm-\-]-c-amb NS-ßp-Iƒ°p-a-∏pdw kmaqlnI aqey-ß-sf-°p-dn®v \ne-]m-Sp-Iƒ D≠m-bn-cns°, atX-Xc - h - m-Zn-Ifpw kzX-{¥-hm-Zn-Ifpw Acm-PI-hm-Zn-If - p-sa√mw `n∂ {]Xn-Ic - W - ß - ƒ Hmtcm kmaqlnI {]iv\ß - f - nepw sh®p-]p-e¿Øp∂ thf-bn¬ tÃ‰n\v F{]-Im-c-amWv \nc-t]-£-am-hm-\m-hp-I? CXv apºn¬ sh®v sIm≠mWv there are limits to tolarance, even if people continue to respect one another opinion F∂ en_-d¬ hmZsØ tNmZyw sNbvXp-sIm≠v _¿WmUv _ney≥ {]Jym-]n-®X - v. Liberal ideal is in principle impossible AYhm {]tbm-KØ - n-e√; XØz-Øn¬ Xs∂ Akm-[y-amb kz]v\-amWv en_-d¬ hmZw. en_-d¬ πqc-en-kw, hy‡n-bpsS kzbw \n¿Wbm-h-Im-i-sØ-°p-dn®v hmNm-e-am-hp-∂p-s≠¶nepw {]tbm-K-Øn¬ tZisØ \nb-{¥n-°p-∂-h-cpsS aqey-ßƒ hy‡n-I-fn¬ ASn-t®¬]n-°p-I-bmWv; tZiob aqey-ßfmbpw tÃ‰ns‚ s\Spw-Xq-WpIfmbpw Nne aqey-ßƒ sIm≠m-S-s∏-Sp-tºmƒ tÃ‰ns‚ \nb-{¥Ww BcpsS ssIbn-emtWm D≈Xv Ah-cpsS aqey-ß-fmWv C{]-Imcw hmgvØs∏-Sp-∂-Xv. you can have any colour as long as you choose black F∂ bp‡n-bm-Wn-hnsS Pzen®p \n¬°p-∂-Xv. hy‡n-bpsS kzmX-{¥ysØ Hcp \ne°pw tÃ‰n\v \nc-t]-£X kzoI-cn-®p-sIm≠v Dd-∏p-h-cp-Øm-\m-hn-√. Imc-Ww, F√m-gvt∏mgpw GsX-¶n-ep-samcp \ne-]m-Sns\ ]n¥p-W° - m≥ tÃ‰v \n¿_-‘n-X-am-Ipw. s]m-Xp H-ØpXo¿-∏v F-∂ \ne-bn¬ ta-[m-hn-Xz-ap-≈ hn-`m-K-ß-fp-sS Xm¬-]-cyß-fm-Wv A-Sn-t®¬-]n-°s - ∏-SpI. _lp-kz-cX - b - p-ambn _‘-s∏´ GXm\pw \ne]m-Sp-I-fmWv ChnsS ]cm-a¿in-°-s∏-´n-cn-°p-∂-Xv. _lp-kz-cX F∂Xv aX-_-lp-kz-cX am{X-a-√, as‰√m A¿Y-Øn-ep-ap≈ _lp-kz-cX - bpw sshhn[y-ßfpw IqSn {]kvXpX k¶¬]Øn¬ A¥¿eo\-am-bn-´p-≠.v `mjm sshhn-[y-ßƒ, hwiob sshPmXy-ßƒ, Bi-b` - n-∂X - I - ƒ XpSßn H´-\h - [n kzcßƒ Ie¿∂Xpw tN¿∂-Xp-amWv temIsØ GXms≠√m cmjv{S-ßf - pw. Cu sshhn-[y-ßƒ G‰hpw DXvIrjvS krjvSn-bmbn ssZhw {]iw-kn® a\pjy k©-b-Øn¬ Imepjyw krjvSn-°m-Xn-cn-°m≥ 280

F¥p≠-v hgn F∂ At\z-jW - Ø - n\v adp-]S- n-bmbn ka¿∏n-°s - ∏´ aq∂v \ne-]m-Sp-If - mWv ChnsS hniI-e\w sNø-s∏-´n-cn-°p-∂-Xv. icn-sb-°p-dn® AhIm-ih - mZw ssIsbm-gn®v ktµ-lh - m-Zn-bm-IWsa∂v Nne¿ hmZn-°p∂p; aXsØ kzIm-cy-Xb - n¬ HXp°n \nc-t]-£-amb tÃ‰v Db¿Øp∂ aqey-ßƒ°v apºn¬ ]uc-k© - bw Iogvs∏-SW - s - a∂v a‰p Nne¿. Akm-[y-amb kz]v\a - mWv _lp-Xz-Øn-∂n-Sb - nse kln- j v W pX F∂v thsd Nne¿. Ct∏mgpw XpS¿∂p-sIm≠n-cn-°p∂ Cu Bib {]]-©s - Ø ]›m-Øe - a - m-°n-s°m≠v sshhn-[y-ßt- fmSpw `n∂ aXhwiob Bib kc-Wn-I-tfm-Sp-ap≈ Ckvemans‚ {]Xn-I-c-W-amWv C\n hni-I-e-\-a¿ln-°p∂-X.v

aXm-flI _lp-kz-c-X ss\-Xn-I-hpw B-[ym-fln-I-hpam-b A-[ym-]-\ßƒ ]-I-cp-∂ B-Nm-c-_-‘n-Xhpw A-\p-jvTm-\ tI-{µo-Ir-X-hpam-b H-cp a-Xw F-∂ A¿Y-Øn-ep≈ C-ke v mw, tZ-im-Xo-Xamb a-XIo-b hy-‡n-Xzhpw tZ-i_ - ‘ - n-Xam-b kmw-kvImcn-I hy-‡n-Xzhpw hy‡n-°v {]-Zm-\w sN-øp-∂ {]-Xn-`m-k-sa-∂ \n-e-bnep-≈ C-kvemw, am-‰-Øn-\v hn-t[-b-am-bn-s°m-≠n-cn°p-∂ km-aqln-I cm-{„o-b bm-Ym¿-Yyß-sf A-`nap-Jo-I-cn-°m≥ ap-kv-enw-Iƒ°v I-cp-Øv ]-I-cp-∂ \m-Kcn-I {I-aw F-∂ A¿-Y-Øn-ep-≈ C-kv-emw, Ckvem-an-s‚ Cu aq-∂v A-Sn-Ød - I - f - nepw Du-∂n-s°m≠mWv Cu {]_-‘w _-lpkz-c k-aq-l-Øn-se ap-kv-enw k-ao-]-\ß-sf hn-i-Ie-\w sN-øm≥ D-Zyan-°p-∂X - v. a‰p aX-hn-izm-kn-ItfmSv tIhew kln-jvWpX ]pe¿ØpI F∂-Xn-\p-a-∏pdw Ahsc Xncn-®dn™pw Dƒs°m≠pw {Inbm-flI - a - mbn Ah-cp-ambn kwh-Zn-°pI F∂- k-ao-]-\-amWv Ckvem-an-t‚-Xv. kln-jvWp-X°v {Inbm-flI kwhm-Z-Øns‚ XeØn-te°v hnI-kn-°m-\m-hn-√. AsXm-cn-°epw ]ckv]cw \ne-\n¬°p∂ A⁄-X-bn-te°v DƒhgnIƒ Xo¿°n-√. a‰p-≈-h-sc a\- n-em-°epw hne-aXn-°epw Adn-hnepw ⁄m\-Ønepa[n-jvTn-Xa - mb kwhm-Za - m-hi - y-amWv; hntbm-Pn-∏p-Iƒ \ne-\n¿Øns°m≠v Xs∂. Ckvemw Cu kz`mh-Øn-emWv _lp-kz-cX - sb t\m-°n-°mWp∂Xv. Ckvemw, AXv kXyhpw bYm¿Y ssZhnI kcWn-bp-am-sW∂v Ah-Im-is - ∏-Sp-∂p-≠v. ImcWw, kXy-sØ-°p-dn-® A-h-Im-i-hm-Z-ßƒ C√m-Ø H-cp Z¿-i\ - Ø - n\pw a-\p-jy≥ k-aq-lw A-hb - p-sS `uXnI Po-hn-X-Øn-se B-hn-jv-Im-cw F-∂n-h-bn¬ IrXy-am-b Im-gvN - ∏ - m-Sp-Iƒ k-a¿-∏n-°m-\m-hn√. kz¥am-sbm-c-h-Im-i-hm-Zhpw apt∂m´v sh°m-sX, Hcp Z¿i-\Øn\v Ncn-{XsØ am‰m\pw \nb-{¥n-°m-\mhp-sa∂v B¿s°-¶nepw sXfn-bn-°m-\m-hp-tam? a-s‰m-cp {]-iv\w a-X-ß-sf-°p-dn-®v ]-d-bp-tºm-ƒ a-tX-X-c bp-‡n B-Nm-c-_-‘n-Xam-b H-cp G¿-]m-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Sm-°n aX-sØ Np-cp-°n-s°-´p-∂p≠v. hnhn-[ hn-`mK-°m¿ hy-Xykv-X k-Xy-ß-fn¬ hn-iz-kn-°p∂XpsIm-≠v D-≠m-hp-∂ Bflob temI-sØ sshhn[yw cm-{„o-b km-ºØn-I L-S-\-Iƒ Dƒ-s°m≈p∂ ùXnI temI-Øv H-cp {]-iv-\hpw {]-XymLm-Xhpw kr-„n-°n√ F-∂m-Wv A-h-cp-sS hmZw. F-∂m¬, C-kve - m-an\v BflobX, ùXnIX F-∂o c≠-v th-dn-´ ta-J-e-I-fn√. c≠pw H-tc tem-I-Øns‚ Ccphißƒ am-{X-amWv. Aß-s\ h-cp-tºmƒ a-s‰√m a-Xß - s - f-°mfpw k-Xy-sØ-Ip-dn-® A-hI - mi-hm-Zw C-ke -v m-an-\v {]m-[m-\y-ta-dn-bX - mWv. Imc-Ww, F-¶n¬ am-{X-sa C-kv-em-an-s‚ km-aqln-I ho£Ww bm-Ym¿-Yy-am-°m-\m-hq. A-Xp sIm-≠v C-kvemans‚ Ah-Im-i-hmZw Bflob tem-I-sØ Ip-dn®√ - ùXnI tem-I-sØ Ip-dn-®v Iq-Sn-bmWv. F∂m¬ Cu Ah-Im-ih - mZw kaq-lØ - n¬ kwL¿j km[yX krjvSn°pw F∂ B[p-\nI _lp-kzcXm bp‡nsb Ckvemw Hc¿Y-Ønepw AwKo-Icn-°p-∂n-√. kXy-sØ-°p-dn® Ah-Im-ih - m-Za - √ ASn-ÿm\ {]iv\w. adn®v, B Ah-Im-i-hm-Z-Øns‚ A\n-hmcyhpw kzm`m-hn-I-hpamb bp‡n-bmWv CXc aXhn-izmk XØz-kw-ln-X-Iƒ A[m¿an-Ihpw aqeyc-ln-Xh - p-am-sW∂ hnizmkØn-emWv A]-ISw ]Xnbn-cn-°p-∂-Xv. CXv c≠n-s\bpw c≠mbn a\- n-em°n-s°m-≠m-hWw Hcp _lp-aX kaq-l-Øns‚ apkvenw {]mXn-\n-[yhpw {]Xn-I-c-Whpw cq]-s∏tS≠Xv. dneo- P ykv πqc- e nkw Db¿Øp∂ hfsc k¿Kmfl-I-amb Hcp tNmZy-amWv Hcp aX-k-aq-lØn-\pw a‰n-Xc aX-hn-izm-kn-Iƒ°pw X\-Xmb Bflob aqey-ß-fp≠v F∂Xv kΩ-Xn-°m-\m-hptam? a‰n-Xc hnizmk {]am-Wß - sf aqey-cl - n-Xhpw A_-≤-P-Un-ehpw F∂ \ne-bn-emtWm AX√ tbmPn-°m-hp∂ H´-\-h[n aqey-ßƒ sIm≠v Ah kº-∂-am-sW∂v kΩ-Xn-°p-I-bmtWm Ckvemw sNøp-∂Xv? a‰p≈-h-cpsS \∑sb ]q¿W-ambpw Dƒs°m≈pI F∂-XmWv Ckvem-anI kwkvIm-c-Øns‚ {]tXy-IX - s - b∂v Hcp-]mSv ]fin-X∑ - m¿ tcJ-s∏-SpØn-bn-´p≠-.v A√mam Xz_m-Xz-_m-Cb - psSbpw dioZv cnZbpsSbpw ho£-WØ - n¬ A¥y-Zn-\Ø - nepw ]mc{XnI Pohn-X-Ønepw hniz-kn®v k¬°¿aßƒ sNøp∂ CXc aX- h n- i zm- k n- I ƒ ]m]n- I fpw in£m¿l-cp-am-bn-Øocpw F∂ hm-Zw {]-Nc - n-∏n-°p∂-Xn-\v ]Icw Ckvemw Db¿Øn-∏n-Sn-°p∂ DZmØ-amb aqey-k-¶¬]-ßƒ-°v Du-∂¬ \¬-Im-\mWv ap-kv-enw-Iƒ {i-an-t°≠Xv. ]mc-{XnI tam£-sØ-°p-dn-®p≈ N¿®-bn¬ {]K¤ Cdm-\n-b≥ Nn¥-I\mb ap¿Xfm apXlvlcn sh®p-]p-e¿Øp∂ \ne-]mSpw ChnsS khn-tij ]cm-a¿i-a¿ln-°p-∂p-≠v. apXlvl-cn-bpsS ho£W-Øn¬ Ahn-izmkw c≠v hn[-ap≠v. [n°m-c-]-

{]_‘ kam-lmcw

chpw IpX¿°Øneq-∂p-∂-Xp-amb kXy-\n-tj-[amWv AXn-sem-∂v. A⁄Xbpw kz¥w Ahÿ adn-I-S-°m≥ {]m]vXn-bn-√m-ØXv Imc-Whpw kw`hn-°p∂ Ahn-izm-k-amWv c≠m-a-tØ-Xv. CXn¬ H∂mw hn`mKw ssZh-km-ao-]y-Øn-\¿l-c√ F∂v Ah¿°v Xs∂ kwib-ap-≠mIm\n-Sb - n√; ImcWw, Ah-cpsS apºn¬ Hcp ssZhw Xs∂-bn-√-t√m. F∂m¬, c≠mw hn`m-KsØ Ipdn® N¿®-bn¬ a\pjys‚ hnNmc hnIm-c-ß-fp-ambn _‘-s∏-´Xpw ssZh- Ø ns‚ ]c- a - a mb \oXn- t _m- [ - h p- a mbn tN¿∂p\n¬°p-∂-Xp-amb H´-\-h[n {]iv\-ßƒ apXlvlcn kv]¿in-°p-∂p-≠v. AXn¬ G‰hpw {it≤-b-amb Hcp ho£-WamWv, P\-ßƒ ]e aXkvXcmbn C∂v \ne-sIm≈m-\p≈ Imc-W-sØ-°p-dn® N¿®-Iƒ. `qan-imkv{X-]c - a - mb {]tXy-IX - I - ƒ, IpSpw_ ]›m-Øew F∂n-h-bmWv Hcp Iq´w P\-ßsf apkvenw-Ifpw as‰mcp Iq´sc thsd aX-kvXcpw thsd-sbmcp Iq´sc as‰mcp aXkvXcpw B°m-\p≈ ImcWw F∂ auenI bmYm¿YysØ A\m-hc - Ww sNbvX tijw {]kn≤ ktµl Nn¥- I - \ m- b n- c p∂ sZ°m¿Øsb apXlvlcn DZm-lc - n-°p-∂p. I doubt, therefore I am F∂v {]Jym-]n-®p-sIm≠v Xs‚ kXym-t\z-jW bm{X°v XpS-°-an´ sZ°m¿sØ Ah-km\w {InkvXp-aX hnizm-kn-bm-hp-Ibpw Rm≥ Adn-t™-St- Ømfw CX-√m-Ø- aXw, Fs‚ ]cn-anX hrØ-Øn-¬, CXn-t\-°mƒ \√-Xm-bn√ F∂v {]Jym-]n-°p-Ibpw sNbvXn-cn-s°, apkvenw BIm- X n- c p∂p F∂ Imc- W - Ø m¬ At±lw F¥n\v in£n-°s - ∏-SWw F∂v apXlvlcn tNmZn°p-∂p. Ckvem-anI temI-sØ-°p-dn® A⁄X ImcWw CØcw \ne- ] m- s S- S p°p- ∂ - h sc 'Dispositional Muslims' Bsb-¶nepw IW-°m°Ww F∂-XmWv apXz-l-cn-bpsS ImgvN-∏m-Sv. Hcp {]tXyI `q{]-tZ-iØv Pohn-°p-∂h - ¿ As√¶n¬ IpSpw-_Ø - n¬ Pohn-°p-∂h - ¿ P∑\m apkvenwI-fm-hp-Ibpw a‰p-≈-h¿ Aß-s\-b-√m-Xm-hp-Ibpw sNøp∂ ]›m-Øe-Øn¬ anI-hm¿∂ \∑-Iƒ Pohn-XØ - n¬ sh®p]pe¿Øp-∂h - s - c-sb√mw Ah¿ apkvenw kap-Zm-b-Øn¬ ]nd-∂n√ F∂ Imc-WØm¬ \c-Im-hI - m-in-bm°n ap{Z-bS- n-°m-\m-hptam? G‰hpw Npcp-ßn-bXv Hcmƒ sNøp∂ \∑-bpsS Dt±-iysØ ap≥\n¿Øn-sb-¶nepw C∆nj-bIambn Xocp-am-\n-°s - ∏Spw F∂v hniz-kn-°m-\mWv CkvemanI ]fin-X¿ {ian-°p∂-X.v a\p-jy-tcm-Sp≈ AXncp-I-hn™ kvt\lm-\p-I-º-bn¬\n∂v DS-se-Sp°p∂ Bflm¿Y- a mb k¬{]- h ¿Ø- \ - ß sf `uXnI e£yw D∂wsh®v sNøp∂ {]h¿Ø-\ß-fn¬ \n∂v th¿Xn-cn-°-W-sa∂pw AXv ssZ-hw Xo-cp-am-\n-®v sIm-≈p-sa-∂pw kq-£vaXtbmsS ]-dbm-\m-Wv ap-Xlvl-cn {i-an-°p-∂Xv. AAvdm^p-Im¿ AYhm \c-I-Ønepw kz¿KØnepw FØmØ hn`m-Ks - Ø-°p-dn® Jp¿-B\ - nI 281

]cm-a¿i-ßƒ Cu \ne-]m-Sns\ IqSp-X¬ ]n¥pW-°p-∂p-≠v. Jp¿-B-\nI hN-\-ßfpw \_n-h-N-\-ßfpw kqNn-∏n-°p∂ hf-sc-{]-[m-\-s∏´ Bi-b-amWv t_m[-]q¿hhpw [n°m-c-tØmSp IqSnbpw sX‰v sNbvXh - scbmWv ssZhw in£n-°pI F∂-X.v Cu XØz-ß-fn¬ Du∂n-s°m-≠mWv Hcm-fpsS A]cm[w t_m[y-s∏-Sp-ØmsX Abmsf in£n-°m≥ ]mSn√ F∂ s]mXp-XØzw Ckvem-anI I¿a-imkv{X-Im-c∑ - m¿ hnI-kn-∏n-®X - v. Cu XØz-Øn-eq∂n \n∂p-sIm≠v in capacity, powerlessness AYhm Zp¿_- e m- h - ÿ , Icp- Ø n- √ mbv a F∂o c≠v k¶¬]-\ß - sf apXlvlcn hni-Ie - \w sNøp-∂p≠v. Cu hni-I-e-\-Øn\v {][m-\-ambpw a¿Zn-X-sc°p-dn®v kwkm-cn-°p-∂ Jp¿-B-\nse aq∂v BbØp-IsfbmWv apXlvlcn D]-tbm-Ks - ∏-Sp-Øp-∂X - .v aX-sØ-°p-dn® A⁄-X-sbbpw AXns‚ bmYm¿Yyw Is≠-Øm≥ km[n-°mØ Ah-ÿsbbpw a¿Z\w As√-¶n¬ ASn-®a - ¿Ø¬ BbmWv ssZhw IW-°m-°pI F∂pw Cu Ahÿ adn-IS-°m≥ km[n-®n´pw Al-¥bpw Zpc-`n-am-\hpw \nanØw AXn¬ Xs∂ Dd®p\n∂-h¿ ssZh-Imcp-Wy-Øn-\¿l-c-s√∂pw F∂m¬ Ahÿ adn-IS-°m≥ IpSpw-_] - c - hpw kmaq-ln-Ih - p-amb H´-\h - [n Imc-W-ß-fm¬ km[n-°msX t]mb-h¿; bYm¿Y kXyw Is≠-Øm-\m-hmØXv ImcWw Ahÿ adnI- S - ° m- Ø - h cpw CXn¬ \ns∂m- g n- h m- s W∂pw At±lw ka¿Yn- ° p- ∂ p. AØu_- b nse F∂m¬ as‰mcp Iq´-cp≠v; Ah-cpsS Imcy-ßƒ \oń-sh-°-s∏-ń-cn-°p-I-bm-Wv. H∂p-In¬ Ah¿ in£n- ° s∏- t ´°mw, As√- ¶ n¬ c£- s ∏- t ´°mw F∂ hN-\Ø - nse those awaiting god’s command F∂ hN\w apXlvlcn Xs‚ hmZsØ ]n¥p-W-°m≥ -D-]-tbm-K-s∏-Sp-Øp-∂p. A√mam X_-mXz-_mC Xs‚ hnJymX Jp¿B≥ X^vko-dmb aokm-\n¬ Fgp-Xp∂p: ssZhØns‚ hn[n ImØpInS-°p-∂-h¿ F∂ hn`mKw hnizm-kn-If - nepw Ahn-izm-kn-If - nepw Dƒs°m-≈n°m-\m-hmØ hn`m-K-am-sW-∂v ]e {]hm-NI hN\-ßfpw kqNn-∏n-°p-∂p≠-v. kz¥w Ah-ÿsb adn-I-S-°m≥ am{Xw IcpØn-√msX t]mb-h¿ in£n-°-s∏-Sn√ F∂v hniZo-Ic - n-°s - ∏-ń´p-≠v. H´-\-h[n ]fin-Xcpw Nn¥-Icpw icn-bmb hnizmkw Dƒs°m≠-n√ F∂ Imc-WØ - m¬ am{Xw kaq-l-Øn¬ \s√mcp hn`mKsØ {]Xn-tbm-KnIfpw i{Xp-°-fp-am-bn Nn{Xo-I-cn-°-cpXv F∂ Bibw Cu hN-\-Øn¬ Du∂n ]d-™n-´p-≠v. hyXykvX kwkvIm-cß - t- fmSpw \ne-]m-Sp-It- fmSpw i{Xp-Xm-]-c-amb k-ao-]\w kzoI-cn-°-cp-sX∂v apkvenw kaq-lsØ Hm¿a-s∏-Sp-Øm≥ th≠n ]q¿h-Ime Ckvem-anI XØz Nn¥-I-∑m¿ Cu 282

Bi-bsØ ]e kz`m-h-Øn¬ N¿® sNbvXn-´p≠v. Ah-sc-√m-hcpw FØnb Ah-km\ Bibw Hcm-fpsS \-c-Ihpw kz¿Khpw ssZhnI Xo-cp-am-\Øn\v hn´p-sIm-SpØv `qan-bn¬ Ah¿ sNøp∂ \∑Iƒ AwKo-Ic - n-°pI F∂-Xm-Wv. `uXnI kuµcy-Øns‚ ASn-ÿm-\Ø - n¬ P\ßƒ aq∂v hn[-am-sW∂pw AXn-sem∂v ]q¿W kuµ-cy-ap-≈-hcpw c≠m-a-tØXv Xosc kuµ-cyan- √ m- Ø - h cpw F∂m¬ `qcn- ` mKw hcp- ∂ - h ¿ c≠n\pw at[y D≈-h-cm-sW∂pw hni-Zo-I-cn® tijw {]K¤ Ckvem-anI XØz-Nn-¥-I-\mb C_v\pko\, Bflob hnizm-k-Øn-s‚- A-Sn-ÿm\-Øn¬ P\-ßsf aq∂mbn h¿Ko-Ic - n°mw Fs∂gp-Xp-∂p. H∂m-asØ hn`mKw k-XysØ {]W-bn°p-∂-hcpw c≠m-asØ hn`mKw AXns‚ i{Xp°fpw aq∂m-aXv hcp∂ `qcn`mKw hcp∂ hn`mKw kXysØ {]W-bn-°p-∂h - tcm AXns‚ {]Xn-tbmKn-Itfm A√mØ, kXy-sØ -A-\p-`hn-®-dn-bm≥ km[n-®n-´n√mØ F∂m¬ Ah-kcw e`n-®m¬ kXyw kzoI-cn-°m≥ km[y-Xb - p-≈h - c - m-Wv. as‰m-c¿Y-Øn¬, Ckvem-anI I¿a-imkv{X XØz-a\ - p-kc - n®v Ah¿ apkvenw-If - √; ]t£ kXyØn-t\mSv kvt\l-ap-≈-hcpw AXns\ FXn¿°mØ-h-cp-sa∂ \ne-bn¬ \√ a\p-jycpw apkvenw-IfpsS kl-h¿ØnXzw A¿ln-°p-∂-h-cp-am-Wv. C_v\pko\ Fgp-Xp∂p: ssZh-Øns‚ Ir], A\p-Iº Ahsc s]mXnbpw F∂v hniz-kn-°em-Wp-Nn-Xw. \∑-sbbpw Xn∑-sbbpw Ipdn®v N¿® sNøp∂-Xn-\n-S-bn¬ ap√m kZ¿ Cu Bibw as‰m-cphn[w tNmZy kz`m-hØ - n¬ hni-Za - m-°p∂p. G‰hpw kpµc krjvSn-bmb a\p-jy-cn¬ alm-`q-cn`mKw Xn∑°v hnt[-b-am-Ip-∂-h-tcm, -ssZ-hnI hnizmksØ Ipdn®v kwi-bm-ep-°tfm AX-s√-¶n¬ A⁄tcm Bbn-cns° \∑ Xn∑sb AXn-Pbn°pw Fs∂-ßs\ ]d-bm-\m-Ipw? At±lw tNmZn°p-∂p. X - n-∑bpw Ahn-izm-khpw Cu alm`q-cn`mKw Bfp-Isf A¥y-Zn-\-Øn¬ ]cn-Xm-]-Ic-am-b Ahÿ- b n¬ FØn°p- s a- ¶ n¬, G‰hpw DZmØ krjvSn F∂ am\p-jn-IX - b - psS DZm-Ø`- mhw Fßs\-bmWv km¿Y-am-hpI. CXn-\p-Øc - a - mbn C_v\pko-\-bpsS AtX DØcw \¬In-sIm≠v At±lw ]d-bp-∂p: Cu temI-Øn-se-∂-t]mse hcpw-temIØpw AXoh kuµcyap-≈-h¿ AYhm Atßb‰w kXysØ {]W-bn-®-hcpw AtX-t]mse AXns‚ i{Xp-°fpw \yq\-]-£hpw \s√mcp iXam\w c≠n-\p-an-Sb - n¬ F∂m¬, Xmc-Xt- ay\ kXytØmSv tN¿∂v \n¬°p-∂-h-cp-am-bn-cn-°pw. H∂masØ hn`m-Kw, ap√m kZvdns‚ ho£-W-Øn¬ km_n-Jq\pw c≠mw hn`mKw Akvlm-_p»namepw, aq∂m-asØ hn`mKw Akvlm-_pbao\pw Bbncn°pw. Jp¿-B-\nse Cu ]Z-{]-tbm-K-ßsf C{]Imcw hni-Zo-Ic - n-°p-∂X - n\v th≠{X sXfn-hp-If - n√

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

F∂v kΩ-Xn-®p-sIm≠p Xs∂ CcptemIØpw Zbbpw Ir]-bp-ap-≈-h¿°mWv ap≥Xq-°w F∂ At±l-Øns‚ ho£Ww AwKo-Im-ca - ¿ln-°p-∂p. Cu XØz-⁄m-\n-IfpsS hmZw bYm¿Y N¿®bpsS Hcp hiw am{X-am-Wv. Ah-cmcpw Hcp Imcyw icnbpw as‰m∂v Xn∑-bp-am-Im-\p≈ am\-Zfi sØ Ipdn-®√ kwkm-cn-°p-∂-Xv. kz¿Khpw \c-Ihpw Xocp-am-\n-°m-\p-a√ Ah¿ {i-an-°p-∂X - v. adn®v, a\pjy-cn¬ `qcn`m-Khpw \∑sb kvt\ln-°p-∂-hcpw \∑ sNøp-∂h - cpw \∑ sNbvXv acn-°p-∂h - cpw \∑bn¬ Xs∂ ]p\-kr-jSv n-°s - ∏-Sp-∂h - cpw BsW∂p ÿm]n-®p-sIm≠v a\pjy¿ F∂ {]Xn-`mkw hnfw_cw sNøp∂ DZmØ `mhsØ Ipdn-®m-Wh - s - c√mw kwkm-cn-°p-∂-Xv. Ah¿ ]d-bm≥ B{K-ln-°p∂ hkvXpX Ckvemw kzoI-cn-°pI apJm-¥ncw A\p{K-ln-°s - ∏-´h - ¿ \yq\-]£ - a - m-sW-¶nepw kzm`m-hnI Ckvemw innate Islam˛X\Xv Ckvemw˛ Dƒs°m≠hcpw kzm`m-hnI Ckvem-an¬ ]p\x-krjvSn-°p-∂h - cpw `qcn-]£ - a - m-bn-cn°pw F∂m-W.v Cu A`n-{]mbw sh®p-]p-e¿Øp-∂-h-cp-sS -ho-£-WØn¬ {]hm-N-Is‚ in]m¿i A¿ln-°p-∂Xv innate religeon D≈-h-cmWv; acquried religion D≈-hc√.

ssZhnI e£yw \∑ \ne-\n¬°p∂ s]mXp-a-fiew [¿asØ A[¿a-Øn¬\n∂pw th¿Xn-cn-°m\p≈ kn≤n {]tXyIw ssZhw \¬In-bn-´p-s≠∂pw AXm-Is´ {]hm-N-Isc \ntbm-Kn°pw aptº a\pjy-cn¬ \n£n-]X v a - mb P∑ {]Ir-Xa - m-sW∂pw (9:18) Cu a\pjy {]IrXw `n∂ aX-hn-izm-kn-Iƒ \∑°mbn \oXnbpw kam-[m-\hpw ÿm]n-°m≥ a’cn-°p∂ Hc-hÿ - b - mWv Xm¬]-cy-s∏-Sp-∂X - p-sa-∂mWv, Ckvem-ans\ aX-hn-izm-kn-Isf Dƒs°m-≈p∂ hn[w hymJym-\n-°p∂ Nn¥-I¿ apt∂m´psh°p∂ {][m\ Bi-bw. a‰p-≈-hsc Dƒs°m-≈pI F∂XmWv apkvenwIƒ kzoI-cn-t°≠ kao]-\w F∂¿-Yw. P\-ßƒ Hscm‰ P\-Xb - m-sW∂pw ]n∂o-Sh¿ hntZz-jhpw K¿hpw ImcWw `n∂n-°p-I-bmWv D≠m-bs - X∂pw Jp¿-B≥ (2:213). Cu hN\w hnhn[ aX kaq-l-ßƒ Nne Imcy-Øn¬ `n∂n-®n-´p≠v F∂ bmYm¿Yyw AwKo-Ic - n®psIm≠v Xs∂ a\pjy-ka - q-lØ - ns‚ GI-XsbbmWv Du∂p∂-Xv. dneo-Pykv πqc-enkw Db¿Øp-∂ Hcp tNmZyamWv apkvenw-Iƒ°v kz¥w aX-kvXcnse hnhn[ ho£-W-ßsf Dƒs°m-≈m≥ km[n°pw t]mse kmaq-ln-Ihpw cmjv{So-bh - p-amb _‘-ßf - n¬ CXc P\-hn-`m-Kß - ƒ°p≈ sshPmXy-ßsf Dƒs°m-≈m\m-hptam? Cu tNmZy-ßƒ°v apºn-emWv Ckvem-ans‚ PqX˛ss{IkvXh aX-ka - q-lß - t- fm-Sp≈ kao-]\w {]k-‡a - m-hp-∂X - .v aZo\m Ime-L´w apX¬ Ckveman-t\mSv ISpØ i{XpX ]pe¿Øp-∂h - c - m-bn´pw PqX-

{]_‘ kam-lmcw

a-Xÿ - sc Ckvemw ssZhnI {KŸ-Øns‚ Hcp ImeL-´-Ønse Ah-Im-in-Iƒ F∂ A¿Yw hcp∂ Alvep¬InXm_v F∂ {]tXyI kw⁄sIm≠v A`n-kw-t_m-[\ sNøp-∂p. C{]-Imcw A`n-kw-t_m-[\ sNø-s∏´ PqX-˛ss{I-kvXh hnizm-kn-Iƒ A¥y-Zn-\-Ønepw ]mc{XnI Pohn-X-Ønepw hniz-kn-°p-∂-hcpw F∂m¬ apl-ΩZv\_n-bpsS {]hm-N-I-XzsØ \ntj-[n-°p∂-h-cp-amWv F∂Xv kvac-Wo-bw.- F∂m¬ Ah¿ AdpØ amwkw A\p- h - Z \o- b hpw Ah- c nse kv{XoIsf hnhmlw sNø¬ kmwK-Xy-hp-am-sW∂v Jp¿- B ≥. C{]- I mcw hnhmlw sNø- s ∏- S p∂ `mcy°v Ah-cpsS hnizmkw \ne-\n¿Øn-s°m≠v Xs∂ apkvenw `¿Øm-hn-t\m-sSm∏w Ign-™p-IqSm≥ Ckvemw A\p-hmZw\¬Ip-∂p. BZ¿i-s∏mcp-Ø-Øns‚ Kcn-asb Ipdn®v IrXy-ambn kwkmcn-°p∂ Hcp Z¿i\w Xs∂ {]hm-NI - s\ AwKo-Icn-°mØ Hcp kv{Xosb `mcybpw amXm-hp-ambn ]cnK-Wn®v Pohn-°p-∂X - n¬ {]I-Sn-∏n-°p∂ DZm-cX - s - b°p-dn®v Gsd Btem-N-\-Iƒ \S-t°≠Xp≠-v. Cu Nn-¥m-hn-i-I-e-\ß-sf ]-›m-Ø-e-am-°ns°m≠-v C-°m-e-Øv H-cp cm-{„o-b km-aqln-I {Iaw C-kvem-an-\v hn-Ik - n-∏n-°m-\m-hpw. Aß-s\ sNøp-tºmƒ H-cp cm-{„-Øn-se ssZhn-I a-X-hn-izm-knIfm-b {]-P-I-fp-sS hn-izm-k k-{º-Zm-bß-sf A-Snÿm-\a - m-°n {]Xn-tbm-Kn-If - m-bn Nn-{Xo-Ic - n-°p-∂X - n\v ]I-cw A-h¿-°v Iq-Sn tbm-Pn-°m-\m-hp-∂ s]mXp-aq-ey-ßƒ kw-ÿm-]n-°m≥ {]-b-Xv-\n°p-I F∂-Xmhpw C-ke v- man-I cm-{„-Øn-s‚ A-Sn-ÿm-\ kz`m-hw. CXv tIhew kln-jvWp-X-bp-ambn _‘s∏´ Hcp {]iv\-a√; adn®v, a‰p-≈-hsc AwKo-I-cn°m\p≈ k∂-≤-X-bpam-bmWv AXv _‘s∏-´pIn-S° - p-∂X - v. Cu kao-]\ - Ø - n-eqsS Ckvemw a‰p aX-ÿsc confirm sNøp-I-b√; adn®v, acknowledge sNøp-Ibm-Wv. confirmity bpw acknowledgment Dw XΩn¬ henb A¥-c-ap≠-v. confirm sNøp-tºmƒ a\pjy¿ F∂ A¿Y- Ø n¬ Ah¿°p≈ `n∂ kwkvImcw kzoI-cn-°m-\p≈ Ah-Imiw hI-sh®p-sIm-Sp-°p-I-bm-Wv. F∂m¬, acknowledgement Hcw-Ko-Im-chpw hne-aX - n-°p-ep-am-W.v Ah¿ Db¿Øn∏n-Sn-°p∂ aq-ey-ßsf kΩ-Xn-°-em-Wv. hnhn[ Bi-b-ßƒ sh®p-]p-e¿Øp-∂-h-cmb temI-sØßp-ap≈ F√m aX-hn-izm-kn-I-tfm-Sp-ap≈ Ckvemans‚ kao-]-\w Cusbmcp Xe-Øn¬ \n∂mWv hnI-kn-t°≠Xv. Jp¿B\nse aX_lp- k z- c - X - b psS ASnÿm\w am\p-jn-I-X-sb-Ip-dn® ssZhnI e£yw \∑ \ne-\n¬°p∂ s]mXp-afi ew AYhm creation of an ethical public order BsW-∂mWv C-hnsS kn≤m-¥n-°p-∂X - .v bYm¿Y tam£-]≤ - Xn Ckvemw BsW∂ Ah-Im-i-hmZw \ne-\n¿Øn-s°m≠pXs∂ a‰p aX-ÿ-cpsS \∑-sbbpw Ah Db¿Øn283

∏n-Sn-°p∂ aqey-ß-sfbpw hne-a-Xn-°p-Ibpw kΩXn-°p-Ibpw sNøp∂ Ckvemans‚ Cu \ne-]mSns\ a-X-{]-tNm-ZnX _lp-kz-cX (Religion Pluralism) F∂v hnti-jn-∏n-°mw. kz¥w aXsØ Ipdn® AXn-cp-I-hn™ Ah-Im-i-hm-Zhpw CXc P\-hn-`mK-ßƒ k-Xy-aX - Ø - n-te°v IS-∂p-hc - W-sa∂ A`nem-jhpw kwL¿j-Øn\v ImcW-amhpw F∂ ]m›mXy atX-X-c-bp-‡n-sbbpw F√mw kc-WnIfpw Hcp-t]mse Htc bmYm¿Yy-Øns‚ hyXykvX Bhn-jI v m-cß - f - mWv F∂ ss{IkvXh Nn¥-I∑ - m¿ Bhn-jvIc - n® _lp-kz-cXm BibsØbpw kΩXn-°msX Xs∂ \∑-bnepw aqey-Ønepw hniz-kn°p-∂h - c - p-ambn kl-h¿ØnXzw km[y-am-sW-∂mWv Ckvemw Ah-Im-is - ∏-Sp-∂X - v. Cu \ne-]m-Sns\ a-X-{]-tNm-ZnX _lp-kz-cX ]Sp-Øp-b¿Ø-s∏-´n-cn-°p-∂Xv kzImcy aX-hn-izmkhpw AXns‚ {]Xn-\n-[m\hpw Ckvem-anI cmjv{Sob {Ia-Øn¬ sNep-Øp∂ Du∂-ep-Ifpw XΩn-ep≈ ]c-k] v c _‘-Øn-t∑-em-W.v as‰m-c¿YØn¬ hy‡n-If - psS kzImcy hnizm-ks - Ø-°p-dn® Jp¿-B\ - nI kao-]\w ]q¿Wm¿Y-Øn¬ hy‡n°v kzmX{¥yw \¬Ip-∂Xpw a‰m¿°pw CS-s]-Sm≥ Ah-Im-i-an-√m-ØXpw F∂ \ne-bn-em-Wv. hy‡nbpsS kzbw `c-Wm-[n-Im-cw ChnsS Jp¿-B≥ Db¿Øn∏nSn-°p-∂p. Ckvem-anI cmjv{S-Øn\v ]ucs‚ X\-Xmb hnizm-km-hn-jvIm-c-ß-fn¬ CSs]Sm≥ Hcp \ymbhpw Jp¿-B≥ kΩ-Xn-°p∂n√; F∂m¬, {]kvXpX hnizm-kØ - ns‚ s]mXpa-fi-e-Øn-te-°p≈ (s{]mPIvj≥) Bhn-jvIcWw ASn- Ø - d - b m- ° p- ∂ Xv ]c- k v ] c \ne\n¬]n(tIm FIv k n- Ã ‚ v ) s\bm- W v . AYhm Ckvem-anI cmjv{S-Ønse tUman-\‚ v Iayq-Wn‰n Bb apkvenw-Iƒ a‰v aX-hn-izm-ksØ kz¥w \ne-bn¬ \ne-\n¿Øn kzbw `c-Wm-h-Im-isØ hneaXn°p-Ibpw Aßs\ apkvenwItfm-sSm∏w tIm FIvkn-Ãv sNøm≥ km[n°pw hn[w kmaqln-Im-hÿ cq]-s∏-SW - s - a-∂X - p-am-Wv. `n∂ Ah-Im-i-hm-Z-ß-fp-∂-bn-°p-∂Xpw ]ckv]cw a’-cn-°p-∂X - p-amb hyXykvX kc-Wn-Isf A°-a-tU‰v sNøpI F∂-Xn-\-∏p-dw, apkvenw cmjv{Sw a‰p aX-hn-izm-kn-I-fpsS ssZh \n¿an-Xamb Ah-Im-i-ßsf hne-a-Xn-°p-Ibpw kwc-£n°p-Ibpw sNø-W-sa-∂-XmWv AXns‚ ImX¬. s]mXp-a-fi-e-Øn¬ aX-Øn\v \n¿h-ln-°m-\p≈ [¿aw AwKo-Ic - n-®p-sIm≠-p≈ atX-Xc ap‡-amb _lp-kz-cX - b - m-WnXv. Two models of Pluralism and Tolerence F∂ {]_‘-Øn¬ hneyw Inwen°v \oXn, kzbw `cWm-h-Imiw F∂o c≠v XXz-ß-fn-eq∂n -\n∂p sIm≠v atX-Xc kwkvIr-Xn-bpsS _lp-kz-cXm k¶¬]sØ \ninX \ncq-]-W-Øn\v hnt[-b-am°p-∂p-≠v. kzbw t_m[y-ßsf hnfw-_cw sNbvXv Pohn-°m-\p≈ hy‡n-bpsS kzmX-{¥ysØ ASn284

ÿm\ a\p-jym-hI - m-ia - mbn KWn-®p-sIm≠v as‰mcp Xcw (model of religious toleration) Inw- e n°v apt∂m´v sh°p-∂p≠-v. {]kvXpX tamU-ens‚ {]tXy-IX cmjv{Sob Pohn-X-Øn-e-S°w \o≠p-InS-°p∂ ta[m-hnXzap≈ aX-k-aqlw as‰√m aXÿ¿°pw F√m-Xcw aXmh-Im-i-ßfpw hI-sh-®psIm-SpØv `n∂-kw-kvIr-Xn-It- fmSv kl-h¿ØnXzw km[yamwhn[-ap≈ Hcp cmjv{Sob {Iaw Dd∏phcpØpI F∂-Xm-Wv. Hmtcm hy‡n°pw Ah-ch - c - psS Bflo-bm-t\z-jW - Ø - n-\p≈ kzX{¥ hmXn-ep-Iƒ Xpd-∂n´v sImSp-°p∂ Ckvemw CØ-cs - amcp tamUens\bmWv ka¿∏n-°p-∂-Xv. aX X-Øz-ß-fn-eq∂n \n∂psIm≠v kwhn-[m\n-°-s∏´ Hcp s]mXp-a-fi-e-Øn\v aX-k-lnjvWpX Dd∏v hcp-Øm-\mhpw F∂-XmWv Cu tamU¬ Db¿Øn- ∏ n- S n- ° p∂ ImgvN- ∏ m- S v. ssZhhnizmkw a\p-jym-hI - m-iØ - ns‚ GI-Xb - psS ASn-ÿm-\-ambn amdp-tºmƒ, hnizm-k-, -hn-th-N-\Øn-\p≈ ASn-ÿm\am-hp-Ib - √; kmaq-lnI DØc-hm-Zn-Xz-ap-≈Xpw kmaq-lnI PohnX-sØ \bn-°m\m-hp∂ H´-\-h[n \nb-a-ßsf IqSn LSn-∏n-°p∂ Hcp kwtbm-P-\-am-hp-I-bm-Wv. hnizm-k-tØm-Sp≈ {]Xn-_≤ - X kmaq-lnI {]Xn-_≤ - X - b - mbn hnI-kn°p-Ib - m-Wn-hn-sS. kXysØ Ipdn®v Ah-Im-i-hm-Z-ßƒ D∂-bn°p∂ aX Nn¥-Iƒ°v s]mXp-afi e - Ø - n¬, `n∂ aX-˛c - m-j{v Sob kmaq-lnI ImgvN∏ - m-Sp-Iƒ ]pe¿Øp∂-h-cp-ambn kwhn-[m-\n-°mt\m tZi cmjv{S-ß-fpsS X - m-Øzn-Im-Sn-Ød - b - mbn h¿Øn-°mt\m Bhn√ F∂ atX-Xc _lp-kz-cXm k¶¬]-ßsf \ncmI-cn-°p-I-bmWv Cu kao-]-\w. Hcp {]tXyI aXNn-¥I - ƒ°v {]m[m\yw \¬In-s°m≠v Xs∂ `n∂ aX-cm-j{v Sob PmXn i‡n-If - psS ]n¥p-Wbpw kΩXhpw Bh-iy-ap≈ s]mXpafi-esØ at\mlcambn {]Xn-\n-[o-I-cn-°m-\mhq F∂v Ckvemw hniz-kn-°p-∂p. a°-bn¬\n∂v aZo-\b - n-te°v ]em-b\w sNbvXv FØnb {]hm-N-I≥ aZo\m hmkn-I-fmb hnizmkn-Ifpw A√m-Ø-h-cp-amb hnhn[ P\-hn-`m-Kßfpambn Icm-dn-sem∏v Nm¿Øn-s°m≠v CXp-t]mep≈ Hcp s]mXpafi-ew hnI-kn-∏n-°p-I-bmWp≠-m-b-Xv. Cusbmcp ASn-ÿm-\-Øn¬ cq]wsIm≠ cmjv{S{Iaw \oXn, kpc-£, a\p-jym-hImiw F∂nh Dd-∏p-h-cp-Øm≥ {]hm-N-Is‚ cmjv{Sob t\Xr-XzsØ AwKo-Ic - n-°p-Ib - mWp≠mbXv. {]hm-N-I-Xz-amWv B cmjv{Sob t\Xr-XzØns‚ B[m-c-sa-¶nepw B cmjv{Sob t\Xr-XzØns‚ t^m¿a¬ LS-\b - mWv a‰p-≈h - ¿ AwKo-Icn-®-Xv; {]hm-N-I-Xz-sØ-b√. CXp-hgn a\p-jy-k-aXz-Ønepw \oXnbnepw Du∂n Hcp P\-Xsb kwhn[m-\n-°p-Ib - mWv Ckvemw sNbvXX - v. apl-ΩZv\_nbpsS {]hm-N-IXzw AwKo-Icn-®mepw Cs√-¶nepw \oXn, kpc-£, auen-Im-h-Imiw F∂nh Dd-∏p-h-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

cp-ØemWv Cu kmaq-ln-I-{I-a-Øns‚ e£yw. Ckvem-ans‚ Cu kao-]\ - sØ DPz-ea - mbn hnIkn-∏n-®-h-cmWv A™qdv h¿j-tØmfw apkvenw B[n-]-Xy-Øns‚ i‡n tI{µ-am-bn-cp∂ Xp¿°nIƒ. Xp¿°n-bnse Dkvam\nIƒ A°m-esØ aq∂v {][m\ \yq\-]£ aX-hn-`m-Kß - f - mb {Ko°v Hm¿ØtUmIvkv {InkvXym-\n-Iƒ, A¿ao-\n-b≥ Hm¿ØtUmIvkv {InkvXym-\n-Iƒ, PqX¿ F∂n-hc - psS aXIm-cy-ßf - n-ep≈ kzbw `cWw AwKo-Ic - n®psIm≠v cmjv{S-Øn-\p-≈n¬ Hcp ]pXnb `c-W-kw-hn-[m\w an√Øv k{º-Zmbw F∂ t]cn¬ Bhn-jvI-cn-°pI-bp≠mbn. {]hm-NI - s‚ aZo\m Icmdpw a‰-\h - [n am¿K \n¿tZ-iß - fpw amXr-Ib - m-°n-s°m≠v CkvemanI kwkvIr-Xn°v hnI-kn-°m-\m-hp∂ Hcp km[yX-sb-bmWv an√Øv k{º-Zmbw hnfw-_cw sNøp∂-Xv. Cu k{º-Zm-b-a-\p-k-cn®v PqX d∫nbpw ss{IkvXh t\Xmhpw cmjv{S-Øm¬ \nb-an-°-s∏Sp∂hcpw F∂m¬ Hmtcm hn`m-K-Øns‚ aX-]-camb kzbw `c-W-sØbpw cmjv{S-Øn-s‚- s]mXp kpc-£-sbbpw ]qc-I-ambn kwtbm-Pn-∏n-°m≥ _m[y-ÿc - p-am-Wv. Ira Lopidus Fgp-Xp∂p: Ah-cpsS kmaq-lnIhpw aX-]-chpw kmap-Zm-bn-I-hp-amb F√m Imcyßfpw \nb-{¥n-°s - ∏-´Xv Ah-cpsS aX-LS- \ A\pk-cn®pw F∂m¬ Ah-cpsS t\Xmhv apkvenw cmjv{S-Øn\v apºn¬ DØc-hm-Zn-Xz-ap-≈-h\pw cmjv{S-Øm¬ \nb-an-°-s∏-´-h-\p-am-bn-cp∂p (A History of Islamic Socities Ny: Cambridge press p 323 citied Mutahari p 106- See, Marshel Hodgson, The Ventur of Islam.) CX-\p-k-cn®v Hmtcm hy‡n-bp-sSbpw Ah-Imi-amWv CjvS-ap≈ aXw kzoI-cn-°m\pw {]N-cn-∏n°m\pw ssIsbm-gn-°m\pw F√m aX-ß-sfbpw \ncm-I-cn-°m\pw D≈ Ah-Im-iw. CXv XS-b-s∏-ScpXv F∂Xv hy‡n kzmX-{¥y-Øns‚ A\n-hm-cyX-bm-Wv. -an-√Øv k{º-Zmbw Hmtcm aX-hn-`m-KØn\pw Cu kzmX{¥yw Dd∏v hcp-Øp-I-bmWv sNbvXX - v. Hcp ]t£, A°m-eØv km[y-amb coexistance-\v th≠n-bp≈ G‰hpw at\m-lc - a - mb Hcmtem-N\ F∂v an√Øv k{º-Zm-bsØ hnti-jn-∏n°mw. Ckvem-ans‚ Bcw-`-Im-eØv apkvenw-I-tfmSv i{XpX sh®p-]p-e¿Ønb a°m \ntj-[n-Isf Ipdn°m≥ Jp¿-B≥ {]tbm-Kn® ]Z-ßsf s]mXphmbn I≠v F√m Aap-kvenw-Is - fbpw AXn¬ s]Sp-Øm\mWv ]t£ a[y- I me Nn¥m- K Xn sh®p]pe¿Øp∂ Nne¿ {ian-®-Xv. Cu s]mXp-hXvI-cWw a\p-jysc _e-{]-tbm-K-Øn-eq-sS-b√; t{]c-W-bn-eqsS ssZh-Øn-te°v \bn-°pI F∂ Jp¿-Bs‚ Ah-X-c-WmSn-ÿm-\sØ Xs∂ A]I-Ss - ∏-Sp-Øp-∂X - m-Wv. Jp¿-B\ - nse Im^n¿ As√¶n¬ A√-Zo\ Im^dq F∂Xv a‰p-≈-h-cn-te°v kqN\ \¬Ip∂ kµ¿`-ßƒ kqNn-∏n-°m-Øn-S-

{]_‘ kam-lmcw

ß-fn-se√mw a°m \ntj-[n-I-sf-bmWv Dt±-in-°p∂-sX∂v A√mam Xz_mXz-_mCu (ao-km≥ hmeyw, t]Pv:52-˛99) tcJ-s∏-Sp-Øp-∂p. Aap-ke v nw-Iƒ°v tZhm-eb - ß - ƒ \n¿an-°mt\m, tISp-h∂ - Xv \∂m°mt\m A\p-hm-Za - n√ XpS-ßnb ]n¬°me Aa-hn, A∫mkn `c-Wm-[n-ImcnIƒ sIm≠p-h∂ ]e \b-ßfpw ap≥Ime amXr-IIƒ°v hncp-≤-am-bn-cp-∂p. ]t£, CXn\v \ymbw Is≠-Øm≥ Nne I¿a-im-k{v X-Im-c∑ - m-sc-¶nepw, Dadn(- d )s‚ DSºSnbn¬ CØcw \n_- ‘ - \ Iƒ Ds≠∂v hmZn-°p-∂ps≠¶nepw ]ecpw Ah-bpsS B[n-Im-cn-IX - b - n¬ kwibw {]I-Sn-∏n-®n-´p≠-.v Aapkven-ans‚ km£yw apkven-an-s\Xnsc sXfn-h√; Hc-ap-kven-ans‚ h[w, apkven-ans‚ h[-hp-ambn Xpe\w sNø-s∏-S-cpXv XpSßnb F´pw HºXpw \q‰m-≠nse I¿a-imkv{X hmZ-ß-sf√mw Ckvemw Db¿Øn-∏n-Sn-°p∂ \oXn-k¶ - ¬]-Øn\v hncp-≤hpw ap≥Ime amXr-II - ƒ°v FXn-cp-am-Wv. {InkvXp-h¿jw 638-˛¬ apkvenw-Iƒ Pdq-kew hos-≠SpØ \mfn¬ Da¿ Fgp-Xnb IØv C{]-Imcw h - m-bn°mw: This is a written document from umer bn katab to the inhabitants of the sacred home (Bayt al Moqdis). You are guaranteed your life, your goods and your children which will be neither occuppied nor distroyed as long as you do not initiate anything to endanger the general security of the city. (Tarikh al Yagubhi Vol 2 P.135). Hc-apkvenw ASn-ab - p-sS IptØ‰v ]nS-™p-hoW kµ¿`-Øn¬ Da¿(d) ]d-™Xv C{]-Imcw hmbn°mw. Rm≥ Fs‚ ]n≥Km- a nsb i‡- a mbn DW¿Øp∂p; ssZh-Øn-s‚bpw {]hm-N-I-s‚bpw kwc- £ - W - Ø n- e p≈ Aapkv e nw {]P- I sf {]tXyIw {i≤n-°m≥. AXn-\m¬, (J-eo-^) AhtcmSv Ah-cp-am-bp≈ Icm-d\ - p-kc - n®v kXy-k‘ - X ]men-°p-∂-h\pw Ah¿°pth≠n s]mcp-Xp-∂h\pw, km[ya√mØ \nIpXn G¿s∏- S pØn Ahsc D]{Zhn-°p-∂-h-\p-am-I-cp-sX∂v DW¿Øp∂p. Cß-s\-bn-cns° Da¿ hnth-N-\-]-c-amb Hcp Icm-dp≠-m°n F∂v hniz-kn-°m-\m-hptam? Cß-s\-bn-cns° kndn-b≥ {InkvXym-\n-I-fpambn Da¿ hnth-N-\-]-c-amb Hcp-S-ºSn D≠m°n F∂v hniz-kn-°m≥ {]bm-ka - m-W.v CXnse G‰hpw thZ-\m-P\ - I - a - mb hiw AapkvenwItfm-Sp≈ hnthN-\Ø - n\v hnip≤n I¬]n°pw hn[-amWv Nne I¿aim-kv{X-Im-c∑ - m-sc-¶nepw Cu Icm-dns\ ASn-ÿm\-am°n ]e \n_-‘-\-Ifpw Xs‚ I¿a-imkv{X {KŸ-Øn¬ tcJ-s∏-SpØn-bn-cn-°p-∂X - v. Bsc-¶nepw ZnΩn-Isf a¿Zn-°p-Ibpw Ah-cpsS \nIp-Xn-`mcw Iq´p-Ibpw sNbvXm¬ Rm≥ Ah-s\Xnsc A¥y-Zn-\-Øn¬ \ne-]m-sS-Sp°pw F∂v {]hm-N-I≥ {]Jym-]n-®n-cn-s° Cu hnth-N-\-ßƒ Fß-s\-bmWv \ymbo-I-cn-°-s∏-Sp-I. kzlolp¬ _pJmcnbn¬ Hcp ]cm-a¿iw Xs∂bp≠v: Hcmƒ 285

Zn-Ωn-I-fpsS kwc-£-W-Øn-\mbn s]mcp-Xp-Ibpw Ahsc ASn-aI - f - m-°m-Xn-cn-°p-Ibpw sNø-Ws - a-∂pW¿Øm≥ one should fight for the protection of ahl al dhima and they should not be enslaved’ F∂ t]cn¬. hmkvXh - Ø - n¬ kndn-bb - nse {InkvXym-\n-Iƒ Da-dns‚ ap∂n¬ sh® \n¿tZ-i-ß-fmWv pact of Umar˛s‚ ImX¬. {]kvXpX hnth-N\ \n_-‘\-I-sf√mw Ah¿ kzbw Fgp-Xn-tN¿Ø-Xm-Wv. CXns\ ]ns∂ Xe-Xn-cn®v Da¿ sh® \n_-‘-\bm°n hmbn-°p-Ibpw ]n∂oSv AXns\ B[m-cam°n I¿a-imkv{X {KŸw cNn-°p-Ibpw sNbvXXmWv {]iv\w. Cu I¿a-imkv{X {KŸ-ßƒ A-hew-_n-®v C-°m-e-Øv H-cp cm-{„o-b L-S\-°v cq-]w \¬-Im≥ km-[ya√. Imc-Ww, H-∂m-a-Xm-bn ¢m-kn°¬ a-X-ao-amw-k-I¿ A-h-cp-sS {K-Ÿ-ß-fn-se√mw hn-`m-h-\ sN-øp∂-Xv hn-izm-kn-Iƒ tZ-im-Xo-Xam-b Hcp transcultural community-°v cq-]w \¬-Ip-sa∂pw {I-ta-W A-hn-izm-kn-Iƒ-°v ta¬ A-h¿ hnP-bw t\-Sp-sa-∂p-ap-≈ hn-izmk-sØ Ip-dn-® hf-sc Zp¿_-ehpw ]-cn-an-Xh - pam-b ap≥-hn-[n-Iƒ-°mWv. CØcw ap≥-hn-[n-Ifntem Zr-V-hn-izm-kØntem Du∂n\n∂psIm≠ v]u-cX - z-Øn-s‚ A-Sn-ÿm-\Ø - n¬ hy-‡n-bp-sS A-h-Im-i-ßƒ Xo-cp-am-\n-°-s∏-Sp-∂ k-a-Imen-I cm-{„o-b bmYm¿-Yy-sØ A-`n-ap-Jo-Icn-°m-\m-hn√. hn-izm-kn-Iƒ, A-hn-izm-kn-Iƒ, ssZh \n-tj[n-Iƒ, ssZh-sØ Ip-dn-®v Nn-¥n°pI t]mepw sN-øm-Ø-h¿ XpS-ßn H-´-\h-[n hn-`m-Kßƒ Hm-tcm cm-„-Øn-s‚ `m-K-hpw `m-K-t[-bw Xo-cp-am-\n°p-∂-h-cp-am-bn-cn-s° a-s‰√m-h-scbpw ]p-dwX-≈n hn-izm-kn-Iƒ-°v am{Xw \n-b-{¥n-°m-\m-hp-∂ H-cp cm-{„ L-S-\ A-Xn hn-Zq-cam-b H-cp km-[y-X-bm-Wv. a\p-jy\pw ssZhhpw XΩn-ep≈ _‘hpw a\p- j ycpw CXc krjv S n- I fpw XΩn- e p≈ _‘hpw ]ca{][m-\-amWv Ckvem-anI XØz-Nn¥-bn¬. ico-A-Øns\ Pohn-XsØ AS°n `cn°p∂ \nba XØz-ambn hymJym-\n-°p-∂Xv t]mse Xs∂ {][m-\-amWv ico-AØv aX-]-chpw euInI-hp-amb c≠v At`-Zy-ambn _‘-s∏´ LS-Iß - sf Bhn-jvI-cn-°m≥ a\p-jys\ {]m]vX-am-°p∂ XØz-kw-lnX F∂- \n-e-bn¬ a\- n-em-°m≥. Aßs\ hcp-tºmƒ ssZhhpw a\p-jy\pw XΩnep≈ _‘w ]Sp-Øp-b¿Ø-s∏-´n-cn-°p-∂Xv ssZhØns‚ am{Xw A[n-Im-c-]-cn-[n-bn¬ hcp-∂-Xpw, ssZh-Øm¬ \n¿W-bn-°s - ∏-´X - p-amb L-S\ - b - nepw F- ∂ m¬ a\p- j y¿ XΩnse _‘w kmaqlnI\oXnbpw ka-Xzhpw km£mXvIc - n-°m≥ a\pjy¿ Bhn-jvI-cn® kmaq-ln-I-˛-cm-jv{Sob kwhn[m-\ß-fpsS A[n-Imc ]cn-[n-°p-≈n-em-sW-∂p-w h-cpw. Cu kwhn-[m-\-ßsf \oXn-bpsS Xm¬]-cyßsf Xzcn-X-s∏-Sp-Øp∂ a\pjy \n¿anX kwhn[m- \ - a m- b n- ´ - m - W v \mw a- \ - n- e m- t °≠Xv . AXpsIm≠-v X-s∂ Im-e-Øn-s‚ am-‰hpw k-µ¿-`-Øn286

s‚ Xm¬-]-cyhpw ]-cn-K-Wn-®psIm≠-mh-Ww Cu kw-hn-[m-\ß - ƒ B-hn-jI v- c - n-°s - ∏-tS≠Xv. AY-hm ssZ-hw `q-an-bn¬ ]p-e¿-∂v Im-Wm-\`- n-ei - n-°p-∂ am‰-an√m-Ø aq-eyß-sf km-£m¬XvIc - n-°m≥ ssZ-h\n¿-an-Xß - fm-b aq-ey-ßf - n¬\n-∂v hy-Xn-Ne - n-°m-Ø kw-cw-`ß - fpw kw-hn-[m-\ß - fpw Im-eØ - n-\\ - p-kc - n®v hn-Ik - n-∏n-°m≥ a-\p-jy¿°v A-hI - m-ia - p-s≠ - ∂¿Yw. ]c-ºc - m-KX aX-Nn-¥I - f - n¬ H´p-an-°h - bpw ]cmP-b-s∏-Sp-∂Xv ssZh-Øns‚ Znhym-[n-Im-c-sØbpw a\p-jys‚ cmjv{Sob cwK-Øp≈ am\p-jn-Im-[n-Imc-sØbpw th¿Xn-cn®v a\- n-em°n kmaq-lnI cmjv{Sob {]{In-bI - s - f-°p-dn®v kwkm-cn-°p-∂n-SØ - mWv. CXv Imc-W-amWv am‰-Øn\pw ]cn-h¿Ø-\Øn\pw hnt[-b-am-hm≥ {]IrXym tijnbpw IcpØp-ap≈ a\p-jym-hn-jvIm-c-ß-fmb cmjv{Sob {]{Inbsbbpw F∂m¬ AXn\v km[y-a-√mØ Znhym-hn-jI v m-cß - fmb aXmNmc-ßs - fbpw c≠p \nebn¬ kao-]n-°p-t∂-SØv Ah¿ ]cm-P-b-s∏-´-Xv. {]hm-NI Ime-L-´-Ønepw AXn\v tijhpw Bhn-jvI-cn-°-s∏´ cmjv{Sob kwhn-[m-\-ßsf AtX-]Sn ]I¿ØpI F∂-X√; Jp¿-B\nI aqeyßsf {]kvXpX Ncn{X L´-Øn¬ Bhn-jvI-cn-®sX-ßs\ F∂p\nco-£n®psIm≠v h¿Ø-am\ ImesØ ]p\x-kw-hn[m\n-°m≥ `qXsØ D]-tbmK-s∏-Sp-ØpI F∂-XmWv apkvenw I¿Ø-hyw. Hmtcm Ime-sØbpw apkven-ans‚ {]Xn-\n-[m\-ß-sf-°p-dn® N¿®-bpsS ]q¿W-X°v BcmWv apkvenw, F¥mWv apkvenw (who is a muslim, what is to be a muslim) F∂ tNmZy-ßƒ°n-Sb - nse hyXncn-‡X hfsd {]k-‡a - m-sW∂v Ckvem-anI hnZym`ymk kwkvIm-c-ßsf Ipdn® N¿®-bn¬ Imkvan A`n-{]m-b-s∏-Sp-∂p≠-v. Who is a Muslim F∂Xv Hcp Bflob tNmZy-am-Wv. AXn\v Hcp-Øcw am{Xta D≠mIm\n-S-bp-≈q. ssZh-Øn¬ hniz-kn°p∂, A¥y-Zn-\-Øn¬ hniz-kn-°p∂ {]tXy-I B-cm-[-\-Iƒ \n¿h-ln-°p∂ Hcmƒ... Cßs\ XpSßn HXp-ßp∂p Cu tNmZy-Øns‚ DØ-cw. F∂m¬, what is a Muslim or what is to be a muslim F∂Xv Hcp N-cn-{X-]-c-X-bp≈ At\z-j-WamWv. a\p-jy≥ auen-I-ambn kmaqlnI hncp≤t\m Acmjv{Sobt\m Ncn{XmXoXt\m A√ F∂v AwKoI-cn-°¬ AYhm Ncn-{X-ap-‡tam kmaq-ln-I-ap‡tam cmjv{Sob ap‡tam Bbn a\p-jys\ hn`mh\ sNøm-\m-hn√ F∂v kΩ-Xn-°¬ CXn-\p≈ DØ-cØ - ns‚ ap∂p-]m-[nbm-W.v Ncn-{X-ap-‡a - √ - mØ a\p-jy≥ F∂Xv Ncn-{X-Øn¬\n∂v \mw Pohn°p∂ ImeØv \n∂v AS¿Øn-am‰n Bscbpw \n¿h-Nn-°m-\m-hn√ F∂mWv AS-bm-f-s∏-Sp-Øp∂Xv.- apkvenw Ncn-{X-ap-‡-\-√- F∂ {]Jym-]\w Hmtcm apkven-an-s‚bpw Bhn-jvI-cWw AXXv ImesØ Ncn-{X-]› - m-Øe - h - p-ambn _‘-s∏´v InS°p∂p F∂mWv hnfw-_cw sNøp-∂-Xv. AXp-Im-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

cWw what is to be a Muslim F∂ tNmZy-Øns‚ DØcw ]e-Xm-Wv.- Imehpw Ncn{X ]›m-Øe - hpw kµ¿`hpw AXn-∂-\p-tbm-Ky-amb hnhn[ BhnjvI- c - W - ß ƒ°pw {]Xn- \ n- [ m- \ - ß ƒ°pw cq]w\¬Ipw.

_lp-kz-ck - a- q-lØ - nse apkvenw \yq\-]£w C{Xbpw Ckvem-an-\p≈ a‰v hnizmk kwlnX-I-tfmSp hnhn[ Bi-b-ßƒ sh®p]pe¿Øp-∂h-tcm-Sp-ap≈ kao-]\ - ß - sf Ipdn-®mWv hni-Zo-Ic - n®-Xv. F∂m¬, Ckvem-an\v cmjv{So-bm-[n-Im-c-an-√mØXpw apkvenw-Iƒ \yq\-]-£-hp-amb _lp-kwkvIr-Xn-Iƒ \ne-\n¬°p∂ Hcp cmjv{S-Øn¬ apkvenw-Iƒ kzoI-cn-°p∂ kao-]\w F¥m-bn-cn°-Ww. tZiob aqey-ß-sfbpw tZiw \q‰m-≠p-Ifmbn \ne-\n¿Øn-h-cp∂ kmwkvIm-cnI aqey-ßsfbpw ]q¿Wm¿Y-Øn¬ DƒsIm-≈m≥ apkvenw-Iƒ Xbm-dm-hm-Ø-Xns‚ ImcWw F¥v? Ckvem-ans‚ GI-in-em-L-S-\°pw kmwkvIm-cnI sshhn-[y-ßtfm-Sp≈ hnk-Ω-X-hp-at√ CXns‚ Imc-Ww. cmjv{So-bm-[n-Im-c-ap≈ kµ¿`-ß-fn¬ AXoh hnim-eX sh®p]pe¿Øp∂p F∂ Ah-Im-ih - mZw am‰n \n¿Øn-bm¬, temI-sØ-√m-bn-SØpw apkvenwIƒ X\Xv tZiob kwkvIr-Xn°v apºn¬, Cgp-Int®-cm≥ aSn-°p∂ thdn´ AkvXn-Xz-am-hp-∂p≠v F∂ hna¿i\w Cu kwhm-ZØ - n¬ apg®v \n¬°p∂p≠-v. Cu N¿®-bpsS sshcp[yw IpSn-sIm-≈p∂Xv _lp-kz-c-Xsb tZio-b-amb GI inem-L-S\-sIm≠v \n¿ho-cy-am-°-W-sa∂v AXv Xm¬]-cys∏-Sp-∂X - n-\m-em-Wv. hnhn[ kwkvIr-Xn-If - psS Coexistance F∂-Xn\v ]Icw Hscm‰ kwkvIr-Xn-bn¬ F√m-hcpw ebn®ptNc-W-sa∂v ]d-bp-∂-XmWv G‰hpw A]-I-S-I-cw. apkvenw-Isf kw_-‘n-t®-S-tØmfw thZw, `mj, t]cv, `£Ww XpSßn kmwkvIm-cnI {]{Inb-bp-ambn _‘-s∏´ hnhn[ {]iv\-ß-fn¬ Hcp GI-inem LS-\b - p-s≠∂v B¿°pw hmZ-an-√. auenI-ambn, Ckvemw XZzn-jb - I - a - mbn Nne ASn-ÿm\ aqey-ßƒ Ah-Xc - n-∏n-°p-∂p≠-.v `£Ww lemepw Xzøn_pw AYhm A\p-hZ- \ - o-bhpw \√Xpw Bbncn-°-Ww. hkv{Xw \·X ad-°p-∂-Xm-bn-cn-°-Ww, kv{Xo]p-cpj _‘-Øns‚ hnip≤n XI¿°pwhn[w B`m-k-Ictam, a\p-jym-¥- ns‚ al-\o-bXsb apdn-s∏-Sp-Øpw-hn[w Aam-\ytam BI-cp-Xv. t]cv BÀm-ZI - c - hpw am\y-amb A¿Y-ßƒ Dƒs°m≈p-∂X - pamI-Ww. Zp q-N\ - I - ƒ \¬Ip-∂t- Xm, a\pjy≥ krjvSn-I-fpsS ASn-a-bm-°p-∂tXm BI-cpXv. `mj Bi- b - h n- \ n- a - b - Ø n\pw klh¿ØnØØn\pw D]-Ic - n-°Ww; Al-¶c - n-°m\pw B[n-]Xyw ASn-t®¬]n-°m-\p-ap-≈-Xm-I-cp-Xv. Ckvem-an-Im-[ym-]\ - ß - f - psS D≈-dI - ƒ ]c-Xp-tºmƒ, CXv t]mep≈ Nne auenI XØz-ßƒ ImWpw. AXn-\p-a-∏pdw Hcp {]tXyI hkv{X-amWv Ckvem-

{]_‘ kam-lmcw

ans‚ hkv { X- s a- ∂ m¿°pw Ah- I m- i - h m- Z - a n√; Ad_n `mj-bn¬ Xs∂-bm-bn-cn-°Ww apkven-ans‚ t]cv F∂v ]nSn-hm-in-bp-an-√. hnip≤ Jp¿-B-\ns‚ `mj-bn¬ ssZh-Øns‚ Zrjv S m- ¥ - ß - f n¬ H∂mWv Ah≥ a\p- j ys\ hyXykvX `mj-If - n¬ kwkm-cn-°p-∂h - cpw hnhn[ h¿W-°m-cp-am°n F∂-Xv. F∂m¬, Hcm-fpsS kwkm-c`- mj F¥m-bn-cn-°Ww F∂pw GXv thjw sXc- s ™- S p- ° - W - s a∂pw GsX√mw `£Ww Abmƒ Ign-°-W-sa∂v apI-fn¬ ]d™ \n_-‘\-Iƒ°p-≈n¬ \n∂psIm≠v \n›-bn-t°-≠Xv Ah\m-Wv. CXv hy‡n-Iƒ°v hI-sh®v sImSp-°pI F∂-XmWv en_-d¬ πqcenk-sØ-°p-dn®v Hmt´mWan Hm^v C≥Un-hn-Pz¬kn-s\-°p-dn®p hmNm-ecm-hp-∂-h¿ sNtø≠Xv. ]t£, AXv apkvenwIƒ°v A\p-hZ- n®pIqsS∂ atX-Xc {`m¥mWv en_d¬ bqtdm-∏n¬ C∂v i‡n-s∏-´p-h-cp-∂-Xv. {ô skIvkn\v \nb-a] - c - a - mb ]cn-c£ - b - mhmw; tlmtam skIvkm-en-‰nsb tK, sekv_n-b≥ hn`m-K-sØ, ]oUnX \yq\-]-£-ambn {]Jym-]n-°mw. ]t£, apkvenw kv{Xo apJm-h-cWw [cn-°-cpXv; ]¿Zbpw Acp-Xv. XmSnbpw Xe-∏mhpw Hgn-hm-°-s∏-S-Ww! C{]-Imcw {Iqc-ambn th´-bm-Ss - ∏-Sp∂ apkvenwIƒ bqtdm-∏ns‚ ]cn-jvImc kwcw-`-ß-tfmSv {]Xn-I-cn-t°--≠Xv Fßs\ F∂Xv a¿a {][m-\amb tNmZy-am-Wv. Ad-_n-t∏cv apkvenw sFU‚n‰nsb shfn-s∏-SpØpw F∂-Xn-\m¬ Hgn-hm-°-Wsa∂pw tlm´¬ dnk¿th-j≥ apX¬ Fan-t{K-j≥ ¢nb-d≥kv hsc, Cu t]cns\ {]Xn-k-‘n-bn-em°p-sa∂pw ]d™v òj-Wn-s∏-Sp-Ønbpw `b-s∏-SpØnbpw Xe-Ip-\n-°m≥ ]d-bp-∂-h-cpsS h¿Ø-am\-ßƒ òIcw Xs∂-bm-Wv. `qcn-]£ P\-hn-`m-KØns‚ tZio-tbm-’-h-ßfpw BtLm-j-ßfpw BtLm-jn®v Xß-fpsS ta¬ ASn-t®¬]n-°-s∏´ òI- c Xm ap{Zbn¬\n∂v IpX- d n- a m- d Ww F∂v apkvenwIsf D]-tZ-in-°p-∂-h¿ ^mjn-k-Øns‚ cwK k÷o-I-c-W-Øn¬ G¿s∏-´-h-cm-Wv. B[n]Xy aqey-ß-fpsS Ipg-eq-Øp-Im-cm-W-h¿. CXv N¿®-bpsS Hcp hi-am-Wv. adp-h-i-amWv `mjbpw thjhpw `£-Whpw F√mw Hcp {]Xntcm-[m-bp-[a - mWv F∂-Xv. s{]mI-Sv\kns\ t]mse, Ahs‚ Iń-en-t\-°mƒ sNdp-Xm-Wh - c - psS Imepw ssIbp-sa-¶n¬ hen®v \o´pw, Ah-s‚ Imepw ssIbpw Ahs‚ Iń-en-t\-°mƒ hep-Xm-sW¶n¬ Ah≥ B Imepw ssIbpw Acn™v am‰pw F∂XmWv B[n-]Xy kwkvIr-Xn-bpsS F°m-es - Øbpw kao-]\ - w. CØ-cs - amcp ImeØv {]m¥-hX - I v rXs‚ apºnse G‰hpw aq¿®-bp≈ Bbp-[a - mWv `mjbpw thjhpw kwkvIr-Xn-bpw sFU‚n‰nbpw. kzX-{¥amb sXc-s™-Sp-∏-h-Imiw d±v sNø-s∏-Sp∂ ImeØv hoSp-∏n-\m-bp≈ t]mcm-´-amWv bYm¿Y ka-cw. Ata-cn-°-bnse Idp-Ø-hcpw saIvkn-°≥ P\-hn-`m-Kß - fpw ln∏vk - n-Ifpw \S-Øp∂ t]mcm´w 287

AXm-W.v bqtdm-∏nse apkvenw-Iƒ \S-Ønb t- ]mcm´hpw AXp-X-s∂. C¥y≥ apkvenw-Iƒ°pw ]cnjvIm¿, ]pc-kvIm¿, Xnc-kvIm¿ `oj-Wn-Iƒ°v apºn¬ Xe-Ip-\n-°m-\m-hn-√. Idp-Ø-hcpw Zen-XpIfpw BZn-hm-kn-Ifpw apkvenwIfpw htcWy kwkvIr-Xn-s°-Xnsc \S-Øp∂ Ncn{X bp≤-ØnemWv _lp-kz-c-X-bpsS kuµ-cyhpw kuc-`yhpw D≈Xv. kzX-{¥-amb sXc-s™-Sp-∏n-\p≈ Ah-kcw d±v sNø-s∏-Sp∂ kµ¿`-ßt- fbpw kzX{¥ sXc-s™Sp-∏ns‚ ASn-ÿm-\Ø - n¬ P\-ßƒ sXcs™Sp∏v \S-Øn-bX - n-t\bpw c≠mbn a\- n-em-°pI F∂Xv Cu hni- I - e \w IrXy- a mbn a\- n- e m- ° m≥ klmbIamIpw. Ckvem-ans‚ {]Nm-cW kµ¿`ß-fn¬ \qdv h¿jw sIm≠v temI-Øns‚ aq∂nsem∂v `mK-ßƒ apkvenw B[n-]X - y-Øn\v Iogn¬ h∂ kµ¿`-ß-fn¬ apkvenw P\-kwJy hfsc \yq\-]-£-am-bn-cp∂p. Atd-_y-bn¬\n∂v kndn-bbn-te°pw CuPn-]vXnte°pw C¥y≥ Ct¥m-\ojy≥ \mSp-I-fn-te°pw hym]n® Ckvemw auenI XØz-ßƒ Xs∂-bm-Wv P\-ß-fpsS apºn¬ AhX-cn-∏n-®-Xv. 90 iX-am-\-Øn-e-[nIw hcp∂ CuPn]vXnse tIm]v‰nIv {InkvXym-\n-Iƒ Ckvemw kzoIcn- ° p- I bpw ]n∂oSv Ah- c psS X\Xv `mjm ssIsbmgn®v Ad-_nsb kz¥w `mj-bm°n am‰pIbpw sNbvXXv AhcpsS Xocp-am-\a - m-bn-cp∂p. 100 iX-am\w hcp∂ aembv hwi-P¿ Ckvem-an-te°v IS-∂p-hc - n-Ibpw X\Xv `mj-bn-te-°v c≠m-bn-cØ - ne-[nIw Ad_n hm°p-Iƒ Iq´n-t®¿°p-Ibpw sNbvXXv Ah-cpsS Xocp-am-\m-[n-Im-c-a\p-k-cn-®v. C¥y≥ D]-`q-Jfiw cP-]p-{X¿, {_m“-W¿, £{Xnb¿ XpSßn P\-hn-`m-K-ß-fn¬ \s√mcp iX-am\w Ckveman-te°v IS-∂p-h∂v A°m-esØ B[n-]Xy `mj-tbbpw Ad-_n-tbbpw tN¿Øv Hcp ]pXnb `mj D¿Zp hnI-kn-∏n-®Xv as‰mcp DZm-l-c-Ww. 500 h¿j-°mew apkvenw Jnem-^-Øns‚ tI{µ-am-bn´pw Xp¿°n `mjsb \ne-\n¿Øn-s°m≠pXs∂

288

Ckvem-ans‚ IqsS tN¿∂p \n∂ Xp¿°n as‰m-cp DZm-lc - Ww. ssZh-Øns‚ alm ZrjvSm-¥ß - f - mWv `mj-Iƒ F∂ thZ-h-N-\-sØ apkvenw-Iƒ kzX-{¥-ambn Bhn-jvIc - n-®X - ns‚ hnhn-[ {]Xn-\n-[m-\a - mWv Chsb√mw. `mj-sb∂ t]mse t]cn-epw thj-Ønepw `£-W-Øn-ep-sa√mw Cu c≠v \ne-]m-Sp-Iƒ krjvSn-°p∂ sshhn-[y-am¿∂ {]Xn-\n-[m-\-ß-fpap-≠v. CXv Xncn-®-dn™ Ct¥m-t\-jy≥ apkvenwIƒ°v AhcpsS hgn, C¥y≥ apkvenw-Iƒ°v AhcpsS hgnbpw AwKo-I-cn®v sImSp-°p-∂-Xns‚ t]cmWv hnim-eX. AXp-X-s∂-bmWv _lp-kz-cX {]mtZ-inI kwkvIrXn ssIsbm-gn-bW - tam \ne\n-dp-ØW - tam F∂v Xocp-am-\n-°m-\p≈ A[n-Imcw Hmscm-cp-Ø-cp-tSbpw at\m-K-X-Øn\pw kzX-t{¥—°pw hn´p- s Im- S p- ° pI F∂m¬, B[n- ] Xy kwkvIrXn Bhm-ln-°-W-sa∂ D]-tZ-isØ \n¿`bw sNdp-Øp tXm¬∏n-°pI. _lpkz-cX DPze-ambn hnfw-_cw sNøm-\p≈ hgn CXm-Wv. apkvenw AkvXn-Xz-sØ-°p-dn® Nne N¿®-Iƒ IqSn Cu kµ¿`-Øn¬ {]k-‡-am-Wv. Ckvemw km¿heu-In-I-amb H´-\-h[n aqey-ßsf°pdn®v kwkm-cn-°p-∂p≠v. tZi-Øn\pw Ime-Øn\pw AXoX-ambn \ne-\n¬t°≠hbm-Wh - . AXn-\m¬, AXv ssIsbm-gn-bm-Xn-cn-°m≥ Ckvem-ans‚ kz¥w t_m[y-a-\p-k-cn®v sXsc-s™-SpØ apkvenw-Iƒ _m[y-ÿ-cm-Wv. AtX-b-h-kcw kz¥w Ncn-{X-L´-ßt- fbpw PohnX ]›m-Øe - t- Øbpw kmaq-lnI hnIm-k-tØbpw ap≥\n¿Øn a\p-jy¿°v hnI-kn∏n-°m-\m-Ip∂ \nc-h[n taJ-e-I-fp-≠v. km¿heuInI aqey-ßt- fbpw {]mtZ-inI kwkvIr-Xn-tbbpw Iq´nLSn-∏n-°p-tºmƒ H∂m-a-tØ-Xn\v A]-Nbw kw`-hn®v IqsS∂ \n¿_‘w Ckvem-an\v kzm`mhn-I-ambpw D≠v.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

kaZv Ip∂°mhv

CkvemanI cm{„obw, kzXzcmjv{Sobw Xo{hX°pw \ncmIcWØn\pw at[y

CkvemanI cm{„obØns‚ D≈S°]camb Hcp khntijX amdnhcp∂ ImetØmSv kq£vaambn {]XnIcn°m≥ ]mIØn¬ kzbw hnIkn°m\pw \hoIcn°m\pap≈ ssPhnIamb tijnbmWv . kzXzcmjv { SobamIs´ ]pXnb ImeØns‚ Hcp C¥y≥ kmaqlnIbmYm¿Yy hpamWv . AXn\m¬., kzXzcmjv { SobtØmSv CkvemanI cmjv{SobØns‚ kao]\sa¥mbn cn°Ww F∂ At\zjWØn\v ChnsS Xo¿Øpw {]k‡nbp≠v . kzXzcmjv { SobsØ°pdn® GsXmcp hniIe\hpw AXns‚ \n¿anXnbpsSbpw hnImkØnt‚bpw Ncn{X]›mØeØn¬ \n∂mcw`nt°≠Xp≠v F∂Xn\m¬ {]mYanIambn AØcsamcp {iaamWv ChnsS \SØp∂Xv.

DØcm[p\nIXbpw kzXzcmjv{Sobhpw \mw sIm≠mSp∂ B[p\nIXbpsS auenIamb A]q¿WX AXv \ΩpsS B[p\nIXb√ F∂XmWv. A[n\nthitØm sSm∏w AXns‚ ImcWhpw ^ehpsa∂ \nebnemWv C¥ybn¬ tZiob B[p\nIX ]ndhnsIm≈p∂Xv. ]Xn\©mw iXIØns\mSp hn¬ XpSßnb tZim-¥c kap{Z k©mcßfn¬ \n∂pw ]sØmºXmw \q‰m≠nse kqcy\kvXan °mØ km{amPyßfnte°v ]Sn]Snbmbn sNs∂Ønb Hcp cmjv{Sob A[nImc hyhÿ F∂v B[p\nI temIsØ kmam\yambn hnebncpØmhp∂XmWv. Adnhnt‚bpw A[nImcØns‚bpw icncq]ßfmbn bqtdm]y≥ amXrIIsf ÿm\s∏SpØns°m≠pw tImf\n P\XbpsS F√mXcw Bhnjv I mcßtfbpw A]cambn XcwXmgvØns°m≠pamWv A[n\nthiØns‚ ssh⁄m\nI ]≤Xn kz¥w

{]_‘ kam-lmcw

ZuXyw \n¿hln®Xv. hkvXp\njvThpw imkv{Xobhpamb Adnhns‚bpw kXymflIamb kuµcym\p`hØns‚bpw D¬]Ønÿm\ambn bqtdm∏v {]XnjvTn°s∏´p. X≥aqew am\hnIX, kmaqlnIX, P\IobX XpSßnbhbpsS A\p`hßfpw amXrIIfpw A[n\nthinX {]tZißfpsS Ncn{X k©bØneps≠∂ Aht_m[w B[p\nIXbpsS ⁄m\ afieØn¬ CSw t\Snbn√. bqtdm∏ns\ tI{µam°p∂ Cu temImht_m[Øns‚ \n¿amW kma{KnIfmbpw tImf\oIcWØn\p≈ {]Xy£ km[qIcWambpw {]amWhXvIcn°s∏´ Adnh[nImcßsf {]iv\hXvIcn®psIm≠mWv CØcm[p\nIX cq]s∏Sp∂Xv. B[p\nIXbpsS ]ptcmKXn k¶¬]w P∑w \¬Inb KpcpXcamb {]Xnk‘nItfmSv Ielw {]Jym]n®psIm≠mWv DØcm[p\nIX C∂v kz¥sØ ÿm]ns®Sp°p∂Xv . ]pcpjm[n ]Xy]chpw h¿W˛hwi ta¬t°mbv a bn¬ A[njvTnXhpw {]IrXn NqjIhpamb H∂mbn B[p\nIX ]SpØpb¿Øs∏´sXßs\sb∂v hnhn[ \neIfn¬ t\m°n°mWpIbmWv B[p\ntImØc ]T\ßƒ sNøp∂Xv. hnhn[ imJIfmbn hnIkn®ph∂ kv{XohmZ]T\ßƒ, ]cnÿnXn ]T\ßƒ, ]uckvXyhmZw, t]mÃv sImtfmWnb¬ ]T\ßƒ F∂nßs\ H´\h[n [mcIƒ Cu kao]\Ønepƒs∏Sp∂p≠v. B[p\nIXbpsS Bibt®cphIfm¬ cq]wsIm≠ kmlnXyßfpw hn⁄m\obßfpw ]pcpjm[n]XyØne[njvTnXamWv F∂XmWv kv{XohmZØns‚ \ne\n¬]v km[yam°p∂Xv. B[p\nIXbpsS imkv{Xmht_m[hpw 289

D]IcWkma{KnIfpw {]IrXnsb kmcambn apdnth¬]n®p F∂XmWv ]cnÿnXnhmZØns‚ BIØpI. sImtfmWnb¬ B[p\nIX kh¿WXbpambn ssI tIm¿ØsXßs\ F∂ Ncn{X]camb At\zjWamWv Iogmf ]T\ßƒ ]¶psh°p∂Xv. A[n\nthi B[p\nIXbpsS IS∂pIb‰sØ {]Xntcm[n® tZiob {]ÿm\Ønepw AXns‚ \nb¥m°fnepw sImtfmWnbenkØns‚ BibmhenIƒ IS∂pIqSnbXns\ hna¿i\mflIambn hniIe\w sNøm\p≈ {iaamWv DØcsImtfmWnb¬ ]T-\ß-fmbn \nebpd∏n°p∂Xv. ssk≤m¥nIambn Hscm‰ ASnØdbn¬ Dd®p \n¬°p∂hb s√¶nepw B[p\nIXm hna¿i\Ønt‚Xmb Hcp s]mXpt_m[w Cu [mcIsf√mw apt∂m´p sh°p∂p≠v . hf°qdp≈ B[p\ntImØc aÆn¬ BgØn¬ thcpIfmgvØn ]nSn®p\n¬°p∂ CØcw Nn¥m]≤XnIsf ]cnt]mjn∏n°p∂p F∂XmWv kzXzcmjv{So bØns‚ kaImenI [¿aw. DØcm[p\nIXbpsS _rlZmJym\ßsf sh√phnfn®psIm≠v _u≤nI taJebnepw kmaqlytaJebnepw Hcp kPoh km∂n[yamIm≥ kzXzcmjv { SobØn\v C∂v km[yamIp∂p≠v. AXmIs´ tZiobX, tZiob {]ÿm\w, \thm∞m\w, kh¿W ]ucXzw XpSßn, hnip≤am°s∏´ ]ZmhenIsf BgØn¬ ]cnt°¬∏n°p∂pap≠v . ImcWw, tZiobm [p\nIXbpsS kh¿Whpw sshZnIhpamb ]uck¶¬]w Xßsf tZicmjv{Sßfn¬ \n∂v \njvImknXam°nbXns‚ Ncn{XamWv kzXzcmjv { Sob˛Iogmf ]T\ßƒ hnfw_cw sNøp∂Xv. sImtfmWnb¬ B[p\nIXbpsS C¥y≥ ]›mØeØn¬ ]ndhnsbSpØ BibßfmWv tZiobXbpw tZiob {]ÿm\hpw. {]kvXpX Bibßƒ sIń∏Sp°p∂Xn¬ {]k‡amb aq∂v LSIßƒ \n¿amWmflIamb ]¶phln®p F∂Xv Gd°psd C∂v hnebncpØs∏ń´p≠v. km{amPyXz hncp≤Xbmbncp∂p AXn¬ {]Yaÿm\sØ¶n¬ {_nójv sImtfmWnb enkØns‚ cmjv{S kwhn[m\ßfpw D]IcW kma{KnIfpambncp∂p as‰m∂v. sshZnI ]mcºcyØn¬ thtcmSn \n¬°p∂ B¿j `mcX k¶¬]amWv aq∂maXmbn tZiob {]ÿm\Øns‚ A¥¿[mcbmbn h¿Øn®Xv. C¥ybpsS apgph≥ ]ucXzßsfbpw IqńbnW°p∂ kmwkv I mcnI bp‡nbmbn {]Ncn∏n°s∏´v ASnt®¬]n°s∏´ Cu {_mlvaWyw A\nhmcyambpw a‰p ]eXns\bpw ]m¿izh¬°cn°pIbpw sNbvXp. tZiobm[p\nI XbpsS kh¿W {]Xyb imkv{Xw AXnt‚Xmb a\pjy amXrIIƒ°v P∑w \¬Inbt∏mƒ apkvenwIƒ, ZenXpIƒ, BZnhmknIƒ, kv{XoIƒ 290

XpSßnb a\pjymhÿIƒ A]chXv°cn°s∏ ´p. B¿i kwkvImcØns‚ Bib {]XeØn¬ tZiobXbpsS s\SpwXq¨ Xmgv Ø nbt∏mƒ Ckveman\v AXns‚ tZiob ]Zhn \jvSs∏´p. ZenXpIƒ°v tZiob `q]SØn¬ ÿm\w Is≠Ø¬ A\nhmcyambn. kv{XoIƒ B[p\nI ]ucpjØm¬ \nb{¥n°s∏´ Km¿lnIØf ßfnse amXrImIpSpw_n\nIfmbn amdn. AXpsIm≠pXs∂ C¥ybnse kzXzcmjv{SobØn s‚ Ncn{Xw tZiobamb A[oi hyhÿtbmSp≈ kac Ncn{Xw IqSnbmWv. ]sØmºXmw \q‰m≠n¬ almcm{„bn¬ almflm ^qse AS°ap≈h¿ XncnsImfpØnb Iogmf {]Xntcm[ßƒ kzXzhmZØns‚bpw kzXzcmjv{SobØns‚bp BZna i_vZßfmbn {ihn°mhp∂XmWv. 1875˛¬ ^qse cq]w sImSpØ A[xÿnX ]n∂m° {]ÿm\amb kXytim[Iv kamPw 1885˛¬ cq]wsIm≠ C¥y≥ \mjW¬ tIm¨{Kkn\v kam¥cambn kPoh km∂n[yamIp∂p≠v. A[xÿnX hn`mKßfn¬ \n∂v \ma am{Xamb ZenXv {]Xn\n[m\w t]mepw C°meØv tIm¨{Kknte°v IS∂ph∂n√. C¥y≥ \mjW¬ tIm¨{Kkns‚ BZyIme ktΩf\ßfn¬ ]s¶SpØ a{Zmkv {]Xn\n[nIfn¬ 80 iXam\hpw ]q\m{]Xn\n[n Ifn¬ \qdv iXam\hpw {_m“Wcmbncp∂p F∂ hkvXpX D]cp‡ hmZsØ ZrVoIcn°p∂p≠v. tZiob {]ÿm\w i‡ambns°m≠ncp∂ Ccp]Xmw \q‰m≠ns‚ Bcw`Øn¬ Iogmf kmapZmbnI˛cmjv{Sob {]ÿm\ßfpw i‡ns∏´p. ]©m_nse BZn[¿a {]ÿm\w, Xangv\m´nse BZn {ZmhnU {]ÿm\w, B{‘bnse BZn B{‘, I¿WmSIbnse BZn I¿WmSI, DØ¿{]tZinsebpw sslZcm_mZnsebpw BZn lnµp {]ÿm\w, _wKmfnse \ma ip{Z{]ÿm\w F∂nh cq]wsIm≈p∂Xv khntijamb Cu Ncn{XÿenbnemWv. Iogmf {]t£m`ßfpsS CØcw AesbmenIfpsS `mKambns°m≠mWv tIcfØn¬ {io\mcmbW˛ Aø≥Imfn {]ÿm\ßƒ s]mXpafieØn¬ Imepd∏n°p ∂Xv. kph¿Whpw kh¿Whpamb {_m“WnIv BibmhenIsf XnckvIcn®psIm≠v BZna \nhmknIfmb Xßƒ°v kzmX{¥yhpw hyXncn‡hpamb aX]mcºcyßfps≠∂v ka¿Yn®v Asslµhamb {]Xybimkv{XsØ Db¿Øn°m´pIbmWv Cu {]ÿm\ßƒ sNbvXXv. CØcw apt∂‰ßfpsS {Ia {]hr≤amb hf¿®bmbns°m≠mWv t]mÃv sImtfmWnb¬ cmjv{Sob kµ¿`Øn¬ cq]wsIm≠ ZenXv˛Iogmf Xncn®dnhpIsfbpw ItW≠Xv. F∂m¬, tPymXndmhp ^qsebn¬ XpSßn ic¨Ipam¿ enw_msebnseØn \n¬°p∂ Iogmf˛kzXzhmZ ßtfmSpw kzXzcmjv{SobtØmSpw Atßb‰w

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

lnwkmflIhpw {]Xntema]chpamb kao]\ßfmWv apJy[mcm tZiob I¿XrØz ßƒ ssIs°m≠n´p≈Xv F∂Xv ChnsS {]tXyIw ASbmfs∏SpØs∏tS≠XmWv. C¥ybnse htcWyPmXnIƒ KrlmXpcX tbmsS sIm≠p\S°p∂ kph¿W `qXIme kvacWIƒ°v kam\ambn A[xÿnX˛ZenXv kaqlßfnepw Hcp {ZmhnU t_m[w \ne\n¬°p∂p≠v. ]ucmWnI C¥y≥ kwkv I mcw {ZmhnUambncps∂∂pw F∂m¬ taml≥ sPZmtcmbnepw lmc∏bnepw DSseSpØ Bcym[n\nthiØns‚ kµ¿`Øn¬ {ZmhnU kaqlw sXs° C¥ysb Bhmk ÿeam°nsb∂pw Ncn{Xh¬°cn°s∏´n´p≠v. ]pXnb ImesØ ]peb¿, Ipdh¿, ]db¿ F∂nßs\ hyhlcn°s∏Sp∂ PmXnIƒ {]mNo\ ImeØv D∂X ÿm\ßƒ ssIbmfnbncp ∂hcmsW∂v hnebncpØs∏Sp∂p≠v. Iogmf kaqlw sh®p]pe¿Øp∂ Cu `qXIme kvacWsb sImtfmWnb¬ B[p\nIXbpsS cmjv { Sob kµ¿`Øn¬ tIm¨{Kkv tZiob {]ÿm\w {_m“tWXcamb Iƒ®d¬ sFUntbmfPnbmbn \nIrjvSh¬°cn®v ]pd¥≈pIbmbncp∂p. CØcsamcp kao]\Øns‚ XpS¿®Xs∂bmWv \thm∞m\m\ ¥c Imebfhn¬ hnIkn®ph∂ CSXp]£ tkmjyenÃp {]ÿm\ßfpw Iogmf kaqlß tfmSv FSpØXv. tZiØn\IØv katcm¬kpI ambn IØn°bdnb Iogmf apt∂‰ßsf apXemfnØ ]q¿h kmwkvImcnI LSIßsf∂ t]cn¬ samgnsNm√n ssk≤m¥nI afieØn\v ]pdØncpØpIbmWv C¥y≥ CSXp]£w sNbvXXv.

CSXp]£hpw kzXzcmjv{Sobhpw CSXp]£ {]tbmKßfn¬ {]ISamIp∂ {]_eamb sshcp[yßfn¬ H∂v, {]mYanIambn AXv kh¿Whpw c≠maXmbn B[p\nIhpamWv F∂XmWv. sk°ye¿ tamtUWn‰nbpsS kh¿W aqey afiesØ K¿`w[cn® atXXc ap{ZmhmIyßƒ°v F{Xam{Xw hodv IqSp∂pthm A{XtXmXn¬ Xs∂ a\phn≥ XØzimkv{X ßfpsS sImºpIfpw ]√pIfpw Ahcn¬ {]ISamIpw. P∑`qanbpsS FUnt‰mdnb¬ ssienbn¬ P\xi‡n hmcnI kwkmcn°p∂Xv CØcsamcp {]Xybimkv{X thgvN \ne\n¬°p∂Xn\memWv. B[p\nIa√mØXpw atXXc kh¿WXbpsS HmcwNmcn \n¬°mØXpamb apgph≥ cmjv{Sob˛kmaqlnI hyhlmcßfpw AXy¥w {]Xntema]csa∂p≈ B[p\nIXbpsS B`nPmXyßfmWv CSXp]£sØ {Kkn®pt]mcp∂Xv. AXn\m¬, sk°ype¿ tamtUWn‰nbpsS kmwkv I mcnI

{]_‘ kam-lmcw

ta¬t°mbvabn¬ {]⁄mtijn \jvSs∏´pt]mb CSXp]£ t_m[Øn\v ]pXptemIØnse apkvenw, ZenXv {]Xn\n[m\ßsfbpw AhbpsS cmjv{Sob BhnjvImcßsfbpw A«oeambn am{Xta Dƒs°m≈m\mhpIbp≈q. ZenXv Xo{hhmZw, apkvenw òIcX XpSßnb hm¿∏p hntijWßfpsS samØw t]‰‚ v CØcw L´ßfn¬ Ch¿ kz¥am°p∂p. Un.F®v.B¿.Fw F∂ ZenXv cmjv{Sob apt∂‰ {]XoIßfpsS hkv{Xßfpw AhbpsS \ndhpw {]mIrXXzØns‚ Nm∏bSn®v ]m¿izh¬°cn°s∏Sp∂Xns‚ ]n∂nep≈ cmjv{Sobhpw AXmWv. IdpØ hkv { Xßƒ, tImf\n hmknIƒ, \nKqVkwLw F∂nXymZn Nn”ßfn¬ Nmens®SpØ ]pXnb k¶¬]\amWv ZenXv Xo{hhmZw. `cWIqSßƒ t\mánSp∂ GsXmcp Iq´mbva°pw t\sc {]tbmKn°s∏Sp∂ Cusbmcp ]Zmhen Hc¿YØn¬ ZenXpIƒ°p≈ AwKoImcw IqSnbmWv. \Ivk¬ Xo{hhmZw, amthmbnÃv B{IaWw, F∂o Im‰KdnIfn¬ s]SpØn tZiob XeØn¬ ZenXpIsf D≥aqe\w sNøp∂Xn¬ \n∂v hyXykvXambn ZenXv Xo{hhmZw F∂ ]cnI¬]\ D]tbmKs∏SpØn ZenXv Bhnjv I mcßsf tIcfØn¬ \njv I mk\w sNøp∂psh¶n¬ AXh¿ kao]ImeØv t\SnsbSpØ cmjv{Sob DW¿hns‚ {]Xnê\ßfmsW∂Xv Xo¿®bmWv. kzXz-t_m-[hpw kzXz-cm-j{v So-bhpw Iogmf kaql-ß-fn¬ am{X-a√ tZio-b-X-bpsS ]nd-hn-bn-epw, tZi-˛c - m-j{v S-ßf - psS ASn-∏S- h - p-If - nepw tIc-fØ - ns‚ \thm-∞m\ kwcw-`ß - f - nepw kmc-amb ]¶m-fnØw hln-®n-´p-≠v. tIcfw Hcp `mjm tZio-bX BIm≥ F¥p-sIm≠v A¿l-amWv F∂ tNmZy-Øn\p ap∂nemWv C.-Fw.Fkv "tIcfw ae-bm-fn-I-fpsS aXr`qan' F∂ ap{Zm-hmIyw Gs‰-Sp-ØX - .v Ncn-{X-cm-j{v Sob-tØmSv FSp-°p∂ hna¿i-\-]-c-amb kao-]-\Øn\v ImcWw cmjv{So-ba - mbn Xßƒ t\Sn-sb-SpØ ta[m-hn-Ø-Øns‚ ASn-aÆv Cf-Ip-sa∂ `bw sIm≠m-Wv. kzXz-cm-jv{So-b-sØbpw Iogm-f˛]cnÿn-Xn, kv{Xo hn`m-Kß - f - psS cmjv{So-ba - mb apt∂‰- s Øbpw hn[zw- k - I - a mbn Ah- X - c n- ∏ n- ° p∂ am¿Ivkn-Ãp-Iƒ bYm¿Y-Øn¬ Bi-¶-s∏-Sp-∂Xv Xß-fpsS cmjv{Sob hnj-bnÿm\w Ań-ad - n-°s - ∏Sp-∂-Xn-em-Wv. CØ-c-samcp A]-N-bsØ adn-I-S°pI F∂ e£y-Øn-emWv CSXp ]£-Øn-\IsØ \h-bm-Ym-ÿnXn-I¿ ]pXnb Iogm-f-˛-kz-Xzt{]-a-hp-ambn cwK-sØ-Øn-b-Xv. ka-Im-enI C¥ybnse tkmjy-enÃv Nn¥-bnepw {]tbm-K-Ønepw A\n-hm-cy-ambn DS-se-SpØ {]Xn-k-‘n-I-fpsS ]›mØeamWv ]pXnb Hcp ssk≤m-¥nI kao£bpw {]tbmK kwln- X - b p- s a∂ \ne- b n¬ am¿Ivkn-ksØ hnI-kn-∏n-°m≥ Ch¿°v t{]c-Wbm-b-Xv. ]t£, Hmt¥m-Sn-bm¬ GXp-hsc? IqSn291

bm¬ then- h - s c. tZio- b m- [ p- \ n- I - X - b psS kh¿Whpw ]pcpj tI{µnX- h p- a mb ]uck¶¬]w {]m¥- h XnIcn® apkv e nwIƒ Dƒs∏-sS-bp≈ \yq\-]-£-ßƒ, Zen-Xp-Iƒ, BZnhm-kn-Iƒ, kv{XoIƒ F∂n-h-cpsS kac apJw hnI-kn-∏n-s®-Sp-°pI F∂ hntam-N\]-c-amb cmjv{Sob CS-s]-Se - ns‚ ka-Im-enI ZuXy-hp-ambn Ifn-°-f-Øn-en-d-ßn-b-t∏mƒ Iayq-WnÃv I\yImXzsØ-°p-dn®v Bfl-hn-izm-k-an-√m-Ø-h-cpsS AI-Øn-cp∂ ]q¥m\w ]pdØp NmSn. hyXykvX kzXz-ßsf Iq´p]nSn-®p-sIm≠v h¿K ImgvN-∏mSv \ho-I-cn-°m-\p≈ DZy-a-ßƒ ]t£, Atß-b‰w ]cn-lm-ky-am-bn-Øo¿∂p. F∂m¬, AcnIv tN¿°s∏´ CØcw kaq-l-ß-tfmSv XmZm-fly-s∏-´psIm≠pw Ahsc CW-°n-t®¿Øp-sIm≠pw Imem\p- k r- X - a mbn {]Xn- I - c n- ° m- \ p≈ Ckv e manI cmjv{SobØns‚ B¥-cn-I-amb tijn AXns\ \h-km-aq-lnI {]ÿm-\ß - ƒ°n-Sb - n¬ Bth-ia - m°n-am-‰n-bn-cn-°p-∂p.

CkvemanI cmjv{Sobw: kzXz-cm-jv{So-tØmSp≈ kao-]\w F√m sFU‚n-‰n-Iƒ°pw \ne-\n¬°m≥ AhIm-ia - p-s≠-∂X - mWv Ckvemans‚ ImgvN∏ - m-Sv. ImcWw, {]m]-©nI LS-\° - I - Øpw am\-hk - a - q-lØ - n\-I-Øp-ap≈ sshhn-[y-ßsf Jp¿-B≥ icn-sh°p-Ibpw AXn\v \ne-\n¬°p-hm-\p≈ km[q-IcWw \¬Ip-Ibpw sNøp-∂p. F∂m¬, sshhn-[yßƒ sshcp-[y-ß-fm-bn-Øo-cp-Ibpw sshcp-[y-ßfn¬ H∂v as‰m-∂n-\m¬ NqjWw sNø-s∏-Sp-Ibpw sNøp-tºmƒ Ckveman\v NqjnX kaq-l-tØmSv XmZm-fly-s∏-tS-≠n-hc - pw. C¥y-bnse PmXnhyh-ÿtbbpw kv{Xokz-Xz-ßt- fbpw ]cn-ÿn-Xn-cm-jv{So-btØbpw CØ-c-samcp ho£-W-tIm-Wn-eq-sS-bmIWw CkvemanI cmjv{Sobw t\m°n-°m-tW-≠Xv. kzXz-cm-j{v So-bt- ØmSv sFIy-s∏-´p-sImt≠ ]pXnb temIØv Ckveman\v cmjv{Sob km[y-X-bp≈q F∂Xv icn- b m- h p- t ºmƒ Xs∂ Ckv e manI cmjv{Sobw Hcn-°epw apkvenw kzXz-cm-jv{So-b-a√ F∂v \mw Bh¿Øn®v Dd-∏n-t°-≠-Xp-≠v. ImcWw, cmjv{So-bh - pw kmaq-ln-Ih - p-amb At\Iw D≈S- c p- I - f p≈ Ckv e mans‚ Ncn{X k©- b sØ apkvenw kzXz-cm-jv{So-b-sa∂ efn-X-bp-‡n-bn¬ s]Sp-Øp-tºm-gp-≠m-Ip∂ A]q¿WX \n m-c-a-√. tZio-b-X-bpsS kwL¿j-ßƒ A\p-`-hn-°p∂ hyXykvX kzXz-ßf - n¬ apkvenwIfpw D≠v F∂Xv bmYm¿Yy-am-W.v F∂m¬, CXc hn`m-Kß - f - n¬ \n∂v hyXy-kvXa - mbn hen-sbmcp kmaq-lnI kwLm-SI - Xz-Øns‚ Ncn{Xw Ckveman-\p-≠.v Zen-Xp-Iƒ, BZnhm-kn-Iƒ, ]cn-ÿnXn {]ÿm-\ß - ƒ XpSßn CXc kzXz-ßs - fm∂pw Xs∂ tZio-bX - b - psS kvac-WI - ƒ t]dp-∂-h-c-√. AXn-\m¬, tZio-b-ambpw PmXo-bambpw Ht´sd Zu¿_-ey-ßƒ A\p-`-hn-°p∂ Zen292

Xv-˛-B-Zn-hmkn kaq-l-ßsf Fßs\ hcp-Xn-bnem°mw F∂ kao-£I - f - mWv apJy-[m-cm cmjv{Sob I£n-Iƒ Gs‰-Sp-Øn-cp-∂X - v. Xe-°¬ N¥p-hns\ ]g-»n-cm-P-bp-ambn CW-°n-t®¿Øpw i_-cnsb {iocm- a - \ p- a mbn {]W- b - _ - ‘ n- X - a m- ° nbpw Aø≥Imfn- t bbpw \mcm- b W Kpcp- h n- s \bpw hnime lnµp πm‰vt^m-an¬ ebn-∏n-®p-sIm-≠p≈ cN\m Iui-eß - f - n-eqsS kwLv]cn-hm-dn\v Hcp ]cn[n-hsc CXn¬ hnP-bn-°m≥ km[n-®p. Iogmf kaql- ß sf°qSn DƒsIm- ≈ m≥ ]mI- Ø n¬ am¿Ivknkw Imtem-Nn-Xa - mbn \ho-Ic - n-°s - ∏-SWw F∂v CS-Xp-]£ [mc-°I - Ø - p≈ s - sk-≤m-¥n-Icpw kao] Ime-Ømbn ]d-bm≥ XpS-ßn-bXpw kwLmS-It- i-jn-bn-√mØ Iogmf hn`m-Kß - sf X\n-°m-°msa-∂p≈ {]Xym-ib - n-em-W.v Ckveman-t\bpw kzXz_-lp-Xz-sa∂ ]cn-I¬]\-bn¬ Dƒs∏-SpØn hcpXn-bn-em-°m-\p≈ {ia-ßƒ Iayq-Wn-Ãp-Iƒ \S-Øp∂p-≠v. F∂m¬, CXn-eqsS CkvemanI cmjv{So-bØn\v e`y-am-hp∂ ]c-am-h[n CSw hntam-N\ ssZhim-kv{X-Øn-t‚-Xm-Wv. aX-Øn\v kmaq-ln-IX - b - n¬ k©-cn-°m≥ CS-Xp-]£ - w \¬Inb CjvSZ- m-\a - mWv hntam-N\ ssZh-imkv{Xw. `¿Øm-hns\ {]Xyp¬]∂-ti-jn-bn-√m-Ø-h-s\∂v sX‰n-≤-cn-∏n®v kz¥w et_m-d´- d - n-bnse _oPw Zº-Xn-If - n¬ ASn-t®¬∏n°p∂ _u≤n-Ia - mb IpSn-eX - b - psS H´pw ]n∂n-e√ CXv. hntam- N \ ssZhimkv{X- Ø n\v ]Xn®p\¬Inb `qan-I-°-∏pdw IS∂v apjvSn-Np-cp´m≥ ss[cyw Im´p∂p F∂-XmWv Ckvemans‚ BZ¿i-]c - a - mb khn-ti-jX - . t]m¿®p-K¬ hncp-≤k-a-c-Øn¬ BapJw tcJ-s∏-SpØn {_n´o-jvsImtfm-Wn-b-enkw hsc FØn-\n¬°p∂ t]mcm´ kµ¿`-ß-fn-sem-s°bpw sNdp-Øp-\n¬∏p-I-fpsS t{]mPze hy‡n-Xz-ßf - m-Im≥ km[n® Ncn-{X-amWv Ckv e man- \ p- ≈ - X v . AXp- s Im≠v Xs∂ Hcp ss{IkvXh hntam-N\ - s - sZ-hi - mkv{Xw cq]w sIm≠Xp-t]mse Ckveman-\-IØp \n∂v Hcp hntam-N\ ssZh-imkv{Xw hf¿Øn-sb-Sp-°m≥ CSXp ]£Øn\v Ign-™n-√. AY-hm, hntam-N-\m-fl-I-amb _rl-Øm-sbmcp Bi-b-°\w Ckveman-\-I-Øps≠-∂Xp Xs∂-bm-Wv CXn\v Imc-Ww. F∂m¬, _rl-Ømb Cu apkvenw NSp-e-X-Isf B[p-\nI-X-tbm-Sp≈ GI-ap-J-amb \ncm-I-cWØns‚ am¿K-amtbm kØm-hm-Z] - c - a - mb ]m›mØy hncp≤X-bpsS ioeßgnsem∂mtbm ap{Z-Nm¿Øn Xmd-Sn°m-\p≈ {ia-ßf - mWv atX-Xc - h - m-Zn-Iƒ Gs‰-Sp-°p∂-Xv. enwK-]-c-ambpw h¿W-kw-_-‘-ambpw hwiob-ambpw ]oU-\-ß-tf‰p hmßnb Iogmf kaq-lß- f psS tamN\ {ia- ß sf Gs‰- S p- ° m- \ p≈ Ckvemans‚ B¿P- h - a mWv Ncn- { X- Ø n¬ Ckveman\pw ss{IkvXh - X - ° - p-an-Sb - n¬ F°m-ehpw kwL¿j-ßsf cq]-s∏-Sp-Øn-bX - .v sImtfm-Wn-b¬ sh´n-∏n-Sn-°e - p-If - psS BZy ]Sn-bm-bp≈ `qJ-fim¥c kap-{Z-k© - m-cß - f - n¬ \mw ImWp∂ ImgvNbpw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

CXp-Xs - ∂-bm-Wv. a[y-]u-ck - vXy-tZ-iØv {]Xn-tbmKn-I-fmbn \ne-bp-d-∏n® Ckvemans\ XI¿°m≥ Ah¿°v i‡n-t{km-X- mbn amdp∂ tIc-f-Xo-cØp≈ hym]m-c-Ip-ØI ]nSn-®S°pI F∂-XmWv t]m¿®p-K¬ sNbvX-Xv. {_n´ojv hmgv®bnem-Is´ ]oU-\-ß-fpsS \o¿°-b-Øn¬s]´v N{I-izmkw hen® IpSn-bm≥˛I¿j-I-k-aq-l-Øns‚ InX-∏pIfpw IpXn-∏p-Ifpw apkvenw kaq-l-Ønse De-am°ƒ Gs‰-Sp-°p-I-bm-bn-cp-∂p. lnµp-˛-apkvenw sFIy-Øn-\p-th≠n Km‘nPn Fdn-™p-sIm-SpØ Hcp Nq≠-bm-bn-cp-∂p ae-_m-dnse Jnem-^Øv kacw F∂v s]mXpsh hnh-£n-°-s∏-Sm-dp-≠v. F∂m¬, P∑n-˛I - p-Sn-bm≥ {]t£m-`ß - f - psS I\-s∏´ Ncn{Xw t]dp∂ Hmam-\q¿ t]mcm-´-ßƒ, ae∏pdw]S, tNdq¿]S F∂-Xn-t‚-sb√mw XpS¿®-bmbmWv ]qt°m-´q¿ kacw ]nd-hn-sb-Sp-°p-∂-Xv. kzmX{¥y ka-c-Øns‚ `mK-ambn Km‘nPn \n l-I-cW {]ÿm-\-Øn\v cq]wsImSp-°p-∂-Xns‚ Hcp \q‰m≠v apºvXs∂ {_n´ojv `c-W-Øn\v \nIpXn \ntj-[n-®-Xns‚ t]cn¬ Da¿JmZn Pbnen¬ t]mIp-∂p-≠v. Km‘nPnbpw tIm¨{Kkpw C√m-bn-cp-∂p-sh¶n¬ Xs∂bpw CØcw IpSn-bm≥ {]t£m-`-ßsf Gs‰-Sp-°m≥ Ckveman\v Ign-bpam-bn-cp∂p F∂ bmYm¿Yy-amWv CXn-eqsS shfnhm-°-s∏-Sp-∂-Xv. Ncn-{X-Ønse Ckvemans‚ Cu km-aq-lnI kwLm-SI - X - z-Øns‚ ]n≥Xp-S¿®-bmbn ka-Im-enI kzXz-ßt- fbpw kzXz-cm-j{v So-bt- Øbpw Gs‰- S p- ° m≥ Ckv e manI cmjv { So- b - Ø n\v Igntb≠Xp-≠v. F∂m¬, Ckvemans‚ Cu kmaqlnI tijnsb ]cn-an-X-s∏-Sp-Øp-Ibpw A]q¿Wam-°p-I-bp-amWv apkvenw kzXz-cm-jv{Sobw sNøp∂-Xv. ]pXn-b-Im-eØmIs´ kzXz-cm-jv{Sobw kapZmb˛cm-j{v Sob t\Xm-°ƒ°v F√-mXcw kmwkvImcnI Po¿W-X-I-tfbpw ad-®p-]n-Sn-°m-\p≈ Ih-Nambpw cq]m-¥-c-s∏-Sp-∂p-≠v. hnth-N\ t_m[-an√msX {]Xn-tem-a-]-c-amb `qX-Im-e-sØbpw ]mcº-cy-tØbpw ]q¿h-Ime \∑-I-tfm-sSm∏w IpSn-bncp-Øp-hm≥ apkvenw bmYm-ÿn-XnI-hn-`m-K-ßsf klm-bn-°p-∂Xpw kzXz-cmjv{- So-ba - m-W.v CkvemanI cmjv{So-bsØ kw_-‘n-t®-S-tØmfw apkvenw kzXz-cm-jv{Sobw kmaq-lnI afi-e-Ønse hnime-amb Hcp CSw \jvS-s∏-Sp-Øp-∂p-ap-≠v. kzXz-cmjv{So-b-sa∂ NXp-cw-K]eI-bnse At\Iw I≈nI-fn-sem-∂mbn CkvemanI cmjv{So-bsØ HXp-°nsh-°m≥ CXv Imc-W-am-Ip-∂p. AXm-Is´ B[p-

{]_‘ kam-lmcw

\n-IX ]m¿iz-hX - vIc - n® CX-ck - z-Xz-ßf - psS AcnIv tN¿∂p \n¬°m-hp∂ tIhe kzXz-hmZ _l-fß-fn-sem-∂mbn Ckvemans‚ ka-cm-lzm-\-ßsf ]cn-an-Xs - ∏-Sp-Øp-∂p. AØcw \yq\o-Ic - W - {- i-aß - fm-Is´ ka-Im-enI \mK-cn-I-Xsb ap∂n¬\n∂v \bn-°pI F∂ CkvemanI cmjv{So-b-Øns‚ {]Jym-]nX e£y-ßf - n¬ \n∂p≈ Hfn-t®m-´a - m-Wv. sImtfmWn-b¬ hnc-p≤-X, A[oi hyh-ÿ-tbmSp≈ hna¿i-\w, apkvenw˛-Io-gm-fe - b - \w XpS-ßnb Bi- b - ß - f psS Bhn- j vImc cq]- ß - f mWv CkvemanI cmjv{So-b-Øns‚ ]q¿h-Ime Ncn-{Xw. Ncn-{X-Ønse Cu kmaq-lnI {]Xn-\n-[m-\sØ ss[j-Wn-I-ambn hnI-kn-∏n-s®-Sp-Øp-sIm≠v kaIm-enI cmjv{Sob afi-e-Øn¬ kz¥w ]cn-kcw Is≠-Øm-\m-IWw CkvemanI cmjv{Sobw {ian-t°≠-Xv. tZio-bm-[p-\n-I-X-bpsS kh¿Whpw Iogm-fhn-cp-≤h - p-amb ]uc-k¶ - ¬]w ssIsbm-gn™ ZenXp-Iƒ, BZn-hm-kn-Iƒ, kv{XoIƒ ]cn-ÿnXn {]ÿm-\-ßƒ F∂o hn`m-K-ß-fpsS ka-c-apJw hnI-kn-∏n-s®-Sp-°pI F∂-Xm-bn-cn-°Ww hntam-NI-amb cmjv{Sob CS-s]-Se - ns‚ ka-Im-enI ZuXyw. F∂m¬, CØ-c-samcp CS-s]-S¬ tIh-e-amb apkvenw kzXz-cm-j{v So-bs - a∂v \mw sX‰n-≤c - n-°m\pw ]mSn-√. B[p-\n-I-X-bpsS _rl-Zm-Jym-\-ßsf k¿Km-flI - a - mbn sh√p-hnfn-°m-\p≈ DØ-cm-[p-\nI-X-bp-tSbpw kzXz-cm-jv{So-b-Øn-s‚bpw B¿P-hßsf CkvemanI cmjv{Sobw hne aXn®v ImtW≠-Xp-≠v. AXns‚ `mK-sa-t∂mWw DØ-cm-[p-\nIX im‡o-I-cn® apgph≥ sFU‚n-‰n-I-tfbpw katcm’p-I-cm-°p∂ hnj-b-Øn¬ {Inbm-flI ]¶m-fnØw hln-°p-Ibpw thWw. F∂m¬, apgph≥ ]oUnX kaq-lßfp-sSbpw hntam-N\w e£yam-°m-\p≈ Ncn-{X-Ønse Ckvemans‚ kwLm-SI-tijn Is≠-SpØv Ckvemans\ ]p\¿\n¿h-Nn°m\pw ]p\-ÿm-]n-°m-\p-ap≈ {ia-ßf - mbn AXv ]ptcm-Ka - n-t°-≠X - p-≠.v AØcw {i-aß - f - m-Is´ \nehn-ep≈ t]mÃv am¿Ivkn-Ãp-Im-cpsS tIhe kzXzhm-Z-ßsf adn-I-S-°p-∂Xpw kzXz-ß-fpsS Xs∂ _lp-XzsØ am\n-°p-∂-Xp-ambncn°pw. Ncn-{XØnse Cu hntam-N\]c-Xsb Gs‰-SpØv h¿Øam-\-Øn¬ {]Xn-jvTn-°m-\p≈ AØcw DZy-a-ßfm-bn-cn°pw CkvemanI cmjv{So-bØ - n-s‚ cmjv{Sob ]pXp-h-k-¥-ßƒ°v \ndw]I-cp-I.

293

V. A Mohamad Ashrof

Approaches of Islamic Political Thought towards Multiculturalism

Synopsis: Multiculturalism is seen as the form of integration well-matched to democratic citizenship in the era of globalization. Whereas most nation-states today consist of more than one cultural community and can thus be said to be ‘multicultural societies’, very few societies are ‘multiculturalist societies’, in the meaning of cherishing and encouraging more than one cultural approach, incorporating more than one cultural loom into the majority system of belief and practice, and respecting the cultural demands of all or more than one of the nationstate´s communities. Developing of the idea of multiculturalism, through an inclusive approach, as an antidote of the present day civilizational crisis, is the need of the hour. The major problem confronting us is the change of meaning of the same word in different societies, caused mainly by historical reasons. Islam has a vast legacy for pluralism which was most often neglected even by Muslims mainly because of the conflict with Western powers during 19th and 20th centuries. This paper critically reviews the varied sense of secularism, democracy, and governance in a bid to formulate a viable political theology of multicuturalism. Modern Challenges and Responses Qur’an and Sunnah present only general principles and rules. Even in the case of such particular rules in the Qur’an or the Sunnah, different interpretations and jurisprudential 294

views might arise about a certain text on the grounds of its language and its relation to other relevant texts. Hermeneutics should be given the responsibility to provide the proper interpretation of God’s message in its totality and protect believers against distorting divine guidance through selectivity and one-sidedness, which would create a false impression of exclusiveness and generate unethical behavior, discrimination, and injustice.1 Different legitimate approaches towards the understanding and interpretation of the divine texts and implementing them may logically arise. Early Muslims had their conceptual differences from time to time, and they argued about the state leadership after the Prophet’s death. All schools and such differences should not by any means impair the public unity, when they are objectively and ethically tackled. Such diversity in political thinking, concerns, and activities within the people’s unity represents a fundamental organizational tool for human pluralism, in order to secure and defend the dignity of all children of Adam. Muslim-theologians discuss whether the truth is one or may vary; the most acceptable view is that, even if the truth is one in its essence and reality, it can be as such known only by God; while it can vary in the external visions of human beings. This explains the statement attributed to Imam Shafi’i that his view is right as he thinks it, but its error is possible, while the oth-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

er’s views is wrong as he thinks it, but its rightness is also possible. As politics represent an area of human thinking and judgment and discretion (ijtihad), the Qur’an assumes that Muslims may face differences and even disagreements, and they have to settle them according to the guidance of the Qur’an and the Sunnah. This is a basic element of the universal mission of the Muslim umma: “And let be from among you a community which invites to all that is good, and enjoins the doing of what is right and favorable, and forbids the doing of what is wrong and rejectable, and it is they who attain to happiness and success” (3:104). A collective effort to defend the powerless and the oppressed against a powerful oppressor is an essential Islamic obligation. An accurate balance has to be maintained between basic spiritual and moral development and education on one side, and the protection of values by the law and the state on the other. The Islamic scholars Fethullah Gülen and Tariq Ramadan are two major personalities whose ideas and views are accepted and valued by the Muslim community, especially its younger generation. These two thinkers are calling for a better understanding of civilizational and religious pluralism, a moderate way of practicing Islam, and the coexistence of different ethnic and religious affiliations. Their ideas promote universal human rights, tolerance and forgiveness among European peoples in contexts marked by mistrust, intolerance and fear. While the first generation like Mawdudi, AlBanna emphasizes on anti imperialism and against westernization, the second group of Islamic intellectuals like Gülen and Ramadan speak about the coexistence between East and West, the pluralism, the democracy and human rights. Tariq Ramadan uses a political language which is not contradictory to the principles of democracy and the rule of law. While Gülen’s discourse outlines the moral values to the fulfillment of Muslim’s morality through the formation of ethical principles and he opposes to violence, thus the main aim is to develop the inner life of all Muslims, in Ramadan’s writings we see the critical approach which is result of his scholar background. To followers, they are man of dialogue and Islamic reformer who want to reformulate Islamic issues dealing with new questions in secular world. Both of them re-

{]_‘ kam-lmcw

fused that they are called Islamist Tariq Ramadan notes a reflexive approach to interpret and reconstruct Islamic knowledge. “a new, positive and constructive posture which relies on a fine comprehension of Islam’s priorities, a clear vision of what is absolute definitively fixed and what is subject to change and adopting…”2 In Ramadan’s formulation, Western societies have a crucial role and a specific space which leads Muslims to express their faith and Islamic message. Muslims enforce to create in this new space “to avoid reactive and overcautious attitudes and to develop a feeling of self-confidence, based on a deep sense of responsibility.”3 Ramadan argues that ijtihad is the most important instrument to reinterpretation et reconstruction of Islam.4 Ramadan urges the necessity of ‘ijtihad’ in specific situation, giving example Muslim Europeans, dealing with the participation of women in public life, the distinguish of geographical boundaries as dar al-Islam and ‘dar al-harb’, foods, mosques, cemeteries, hospitals, schools, headscarf which have occupied detailed points of European Muslim’s life. The debate on definition Muslim land and non-Muslim land based an old conception and thought which, in Ramadan’s views, is not sufficient to draw out the dilemma of binary vision of world. Applying this binary model is a methodological mistake that increase the complexity of problem.5 After discussed the traditional appellations, Ramadan propose the concept of ‘shahada’ (testimony) which seems him more applicable in a global period, which permits Muslims to participate and involve in their society: “This ‘shahada’ is not only a matter of speech. A Muslim is the one who believes and acts consequently and consistently. Those who attain to Faith and do good works, as we read in the Qur’an, stresses the fact that the shahada has an inevitable impact on the actions of the Muslim whatever society he/she lives in. To observe the shahada signifies being involved in the society in all fields where need requires it: unemployment, marginalization, delinquency, etc. This also means being engaged in those processes which could lead to a Fethullah Gülen’s initiatives in the contemporary world positive reform of both the institutions and the legal, economic, social and political system in order to bring about more 295

justice and a real popular participation at grassroots level.”6 Ramadan pronounces that his first aim is reconciliation between two sides, firstly Muslims can profess their faith and loyal to the secular principles and he wants to show the comptability of Islam and Muslim ethics in secular western societies. Public interest has its consideration in introducing new laws, which were not specified in the Qur’an and Sunnah, but which are needed in a certain time or place, and which do, not contradict any other specific rule in the divine sources, but can be supported by the general goals and doctrines of Qur’an. Many laws are required in a modem state in various areas such as traffic, irrigation, construction, roads, transportation, industry, business, currency, importing and exporting, public health, education, and so on, and they must only be provided according to the consideration of public interest or in the light of the general objectives and principles of Qur’an, as there are no specific texts in the Qur’an that directly deal with every emerging need in every time and place. The Qur’anic Basis of Multiculturalism The Qur’an says that the earth in its totality is created for all people who can move through it freely. 7 Dealing with 'the other' is the cornerstone in human relations, 'the other' in gender, in ethnicity, in country belonging, in faith and in the other acquired earnings, material or intellectual. Such differences are enriching when there is human complementation and cooperation within the Muslim umma and with others all over the world: “0 human beings! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know and recognize one another” (49:13). By emphasizing the divine origin of people, they realize their equality in front of the creator and lack of superiority over others. Through Islamic pluralism, other religions can be respected through based on a deep sense of faith that religious plurality is necessary manifestation of people’s liberty to choose their faith which is guaranteed by the Qur’an. The creator has conferred dignity in its comprehensive sense on all human beings since of the creation of the human species: “We have conferred dignity on all children of Adam, and have born them over land and sea, and have 296

provided for them sustenance out of the good things of life and favoured them far above most of our creation” (17:70). Muslims have to secure and defend human dignity within the whole umma and through the entire world, so that God’s justice prevails, and any party that commits aggression. As a demonstration of this privileged position, God ordered the Angels to prostrate themselves before Adam, the first human being (2:34). Human diversity is one of God’s wonders in His creation (30:22), and it is meant to let the humankind know one another and complement one another through a universal intellectual and practical cooperation (49:13). Muslim believes that God has created all mankind equal as human beings, and no one can claim superiority in this respect, whatever his/her ethnicity, family, wealth or gender may be (4:1). People naturally have their inborn or acquired differences, but they can argue fruitfully and ethically together and reach common grounds: “And had your Lord so willed, He could surely have made all humankind one single community, but (He willed it otherwise, and so) they continue to have divergence, (all of them) save these upon whom your Lord has bestowed His grace (by following God’s guidance in handling the differences conceptually and ethically), and to this end (of testing human beings through handling their differences) He has created them (all)” (11:118-119). Even with regard to religion, the Qur’an teaches that human diversity also applies: “Unto every (community) of you (humans) have We appointed a (different) law and practical way of behaviour; and if God had so willed, He could surely have made you all one single community, but (He willed it otherwise) so as to test you through what He has given unto you. Vie, then, with one another in doing good works. Unto God you all must return, and then He will make you truly understand all that on which you were used to differ” (5:48). Universal cooperation in good-doing is one of the major themes of the Qur’an (5:2; 60:7-8). Further, constructive competition within the diverse humanity is urged in the Qur’an, “And every community has its direction of which He lets them turn towards it. Vie, therefore, with one another in doing good works” (2:148). Humankind has it common spirituality and

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

morality (7:172, 91:7-10). The Qur’an define the good as “what is known by common sense (al-ma’ruf)” and evil as “what is rejected by common sense (al-munkar)” 8 The Qur’an forbids unfair and inaccurate generalizations or establishing stereotypes, and assures that not all Jews are included in that negative picture (3:113-5, 75-6). Besides, the Qur’an reminds- as it has been mentioned before that an enemy today may be a friend tomorrow (60:7). Jihad can never mean “Muslims should destroy all others and impose their faith by force”! A Muslim man according to the Qur’an can have a non-Muslim wife, and a Muslim man or woman can have a non-Muslim partner in business, a non-Muslim guest or host, or a nonMuslim neighbour next to his (/her) home or country. Muslims have been instructed repeatedly by the Qur’an and Sunnah to care about non-Muslims and to build friendly and caring relations with them. Islam has never forbidden differences which are simply natural as a result of the human intellect and the human free will, but Islam only guides the Muslims on how to settle their differences methodically and ethically.9 Non-Muslims also can have their political parties, since the People of the Book have to enjoin the doing of what is right and forbid the doing of what is wrong (3:114). Muslim universal solidarity is not meant to be a new block that threatens or disturbs world peace, since Muslims have to cooperate only to farther virtue and righteousness, not evil and aggression (5:2). Muslims have to support universal peace based on justice (2:208, 8:61), be a positive factor in developing understanding, cooperation and reconciliation, and in preventing and terminating aggression and securing universal justice (49:9,13). They can join regional and universal organizations for economic and cultural cooperation, as well as hold an agreement with one or few states. They have to always keep their promises and fulfil their obligations. 10 Muslims have the obligation to accept the request of any combatant from the enemy’s army who seeks shelter with them, and they have to offer this person safe passage to the place in which he/she feels secure (9:6). NonMuslims should not have unsubstantial fears about Islam, since it is an ideological and moral

{]_‘ kam-lmcw

safeguard for justice and equal human rights because the Islamic faith deepens the Muslims’ commitment to the human dignity for all the children of Adam. Divine justice can never be for Muslims only. It secures the rights of all human beings, whatever their beliefs may be. It is especially protective of the rights of belief and practicing one’s belief... “Let there be no coercion in matters of faith” (2:256). Defending all houses of worship is legitimate and urged: “If God had not enabled people to defend themselves against one another, (all) monasteries and churches and synagogues and mosques in (all of) which God’s name is abundantly exalted-would surely have been destroyed (ere now), and God will most certainly support one who supports His cause” (22:40). Muslims are taught by the Qur’an to build their relations with others on kindness, while the minimum obligation which should be strictly observed is justice (60:8). They should always have in mind that no resentment stays permanently, and that if they follow God’s guidance, their behaviour may turn an enemy into a close friend: “But good and evil cannot be equal; repel (therefore, evil) with what is better; and so between yourself and one with whom there was enmity (it may then become) as though he/she had (always) been a close friend. Yet (to achieve) this is not given to any but those who are patient and enjoy self-control; it is not given to any but those endowed with the greatest good fortune” (41:34-35). The Qur’an requires a general discussion and exchanged of views and serious consultation (Shura) about public concerns before a decision can be reached (3:159, 42:38). Difference of opinion, even dispute is expected (4:59). Muslims have to argue in the best way (16:125), logically and ethically, and their terms of reference should be the values and principles of the Qur’an and Sunna. The Qur’an indicated that the duty of inviting people to what is good; enjoying the doing of what is right, and forbidding the doing of what is wrong can be practiced by a group (3:104). In Muslim Spain, 'al-Andalus', both Muslims and Jews cooperated in developing a glorious civilization, which was a torch of light for the entire Europe during the Middle Ages. Attitude towards Democracy and secularism 297

A tyrant is against human rights and the One Ultimate Supreme Being as well: “Behold, Pharaoh exalted himself in the land, and divided its people into castes. One group of them he deemed utterly low; he would slaughter their sons and spare (only) their women, for behold, he was one of those who spread malevolence (on earth)” (28:4). The Qur’an states that those who will attain to happiness in the life to come, as it has been mentioned before, are those who don’t seek to exalt themselves on earth, nor yet to spread malevolence; for the future belongs to the God-conscious (7:157). Thus, the Qur’an repeatedly emphasizes human rights and justice, and condemns injustice, aggression and oppression. Is there any validity for the opposition against democracy and secularism? This question may be posed mainly because many Islamic scholars expressed their concerns about these concepts. A tradition of the Prophet states: “A believer has to search for wisdom; wherever the believer finds it he (or she) is the most deserving of it” (Tirmidhi). Early Muslims benefited from the Byzantine and Persian administrative and financial precedents in their new universal state and as well as from Greek logic, and available science, mathematics, architecture, and arts in developing their civilization. The positive attributes in Western civilization outweigh its negatives and that it is why it still survives. When the Muslims found other civilizations in history they benefited from them without rejecting them and played a role in injecting spiritual and moral values in them to keep these desperate civilizations under one banner. The same can be done in western civilization today, where Muslims can play a affirmative role in injecting a moral spirit that can spiritually revive it and at the same time benefit from the positives that exist. The Qur’an states that a majority of human beings may not always be on the right track. 11 But it never teaches that a majority of reasonable and sincere people can be less reliable and more erring than an individual or a minority among them; this is sharply pointed out by Muhammad Abduh and Muhammad Rashid Rida in their commentaries on the Qur’an. The majority can make mistakes, but making mistakes is human and humans are only required to make solemn efforts to determine what is right and to avoid mistakes, making use of ac298

cumulated human knowledge and experience about the discussed matter. Although the minority or even a single person may be right and the majority may be wrong, reliance on majority opinion is the only logical and acceptable procedure among human beings, for the risk of error in such a case is far less than in an individual or minority opinion. Fallibility of the majority cannot in any way be used as an excuse for autocracy or authoritarianism, since the majority can correct itself more easily than the individual can, and decisions about common matters should be reached collectively (3:159, 42:38). Even spouses have to run the family through mutual consultation and consent (2:233). The distinguished Andalusian Qur’anic commentator Ibn ‘Atiyya (d.1151 C.E.) stated his commentary on this verse: “Shura is one of the basics of Islamic law (shari’a), and a mandatory rule; and any (who is entrusted with a public authority) who does not take the counsel of those who have knowledge and are conscious of God, should be dismissed from his (or her public) position, and there is no argument about that.” The Indian constitution can be said to be a multicultural document in the sense of providing for political and institutional measures for the recognition and accommodation of the country’s diversity. Within the constitutional framework of multiculturalism the Indian state, to a large extent, has successfully reconciled the demands of unity and pressures of diversity. The perspective of unity-in-diversity and diversityin-unity has been the guiding principle of the Indian state to manage its rich regional, ethnic, cultural, linguistic and religious diversities because the task of putting up a nationalist struggle against the colonial masters demanded incorporation of diverse cultural groups and regions. Such perspective requires that every political community needs to provide autonomous spaces in which its different communities can feel secure and both affirm and negotiate their respective identities in their un-coerced interactions with each-other. This may take many forms such as the freedom to regulate their internal affairs themselves and set up appropriate cultural and educational institutions, with state support and subsidy when appropriate. It

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

is this approach which underlies the thrust of Indian constitution and notion of secularism. In other words Indian constitution successfully harmonizes the notion of individual citizenship with cultural and religious collectivises/communities, something that the western model of multiculturalism has so far been unable to achieve. The Indian notion of secularism underlines the principle of non- discrimination and principle of equi- distance with each religion. Just three years before his death, Nehru remarked: “We talk about a secular state in India. It is perhaps not very easy to find a good word in Hindi for “secualr”. Some people think it means something opposed to religion. That obviously is not correct. It is a state which honours all faiths equally and gives them equal opportunities” 12 Nehru, believing that secularism was the sole basis for a multicultural nation, said that secularism does not mean the ‘absence of religion, but putting religion on a different plane from that of normal political and social life.’ 13 Validity of Candidacy Elections require several candidates from whom to choose for a position. Caliph “Umar nominated six distinguished persons from which one might be chosen as a candidate for the caliphate to succeed him. Some argue against such a procedure from an Islamic point of view, arguing that the Prophet said he “would not appoint in a public position one who had asked for it.” According to scholars in this field and jurists, this is interpreted as a caveat against asking for a public position merely for a personal benefit without considering its responsibilities and the required capabilities for fulfilling them. One who is capable for a public position, fully aware of its responsibilities, and thinks that he or she can fulfill them and commits himself or herself to do so, can ask for the position and mention his or her qualifications for it, as the Prophets Yusuf and Sulayman did. Yusuf said to the King of Egypt: “Set me in charge of the store-houses of the land, I am a knowing and honest guardian” (12:55), and Sulayman prayed: “O my Lord! Forgive me and grant me a kingdom such as may not befall anyone after me” (38:35). It goes without saying that presenting the candidate’s merits and capability for the posi-

{]_‘ kam-lmcw

tion, and criticizing others’ in capabilities should follow the legal and ethical principles of Islam. The prerequisites for a candidate or what may bar a person from a candidacy be able to be decided in the light of moral teachings and according to social circumstances. Political parties are essential for democracy, as they help people form their views and choices about persons or policies. Besides, the individual finds himself or herself helpless to oppose governmental authority, especially in a modem state with its enormous power provided by advanced technology in repressing opposition and in influencing public opinion. The multi-party system has proved to be the most-if not the onlydemocratic formula in this respect. The oneparty system has never allowed any real or effective opposition within itself, and such an opposition can never grow outside from it individuals who have no vehicle to contact the masses, and no power as individuals to challenge the government with all its authorities and oppressive measures. The modern democratic process can be a practical mechanism for securing human rights and dignity for all the children of Adam, implementing the concept of shura and achieving the goals and principles of Qur’an in a modern state, with probably limited constitutional clarifications. The undesirable implication of democracy that “it puts the people’s will above God’s will” is merely theoretical, since democracy works within the dominant socio-cultural background, and Muslims will not normally accept a decision against their beliefs, as long as they are committed to those beliefs. The problem of Enforcement of Shar’ia and Secular State The Qur’an proclaims: “There shall be no coercion in matters of faith” (2:256). “And had your Lord so willed, all those who live on earth would have attained to faith-all of them, do you then think that you could compel people to believe?” (10:99) The message of Islam is always to convince not to impose (11:28, 16:125). People, then, have to handle their differences in this world in the best way they can, leaving the final judgment of what is absolutely right or wrong to God, since there is no way to reach consensus on the truth, as it has been repeatedly emphasized in the Qur’an.14 The Qur’an repeatedly reports the arguments 299

of atheists and polytheists and replies to them objectively in order to teach Muslims how freedom of expression and information should be maintained to make such a dialogue fruitful. The use of force is only allowed to counter aggression and violence.15 Aggression should be repelled by Muslims, if it is committed against “monasteries, churches, synagogues, and mosques, in all of which God’s name is abundantly extolled” (22:40). Language is supposed to be the medium of communication. But sometimes it can lead to miscommunication or misunderstanding. Terms and concepts have their own genealogies, histories and associations which are often personal to all of us. So when we hear a term, we immediately know what it means to us and assume that this is the exact meaning that the person who was speaking means it for. However, this maynot always be the case. If by secular state we mean a state that is neutral regarding religious doctrine, that it does not take a position on one’s religion, Muslims have every right to accept it. There is no possibility of being Muslim by coercion. You may be forced to conform to certain practices, certain lifestyles, dress style, but it never makes the religious quality of being a Muslim, unless it is by free and totally autonomous choice. The possibility of belief logically requires the possibility of disbelief. If you cannot disbelief, you cannot belief. Belief has to be a choice. It is totally incoherent to speak about a situation where you have no choice but to believe what you are made by others to believe. My point is to assure that the state is secular precisely so that society can be religious. When the coercive power of the state tries to enforce any belief, it is actually hindering Islamic religious life. The Muslim people are not always expected to be obedient, as cases of variance and even clashes of views between rulers and ruled are possible. According to the Qur’an and Sunnah, such differences should not be settled by suppression, but through a constitutional political and judicial process (3:159). Dhimmittude and Equal Citizenship It is true that the Qur’an is critical of certain beliefs and practices of Jews, Christians, hypocrites, and pagans-as it is critical of Muslims and sometimes Prophet Muhammad him300

self-but criticism of this type should not be cast as “anti-Jewish,” which is usually mentioned as “anti-Semitism.” Non-Muslims represent an inseparable part of the society and the state and have the right and duty to occupy positions in the executive, legislative and judicial branches and in the military and police as per their merits and credentials, according to the Prophet’s constitutional document in Medina and several historical precedents. A modern state is ruled by bodies, not by individuals, and non-Muslims would represent in any body their size and weight in the society. The prominent Shafi’i jurist al-Mawardi (1068 C.E.) stated that a Caliph can have a nonMuslim executive minister. Non-Muslims were known as ministers and top officials in Islamic states such as Egypt and Muslim Spain. As for a non-Muslim judge, he or she has to apply the state code of laws according to whatever his or her beliefs may be. However, the areas that are related or close to the faith-such as family matters and waqf (a property of which the revenues are permanently allotted to charity or certain beneficiaries) can be assigned to a judge of the litigant’s faith. Non-Muslims in an Islamic state have to be treated by Muslims and their authorities with goodness and justice (60:8). Their human dignity and rights as “Children of Adam” should be secured, and they are protected by the Islamic law and state authorities. The document issued by the Prophet Muhammad upon his arrival at Medina, where he became the head of the earliest Islamic state in history after his migration from Mecca, indicated the main components of social structure in that city-state. In addition to the immigrants from Mecca (almuhajirun) and the supporting tribes of Medina (al-ansar) the Jews are mentioned as a community that has an identity “distant from others.” The Jews are shared with the Muslim Medinese people the responsibility of defending the new city-state. If the relationship between the Muslims and the Jews in Medina deteriorated for whatever reason, regardless of who was responsible for that deterioration, the principle of pluralism would remain morally and legally valid. The permanent non-Muslim population of the Islamic state were called ‘dhimmis’, an Arabic word which means that they were promised protection in all their rights by the Muslim soci-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ety and the state authorities. The Qur’an repeatedly stresses that human differences in faith should by no means cause a conflict; it is only transgression and belligerence that justifies a legitimate self-defense (2:190, 60:9). Non-Muslims have the rights and the duty to occupy positions in the legislature, the government, and administration, the judiciary, and the military forces. A modern state is ruled by institutions not by individuals, and non-Muslims naturally work within these bodies. According to al-Mawardi, the non-Muslims are equal to a Muslim as a witness (5:106), and can be a minister with executive power. There were non-Muslims ministers and top officials in medieval Muslim states such as Egypt and Andalusia. No single person, even the head of the state, should have absolute power in a modern state; the nonMuslim judge has to apply the same state code of laws, whatever his or her beliefs may be. A non-Muslim can also be included with Muslim judges in a multi-judge court. Areas that are related or close to the faith such as family matters, inheritance, and charity endowments, can be assigned to a judge of the litigant’s own faith. Based on these Islamic principles delineated above, it is easy to comprehend an absolutely equal citizenship for an Islamic nation. Towards Justice and Pluralism Since the world is coming closer together as a result of astounding developments in the technology of transportation and communication, global diversity has become a fact that has to be accepted intellectually and morally, and secured and sanctioned legally, by all groups throughout the world. Pluralism is the institutional form that acceptance of diversity takes in a particular society or in the world as a whole. It means something more than moral tolerance or passive coexistence. Tolerance is a matter of individual feeling and behavior and co-existence is the mere acceptance of others that does not go beyond absence of conflict. Pluralism, on the one hand, requires organizational and legal measures that secure and sanction equality and develop fraternity among all human beings as individuals or groups, whether there are inborn or acquired. Pluralism, also, requires a serious approach towards understanding the other and constructive cooperation for the betterment of the whole. All human beings should enjoy equal rights and opportunities, and all should fulfill

{]_‘ kam-lmcw

equal obligations as citizens of a nation and of the world. Each group should have the right to organize and develop, to maintain its identity and interests, and each should enjoy equality of rights and obligations in the state and in the world. Pluralism means that minority groups can participate fully and equally with the majority in the society, yet maintain their particular identity and differences. It is bare fact that the word “justice” which is used in the Qur’an16 more suitable and preferable, and probably more comprehensive and accurate than words such as freedom and equality. The Qur’an orders those who have been entrusted with authority: “To deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you rule between people to rule with justice” (4:58-59). The rulers are responsible for securing the doing of what is good and preventing the doing of what is evil (22:41). Recognizing and defending the rights of every human being is specifically essential for the “weak” individuals or groups that needs this recognition and defense, such as women, children and all victims of aggression nationally and internationally. A true understanding of Qur’an should never tolerate rigidity, authoritarianism, totalitarianism, stagnation, or passivity. The prominent Ibn al-Qayyim wrote a lengthy enlightening and enriching chapter on: “The change of view and difference in it according to the change of time, place, circumstances, intentions and customs” Ibn al-Qayyim, rightfully and sharply stated, “God sent the conveyors of His message and sent down His (revealed) books in order that people should deal with one another with justice… if the indication of truth and the proof of justice can stand out in any way, this would be God’s law.” Ibn al-Qayyim stated that wherever a sign of justice appears there is God’s law and command and good acceptance, since God only sent the conveyors of His messages and brought down His books to secure justice in people’s dealings with one another, and thus any procedure that secures justice should be followed. Ibn al-Qayyim declares, “We do not see that a just policy can be different from the comprehensive Shari’a, but it is merely a part of it… since if it is just, it is inseparable from Shari’a.” Peace cannot be maintained or between 301

states or within the state - unless justice is secured, for peace without justice is merely suppression. World courts protecting human rights and ruling on interstates violations are essential for reaching internal and universal disputes without using force, and Islam inspires and blesses such a procedure. Direct interfaith dialogue is essential for mutual fruitful understanding and constructive interaction which one completely different from missionary efforts that aim for conversion. Interfaith discussion should deal with the contemporary spiritual, psychological and social problems of the believers in every faith and do not stick only to theology, since many of such problems may be common and not only related to a particular religion, and exchanging knowledge and experiences in such areas would benefit all parties. Acting as One Umma Muslims’ action should support what they feel and think as one umma that lives in the contemporary world, and should respond to the needs an aspiration of the contemporary world with its Muslim and non-Muslim populations. The Qur’an cares about “the children of Adam” and “the human beings” in their totality and does not restrict the Muslim concerns to Muslims only, since they commit themselves to the message

302

“Rabb al-Alamin,” The Lord of all beings. Reference: 1. Nicholas Rescher, Pluralism: Against the Demand for Consensus, Clarendon Press: Oxford, 1993, p. 45-46 2. Tariq Ramadan, To Be a European Muslim, The Islamic Foundation: Leicester, 1999, p. 101 3. Ramadan, p. 150 4. Ramadan, p. 89 5. Ramadan p. 127 6. Ramadan, p. 147 7. Qur’an 2:22, 273, 4:94, 97, 99-101, 17:70, 29:36, 67:15 8. Qur’an 3:104, 110, 114, 7:157, 9:71, 112, 22:41, 31:17 9. Qur’an 4:59, 83, 16:125, 49:6-13 10. Qur’an 6:152, 13:20, 16:91-96, 17:34 11. Qur’an 2:243, 6:116, 7:187, 11:17. 17:89, and 37:71 12. Sarvepalli Gopal (ed.) Jawaharlal Nehru: An Anthology, Oxford University Press: New Delhi, 1980, p. 330 13. Ibid, p. 331 14. Qur’an 2:113, 3:55, 5:48, 6:164, 10:93, 16:92, 124, 22:69, 32:25, 39:3, 46, 45:17 15. Qur’an 2:190-194, 3:75, 22:39-40 16. Qur’an 4:58, 135, 5:8, 42, 7:29. 16:90, 49:9, 57:25, 60:8

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Parvaze Ahmad Bhat

Engaging in Plural society: A study of Rashid Ghannouchi's Power-sharing concept

Introduction: In the wake of new millennium two main forces seem to be acting concertedly to undermine racial, cultural and religious barriers among human communities, namely: a highly advanced communications technology and a rapid process of economic globalisation. The living together of different peoples with different races, cultures, and beliefs is thus becoming a matter of major concern for human conscience1. The notion of completely homogeneous, monolithic society is becoming alien to the modern psyche. Today throughout the entire face of the earth, one can find people of different origins with varied outlooks living side by side in the same locality. It has become very essential amid such a dizzying diversity to tolerate and respect the views of the other, even if one is not in agreement with them, to have a peaceful coexistence and to avoid unnecessary conflict. More than 1.5 billion Muslims live within some fifty seven Muslim majority countries, where it is their duty to establish a political set up in conformity with their faith and cultural heritage. On contrary, Islam is among the fastest growing religions in Africa, Asia, Europe and America. In Europe (where some twenty million Muslims make Islam second largest religion) and America (where eight million Muslims make it the third largest religion) Muslims constitute significant minorities. In this global scenario, Muslim scholars {]_â&#x20AC;&#x2DC; kam-lmcw

around the world are grappling with the modern challenge of pluralism. Even though, it is not a new experience to the Islam and Muslims. Historically, from its very advent, Islam developed in and Muslims responded to a pluralistic world that was multireligious and multiethnic. Seyyed Hossein Nasr makes its account as; â&#x20AC;&#x153;...it is important to mention that before modern times Islam was the only revealed religion that has had direct contact with nearly all the major religions of the world. It had met Judaism and Christianity in its birthplace in Arabia and afterwards in Palestine, Syria and Egypt; the Iranian religions such as Zoroastrianism and Manichaeism after its conquest of Persia in the seventh century; Hinduism and Buddhism in eastern Persia and India shortly thereafter; the Chinese religion through the Silk Route as well as through Muslim merchants who travelled to Canton and other Chinese ports; the African religions soon after the spread of Islam into Black Africa some fourteen hundred years ago; and Siberian Shamanism in the form of archaic religions of the Turkic and Mongolian peoples as they descended into the Islamic world.â&#x20AC;? 2 With this global scenario, Muslim Scholars around the world are grappling with the modern challenge of pluralism. Rachid Ghannouchi, the leader of al-Nahda party of Tunisia is among the reputed scholars who are engaged with the problem of making political set up in which power-sharing with other political or ideological 303

groups is the need of hour. In this paper, I have discussed his concept of power sharing, the conditions in which it is necessary and the arguments put forward by him in its support. As his life experience has a major role in shaping his views, a brief account of life is also made. Early training Rachid Ghannouchi was born on 22 June 1941 outside of a small village, al-Hama, in the province of Qabis in southern Tunisia. He memorised the Quran, as per the family tradition, in his early age.3 Ghannouchi grew up in a traditional Muslim community outside the fold of “modernity”. Deeply immersed in tradition and concealed from the outside world, the village had not yet experienced a clash with the Western way of life that already had a significant impact in towns and cities. Until the age of sixteen, Ghannouchi grew up in a large family of which his maternal uncle, al-Bashir, was a prominent member. He was a great supporter of Arabism and an admirer of its leader, President Nassir of Egypt. In his house, Ghannouchi would sit together with other members of the family, to listen Nassir’s speeches, and to his uncle’s analysis of political events in the country, in the Arab East and worldwide. He would highlight Nassir’s struggle against “Western foes.” For Ghannouchi, those evening family meetings were most enjoyable: they were windows through which he saw the world outside the village; they were political alphabets inscribed in his young unquestioning, unsuspecting brain. These intellectual and political discussions provided the primer for ghannouchi’s early Arab Nationalist bent. At the age of fourteen Ghannouchi took admission in Hamma at a preparatory school that belonged to the az- Zaytouna school system, supervised by the ancient and prestigious religious institute of az-Zaytouna, located in the capital, Tunis. At the age of sixteen, Ghannouchi was promopted to another az-Zaytouna preparatory school.4 This was the beginning of a new stage in young Ghannouchi’s life. It was here where he saw for the first time the effects of Westernization, or what he calls the “features of modernity.” Ghannouchi’s traditional religiosity, which had previously been reinforced by rural society’s traditional lifestyle, was now in an open encounter with a new Westernized environment. In addition, his interests were alto304

gether changed, which posed a threat to his religious background. In order to relax himself from the state of anxiety he would take to novel reading. Gradually, due to the pressures of the new environment, Ghannouchi’s commitment to traditional religiosity was being eroded and Salat (prayer) had become a heavy burden, still to be carried on due to his father’s pressure.5 From Darkness to 'The Light' Traditional religious upbringing was so rigid that it could not stand up to the challenges of the new climate. With hindsight he now explains that this happened to him because Islam was never taught to him within a framework of a comprehensive vision of life and the universe, a vision that would have been capable of comprehending, and responding to changes in life. Salat was already part of an expiring ancient world whose legacies, the social underpinnings of which were lost, had been violently swept by Westernization.6 In 1959, at the age of eighteen, Ghannouchi left the village for the capital in pursuit of education at the ancient Arabic-medium azZaytouna.. Throughout the years of his study at az-Zaytouna, that is from 1959 to 1962, Ghannouchi was not a particularly strict adherent to Islam. Nevertheless, he was violently traumatized by the conflict between the religious education he received and the thoroughly secularist urban society in which he lived, a legacy of the French colonial rule inherited and consolidated by the regime of President Habib Bourguiba7. Bourguiba launched his era with a series of reforms that were aimed at eliminating Islamic symbols, restricting religious practice, and replacing what had remained of Islamic laws. In the final year of his high school education, Ghannouchi studied philosophy and became passionately fond of arguing about theoretical issues. Apparently, the years he spent studying at az-Zaytouna did not satisfy his needs. Upon graduation, there was nothing attracting him to Islam except some of what he had learned at home from his father. He even felt he was an atheist. This was perhaps a reaction to the school system, to the method employed by his teachers, and to the educational curriculum that prevailed in az-Zaytouna, a curriculum that presented an image of Islam that neither answered his questions nor provided him with any confidence in his faith. The curricu-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

lum failed to reflect a contemporary image of Islam. When he entered the lecture hall he felt as if he were entering a history museum. Outside the classroom he found an entirely different world, one that was dominated by a Western lifestyle. It was a world that had nothing to do with Islam. In the lecture hall nothing was mentioned about an Islamic economy, an Islamic state, an Islamic art; and nothing was mentioned about the position of Islam on contemporary issues. Out of approximately three thousand students studying with Ghannouchi at az- Zaytouna, only three or four students performed salat. Throughout his three years of study at az-Zaytouna, Ghannouchi had never been inside the mosque. His years of religious education had alienated him ever more and increased his discomfort with religious symbols. Intellectually, Ghannouchi grew up as a Nassirist. Nassirism was the ideology of the Arab Socialist Union in Egypt, a form of panArabism attempted by President Nassir of Egypt. In 1964, Ghannuchi left Tunisia and went Egypt, where he enrolled at cairo university studying agriculture. However his stay was abruptly cut short when president Bourguiba, fearing the Nassir’s Arab socialism, withdrew Tunisian students. These few months he spent in Egypt had exposed him to a different image of Nassirism and of Egypt. He did not find in Egypt what he had always imagined of ambition for progress, of Arab solidarity, and of unwavering support for the causes of justice and equality. Therefore, upon a friends advice he went to University of Damascus, where he completed his bachelors’ degree in philosophy. In June 1965, at the end of the academic year, Ghannouchi decided to explore the Western world. He traveled from Syria to Turkey then to Bulgaria, Yugoslavia, Germany, France, Belgium, and the Netherlands. The splendid image he had depicted in his mind of the West had faded and was replaced by a more realistic image reinforced later on by his readings about the West and about Islam. His observations in the West and the experience of living with Western youth reinforced in his mind the Islamists’ perception of the West more than it reinforced the perception of the nationalist camp to which he still belonged. The European tour had in its own way contributed to his migration a year later from Arabism to Islamism. The founda-

{]_‘ kam-lmcw

tions of the nationalist ideology were shaken within him as he progressed in the study of philosophy and as a result of the impact left on him by the European tour and the writings he had already read. He felt ill equipped in the fierce discussions he used to have with the members of the Islamic trend. His resistance grew weaker and weaker. He was becoming increasingly convinced that the arguments of the nationalist ideolog y were brittle. It was shocking for Ghannouchi to discover that Arabism had a content that was not Arab. It did not take him long to find out that Arab nationalism had its roots in Western political thought. In fact the European influence, through the philosophies of German and French nationalism, was patent in the writings of Husri and of the other ideologues of Arab nationalism. Ghannouchi’s confidence in the nationalist ideology was further shaken by the attitude of nationalists toward religion. Ghannouchi’s tour in search of an alternative to nationalism provided him with an opportunity to meet and learn from several prominent Islamic thinkers in Syria. Adib Salih, Sheikh al-Buti, and Wahba az-Zuhayli were all lecturers at the Shari’ah College at Damascus University. “Eventually,” says Ghannouchi, “my mind rested assured of the wrongfulness of the nationalist way. While my heart was perfectly reassured of Islam, I realized that what I had been following was not the right Islam but a traditional and primitive version of it. The traditional model was not ideological, nor did it represent a comprehensive system. It was a conventional religious sentiment, a set of traditions, customs, and rituals that fell short of representing a civilization or a way of life. I discovered that I was not a true Muslim and therefore I had to take a decision to re-enter Islam.”8 Ghannouchi speaks of the night of 15 June 1966 as having been a turning point and a landmark in his life. That was the night he embraced what he called the true Islam. “That very night,” Ghannouchi recalls “I shed two things off me: secular nationalism and traditional Islam. That night I embraced what I believed was the original Islam, Islam as revealed and not as shaped or distorted by history and tradition. That was the night I was overwhelmed by an immense surge of faith, love, and admiration for this religion to which I pledged my life. On that night I was reborn, my heart was 305

filled with the light of God, and my mind with the determination to review and reflect on all that which I had previously conceived.”9 Concept of power-sharing and the Islamic model. Power sharing is a strategy for resolving disputes between different ideological, political or social groups over the issue who should have the most powerful position in the social hierarchy. Instead of fighting over it, power sharing relies upon the joint exercise of power. The basic principles of power-sharing are: 1. Multiparty coalition governments in which all parties have appointments 2. Decentralization of power 3. Decision making by consensus, and 4. Protection of minority rights. Rachid Ghannouchi’s concept of powersharing is not an exception to his general outlook; in many other problems he has put forward solution of inclusive nature. Regarding the East-West relationship, he believes in coexistence and cooperation. His views gush forth directly from his understanding of Islam as not only a transcendent, unchanging ideal but also a multidimensional faith that expresses itself in diverse ways in different historical and cultural contexts. He considers realism and flexibility among the most important features of Islamic methodology, which enables it to solve the problems of changing circumstances. As the lives of human communities including that of Muslims are in continuous dynamism, it is important for a religion, which came for the purpose of improving the life of all humans regardless of time and place, to respond to all situations normal as well as exceptional. He believed Islamic movements should develop responses to their own local and national contexts without repeating a bundle of ideas worked out by the former generations. For him, the problem has been the tendency of some of these movements to present a monolithic ideal rather than appreciating the reality and diversity of Islamic world. Though Islam is rooted in belief in the one God and the divine will for all humanity, Islamic ideology varies according to time and context. The challenge is to recognise and bridge the gap between ideal and reality, Islam and the condition of the Muslim society. Thus Rachid Ghannouchi declared, “What we need is a realistic fundamentalism (Usouliya 306

Waqiyah), or if you like, an authenticated idealism (Waqiyah Mustalah).”10 Seeing the world as continuing to be dominated by unbelief rather than faith, Ghannouchi attributes his weakness not only to the dominance of West and to the authoritarianism of Muslim regimes but also to the tendency of Islamic movements to fail to appreciate the dynamics of change. He echoes critiques of Islamic Movements who often charge that they tend to be long on principles and ideals and short on specifics (Programmes and policies). In principle, Gannouchi believes that a concept for Islamic Government does exist and he boldly suggests that every Muslim has a responsibility towards the task of establishing it. And it is a duty of all Muslims to continue the effort and cooperate in order to fulfil God’s commandment and establish justice on Earth. He mentions Islamic government as the one in which supreme legislative authority is for the Sharî’a, which is the revealed law of Islam that transcends all laws. Within this context, it is the responsibility of scholars to deduce laws and regulations to be used as guidelines by judges. The head of the Islamic state is the leader of the executive body entrusted with the responsibility of implementing such laws and regulations. And, the political power belongs to the community (Ummah), which should adopt a form of Shûah which is a system of mandatory consideration.11 According to Ghannouchi’s view, under normal circumstances, that is when the Muslim community can establish the system of its intellectual, political, economic, international, and other relations on the basis of Islam and in conformity with its faith and cultural heritage, an Islamic system of government is the only choice. However, in the exceptional situation when the community of believers is unable to accomplish its goal of establishing an Islamic government directly” (even when it is in a majority situation), power-sharing becomes a necessity. This would be the best option in order to guarantee respect for civil liberties, human rights, political pluralism, independence of the judiciary, freedom of the press, and freedom for mosques and Islamic institutions12 First of all, Ghannouchi puts forward alShatibi’s view in his support that, “from our exploration of the Shari’ah, we have concluded that it was only set up to serve the interests of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

man. This is a conclusion no one can dispute, even Fkhr al-Din Razi (1149-1209). Canon laws were made for only one purpose: to serve the interest of humans in this life and hereafter. God says in the Qur’an: ‘We sent you not but as a mercy for all creations.’ (21:107), ‘God does not wish to place you in difficulty but to purify you, and to complete His favor to you.’(5:6), ‘In the law of equality of equality there is (saving of ) life to you.’(2:179).”13 Within the framework of this general perspective, all new problems in the lives not only of Muslims but of all humanity can find proper solution that guarantee the fulfillment of their requirements.Some of these principles apply to standard situations and normal circumstances while others deal with exceptional situations and extra-ordinary circumstances. An example to the later is the principles of necessities eliminate prohibitions. This principle is a Qur’anic principle. God says: ‘But if one is forced by necessity, without wilful disobedience nor transgressing due limits, then is he guiltless.’ (2:173). Similar to this are the principle of balancing between the better and the worst and opting for that which seems to best serve the general interest of the people.14 Further, Ghannouchi cites examples from the Qur’an,the Sunnah, and Islamic history to prove that it is lawful for Muslims to participate in a non-Islamic regime to achieve good and avoid evil. From Qur’an he mentions the example of prophet Yusuf who take charge of the most important office in the Pharaoh’s government, believing it was necessary to rescue the people from famine and drought, which served the main aim of religion that is to serve the people and fulfil their essential needs which could not wait for an Islamic government.15 From Sirah he quotes the example of Negus (the emperor of Ethiopia) who, instead of embracing Islam, could not implement the Shariah, the step, which could have threatened his kingship and endangered the Muslim immigrants of Makkah. Notwithstanding, the prophet instructed his followers to perform a prayer for king’s soul when the news of his death reached them. Ghannouchi quotes Ibn Taymiya as having commented on this that “we know definitely that he could not implement the law of the Qur’an in his community because his people would not have permitted him to. Despite that the Negus and all those who are similar to him

{]_‘ kam-lmcw

found their way to the pleasure of God in eternity although they could not abide by the laws of Islam, and could only rule using that which could be implemented in the given circumstances.”16 Secondly, Ghannouchi quotes the example of hilf al-fudul, that is the Alliance of the Virtuous, created by some people of Makkah including Muhammad, peace be upon him. The prophet did witness to this alliance prior to his prophethood, and said afterwards that if he were to be invited to a similar alliance in Islam he would have accepted without reservation. Ghannouchi concludes from this example that the community of believers may participate in an alliance aimed at preventing injustice and oppression, serving the interests of mankind, and at protecting human rights. He asserts that the believers can pursue all these noble objectives even with those who do not share the same faith or ideology.17 From the history of Islam, in order to prove that Muslims can administer non-Islamic form of governments, Ghannouchi gives the example of the Umayyad caliph, Umar Ibn Abd al Aziz. Despite the fact that he has inherited his kingship and, at the same time, he did not approve the monarchy in principle, Umar Ibn Abdul al Aziz managed to significantly reform many practices and restored justice and fairness. Ghannouchi’s point is that by accepting the Monarchy, which he did not approve of, he was able to do many good things, and that no one said he was wrong or misguided in his actions. “This Umayyad Caliph,” writes Ghannouchi, “is considered by historians and scholars to be the fifth guided caliph because of his piety and justice, although more than half a century separated him from the last of the four guided caliphs.”18 As for the minorities living under an un-Islamic government, Ghannouchi suggests that the best option for them is to enter into alliances with secular democratic groups. They can then work towards the establishment of a secular democratic government which will respect human rights, ensuring security and freedom of expression and belief. These are, as Ghannouchi puts it, “essential requirements of mankind that Islam has come to fulfil.” Again he observes that accomplishment of such values in any society will immediately transform it from Dar al Harb to Dar al Islam. He seems to 307

have given a most liberal, one might say, view of these terms, which, as I see it, clearly dismisses the argument of many jurist that Muslims living under non-Islamic government should migrate to Islamic countries. Further, Ghannouchi suggests that the Islmic movements that exist in Muslim majority countries ruled by dictators should cooperate and make alliance with secular democratic parties that work to topple the dictatorship and establish secular democracy. Similarly, Ghannouchi suggests that the Islamic groups that exist in colonised countries should form a united front with secular democrats in order to confront the common enemy.19 Conclusion The scientific and technological advancements have brought about many changes in our society. The world has become more pluralistic than it ever used to be. In such a pluralistic world, the question of power-sharing is an important issue that Muslim scholars should have addressed well. But, unfortunately, we have only a few scholars who have pondered over this issue and derived an Islamic solution in a systematic manner; Rashid Ghannouchi of Tunisia is the most prominent of them. Before I undertook the analysis of his concept of power sharing, I have briefly sketched his life from his childhood. After he has explored the rich tradition of Islamic world as well as the western world, he was really ‘reborn’ to ‘review and reflect’ on all that he has previously previewed. In order to realise the objectives of the Shari’ah Ghannouchi proposes the idea of power-sharing, in the cases when Muslims are not able to form an Islamic government. He theoretically accepts the concept of an Islamic government. Therefore his idea of power sharing is of an ad hoc nature. He has emphasised the Objectives of the Shariah and argued that the Muslims should strive to achieve it even when they have no government of their own. Citing examples from Qur’an, Sunnah, and the

308

Islamic history he has clearly shown that the concept of power-sharing with those who are of different faith and ideology is not only supported by but also embedded in the Shariah. Endnotes 1. Seif I. Tag El-Din in ‘Islamic Ethics of Religious Pluralism ’, The Islamic Quarterly, 2003, Vol. XLVII,No.2, pp.139 2. Seyyed Hossein Nasr in ‘Islamic Attitude Towards Other Religions in History’, ed. Muhammad Suhayl Umer ,The Religious Other (Iqbal Academy: Pakistan, 2008), pp.121 3. "Rachid Ghannouchi” in‘ Makers of Contemporary Islam’, ed. John L. Esposito and John O. Voll, ,(OUP NewYork, 2001) pp.93 4. Azzam S. Tamimi, Rachid Ghannouchi A Democrat Within Islamism(OUP, New York, 2001) Pp. 7 5. Ibid. Pp. 8 6. Ibid. Pp. 8 7. Ibid. Pp. 10 8. Hasan at-Turabi, Ash-Shura Wad-Dimuqratiyah [Shura and democracy] (Casablanca: al-Furqan Publications, 1993), pp. 6 9. Hourani, Arabic Thought in the Liberal Age, (Cambridge University Press: Cambridge,1995), pp. 256-57. 10. Rachid Ghannouchi, “What We Need is a Realistic Fundamentalism,” Arabia (October, 1986),pp.13 11.Rachid Ghannouchi, “The participation in NonIslamic Government” in Liberal Islam, ed. Charles Kurzmen (OUP:New York, 1998). Pp.91 12. Tamimi, Rachid Ghannouch i: A Democrat within Islamism, pp.153 13. Ghannouchi, The participation in Non-Islamic Government, pp.91 14. Ibid., pp. 91 15. Ibid., pp. 92 16. Ibid., pp.93 17. Ibid., pp.93 18. Ibid., pp.93 19. Ibid., pp.94

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Muneer Kuttiyani Muhammed will Turkey be the model for the New Islamist’s Governments? An Analysis

Islamic Movements in the Post-Arab Revolution Era

Abstract:

This paper examines the role and significance of Islamic organizations which have played an important part in the current Arab uprisings. Al though many western media are trying to underestimate its significance, its influence and impact on the Arab world is undeniable. The paper evaluates the prospects, policies, political tactics and methodologies of the Islamic Movements expected to implement in the near future. Some questions regarding to the Islamic movements will be addressed in the paper. What are the new changes that the Islamists expected to present to the people, who certainly expect something new from these Islamist movements while they are in power? Is turkey really a model for Arab countries? Why does Turkey become an ideal state for new Islamists included governments? What would be the characteristics of Islamists’ coalition Governments? How will this Government overcome the fear of Islamic Sharia criminal Laws? What would be the priorities of the Islamist’s Government? Introduction:

Now days, The Arab world has been undergoing through a revolutionary socio-political changes which had never been happened in the modern history of the Middle East. The new situation prevailing in the Arab world obviously is the result of the trembling protest generated by the ordinary Arab people. The people in these countries had been ruthlessly suppressed by the undemocratic dictators for long years.In the current world order and the external influences and internal interferences of the super powers on the third world nation or the newly emerged democratic nations seem to have a bit of anxious on the future of these nations. In the case of ‘new independent nations’ of Arab world this anxiety is still valid. We cannot predict the future destiny of these nations without having a micro analysis of the current situations of the Middle East. However, we can see the signs of hope for the better tomorrows of Middle

{]_‘ kam-lmcw

East. As an undeniable power in the region and at present, as a political ruling party which gained an overwhelming majority in the last elections, the Islamic Organizations or the Islamic Movement’s stand, new strategies and new policies should be discussed critically. This is an humble effort to analyze the things and oversee the coming future of a handful middle east countries where the Arab spring dethroned the dictators. Arab Spring The series of protests and demonstrations across the Middle East and North Africa has become known as the “Arab Spring.”1 It is also known as “Arab Awakening”2 or “Arab Uprisings.”3 It is a revolutionary wave of demonstrations and protests occurring in the Arab world that began on Saturday, 18 December 2010. These demonstrations were sparked by Muhammad Bouazizi’s self-immolation in protest of police corruption and humiliation in Tu309

nisia on 17 December, 2010. The revolutionary spirit spread to the neighbourhood countries of Egypt, Libya, Syria, Bahrain, Yemen, Morocco, and Jordan, etc. To date, there have been revolutions in Tunisia4 and Egypt;5 a civil war in Libya resulting in the fall of its government;6 civil uprisings in Bahrain,Syria,7 and Yemen, the latter resulting in the resignation of the Yemeni prime minister.8 Major protests occurred in Algeria,Iraq,Jordan,Morocco, and Oman. While, minor protests in Kuwait,Lebanon,Mauritania, Saudi Arabia,Sudan, and Western Sahara.9These demonstrations have raised the possibility to spill over in other regions of the world. Many factors, many views When we discuss about something like Arab revolution, it is not quit easy to focus to the issue through within a single point of view. In analysing of Arab revolt collectively there are various opinions have been come out of different perspectives and many reasons have been identified by the Middle East experts. The common and widely accepted style in analysing an issue is to evaluate the things through the perspective of the analyser regardless the other factors. Those who engaged in the social network activities claim that it is the social media revolution. The economists see it is the economic factors were the crucial factors which inspired and fuelled the revolution whereas the religious groups identify that the religious resurgence made the revolution successful. Each and every one sees the revolt only through the perspectives which have been formulated by themselves. In fact, there are many factors have fuelled and inspired the revolution in various degrees. No one can deny any of the collective factors of Uprising. Al though many factors have made an impetus to the Revolt, the role of Islamic Movements alone has been taken into account here. Islam Factor Islamists are an undeniable presence in the fabric of Arab societies and they will remain so. It is evident that Islam was present in the current events. The fact that large demonstrations took place in Fridays has a religious significance. Also, demonstrators tended to hold the five prayers regularly in the streets; some others were holding banners with slogans accusing the regime of ‘apostasy’. Nevertheless, the majority 310

of these demonstrators are ordinary people who refer to Islam more as a culture than a basis for a political agenda. So what is the role of hard core Islamists in these events? Role of Islamists in the Revolution Now the latest events in the Arab world readily indicate the role of Islamist’s Movements and their influence in the Arab people. The role of Brotherhood and its influence upon the Egyptian society is a fact which cannot be denied any way. The votes Brotherhood gained in the post revolt election are alone a solid proof of their influence in the region. They captured an overwhelming majority of votes in the Parliamentary Election. Muslim Brotherhood’s Freedom and Justice Party garnered 36.6 % of the 9.7 million valid ballots cast10. In Tunisia, in the first democratic Election after the Revolution, Ennahda, the Islamic Party swept the 40% of the votes11. Although some political commentators had said that the role of Muslim Brotherhood is nominal in the revolt, saying the group “insists it is little more than a bit player in the outpouring of resistance to the regime of President Hosni Mubarak”, it is only a vocal exercise to misunderstand the world. At the time of protest the New York Times had reported an Egyptian Scholar to establish that the Muslim Brotherhood is nothing more than a small factor. The newspaper quoted scholar EmadShahin as saying, “The Brotherhood is no longer the most effective player in the political arena. If you look at the Tunisian uprising, it’s a youth uprising. It is the youth that knows how to use the media, Internet, Facebook, so there are other players now.”12 During the time of protest the Mubarak regime, as does as every emergency situation, warned the people to realize the “hidden agenda” of Muslim Brother Hood. This shows us the fear of the Mubarak regime over the brotherhood’s involvement in the protest. But the people ignored Mubarak’s warning and they offered their support to the group. When the authority decided to oppress the demonstration in TahrirSquare on Feb 3, 4 and began to use the weapons upon the protesters, it is the only Muslim Brotherhood and its strong stand which enabled the protesters to remain boldly in the warfront ignoring the authority’s threat. Despite all of these reports and propagandas against the

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Islamist Group, it has succeeded in caching the public interest. It is not real what the western media propagating about the Muslim Brotherhood as a radical, extremist Jihadist movement, but the organization has to be viewed through the impartial unbiased perspectives. Tariq Ramadan, a professor of contemporary Islamic studies at Oxford University, told Al Jazeera that there are two fundamental problems with how the West views the question of potential Islamist governments in Egypt and Tunisia. The first is that there is a perception that in Muslim countries, there are only two options for leadership: Dictators or radical Islamists. “So we portray the Muslim Brotherhood or alNahda as radical Islamists,” said Ramadan. “The intrinsic dynamics and the trends within political Islam are not known, so we put all the people in the same box, in the same stream, and that’s completely wrong. It’s just to justify what has been the rhetoric of the dictators for years and accepted by the West. That, ‘If it’s not us, the dictators, then it’s going to be them, the violent extremists.”13 As for the Muslim Brotherhood, a milder fringe of Islamists who played an important role in the opposition in Egypt and Libya and a movement that is stretched over the Middle East region, they proclaimed that they “… nowadays disavow violence in pursuit of their aims, believe in multiparty democracy, endorse women’s rights and would refrain from imposing sharia law wholesale, were they to form a government in any of the countries where they are re-merging as legal parties.”14 The Declaration of Rashid Ganoushi soon after the Election result released also readily indicate that the party no longer holds its old slogans such as imposing Islamic Shari’alaws or Islamic dress code etc. or they temporarily hide themselves their Islamic face. Ennahda swept its victory through the better organization and restless campaign. Nahda’s candidates hammered their commitment to women’s rights and cooperation with the West throughout the campaign. They slotted an unveiled female pharmacist into the top spot on one of the country’s most prominent districts. Their 365-point campaign platform makes little mention of Islam. “Our party is very clear, we are not a religious party,” said Intisar Ghannouchi, a party

{]_‘ kam-lmcw

spokeswoman and the daughter of Nahda leader Rashid Ghannouchi. “We are a civic, political party within the democratic framework, similar to the Christian Democrats in Europe.”15 Ennahda Party leaders say their singular top priority will be to lay the foundation for a democratic state that puts the proper checks and balances in place to prevent the return of dictatorship. Party officials have suggested they will look to strengthen Tunisia’s political and economic ties with fellow Arab-Islamic states in the region and perhaps legalize Islamic banking systems that proscribe interest and rely instead on fees. In a brief analysis, we can conclude that the Islamist movements have succeeded so far in bridging a good and friendly relationship with the people so as the people do not believe the Islamic fear. However, they realized who the real threats to them are and they do not hesitate to express their affinity to the Islamic parties. In a survey conducted by the Time Magazine before the recent Tunisian election, has revealed the real pulse of the people. Most of them whom they interviewed, openly said. “We need not secularism. We are Muslims; we would truly like to have the Islamic Law in our land, our women have the right to wear Veil”. How a normal Muslim declare his adherence to Islam. The Islamists movements and their activities in those countries made the people to say so. They have succeeded in educating the people and the people have realized what really Islamists are. It is really a clear evidence of the influence of Islamist’s policies. In short, the marvelous victory the Islamists movements gained in the elections is clear indication of several facts: 1. That the people of these countries wish Islam would come as the system of their governance and administration rather than any other manmade isms, which had been practiced for years in those countries. They have realized it was a total failure. 2. Unlike the western media propagate; Islamic Government is no longer a system to be afraid of. The system is enough flexible to convince the different parties, religions and their diverse views and opinions. Imposing of Islamic Sharia in the society would not be the primary priorities of the Government. 311

3. The victory of the Muslim Brotherhood and AL Nahda has become an instrumental element to mitigate considerably the Islam fear even from the westerners. Many columnists western media persons tend to accept the entity of Islamic Movements and they began to consider it as a moderate legitimate Democratic Party rather than extremists or fundamentalists. 4. The Islamic movements have realized the importance of creating cooperation with the other political parties and religious groups and to having a common platform for gaining the common objectives of the nation. They certainly know, unless the unity among them, their country may be hijacked by the Westerners.

A short comparison with Iran Revolution in 1979 The current popular uprisings in the Arab world, when compared to those movements of the 1970s and 1980s, are similar yet not identical. Similar in the sense that they emerged in defiance to the authoritarian rulers and as a response to social, political, and economic deteriorating conditions as Arab countries were and are still plagued in poverty, illiteracy, unemployment, mal-distribution of wealth and corruption. However, they are different in terms of the ideological banners each is carrying. In the 70s and 80s the major agents of change were the Islamists who saw of Islamic revivalism a solution to their social marginalization and political isolation. Today’s “revolutions” on the other hand are driven by ordinary individuals.Their demands are pragmatic in nature and are in pursuit of bettering their livelihood. Although the Islamic movements have a crucial role in this revolution, unlike the Iran revolution, the ideological factors are less important. For many Islamists, theocratic Iran is not the model; they rather praise Turkey, Malaysia and Indonesia for their success in establishing democratic regimes with an Islamic flavor. Islamists in Power As FahmiHuwaidi, the Middle East columnist pointed out soon after the election victory of Al Nahda in Tunisia; Al Nahda will be the first Islamist party who has come in power through the free and fair election. Although there are several other examples of the victories of Islamist parties such as Hamas’ victory in 2006, AKP’s victory in Turkey in 2002, Islamic Salvation front’s victory in Algeria in

312

1991 and Iranian Islamic revolution in 1979, the victory of Al Nahda and their coming to power in Tunisia is clearly distinguished from the others and it can only be considered as the first full-fledged Islamist party’s rise to power. Because of several reasons the above mentioned parties rise to power can be considered as only as the partial Islamic Governments. However, the current situation and the upcoming days are very crucial for Islamists. Not only the Muslim world but also the western world including politicians, corporates, policy makers and media workers are very enthusiastically watching the events which are happening in the Middle East. Most of the incidents which took place in the region are beyond their predictions. The recent victories gained by the Islamic parties in the free and democratic elections in Egypt Tunisia and Morocco, was certainly a shock to the Middle East experts. The majority of the Islamist Parties was more than the exit poll prediction. Now almost all media have been filled and covered with the news regarding the future of Egypt and Tunisia especially after the short visit of Turkish Prime Minister, RacepTayyibErdogan. It is very appropriate to mention that the Turkey was the only nation from 57 Muslim nations, to rise the voice against the dictators. While all these uprisings were at their peak, Turkey closely followed the events and stated that “ the Turkish Government hopes that the Supreme Council of Egypt’s armed forces makes the transition to a government elected through free and fair elections”16 since the emergence of mass uprisings, Turkey has supported the legitimate demand of fellow people regarding democracy and freedoms”.

The priorities of the Islamist’s Government in the coming future Besides the problem of faith, the problem of ordinary Arab people is their bread. It would not be a mistake to say that the Arab revolt was a revolution for the bread. Their strenuous efforts for years were neither for any kind of reform in Islam nor to propagate any kind of dogmas nor philosophy rather to meet their two endsof life. The economic conditions of these countries were very poor. Although the media and government organizations are praising overwhelmingly the economic prosperity of these countries, it never represented the basic people of these countries. The Islamic parties are more aware of the basic problems of the people than any party. The parties have always been standCkvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ing with them. These parties have realized the Issues and they have tried to meet the problem within their limitations. They have rendered a number of services in order to redress the pathetic conditions of the people whom their rulers ignored for years. The hospitals and educational centers private financial institutions built by the Muslim brother hood are the examples of such contributions. In the light of previous experience, we cannot assume that the new winning Islamic parties would ignore these basic problems of the people and to give priority for the establishment Islamickhilafath or Shari’aLaw. However, their new strategies and position as the rulers of the country would be quite different from the theoretical Islam. Soon after the high profile victory of Al Nahda in Tunisia, Rashid Al Ganoushi,the leader of the party declared that our government will give the high priority to solve the basic problems of the people. It will never insist the women to wear the Muslim veil. The warm receptions made by the new revolt winning nations like Egypt, Tunisia and Libya for the Turkish Prime Minister RacepTayyibErdogan in the last month, is a clear indication to the coming Government’s nature. Here it is the answer of the question regarding the future of Arab world especially Egypt and Tunisia where the revolt has gained its primary objectives. In these changing contours of the Middle East, swept along by the Arab Spring, nothing is perhaps as dramatic as the rise of Turkey. Several factors, domestic and foreign, have coalesced to lift the nation’s standing in the region to new heights. Is turkey really a model for Arab countries? Why does Turkey become an ideal state for the Islamists’ governments? While many countries of the Middle East have been experiencing mass uprisings, and some of them have been succeeding in the revolt, the following question has to be answered: can turkey’s unique democratization experience since the Justice and Development party (AKP)’s rise to power be a model for the middle eastern countries as well as for the Ikhwan and other political actors in the region? Al though the relationship between the Arab and Turkey was not satisfactory in the ancient history, it cannot be assumed that it will continue any longer. However some experts in the

{]_‘ kam-lmcw

Middles East issues have stated the suspicious attitude of Arabs over the Turkish policy, though it is not accountable. Khalid Diam, a Middle East Columnist says “With the Ottoman empire’s repeated refusal and failure to grant Arabs their rights to self-determination a distant and dim memory, enough generations now seem to have passed for a savvy Turkey to re-enter the regional fold from which it was pushed out by military defeat and Arab nationalism, and which it abandoned when Mustafa Kemal Atatürk decided to abolish the caliphate – a traumatic moment for the region’s Islamists – and turn his new republic westward. Should Arabs be suspicious of Turkey’s Ottoman legacy or is that simply ancient history?”17 The hostility between these two regions no longer takes place in the new political arena. The first and primary reason is that, the current Turkey and its Government is not exactly the Old Turkey and its Government. The Arab world has also changed as well. New generation of Arab is ready to welcome Turkey as their future model. As Alper Y. Dede,18 pointed out, “there was a considerable amount of fear among Arab leaders and western observers during the eighties over revolutions like the Iranian revolution spreading all over the region. Back then, in international policy circles, one of the main debates on the region was whether Iran could export an Islamic revolution to the rest of the region. However, currently we are debating the question of whether the Turkish model can be taken as an example. There is, in a way, an element of flattery on the side of Turkey, especially when the Turkish process of Modernization and westernization is considered, because it was turkey that imitated the west for quite some time to reach the level of contemporary civilization”. However for some, turkey has now politically and economically become a model country for the rest of the region.” We can assess the Turkish model in two points; the first one is what is the Turkish Model really is? And the second question is Why it has become attractive for the region? In other words, the debate revolves around the two aspects in detail. One is what are the prospectus or contents and characteristics of the model. The second includes on the applicability and meaning of the Turkish model for the region? 313

What is Turkish Model and why has it become attractive? Economic Development The economic factors have quite substantial role in the Turkish Model and it alone distinguishes Turkish Model from others more than any other factors. Turkey had limited economic and foreign policy relations with the Muslim world during the Cold War years. The main reason of this kind of negligence towards Arab countries was the result of Kemalist regime’s elite attitude towards the Arab nations and he thought the relations with the Muslim countries would be detrimental to the secularist nature of the Turkish Republic and that would adversely affect to the efforts to get the European Union membership. Although the signs of change in the Turkish Economy had been witnessed under the leadership of TurgutOzal, Turkish foreign policy has remained quite western oriented and free from the Middle East until the AKP’s rise to power. Ozal had sowed the seeds for the pluralization of Turkish politics and of foreign policy making mechanisms. Now the AKP Party lead the nation into the progress by the establishment of Ozal’s Liberalization programs which caused to evolve a new class of conservative business men who take the AKP’s economic and political openings of the Middle East. Faced by continued rejection of its bid to become a full member of the European club to which it has aspired for decades, Turkey seems to have decided, at least partly, to turn east. Part of Erdogan’s interest in the Middle East has been to vindicate his Justice and Development party’s focus on Turkey’s long-neglected Islamic identity and demonstrate that it can be a political and economic boon for the country. The Turkish Economy has generated wide opportunities for its entrepreneurs and business men to succeed economically through its various policies implemented by the government such as subsiding and reducing the Government liabilities, opening new markets, setting up of business infrastructures. Consequently, the Turkish business men and entrepreneurs enjoy more freedom in economic transactions with the global economy.Henri Barkeysays a visiting scholar and expert on Turkey at the Carnegie Endowment.”This government is reaping the benefits of reforms started back in the 1980s.” 314

That’s when Turkey, like so many developing nations, began to open up to the world and liberalize its markets. But it wasn’t until 2001 when Turkey began to enforce International Monetary Fund fiscal targets that things really improved. Since then, the AKP has steered the ship exceptionally well. During its tenure, per capita income in the country has tripled, exports have multiplied, and inflation has dropped from as high as 37% to between 5% and 8%. Turkey has the 17th largest economy in the world, and Goldman Sachs predicts it will break into the top 10 by 2050, assuming things stay on track.19 The Applicability and meaning of the Turkish Model; does it fit to the Arab context? Over the years, the political manifestations of Islam have revealed themselves in completely different patterns throughout the region and, in this regard, Turkey’s path to democratization is quite unique. Turkey has developed a gradual process of Democratization in the region. This experience allowed Turkey and Turkish politicians including the Islamists to take very valuable lessons. Despite several military interventions, Turkey has exhibited significant strides towards democratization. The AKP descends from the political legacy of NajmudheenErbakan’s National Order Party which has allowed the AKP members to build a significant amount of parliamentary and governmental experience over the years. It is very imperative to indicate the past history of Arab nations. The majority of the Arab countries lack that kind of collective political memory. We cannot deny the fact that severalgroups in the region, like al-Ikhwan, has tremendous amount of experience in organizing and mobilizing the masses, establishing strong social networks, and fund raising; however they lack serious experience in party politics. Except a few al-Ikhwan members who were able to enter the Egyptian Parliament as independents or under different parties.20 Practical Islam rather than Dogmas The strategic method of AKP party in influencing and attracting the people is quite different. As a political party, though it carries the Islamist’s label, the way it chose to spread its holding among the laymen unlike the revolutionary Islamist activism, which has been very influential in the region. The Turkish Model emphasizes a more civil and tolerant connection

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

with Islam where Turkish Islamist’s main goals differ from establishing an Islamic state based on Shari’a and a top down transformation of society based on Islamic Principles. Indeed, Turkish Islamism is more bottom-up where religiously motivated individuals seek to Islamize their environments through grassroots activism and solidarity by forming social networks, emphasizing education (both religious and Secular), entrepreneurship, and use of the media. This bottom up connection also includes operating with the boundaries of democratic rule. It is appropriate to mention that the Turkish Islamism has not resorted to any means of violence whereas several terrorist groups in the Arab world have chosen to challenge their governments through political violence. AKP took the valuable lessons from the mistakes of their predecessors. The party leaders did realize the importance of a moderate approach to the issues and it always tried to solve the basic problems of the citizens, not necessarily poor Ideology. The another significant feature of AKP is its ability to form a bottom-up connection with Islam and the Dynamics of the AKP’s relations with its emerging conservative constituency regarding that constituency’s motive to succeed economically. Bottom-up activism transforms individuals through solidarity and gradual Islamization of socio-political spaces whereas in the top-down version the focus is on seizing state power, implementing sharia and transforming the masses into better Muslims.21 This deep relationship which has been built up by the AKP with the people has made large results in the last election which has taken place in 2007. “Islamist Mobilization in Turkey” a book published in 2002, has clearly demonstrates why the people in Turkey show an affinity to the Justice and Development party. Jenny .B. White, the Author of the book, shows how everyday concerns and interpersonal relations, rather than Islamic dogma, helped welfare gain access to community networks, building and continuing face to face relationships by way of interactions with constituents through trusted neighbors. She argues that Islamic political networks are based on cultural understandings of relationships, duties and trust. She also illustrates how Islamic activists have sustained cohesion, despite contradictory agendas and beliefs, and how civic organizations, through local relation-

{]_‘ kam-lmcw

ships, have ensured the autonomy of these networks from the national political organizations in whose service they appear to act. Tunisia’s Ennehda party has publicly embraced the AKP as a source of inspiration, while the new generation of the Muslim Brotherhood, especially in Egypt, and look to the AKP as an example. “They want to be a mentor to all these Islamist groups in Egypt, Morocco, Tunisia,” says Soli Ozel, a prominent academic and commentator in Istanbul. Erdogan Factor The recent visit made by RacepTayyibErdogan in the Newly Revolt triumphant nations such as Egypt Tunisia and Libya expanded his popularity to the outer boundaries of Turkey. The warm reception arranged by the new governments and a huge mass has prompted the media persons to term the reception “Rock star tour”. “Erdogan is now the hero of the Egyptian street” one Egyptian blogger observed, complaining that Egypt was suffering from severe shortage of national heroes22. After the illuminating victory of the Islamist parties in Tunisia, Egypt and Morocco, the Great Scholar Dr. Yousuf al Qaradawi proclaimed that the new triumphant Islamist parties should seek the lessons from the Experiences of Turkish Model. Even the western media workers have clearly convinced the way and style of Erdogan. In their perspective “RecepTayyipErdogan, is not secular in the western sense but is selling secularism as a shield of state to protect all beliefs equally, including Islamists’. Turkey’s experience engages the imagination of Arab public opinion in a way that Iran’s or Saudi Arabia’s does not. Many Arabs like what they see in Turkey: not just a vibrant democracy but a dynamic economy led by Islam’s equivalent of Christian Democrats. It’s not the model. It’s the success”23. The walk out done by Erdogan from Lavos Conference protesting the denial of his opportunity by the chair person to counter against Shimon Peres, Israel Prime minster, made him very popular not only in the middle east but also all over the Muslim World. Erdoðan boosted his popularity by responding robustly to Israel’s refusal to make a reconciliatory gesture to repair strained relations with Ankara or discontinue its hard line toward the Palestinians. Ear315

lier, in June 2010, he had underlined Ankara’s increasingly independent diplomacy by refusing to toe Washington’s line on imposing further sanctions against Iran for its nuclear program. The expulsion of Israeli Ambassador Gabby Levy on 2 September by the Erdoðan government marked a new low in Turkey-Israel relations, since the May 2010 assault by Israeli commandos on the Mavi Marmara, a Turkish-flagged vessel in international waters that resulted in the death of nine Turks.The relationship began deteriorating in February 2006, after the Turkish government hosted a Hamas delegation soon after Hamas had won a majority of seats in the Palestinian Legislative Council. Despite its electoral victory, Hamas remains on Israeli and US lists of terrorist organizations. The recent visit done by Ismail Haniyah, the Prime Minister of Ghaza is a clear indication of the new strategic diplomatic relation between these two countries going to be developed in the near future. Erdogan has arguably been the most transformational leader in Turkey since Mustafa Kemal Ataturk founded the modern Turkish Republic in 1923. A 57-year-old former soccer player and native of Istanbul’s tough Kasimpasa district, a pious Muslim, started his political carrier in 1991 as a parliamentarian. He joined in the Welfare party, formed after the military coup in 1980, led by NajmudhhenErbakan and became the Chairperson of District in 1984. He has proved his efficiency while he was the mayor of Istanbul during the period of 1994-98. Although he has been considered as an Islamist, he was pragmatic in the office. The way by which he solved the chronic problems in Istanbul as water shortage, pollution and traffic chaos, has been appreciated by even his critics.24 For Erdogan, it is truly a poetic justice. About twelve years back, RecepTayyipErdogan, then young mayor of Istanbul with populist appeal and Islamist leanings, was sentenced to 10 months in jail for reciting a century-old poem that the country’s generals — the enforcers of Turkey’s constitutionally mandated secularism — found offensive. “Minarets are our bayonets,” the poem went, “the domes our helmets, the mosques our barracks, and the believers our army.” Erdogan was packed away for inciting religious hatred, but not before shouting that “this song is not yet over.” Now became the leader of the nation and getting more and more 316

popularity by his subjects Despite widespread secular concern over his alleged Islamisation agenda, he has also received praise for raising Turkey’s regional standing and profile. “Even if we are mad at him and think he is out of line, we, as people, love him,” one Turkish columnist wrote. “For the first time, we are proud of being citizens of a big country that adopts an ethical standpoint.”25 A poll conducted and published by the Ankara Social Research Center (ANAR) in july 2000 found that if a general election were held on that day. 30.8% of the people surveyed would vote for the party to be founded by TayyibErdogan and his associates. ANAR results show that even before the AKP was founded it was destined to become the most popular party due to its association with the appeal and charisma f RecepTayyibErdogan.26 AhmedDavautoglu and his 'Strategic Depth' The credit of the modern Turky’s good Image and its recent high economic development profile goes to the foreign Minister of Turkey and his policies. Turkey’s new foreign policy doctrine known as ‘strategic depth’ and its implication to the Foreign policies of the country has multiplied its global role in the Middle East as well as in Europe. Recently Turkey has shifted its stand from being a western geo-strategic military deterrent to an exemplary model of a Muslim Majority, a secular and democratic nation. Today turkey stands at the threshold of all major trends within its neighborhood and is actively seeking to create a new relationship beyond mere a bilateral relation. The concept of strategic depth in Turkish foreign policy refers to the academic work of ProfessorAhmetDavautoglu27, who published his Turkish international relations book of the same title in 2001. The main theme of the book is that the nation’s value in world politics is predicted on its geo-strategic location and historical depth. Turkey is unequally endowed its strategic location, particularly its control over the Bosporus, and its Historical legacy of the Ottoman Empire28. Even though Devutoglu and his book were largely ignored in 2001, the overwhelming victory of the Justice and Development Party in the National Election 2002 quickly changed everything. The AKP party leader RecepTayyibErdogan appointed Devutlogu,- a

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

devout Muslim and an influential international relations scholar- as his chief foreign policy advisor. Al though the Turkish Policy making is still very much a joint venture, however, Devutlogu’s influence of the ideas and theories in AKP s foreign policy orientation is significantly crucial. Traditionally Turkey has been labeled as either a “bridge” or a “barrier” between the Middle East and the West. Now it finds itself playing the role of a catalyst. Turkey is seeking to bring the principal actors of the region together to transform the Middle East in to new world order.Erdogan’s and his Party Staunch stand point in the Palestine issue, turkeys gradual distancing from Israel are some of the best examples of the Turkish Foreign policy which has been attracted by the Muslim World. Conclusion In the light of these facts, we hope that the Islamist will succeed in ruling effectively in the nations where they have been elected as the representatives of their own people. The Islamic parties have realized the role and responsibilities levied upon them. At the same time they have to defend efficiently the external intervention probably comes from the USA in the form of mutual, bilateral conversation. The peopleoriented new strategies and the policies formulating by the Islamist parties in the new atmosphere cannot be considered as a diversion from the real Islamic spirit or from its previous declared objectives. In order to attain to the ultimate goal, it is necessary to cross through the various paths. In this context it is very imperative to understand the view of RacepTayyibErdogan. He rebuffed his critics without hesitation during a TV show Sep. 13 in Cairo. “To Egyptians who view secularism as removing religion from the state, or as an infidel state, I say you are mistaken. It means respect to all religions,” he said. His view is similar in many ways to the stand point of the Islamic Movement in Indian sub-continent. They have categorized Secularism in to two perspectives;the western perspective and the Indian perspective. Western secularism denies the religion whereas the Indian secularism admitsit and providesthe equal right to the people to believe and follow their own religions. They understand that it is not against the Islamic principles. We hope that the Islamists will

{]_‘ kam-lmcw

formulate new policies and strategies to cope up the new emerged problems and to overcome such issues.Insha Allah. Endnotes 1. Roger Hardy, 'Egypt protests: an Arab spring as old order crumbles' BBC, (2 February 2011), <http://www.bbc.co.uk/news/world-middle-east12339521>. Viewed on 17 Dec, 2011. 2. 'The Arab awakening reaches Syria'. The Economist.<http://www.economist.com/blogs/ newsbook/2011/03/protests_middle_east>. Viewed on 17 Dec, 2011. 3. <http://www.thenation.com/blog/158670/ Arabuprisings-what-february-20-protests-tell-us-about-morocco>. 4. 'Middle East In Revolt'. 11 February 2011. http:/ /www.tropicpost.com/middle-east-in-revolt/. Viewed on 17 Dec, 2011. 5. Scott Peterson, 'Egypt’s revolution redefines what’s possible in the Arab world' (11 February 2011). Christian Science Monitor. <http:// www.csmonitor.com/World/Middle-East/2011/ 0211/Egypt-s-revolution-redefines-what-s-possible-inthe-Arab-world>. Viewed on 17 Dec, 2011. 6. Richard Spencer, 'Libya: civil war breaks out as Gaddafi mounts rearguard fight'. The Daily Telegraph, 23 Feb, 2011. <http://www.telegraph.co.uk/ news/worldnews/africaandindianocean/libya/ 8344034/Libya-civil-war-breaks-out-as-Gaddafimounts-rearguard-fight.html>. viewed on 17 Dec, 2011. 7. Der Spiegel, 'It Will Not Stop’: Syrian Uprising Continues Despite Crackdown'. 28 March 2011. <http://www.spiegel.de/international/world/ 0,1518,753517,00.html>. Viewed on 17 Dec, 2011. 8. Nada Bakri, and J. David Goodman; 'Thousands in Yemen Protest Against the Government'. The New York Times, 28 January 2011 <http://www.nytimes.com/2011/01/28/world/ middleeast/28yemen.html> viewed otn, 17 Dec, 2011. 10. Huff post World News Paper. http:// www.huffingtonpost.com/2011/12/04/egypt-election-results-muslim-brotherhood_n_1127897.html Accessed on 14 Dec, 2011. 11. Time world. Wednesday, October 26, 2011, http:/ / w w w. t i m e . c o m / t i m e / w o r l d / a r t i c l e / 0,8599,2097871,00.html 12. 'Muslim Brotherhood Egypt,' http:// www.huffingtonpost.com/2011/01/30/muslimbrotherhood-egypt-_n_816055.html. Accessed on 14 317

Dec. 13. Al-Jazeerah News, February 2011, www.aljazeera.net , http://www.aljazeera.com/indepth/ features/2011/02/2011223113653846953.html. Accessed on 15 Dec. 14. 'Islam and the Arab Revolutions.” The Economist, April 2, 2011. 15. Charles Levinson, The wall street Journel, http:/ / o n l i n e . w s j . c o m / a r t i c l e / SB10001424052970204777904576651162976460604.html 16. Prime Ministry Press Office, latest Developments in Egypt.( February 1, 2011) retrieved February 14, 2011 from http://www.bbm.gov.tr/forms/ pgnewdetail?Type=1&ld=1395 17. Guardian.co.uk. Thursday 22 September 2011 18. Assistant Professor, Department of International Relations, ZirveUnviersity 19. RanaForoohar, Prime Minister Erdogan: Turkeys Man of the people, Time magazines world Monday June 27, 2011 20. Alper Y. Dede, The Arab uprisings: Debating the “Turkish Model” Insight Turkey Volume 13, November 2, 2011 21. Alper Y. Dede, The Arab uprisings: Debating the “Turkish Model” Insight Turkey Volume

318

13, November 2, 2011 22. KhaledDiab, RacepTayyibErdogan: Arab Hero, guardian.co.uk, Thursday 22 September 2011 23. Islamism and Arab awakening, December 21, 2011 9:24 pm, http://www.ft.com/intl/cms/s/0/ d97aab6c-2be4-11e1-98bc00144feabdc0.html#axzz1hBNgHAjn 24. Wikepedia web based encyclopedia; http:// e n . w i k i p e d i a . o r g / w i k i / Recep_Tayyip_Erdo%C4%9Fan 25. KhaledDiab, RacepTayyibErdogan: Arab Hero. guardian.co.uk, Thursday 22 September 2011 26. UmitCizare. Secular and Islamic Politics in Turkey, the making of the Justice and Development party (Edition 2008)page no.202 27. the current foreign Minister of Turkey, Pro- Islamist, former Professor In International Islamic University, Malaysia 28. Joshua W. Walker. Learning Strategic Depth: Implications of Turkey’s New Foreign Policy Doctrine. insight_turkey_vol_9_no_ 3_2007_joshua_walker

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Saifudheen Kunju

THE AKP AND ISLAMIC POLITICS IN TURKEY

The formation of the Adalet ve Kalkinma partisi( the AKP)on August 14,2001 is a remarkable turning point in the Turkish political history. The AKP is translated into English as the ‘Justice and Development Party’ (JDP).This is a unique experience in the sense that a political party with has Islamic back ground reigns secular Turkey since November 2002. The AKP is now on their term after the splendid victory of 12 June 2011 in which the party covered 49.9 percent votes. It means half of the Turkish electorate voted for the AKP. Peculiarity of this progress is successive victory of an Islamic rooted party in a country where secularism and Islam have always been in opposite sides. Turkey’s kemalist elite had always tried to expose it as secular and continued to deny the role of Islam in public sphere. But the AKP’s successive victories and increasing religious consciousness insist Turkey to re-read its established claims. The Party’s official shorthand for its name is ‘AK Parti’. In English it is also referred to as the ‘AK Party’. The word ‘ak’ in Turkish means light, pure, white, clean and uncontaminated. The AK Party has the connotation of the “party of light” and its party symbol is a light bulb1. The landslide victory of AKP on November 3 2002 election is widely referred to as a political earthquake in Turkey. In the elections, only two parties, AKP and CHP, passed the 10 per cent threshold to enter Parliament. The AKP with approximately one-third of the votes (34.28 per

{]_‘ kam-lmcw

cent) received approximately two-thirds (363) of the seats. The CHP won 19.39 per cent of the votes and gained 178 seats. Nine independents also entered Parliament. This was Turkey’s first two-party Parliament in over 50 years. The result was that the AKP could form the country’s first single-party government in a decade. Members of the previous coalition government suffered devastating results. The DSP of Ecevit that received 22.2 per cent of the votes in 1999 elections got only 1.22 per cent at these elections. The vote percentage of ANAP of Mesut Yilmaz decreased from 13.2 per cent in 1999 to 5.13 per cent. The MHP also faced similar results – a decrease of votes from 18 per cent in 1999 to 8.36 per cent. The DYP of Ciller, although being an opposition party in Parliament before, also could not pass the threshold and was left with 9.54 per cent. The Democratic People’s Party (Demokratik Halk Partisi – DEHAP), which mainly represented the Kurdish votes received 40 per cent of the votes in the south-east of the country, however, was left with 6.22 per cent of the whole vote2. Interesting point regarding the AKP is, as Yavuz writes “before the November 2002 election, several western media had portrayed the AKP as a “fundamentalist party.” After the election, the same journalists used the phrase “Islamist or Islamic party”; and when the party started to adopt the EU’s Copenhagen criteria, they referred to it as a “party with Islamic roots.” Two years later, 319

when parliament had passed several major reform packages, the AKP was characterized as a “reformed Islamist party.” Later, during parliamentary consideration of new legislation on adultery, the European media once again used the adjective “Islamist” or “Islamic” to describe the AKP. After the 2007 elections, The Economist called the AKP a “mildly Islamist” party. Jenny White of Boston University depicts the party as “the formerly Islamist AKP” and as a successful “manifestation of Islam.”3 The AKP explained the party’s relation to Islam by referring to the Christian Democrat parties of Europe. The AKP programme underlined the necessity of further integration with the European Union and the world market. Its leadership emphasized that they would act as a pro-system party and refrain from confrontation with the secular principle of the state, established institutions and the military-bureaucratic elite. The parliament elections in 2002 opened a new era in Turkish politics. Although the result was viewed in some circles (especially from the military-bureaucratic side) as a challenge and threat to Republican order and the Kemalist modernization project, it was seen by many as “an opportunity for restructuring a political system that had been struggling with repeated crises in the political, economic and cultural arenas for the last decades”4. For this reason the election result was met with optimism from beyond the ranks of the AKP. A large share of public opinion also welcomed the end of the unstable coalition governments. Such a landmark victory of AKP has clearly underlined that the Turkish society has given the clear mandate and support for the AKP the rule them. In fact this is the real reflection of the will of Turkish people and their discontent to the coalition politics which were prevailing in the state and their disenchantment to the consequent political instability and weak governance which inhibited it to take any strong decisions and measures to the critical problems faced by turkey. In 2000s turkey was facing serious economic crisis ranging from huge depts., very sharp decline in the value of Turkish lira, high rate of inflation and employment5. All the regimes during these periods were incapable to face these critical issues and unstable and therefore there were mostly concentrated to their clinging power. 320

Racep Tayyip Erdogan could not enter Parliament and become Prime Minister because he had been banned from politics. In 1997, in a public speech in Siirt he read a poem – Our mosques are our barracks, our domes our helmets, The minarets are our bayonets and our believers our soldiers6 – after which he was sentenced to ten months of imprisonment and a life-time ban from politics by the National Security Court.Therfore, he continued acting as the party leader, outside Parliament. Abdullah Gul, a close associate of Erdogan, became the Prime Minister of Turkey. Soon after coming to power, the AKP government changed the law that banned Erdogan from politics. The cancellation of elections in Siirt due to irregularities gave Erdogan the chance to enter the by-elections. He was chosen as MP from the city where he read the poem that banned him from politics, and later, in 2003, he became the Prime Minister of Turkey. The initial acts of the AKP government had been closely related to foreign policy issues. The Copenhagen Summit and Turkey’s accession negotiations, the Iraq crisis, and the Cyprus issue were the first challenges for the AKP government. After the takeover of power the AKP the AKP passed several reform packages through Parliament in line with EU accession. In a way, the reforms were seen as getting back the rights and freedoms lost with the 1980 coup and the 1982 Constitution. “Freedom of organization and of the press was further extended and all impediments regarding the use of languages other than Turkish were lifted. Education and broadcasting in all languages and dialects used by the Turkish population in daily life were freed. The role of the military in civilian life was limited by the reforms. After the change in language policy, many books, videos and journals started to be published and distributed in many languages, including Kurdish. With the reforms, Kurdish identity and cultural rights were also recognized in the country7. Islamic experiences in Turkish politics In the entire history of Ottoman Empire, Islam played indispensable role the emperors were called Gazis. This continued to more than half century. Islam used to be the main source of the ottoman culture, Islam influenced on the manners behaviors and customs. Mysticism is one of major characteristic of Turkish Islam

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

was of Islam. In turkey there are countless Sufi saints and shrines. Most of the prominent Sufi saints were originated from Central Asia which was the part of the Ottoman Empire. This factor caused the mysticism to be prevailed in whole empire. The Naqshabandiyah is predominant Sufi sect in turkey. This Sufi sect involves in mundane and mystical level of Turkish society. Most of the Islamic movements have connection with naqshabandi silsilah. This group’s history dates back to the fourteenth century. Bahauddin Nakshabend(1318–89), is known as the founder of the movement, lived as a leading Sufi sheikh in Buhara. During the succeeding two centuries, the order spread to areas as distant as Central Asia, Eastern Turkestan, India, China, Afghanistan, and the Ottoman Empire, including the Balkans. Maulaviya group is another influential factor in the Turkish Islam. Maulana Jalaluddin Rumi of Konya is respected both in East and West. His Diwanul Kabir which dedicated to his Sheikh Shamsuddin Tibrizi and Mathnawi are well deserved for the mystical reading. The Whirling Dervishes of the Maulaviya group contributed a lits to the Turkish art and popular culture. Many other tariqats and subservient sects afford enough fulfillment of spiritual and mystical need for the Turkish Muslims. Badiuzzan Said Nursi is one of most influential historical figure in modern turkey. ‘The Nurcus’( followers of Said Nursi)have a credit in the preservation of Islamic thought and identity. An important issue for Nursi was bringing about accord between the modern sciences and religion. According to him, there was no contradiction between these two forms of knowledge. Rather than challenging and threatening one another, they complemented and enriched each other. Nursi argued that science should not be looked upon as an obstacle, but as a resource for believers to widen their horizons. By obtaining a deeper understanding of nature and the cosmos, believers would also raise their consciousness concerning the greatness of the Creator. There were three ways to acquire Islamic knowledge: through the Koran, the Prophet and the universe. Nursi’s aim was to deliver a new interpretation of the Koran, which could counter the skepticism and materialism of his own time8. He is the guiding light for the Turks in Islamic life. Religion and science were

{]_‘ kam-lmcw

given first priority in Nursi teaching. He tried o convinced the Turkish people necessity of religion in mundane life with excellent and highly literal language utilizing the metaphoric phrases. Sheikh Nursi’s life is now politically distinguished as ‘old said’ and ‘new said’. His involvement with mainstream politics is as known as ‘old said’. In this phase he sided with Ata Turk. But later, convincing the real intention o Ata Turk, Sheikh Nursi left him and joined with the mass, this is known as ‘new said’. This step is now described as he abandoned his political activism. But that was a real strategic step to grassroots to teach exact representation of Islamic identity. Contrary to the westernization of AtaTurk, he tried his best to prevail the Islamic atmosphere. It was a counter attack to the Ata Turk’s modernization. Fethullah Gulen is Great Islamic scholar and preacher in present turkey. The Gulen movement is largest religious community in turkey. Fethullah gulen is widely respected b the western intelligentsia because of his concept of dialogue and love and reconciliation of science and divinity). It has a strong activist orientation ,which aims at transforming said nursi’s visions into practice. The power of Gulen movement followers comes from its ventures in bussines (trade, industry and finance) education (around 800 college type high schools and several universities inside and outside of turkey) and the media 9the daily zaman, magazines, tv channels, publishers9. Gulen’s ideas and thought reflect three Islamic historical figures. The imam gazzali’s comparative studies, Jalaluddin rumi’s spirituality and love, sheik said nursi’s reconciliation of reson and divinity can be seen in the thoughts of fethullah gulen. The Gulen movement now supports the AKP in the electoral process. These major components of Turkish Islam illustrate that the presence of Islamic consciousness in this predominantly Muslim majority state is so deep rooted. Thus, the Islamic political experiences in Turkey should be scaled with good understanding of this particular scenario. The Milli Nizam Partisi (MNP-National Order Party) was the first political party with Islamic references in Turkey. It founded on 28 January 1970 under the leadership of Necmettin Erbakan, an independent deputy from Konya and a professor of engineering at 321

the Istanbul Technical University. Mehmet Zahit Kotku, the sheikh of the iskender Pasha Community of the Nak§ibendi order (tarikat) strongly encouraged the formation of this Islamist party. Necmettin Erbakan and some of the other founders of the MNP belonged to that community. But the party was also joined by some prominent members of another influential Islamic community, the Nurcus (the followers of badiul zaman saed nursi) The MNP was shut down by the Constitutional Court in 1971 on account of its alleged anti-secular activities, through the military intervention on 12 March 1971. National Salvation Party (Milli Selamet Partisi (MSP) was founded on 11 October 1972 as the successor party of the MNP. The first leader of the party was Siileyman Arif Emre, but he was soon replaced by Erbakan. The MSP contested the 1973 parliamentary elections and emerged as a medium-size party with 11.8 per cent of the votes and 48 assembly seats. Because no party had a majority of seats and the two major parties (the Republican People’s Party, Cumhuriyet Halk Partisi (CHP) and the Justice Party, Adalet Partisi (AP) were reluctant to cooperate. This political situation put the MSP in the position of the king-maker. Thus, the MSP first joined the coalition government of the leftof-centre Bulent Ecevit with Erbakan as the deputy prime minister. After the collapse of the CHP-MSP government in 1974, the MSP joined ranks with the other right-wing parties, namely AP, the Nationalist Action Party,milliyati Hareket Partisi (MHP) and the Republican Reliance Party,cumhuriate Giiven Partisi (CGP) in Siileyman Demirel’s so-called Nationalist Front Government10. The MSP’s vote share fell to 8.6 per cent in the 1977 parliamentary elections and its Assembly contingent was halved to 24. One reason for this decline may be the desertion of the Nurcus on account of policy differences with Erbakan. However, the MSP was again a partner in Demirel’s new Nationalist Front government until the government fell as a result of the desertion of some AP deputies to support a CHP-dominated government formed by Ecevit. The MSP was closed down together with all the other political parties by the military (National Security Council) government in 1981 and its leadership cadres were tried on account of their alleged anti-secular activities. At the end, 322

they were acquitted, however, and when the National Security Council permitted the formation of new political parties. In 1983 the Welfare Party (Refah Partisi (RP), representing the same political line, was established under the leadership of Ahmet Tekdal11 with blessing of its leader Necmettin Erbakan. Erbakan and the leading cadres of the MSP, like those of the other pre-12 September 1980 political parties, were constitutionally banned from political activities for a period of ten years. This political move sent shockwaves through the Turkish establishment and its Western allies. For the first time in its history the republic was governed by a party and a leader that had openly propagated a deviation from the established norms of Kemalism. Political Islam had taken over the helm of the government. This event was not totally unexpected. For years the party had been on the rise. In fact, it had been the only party that constantly increased its voting share since 1984 when it had been allowed to participate in local elections for the first time after the reconstruction of Turkish democracy in 1983.Given the serious disagreements between the so-called secularist parties of the center left and the center-right, it was evident that the formation of a stable and lasting government without the participation of RP would be very difficult. It took less than six months to reveal that it was impossible12. The 1995 general elections are regarded as an important milestone in the Turkish electoral process. The welfare Party‘s landslide victory in the election made it as a single largest party with 155 seats and 21.4% votes. Obviously this caused greatest concern among the secularists especially the military. Even then there was speculation of military intervention due to the long period of stalemate and uncertainty in the formation of government. After some hesitation and the military, the guardian of kemalist turkey had to allow the welfare party to form an Islamic led coalition government13.But the military continued to watch every moves of the WP. They were waiting for even any slightest deviation from the kemalist secular line. Eventually the first Islamist led government in the Turkish political history was compelled to resign by the military only after about a year when welfare party showed the reluctance to implement military orders to eliminate the increasing influence

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

of Islam in public sphere14. Soft coup of february 28 On February 4, 1997, the staunch military got a chance to interfere. Immediate event leading to the coup was, at a rally organized by the RP mayor of Sincan, a small town near Ankara, to protest against Israeli occupation of Jerusalem. At the rally, the Iranian ambassador delivered a speech asking Turks to obey the “precepts of Islam,” and signs supporting Hamas and Hizbullah were displayed. Tanks rushed to Sincan, and the military forced the government to arrest the mayor and expel the Iranian ambassador. The media then sensationalized the subsequent visit to the jailed mayor by the minister of justice, Sevket Kazan. Cevik Bir, who would lead the February 28 coup, defended the military’s show of force in Sincan as “fine tuning” to restore the status quo15. On February 28, 1997, the armed forces openly moved into politics via the National Security Council (NSC), on which top generals sit ex officio. The NSC announced the welfare party to be the number one internal security threat, placing it above the Kurdish separatism and other external challenges, to the existence of the state and to the Republic and ordered the Erbakan government to implement a list of 18 directives16. Erbakan had to sign the “directives” on March 5, 1997 after some resistance, and ordered the cabinet to implement them. President Demirel justified the directives by insisting that they were essential to protect the secular nature of the Republic. Social democrats, such as Deniz Baykal, the head of the CHP, and the ANAP of Yìlmaz supported the military’s intervention in the political arena by presenting the army as another “pressure group” with progressive goals. the Fethullah Gulen community One of the most influential Nurcu Communities, which tries to maintain good relations with the secular state establishment, even supported the 28 February 1997 crackdown against the Erbakan government, and in a TV interview in April 1997, Fetuhullah gulen openly suggested that the Erbakan government led the country to a chaos and should resign17. However, when the military realized that the RP was not willing to implement its directives, it decided to force the government out of power. Muslim businesses, media, religious activism and the Islamic education system were identi-

{]_‘ kam-lmcw

fied by the directives as primary threats to the secular nature of the Turkey. The aim of the military was to roll back the Muslims’ political activism by closing of their opportunity spaces. Because of the emergence of these new opportunity spaces, Kemalist hegemony had lost its entire control over national and municipal levels of the state. Pro-Islamic mayors had been winning and controlling large budgets, and these mayors were using the resources of municipalities to compete at the national level. Finally, organizational life, in terms of bourgeoning civil society groups and associations, did not allow any form of official ideology to become dominant. The military not only wanted these associations and foundations to be closed but also identified “19 newspapers, 20 television stations, 51 radio stations, 110 magazines, 800 schools, 1,200 student hostels and 2,500 associations” that it claimed were part of reactionary political Islam18. This military coup of February 1997 as known as ‘soft coup’ or ‘post modern coup’19, because military utilized the judiciary the major business associations, media, university Sectors to force the democratically elected Erbakan government to resign. The Court banned Erbakan and six other leading members of the RP (including its two vice-presidents and three MPs) from political activities for a period of five years in accordance with Article 69 ‘of the Constitution. The Welfare Party’s parliamentary group joined a short-lived Virtue Party (FP), only to be closed down by the Constitutional Court in 2001 for being the ‘centre of anti-secular activities’20. Modernization of Turkey and Islam Islam in Turkish society is very essentially ingredient one. Modern century history of Turkish Islam is the subject of religious re-incarnation of the Turkish consciousness. Ottoman Empire was started from the small principality to the wide range of three continents of Asia, Africa and Europe. Islam was the state religion. Even Mustafa kemal pasha capitalized on the rural Muslim masses ‘feeling of revulsion against Greeks21. The Young Turk revolution legitimized the rule of new group of intelligentsia who had been trained in professional schools. This team ultimately transformed the idea and thought of the Turkish society. Isolation of Islam from the Turkish consciousness was the real motto of the kemal pasha .This led the 323

intelligentsia to think that Islam had never been a strong social “cement” in uniting Muslims in the ottoman empire22. The secret conviction of Mustafa kemal pasha Ataturk was that Islam was one of the primary causes for the “backwardness” of the ottoman empire. In fact this attitude went beyond that of the Young Turk theoretician Ziya Gokalp, who believed that social life should be national in content but Islamic in form23. With abolition the ottoman caliphate (first sultanate was abolished on November 1, 1922 and republic proclaimed on October 29, 1923 later Caliphate was abolished on March 3, 1924) Islam which had been an indispensable into every corner of daily life was cut off from these areas. In spite of the extensive secularization of the 19th century birth, education, culture, marriage, death and inheritance had still required the services of Ulema. But these practices were secularized now. The abolition of the caliphate was followed of the ministry of religious affairs and pious foundations( march 3, 1924), the abolition of religious courts (April,1924), the adoption the hat as a head gear (November 25, 1925), the dissolution of the religious orders (November 30 1925), the reform of the calendar (January 1, 1926), the adoption of the new criminal code (July 1, 1926), the adoption of swish civil code(October 4 ,1926), the disestablishment of Islam as a state religion (April 10, 1928), the reform of the alphabet (November 1, 1928) and the turkification of the cal to the prayer( February 3, 1932). By law 429 0f March 3, 1924, all matters pertaining to the regulation of religious belief and ritual and the administration of religious institutions were given to a Directorate of Religious Affairs. The directorate was to be designed by the prime minister and appointed by the president of the republic. The directorate was attached to the prime minister’s office. By this reform, emoluments and appointments of religious officials were to be controlled by the state.24 The Directorate controls all 86 thousand mosques and employs the imams, muftis and muezzins who “are the salaried employees of the state who have to follow instructions which are derived from state policy”25. To subordinate religion to the political establishment, the state has tried long to create its own version of Islam. The teachers, textbooks, and curricula of all 324

religious schooling are under the direct supervision of the Director-General of Religious Education, a separate office of the Ministry of Education. In 1924 the Turkish ministry of education also assumed control over all national institutions within the Turkish Republic- madresses, were closed. The function of sulaimanyie madressa, which was to provide higher education in religion, was taken by a faculty of Divinity established at the University of Istanbul. In 1933 this Faculty was transformed into an institute of Islamic research. The only channel that remained to provide religious study were courses of learning Qur-an. These depended on the Directorate of religious Affairs. Up to 1928, Islam was still the religion of the state; thee draft statute that proposed the elimination of the religion mentioned for the first time that the “most advanced from of the state is a laic and democratic republic”26. In 1931 the principle of laicism was included among the six fundamental principles of Republican People’s Party27. In 1937 this principle was made part of the Turkish constitution. This secularization process continued under the republic. Mustafa kemal Ataturk, however, was not content with separating Islam from politics. He wanted to remove its power base and subordinate it to the state. He was aware of dual function of Islam: the private one of giving intellectual and emotional meaning to life, an ethics, an eschatology and the promise of salvation and the pubic function of providing political ideology, a cultural and communal identity and social solidarity. Mustafa kemal pasha’s solution to the ottoman reformer’s quest was the extreme one of replacing religion with modern secular ideology and the values of republican nationalism28. Ataturk’s reforms even further restricted Islam to the private life, personal sphere: individuals should worship alone, even without the leadership of imams; the social and political side of Islam, including the tariqat orders and local and unofficial practices were outlawed and driven underground29. Ataturk’s reforms and his ideology, known as “Kemalism,” had three main pillars, the first of which was radical secularism30 'The Kemalists’ “civilizing mission” was influenced by the ideals of the French Revolution and especially the French anticlerical tradition of laïcité, a particularly militant form of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

state-enforced secularism. Laicite expands the power of the state and restricts religion to the private sphere. It is a form of secularism that demands the exclusion of religious beliefs and practices from public life and expects the state to use its power to achieve that exclusion. Laicite is antireligious and seeks to control or eliminate religion unlike the model of Anglo-American secularism that seeks to protect religions from state intervention and encourages faith-based social networking to consolidate civil society. Turkish secularism is based on the notion of transforming society through the power of the state by eliminating religion from the public sphere. In fact, in the system of laicite any attempt to use religious discourse in public debate, even in the Turkish parliament, can be used to ban that party or individual31. For them, laiklik was the dividing line between enlightened and obscurantist, progressive and conservative, modern and traditional. The second pillar of Kemalism was assimilationist nationalism. Modern Turkey actively sought to assimilate all of its Muslim minorities. “Turkishness” came to be defined as a common national, linguistic, and territorial identity, superseding tribal and other ethnic identities. Again taking France as its model, the Kemalist regime rejected the concept of multiculturalism; no communal structure would stand between the republic and its citizens. Unlike the Ottoman elites, the Kemalists rejected multiethnic and multinational cosmopolitanism. The new Turkish Republic recognized non-Muslims as Turkish citizens but engaged in de facto discrimination against them, banning Armenians, Greeks, and Jews from holding government jobs. Thus, ironically, the “secular” Turkish republic turned out to be less tolerant toward its non-Muslim minorities than the “Islamic” Ottoman Empire had been, partly because “Turkishness” was still associated with being Muslim 32. A third pillar of Kemalism was Ataturk’s determination to transform the Republic of Turkey into a modern, Western country, anchored geopolitically to the West. Already in the waning years of the Ottoman Empire in the late nineteenth century, Istanbul launched one of the earliest Westernization projects in history. Having suffered a series of humiliating defeats at the hands of European armies and having grudgingly recognized the superiority of

{]_‘ kam-lmcw

Western military technique, the Ottoman military was the first institution to modernize. Its troops adopted European weapons, and its academies, Western sciences and educational methods. Its top cadres became Europe’s greatest emulators33. But the kemalism failed to attract the Turkish rural population. Despite such ambitious reforms, however, Kemalist secularism barely infiltrated Turkish society at large. The rural and pious masses of Anatolia remained largely unaffected by Ankara’s attempts at ‘cultural reengineering’. It was the military, the government bureaucracy, and the small urban bourgeoisie who adapted most readily to Kemalism’s thorough Westernization. Winning hearts and minds in the countryside would have required the use of traditional and religious symbols, but those were anathema to the Turkish Republic’s founding fathers. In short order, the cultural gap between the Kemalist center and the Anatolian periphery had become insurmountable. As a Republican People’s Party (CHP) slogan from the 1920s put it, the Turkish government seemed to rule “For the People, Despite the People”34. As Rechard Tapper remarks several scholars have argued that kemalist republican nationalism as a dominant ideology, could not replace the multi level appeal of Islam, it was no alternative to Islam in providing identity and organizing principles of life. In the public level, it was substitute for the divine laws; at the individual level, it could not meet individual needs for an ethics and eschatology and its ideology and its values inadequate, shallow and thin35. In sum Islam has persisted since 1945, following 25 years of secularism, because there was something missing from the materialistic values of kemalism which religion continued to supply. The AKP and Conservative Democracy The AKP’s political ideology is conservative democracy . The AKP rejects any continuity with the ‘national outlook’ parties and describes itself as a ‘conservative democratic’ party. They even keep distance from using the ‘Muslim Democrats’.36 Aftermath of 3 November 2002 parliamentary elections, the AKP started to project a new and more inclusive image emphasizing its differences with the national outlook tradition. The AKP’s party programme and the 2002, 2007, 2011 June 12 election platforms, 325

as well as several statements by its leaders vehemently emphasize such universal values as democracy, human rights, the rule of law, limited government, pluralism tolerance and respect for diversity. Thus, the AKP’s Constitution describes the ‘Republic ‘as the most important acquisition of the Turkish nation’ and asserts that ‘the will of the nation is the only determinant power’. The party ‘considers the will of the nation, the rule of law, reason, science, experience, democracy, the fundamental rights and freedoms, and morality as the main references of its conception of government.’ The AKP ‘acknowledges and respects all the birthrights of people, such as having different beliefs, ideas, races, languages, the right of expression, the right of association, and the right to live. It considers that diversity is not (a source of) differentiation, but our cultural richness that reinforces our solidarity.’ The AKP believes that national will can be sovereign only when political rights are freely exercised, and in turn, free exercise of political rights can only be realized in a pluralist and participatory democratic society. The AKP emphasizes freedom of expression for everybody and the right to live according to one’s beliefs. The state should not favour or oppose any belief or thought, and the guarantees of this understanding are the constitutional principles regarding secularism and equality before the law. In the field of economy, the AKP aims at establishing a free-market economy with all its institutions and rules and recognizes the role of the state in economy only in a regulatory and supervisory capacity”37. AKP’s proximity to the Islam is also significant factor. In turkey the secularist elite and other Middle East watchdogs have keen interest to know the changes of the turkey and her political and societal transformations. In the perspective of AKP, Islam is the significant social element that bonds the Turkish people together. The Muslim identity and its preservation are main characteristics of the AKP. With Islamic rooted background they are connected with the several tariqats especially Naqshabandi silsilah, the most dominant tariqat in the central Asia. In fact the most of the AKP followers were the welfare party followers. It means the AKP is not ready to get rid of its Islamic identity, culture and heritage. But in political sphere, the AKP never has been vocal of Islam. They have 326

always been the strong advocate of secularism and their own political ideology is the conservative democracy. AKP’s secularism is actually not the French secularism which the entire separation of religion from the social and public life. In fact AKP is vocal of religious freedom and the security of all faith. Therefore the AKP’s established slogan is the balance between security and freedom. The AKP’s view is that the security is essential for the state but the freedom of all individual also should be considered. The security and the freedom should not be at odds. The freedom is ingredient element of human existence. But this freedom whether it is of individual and of group, should not be stood against the security of the state. The balance between the both elements is the basic fact in the continuity of the healthy state. The AKP’s programme as known as ‘Development and Democracy Programme’ is strong vocal of democracy, human rights, and the rule of law. Thus, it is assured that ‘freedoms constitute the foundation of democracy’ and that respect for people’s rights and freedoms is the basic condition for the establishment of social peace and well-being, as well as for the acceptance of a democratic political regime by the people. AKP’s programme promises to bring the human rights standards in Turkey to the level envisaged by the Universal Declaration of Human Rights, the European Convention of Human Rights, Paris Charter, and Helsinki Final Act. It particularly mentions the freedom of thought and expression, the right to information, the right to seek justice and to a fair trial. The AKP’s idea of democracy is more pluralistic than that of the RP. The importance of tolerance, dialogue and respect for minority rights are constantly assured. Therefore, it is stated that different political competition is an unavoidable condition of a healthy democratic system, and that the majority’s will is not absolute. Majorities must, under no condition, interfere with the fundamental rights and freedoms, and must respect the rights and freedoms of those in minority; the constitutional protection of minority rights is an element that reinforces the pluralistic character of democracy38. On January 10–11, 2004, the AKP organized an international symposium in Istanbul to discuss the concept of conservative democracy.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

During the symposium, almost all scholars critiqued the concept of conservative democracy as an “invention,” with little or no social and intellectual origin. As Hakan Yavuz cites many liberals rejected a co-existence between democracy and conservatism, or the use of conservative as an adjective. But they failed to understand that democracy is not about content, but rather about the process and form of governance. He writes “Indeed, terms such as conservative, social, socialist, liberal and radical democracy have been used and put into practice by diverse political movements. So, one could easily talk and debate the notion of conservative democracy as well, since it is a form of democracy rooted in local norms and culture. As such, the criticism of liberal scholars about the non-existence of conservative democracy is rather weak”39 Erdogan’s advisor Yahim Akdogan has clearly elaborated The AKP’s concepts on conservative democracy in a document entitled ‘The AKP and Conservative Democracy’, and published and distributed by the central headquarters of the party. In introduction to this document, Erdogan stated the AKP’s opposition to the notion of a party in the form of a ‘political community which radicalizes politics’, evidently referring to the practice of the older Islamist parties. Erdogan claims that the AKP has become ‘the undisputable single force on the centre-right’. He also makes it clear that the AKP’s understanding of conservatism is not against change, but it advocates change ‘in the sense of development and progress’. ‘The AKP emphasizes a modern conservatism open to innovation, in place of the conservatism of the past which was built on the status quo. The AKP advocates a change based on an evolutionary, gradual, and natural societal transformation40. The AKP aims through this understanding of conservatism the preservation of certain values and acquisitions. Such preservation is meant the adaptation to development without losing the essence. The ‘Conservative Demoracy’ manifesto advocates such democratic and liberal values as strong civil society, universal human rights, the importance of dialogue and toleration limited government, the rule of law, the centrality of the individual, free market economy, are repeatedly emphasized. On 12 October 2003,In his speech at the

{]_‘ kam-lmcw

First General Congress of the AKP Erdogan also claimed that the AKP’s vision is a notion of politics based on compromise and reconciliation not politics based on conflict, and explained the AKP’s conservative democracy as representing the ‘societal centre’. He says conservative democracy as a means to bridge the gap between the state and society, to unite the centre with the periphery41. Ihsan Dagi claims that the AKP can be regarded as a post Islamist movement because of this idea of conservative democracy. In his view point the AKP keeps its ties with Islam in the social realm but abandoned it as a political program42. He further says it is a mass political movement carries conservative, nationalist, Islamic and democratic messages and credentials simultaneously43. The AK Party aims to synthesize local and universal values, tradition and modernity, and morality and rationality 44 . Erdogan frequently likens his party similar to Christian Democrats45 in Western Europe in which an Anglo-Saxon type passive secularism is espoused; public visibility of religion is tolerated but religion is only a cultural backdrop not an active part of the Islamist discourse. The AKP and Political reforms The AKP government gave priority to the political reforms from its early days. The AKP has twin objectives of democratisation and the promotion of Turkey’s membership in the European Union (EU). This prospects of such membership provided Turkey a good atmosphere for democratizing reforms. In fact these reforms were also Turkish society’s demands for a more transparent democracy and higher standards of human rights. Democratizing reforms were accomplished at the constitutional and legislative levels. The AKP government’s reform packages started in November 2002.The government expanded freedom of expression, abolished antiterrorism provisions that authorized punishment for verbal propaganda against the unity of state, abolished the death penalty, established retrial rights for citizens whose court decisions are overthrown by the European Court of Human Rights46, Article 26 of the Constitution was amended by deleting the phrase “language prohibited by law.” This article was included into the Treaty in order to ban the use Kurdish language. On 03.08.2002 “The Law on Learning 327

and Teaching of Foreign Languages” and “The Law on the Establishment and Broadcasts of Radio and Television Channels (LEBRTC)” were changed. Such changes lift the limitations on the use of local languages other than Turkish, giving permission to learn “different languages and dialects traditionally used by Turkish citizens in their daily lives” in radio and private language courses. Following the June 2008 amendments to the relevant Law, TRT - the public service broadcaster - is allowed to broadcast nationally all day long in languages other than Turkish. The Law on the Foundations was changed to give non-Muslim foundations to acquire immovable property with the authorization of the Council of Ministers. In addition, Turkey adopted the 1965 UN Convention on the Elimination of All Forms of Racial Discrimination in 2002 and the UN International Covenant on Civil and Political Rights in 200347.During 2008-10 period, several major reforms took placed. A debate was launched by the prime minister and 34 PKK members as a peace activation group, who were not related to violent acts, were welcomed from base from a PKK base (Kandil Mountain) and not punished and to eliminate restrictions on broadcasting in languages other than Turkish, four local TV and radio channels started broadcasting in languages and dialects traditionally used by Turkish citizens .Broadcast in Armenian began on TRT (TV) for half an hour twice a day. Applications for three dialects in Kurdish and Arabic radio stations were approved .The public radio network started to broadcast in Armenian in March 2009. The AKP regime Provided rights to for Alevi community, first Alavi Institute was opened and a municipal council recognized a ‘Cem House’ as a place of worship and applied mosque tariffs to its water charges. Three municipal councils recognized ‘Cem Houses’ as places of worship and granted them the same financial advantages as mosques. Administrative courts in Antalya, Ankara, Izmir and Istanbul ruled that Alevi students should be exempted from attending the mandatory religion and ethics course48. The European Parliament commented to those reforms as ‘‘courageous…and revolutionary’’ and signified a ‘‘strong motivation and political will’’ to converge with the EU’s standards and practices49. The AK Party pursues benevolent policies 328

toward non-Muslim communities in Turkey. Non-Muslim communities in Turkey have faced several official restrictions since the founding of the Republic, such as the “absence of legal personality, education and training of ecclesiastic personnel as well as full enjoyment of property rights.” The AK Party initiated certain reforms to alleviate such conditions. In 2003, the AK Party group in the parliament led the legal reform concerning religious places, replacing the word “mosque” in the law with “place of worship.” This allowed all religions to open temples in Turkey50. In 2004; the AK Party government cancelled the state surveillance over non-Muslims citizens by abolishing the Subcommittee for Minorities, which had been monitoring nonMuslim citizens for 42 years. Moreover, Erdogan has visited to Jewish synagogues and Christian churches in Turkey several times. This move has been appreciated by these communities. That is why the Armenian Orthodox Patriarch Mesrob II announced that they would vote for the AK Party in the July 2007 elections51. The new constitution was the promise of AKP’s in June 2011 parliament election. But AKP could not secure enough seats in election. The party got only 326 seats. 330 seats need for the new constitution. Now the AKP tries to call other parties to participate in the new constitutional reforms. In a recent public survey by the Ankara based Metro poll Strategic and Social Research Center, on the image of the leaders and level of confidence in institutions in the country, Fifty-four percent of people who took part in the survey said Turkey is on a good course. When asked about their contentment level with their lives, 73 percent of the respondents said they are pleased or very pleased with their lives. This figure was 55.7 percent in a similar survey conducted in 201052. Most Turks approve President Abdulah Gul and describe him as an honest and trustable leader. Prime Minister Recep Tayyib Erdogan received the approval of 71.1 percent of the respondents regarding his performance as the Prime Minister. The AKP and head scarf issue The headscarf is one of the most prominent issues concern to the public role of Islam. A Council of State decision in 1984 and, more recently, a 1997 Constitutional Court decision, banned the use of headscarves in all public institutions, including schools and universities.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

After coming to power, Prime Minister, Erdogan introduced two proposals to partially reverse the ban, both of which were successfully blocked by the secularist elite53. By the election of 2002, the headscarf debate was restarted. The headscarf of wife of Bulent Arinc, the president of the Grand National Assembly, at an official diplomatic ceremony in November 2002 triggered a strong reaction in the press and throughout the government. President Sezer, a staunch Kemalist, stated a few days later, that the headscarf was a personal choice that was permissible in private.he emphasized that Turkish society was ruled by law, not by religion and custom, and cited the Constitutional Court’s earlier description of the headscarf as a “religious symbol” that should be prohibited in the public sphere54. An “amnesty” law that would pardon 240,000 women expelled from universities since 2000 was approved in the Turkish Parliament in March 2005, overriding an earlier veto of the law by President Sezer. Secularists in Turkey see the headscarf as a political statement against Turkey’s secular government, the strong sign of Islamic fundamentalism. Some of the most vehement opponents, such as Kenan Evren, who first instituted the ban in the 1980s, trace the rise of political Islam in Turkey—symbolized by the number of women wearing the Islamic headscarf—to countries such as Iran, which they accuse of seeking to export Shariah to Turkey55. But the persistence of the issue clearly shows that significant numbers of Turkish citizens continue to take strong and deeply entrenched positions on both sides of the controversy. It also seems clear that popular opposition to the expansive ban played a part in the election of the pro-Islamic AKP in 2002. Yet the AKP still had to move very slowly and cautiously on the issue to avoid a hostile reaction from the secularist establishment or the military. Both supporters and critics of the headscarf ban claim that Turkey’s constitution sides their position on the topic. Supporters of the ban, including military and secularists claim that any attempt to change the law to allow women to wear headscarves in the universities or civil service violates the constitution. Critics of the ban, including the AKP and other Islamic movements claim that it violates the religious freedom of women and the principles of equal

{]_‘ kam-lmcw

opportunity in education and employment and that a constitutional amendment. A literal or narrow reading of the relevant provisions of the Turkish constitution seems to support the secularist view on head scarf. Article 24 of the Turkish constitution does not speak of “freedom of religion” as such, but of “freedom of . . . religious belief and conviction . . . Acts of worship, religious services, and ceremonies shall be conducted freely, provided that they do not violate the provisions of Article 14.” There is no explicit reference to freedom to display a “religious symbol,” which is how the headscarf issue has come to be framed.56 The AKP challenges the kemalist elite indicating constitutional provisions that religion can be incorporated into the public spheres. However Kemalists, conclude that the secular nature of the state is not safe in Turkey as far as the Islamic rooted political party in office. Indeed Islam in Turkey has become the means of expression. The fashion industry of turkey has grown up around a form of veiling, tesettur. Even tesettur fashion show also has been taken placed in Turkey57 In 2007 AKP passed a bill lifting the headscarf ban in all universities. These actions were criticized by the secular parties and lead to the 2008 indictments filed with the Constitutional Court of Turkey calling for the closing of the AKP party. The justification was that the AKP party had become a “hotbed of anti-secular activities”58 and hence was violating the constitution of Turkey. On July 30, 2008, the Constitutional Court gave its verdict. The attempt to ban the AKP was failed by one vote (five in favor and six against). Now the AKP is revising the issue to take action against the military leaders who were on the conspiracy to let down the AKP regime. Third term victory of the AKP on June 12, 2011 has given the party more power to implement what they promised the Turkish society. Conclusion The AKP’s landmark victory in the electoral process is unprecedented in the Turkish history, especially in the sense of Islamic political experiences. As an Islamic rooted political party, the AKP faced several challenges like military coup. But they try to survive over all the crises. Turkish socio-political causes might have some reasons of victory of the AKP, but also the grow329

ing religious consciousness of Turkish society has a major role in this landslide success. This victory is the reaction against kemalist secularism and military authoritarianism. This religious consciousness does not mean as threat to the Turkish contemporary socio-political situation. It is the reflection of the society. They have the right to choose what the system they want to implement to their state. The AKP’s victory proves this argument. States’ anti-civilian activities and suppression of freedom for decades led Turkish society to elect a civilian government which gives back their freedom and justice. Footnotes 1. Yavuz, Hakan(2009). Secularism and Muslim Democracy in Turkey, by Hakan Yavuz,Cambridge: Cambridge University Press, p.1. 2. Meliha Benli Altuný sý k and Özlem Tür(2005).“ Turkey Challenges of continuity and change”, London: RoutledgeCurzon,p. 64 3. Yavuz, Hakan('Secularism') p.2 4. Meliha Benli Altuny syk and Ozlem Tur. (Turkey Challenges)pp.64-64 5. Azmi, Rafiullah.(2002) The rise of the AKP:A Challenge before Turkey. Vol. XXXIII, in Islam and the Modern Age, edited by Akhtarul Wasey. New Delhi: Zakir Husain Institute of Islamic Studies Jamia Millia Islamia,p.96 6. Meliha Benli Altunysy k and Ozlem Tu. '(Turkey challenges)', p.65 7. Ibid,p.65 8. Celia Keslake,keram oktem and Philip Robins(2010), Turkey’s Engagement with Modernity Conflict and Change in the Twentieth Century, England,Palgrave macmillan,p.81 9. Ibid,p.85 10. William Hale and Ergun Ozbudun(2010). Islamism, Democracy and Liberalism in Turkey The case of the AKP, London: Routledge, p.3 11. Ibid,p.4 12. Kramer, Heinz(2000). “A Changing Turkey : the challenge to Europe and the United States.”, 1775 Massachusetts Avenue, N.W.: THE BROOKINGS INSTITUTION, p. 55 13. Azmi, Rafiullah. (The rise of the AKP)p.96 14. Ibid,p.99 15. Yavuz, M.Hakan. (2003)“ Islamic Political Identity in Turkey“, Oxford: University Press, 2003 p.243. 16. Ibid,p.243,275-276 330

17. William Hale and Ergun Ozbudun (2010). “Islamism, Democracy and Liberalism in Turkey The case of the AKP”, London: Routledge, p.15 18. Yavuz, M.Hakan. (Islamic Political Identity)p.244 19. Michael Emerson andRichard Youngs (2007). 'Political Islam and European Foreign Policy Perseptives From Muslim Democrats of the Medipiterranean'. Brussels: Centre fot European Studies, p. 113 20. Ibid,p.113 21. Merdin, Serif(2006). 'Religion Society and Modernity in Turkey'. P. 233. Syracuse: Syracuse University Press, p.233 22. Ibid,p.233 23. Ibid,p.233 24. Ibid,p.234 25. Yilmaz, Ihsan (5-7 October 2000). “Changing Turkish Muslim Discourses on Modernity West and Dialogue.” CONGRESS OF THE INTERNATIONAL ASSOCIATION OF MIDDLE EAST STUDIES (IAMES). Freie Universitat Berlin, Germany,.p. 8. 26. Merdin, Serif. (“Religion Society), p.244 27. Ibid,p.234 28. Tapper, Richard(1991). “Islam in Modern Turkey Religion,Politics and LLiterature in a Secular state”. New York: I.B.Tauris& Co Ltd.p.6 29. Ibid,p.6 30. Philip H Gordon, Omer Taspinar (2008). 'Winning Turkey How America, Europe, and Turkey Can Revive a Fading Partnership'. Washington, D.C.: brookings institution press, p.12. 31. Ebaugh, Helen Rose (2010). 'The Gülen Movement A Sociological Analysis of a Civic Movement Rooted in Moderate Islam'. London: Springer, p.16 32. Philip H Gordon, Omer Taspinar. '(Wning Turkey)',p.13 33. Ibid,p.14 34. Ibid,p.15 35. Tapper, Richard. “(Islam in Modern Turkey)',p.7 36. William Hale and Ergun Ozbudun. ('Islamism')p.20 37. Ibid.21 38. Ibid,p.21 36. Yavuz, Hakan. '(Secularism)'pp.88-89. 40. William Hale and Ergun Ozbudun. “(Islamism)”p.24 41. Ibid,p.25 42. Dagi Ihsan(2005). Transformation of Islamic Political Identity in Turkey: Rethinking the West and Westernization'. Turkish studies. Vol.6.no:1.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

43. Dagi, Ihsan (2006). “The Justice and Developmenp Party: Identity, Politics, and Human Rights Discoursee in the Search for Security and Legitimacy.” In The Emergence of a New Turkey: Democracy and the AK Parti, by M. Hakan Yavuz. Salt Lake City: Universiity of Utah Press. 44. kuru, Ahmmet T(2007). “Changing Perspectives on Islamism and Secularism in Turkey: the Gulen Movement and the AK Party.” Gulen conference. London: SOAS, ,p.146. 45. Yilmaz, Ihsan. 'Influence of Pluralism and Electoral Participation on the Transformation of Turkish Islamism'. Journal of Economic and Social Research 10(2), 43-65 .p.56. 46. Cizre, Umit(2008). “Secular and Islamic Politics in Turkey The making of the Justice and Development Party“. 2 Park Square,: Routledge,p.2 47. Kisacik, Zelal Kizilkan(2009 november). 'The Impact of Conditionality of Minority Rights in Turkey'. Centre for European Studies, pp.11-12 . 48. Ibid,pp.11-12 49. Cizre, Umit. “(Secular and Islamic)” p.2 50. kuru, Ahmmet T. “(Changing Perspectives)”, p.142 51. Ibid,p.146

{]_‘ kam-lmcw

52. Today’s Zaman(December,30,2010) http:// www.todayszaman.com/news-267169-most-turkspleased-with-their-lives-hopeful-about-future-pollshows.html,“ most turks pleased with their lives, hopeful about future,poll shows” 53. Michael Emerson andRichard Youngs (2007). 'Political Islam and European Foreign Policy Perseptives From Muslim Democrats of the Medipiterranean', Brussels: Centre fot European Studies, p.113. 54. An-NaAim, Abdullahi Ahmed (2008). 'Islam and the Secular State Negotiating the Future of ShariA', Cambridge: HARVARD UNIVERSITY PRESS, p.116. 55. Ibid,p.209 56. Ibid,p.210 57. B.White, Jenny (2005). “The end of Islamism? Turkey’s Muslimhood Model.” In Remaking Muslim Politics pluralism, contestation, democratization, by editer Robert W. Hefner, Princeton: Princeton University Press, p.89. 58. Ebaugh, Helen Rose.(The Gulen movement), p.16

331

ssk\p-±o≥ aµ-emw-Ip∂v

Ad-_n-I-fpsS I∏-tem-´-ßfpw CkvemanImKa\Øns‚ Ncn-{Xhpw

a\pjyIpe-Øns‚ sshb-‡n-Ihpw kmaqlnI-hp-amb A\p-`-h-ßfpsS IY-\hpw Bhn-jvIm-chp-amWv Ncn-{Xw. I¿Xr-\n-jvT-amb \nc-h[n LSI-ßf - m¬ {]tNm-Zn-Xa - mbn `qX-Im-esØ \n¿an-s®Sp-°m-\p≈ BJym-\-ß-fm-bmWv Ncn-{X-{K-Ÿ-ßsf√mw kw`-hn-®n-´p-≈-Xv. A[n-Imc hyh-ÿ-I-fpsSbpw AXns‚ I¿XrXzw ssIbm-fn-bn-cp∂ cmPhw-i-ß-fpsSbpw Ncn-{X-hpw, Akw-Xr-]vX-k-aq-lß-fpsS {]Xn-I-c-W-ß-fmbn cq]-s∏´ kmaq-lnI apt∂-‰-ß-fpsS Ncn-{Xhpw apJy-[m-c-bn¬ \n∂v Ah-K-Wn-°-s∏´v Hmc-ß-fn-te°v am‰n-\n¿Ø-s∏-´Iogmf h¿K-ßf - psS Ncn-{Xhpw F√mw Htckabw I¿Xr-\n-jvT-amb Xm¬]cy-ßsf {]Xn-\n-[o-I-cn°p∂ BJym-\-ßƒ Xs∂-bm-Wv. kz¥w `qX-ImesØ BZ¿i-\n-jvT-ambn \n¿an-s®-Sp-°m\pw h¿Ø-am-\-Øn¬ A`n-am-\-I-c-amb CSw Dd-∏n°m\pw Aßs\ `mhnsb kpc-£n-X-am°n Icp∏n-Sn-∏n-°m-\p-ap≈ bXv\a - mWv Ncn-{X-cN - \ - I - f - n-eqsS hy‡n-Ifpw A[n-Imc kwhn-[m-\ß - fpw km-aq-lnI {]ÿm-\-ßfpw e£yw sh°p-∂-Xv. cmPm-[n-]-Xyß-fpsS ImeØv imk-\-I-fmbpw `‡-h-’-cmb sIm´mc Ihn-I-fpsS kvXpXn-Io¿Ø-\-ß-fmbpw A]-Zm-\ß - f - mbpw BJym\w sNø--s∏-´n-cp-∂Xv Htck-abw AXn-`m-hp-IXzw \nd™ kmln-Xyhpw Ncn{Xhpw Xs∂-bm-W.v ]q¿hIm-eß - f - n¬ tKm{X, PmXn hn`m-K-ßƒ kz¥w Ncn-{X-sØbpw kz]v\-ßsfbpw Bhn-jvIc - n-°m≥ \mS≥ ]m´p-Iƒ cNn®pw A\p-jT v m\ Ie-Iƒ Bhn-jI v c - n®pw kz¥w temIßƒ \n¿an®v Ncn-{X-Øn¬ kzbw km£m-XvImcw t\Sm≥ {ian-®X - n-eq-sSbpw anØpw Ncn-{Xhpw sI´p]n-W™ BJym\ cq]-ßƒ Xs∂-bmWv ]nd-hnsIm-≠-Xv. F∂m¬, B[p-\n-IX bqtdm-tI-{µn-X332

ambn cq]-s∏´ph∂ hn⁄m\ cq]-ßsf GI-inem-flI - a - mb imkv{Xob kXy-ßf - mbn {]Xn-jvTn-®t∏m-ƒ Ncn-Xh - n-⁄m\ cwKØpw sshhn-[y-]q¿Wamb BJym-\-ßƒ°p≈ km[yX aßp-Ibpw sImtfm-Wn-b¬ B[p-\n-I-X-bp-sSbpw kh¿W t_m[-Øm¬ \n¿Wbn-°-s∏-Sp∂ tZiob B[p\n-I-X-bp-sSbpw I¿Xr-\n-jvT-amb BJym-\-ßƒ Ncn{X kXy- ß - f mbn {]mapJyw t\Sp- I bpw sNbvXp. anØpw ap≥hn-[n-Ifpw Im¬]-\n-I-amb AXn-`m-hp-I-Xz-hp-sa√mw Hgn-hm°n hkvXp-X-Isf bYm-hn[n IY\w sNøp∂ imkv{Xob kXy-ßfmbn A[o-iXz h¿K-ß-fp-sS Cu BJym-\-ßƒ s]mXpkΩXn t\Sn-b-t∏mƒ Xa-kvI-cn-°-s∏-´Xv tZio-bX - I - ƒ°-Is - Ø- \yq\]£-ßf - p-sSbpw AcnIp-If - n-te°v am‰n\n¿Ø-s∏´ ASn-ÿm\ P\-h¿Kß- f p- s Sbpw Ncn- { Xhpw A\p- ` - h - ß - f p- a m- W v . tZiobXIƒ A]-cß - sf \n¿an®v kzbw km£mXvImcw t\Sm≥ {ian-®-t∏mƒ s]mXp-hm-bXpw kzoIm-cy-am-bXpw imkv{Xo-ba - m-bX - pw,-A[ - o-ih¿Kß-fpsS kwkvIm-chpw aqey-t_m-[hpw {]Xn-\n-[oI-cn°p∂Xv am{X-ambn Npc-ßn. Aßs\ sFXnlyhpw Ncn-{X-hp-sa√mw sI´p-]n-W™pInS-°p∂ kmln-Xy-cq-]-ßsf Xs∂ Ah-ew-_-am°n A[oi-h¿K-ß-fpsS kwkvIm-c-sØbpw cmjv{So-bsØbpw {]Xn-\n-[o-I-cn-°p∂ Im¬]-\nI `mhap≈ BZ¿i-\n-jvT-amb `qX-Imew Ncn-{X-sa∂ t]cn¬ \n¿an-°s - ∏-´p. tIcf Ncn-{X-Øns‚ HmtZymKnI `mjy-ßƒ icn-bmbn hni-Ie\w sNøp-tºmƒ Cu hkvXp-X-Iƒ Xs∂-bmWv hy‡-am-°p-∂-Xv. hnhn[ kaq-l-ßfpw kwkvIm-c-ß-fp-am-bp≈ BZm\ {]Zm- \ - ß - f n- e qsS A\- p kyq- X - a mbn DZv{KYn°s∏´ Hcp Ncn-{X-amWv tIc-f-Øn-t‚-Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]›n-ta-jy-bn¬ DZbw sIm≠ aX-ß-fp-sSbpw kwkvIm-cß - f - p-sSbpw kzm[o-\hpw C¥y-bn¬ DZbw sNbvX ssP\ _u≤ ]mc-º-cy-ß-fpsS kzm[o\hpw Bcy-{Zm-hnU ]mc-º-cy-ß-fpsS hwiob ]›m-Øe - h - p-sa-√m-ap≈ tIcfw temI-Nc - n-{X-Øn¬ Xs∂ \n¿Wm-bI {]m[m-\y-ap≈ Hcp {]tZ-i-amWv. Ncn-{Xm-XoX Imew apXte temI hmWnPy `q]-SØ - n¬ {it≤b ÿm\-ap-≠m-bn-cp∂ Z£n-tW¥y-bnse Cu taJ-esb kw_-‘n®v ]pcm-X\ {Ko°v, tdma, ss_km‚n-b≥ tcJ-I-fnepw Ad_n-Ifpw ssN\-°m-cp-amb BZy-Ime k©m-cnIƒ A\n-hm-cy-amb Hcp Ime-L-´-Øn¬ aq∂p t]cp-Ifn¬ \mw AS-bm-f-s∏-Sp-Øp∂ aq∂v kap-{Z-ßƒ AXn-cn-Sp-∂ Z£n-tW-¥y≥ Xoc-ß-fp-ambn ]pcmX\ kaq-l-ßƒ°v hym]mc _‘-ß-fp-≠m-IpI F∂Xv hfsc kzm`m-hn-Ia - m-W.v C¥y-tbmSv G‰hpw ASp-Øp-In-S-°p∂ ba≥, Ham≥ t]mep≈ cmPyß-fp-ambn Ncn-{Xm-XoX Imew apX¬ Xs∂ tIc-fapƒs∏-sS-bp≈ C¥y-bpsS ]›na Xoc-ßƒ°v _‘-ß-fp-≠m-bn-cp-∂p-sh∂v sXfn-bn-°p∂ \nch[n {]am-W-ßƒ e`y-am-Wv. {InkvXp-hn\papºv Xs∂ tdmapw C¥y-bp-ambn Ic-am¿Kw hmWnPy _‘- ß ƒ \ne- h n- e p- ≠ m- b n- c p- ∂ p. F∂m¬, {InkvXp-h¿jm-cw` Imew AK-Ãkv CuPn]vXv IogS-°n-bt- XmsS CuPn]vXv hgn-bmbn Z£n-tW-¥y-bnse-Øm-\p≈ kap-{Z-am¿Kw tdma-°m¿ kzmbØam°p-Ibpw A°mew apXte hym]mc hn\n-ab - ß - ƒ Bcw-`n-°p-Ibpw sNbvXn-cp-∂p. F∂m¬, \memw \q‰m-t≠msS tdmam km{amPyw XI¿®sb A`n-apJo-I-cn-®-t∏mƒ ]n¬Im-eØv Cu hmWnPy hn\nab cwKØv Du¿P-kz-e-X-tbmsS IS∂p h∂-h¿ Ad-_n-Ifpw t]¿jy-°m-cp-sa-√m-am-bn-cp-∂p. Ime-h¿j-°m-‰ns‚ A\p-Iqe Ime-b-f-hn¬ ]tØ-am-cn-Ifpw ]mb-°-∏-ep-I-fp-ambn tIc-fapƒs∏sS-bp≈ Z£n-tW-¥y≥ Xoc-ßf - n¬ FØns°m-≠n-cp∂ Ad_n hym]m-cn-Iƒ°v Bh-iy-amb hmWn-Py-hn-`-h-ßƒ tiJ-cn-°m≥ Ime-Xm-akw h∂n-cp-∂p. hmWnPy e£y-ß-tfmsS A∂sØ I®-hS hn`-hß - ƒ D¬]m-Zn-∏n-°p-hmt\m AXv kw`cn®v hntZ-i-ß-fn¬ \ns∂-Øp∂ hWn-°p-Iƒ°v ssIam-dmt\m A∂n-hnsS hyh-ÿm-]nX kwhn-[m\- ß - f p- ≠ m- b n- c p- ∂ n- √ . AXp- s Im≠v Xs∂ Im´n¬\n∂pw ae-If - n¬ \n∂pw am{Xw tiJ-cn-°mhp∂ Cu DXv]-∂-ßƒ aq∂p-\mev amk-°mew am{Xw ChnsS Xßp∂ hym]m-cn-Iƒ°v Bh-iyam-b{X tiJ-cn-°p-∂-Xn\v D]m[n kzoI-cn-°¬ A\n-hm-cy-ambn Xo¿∂p. Aßs\ kap-{Z-hp-ambn _‘-ap≈ \Zn-Iƒ hgn-bmbn Dƒ\m-Sp-I-fnse hmWnPy hn`-h-ß-fpsS tI{µ-ß-fn¬ A[n-hmk tI{µ- ß ƒ ÿm]n°pI F∂Xv I®- h Sw e£ywsh®v FØnb bh- \ - ∑ ¿°pw Ad- _ nIƒ°pw A\n-hm-cy-am-bn. Aßs\ IS¬ IS-s∂Ønb Cu ]pXnb kaq-l-ß-fp-am-bp≈ kº¿°-

{]_‘ kam-lmcw

ß-fpsS ê-ambn Ah-cpsS hnizm-khpw kwkvImchpw Pohn-Xhpw {ZmhnU ]mc-ºc - y-ap≈ Z£n-tW¥y≥ kaq-l-ß-fpsS hnizm-k-ß-sfbpw Pohn-XsØbpw am‰n- a - d n- ® p. ]›n- t a- j y- b n¬\n∂v lo{_phpw kpdn-bm-\nbpw Ad-_nbpw t]¿jy-\psa√mw kwkm-cn-°p∂ PqXcpw {InkvXym-\n-Ifpw apkvenwIfpw {ZmhnU ]mc-º-cy-ap≈ Cu P\-XXn-I-fp-ambn tN¿∂v k¶c hwi-ßƒ DS-se-Sp-°pIbpw Aßs\ Cu aÆn-t\mSv CgpIn tN¿∂v kmwkvIm-cn-tIm-Z{v K-Y\ - Ø - ns‚ Imcyhpw Imc-Wh - psa- √ m- a mbn Cu _‘- ß ƒ h¿Øn- ° p- I bpw sNbvXp. PqX, ss{IkvXh hnizm-k-ßƒ hfsc t\csØ Xs∂ ChnsS {]Nm-cØ - n-ep-≠m-bn-cp-∂p. F∂m¬, C∂v AXns‚ IrXy-amb Imew GsX∂v \n¿Wbn-°m-\p≈ icn-bmb {]am-W-ßƒ e`y-a√. {InkvXp-aXw {]N-cn® Imew H∂mw \q‰m-≠ntem c≠mw \q‰m-≠ntem Xs∂-bm-sW∂v sXfn-bn-°p∂-Xn\v F.Un c≠mw \q‰m-≠n¬ tIcfw kµ¿in® Ae-Ivkm-{≠n-b-bn¬ \ns∂-Ønb Hcp ]m¥-tb\-kns‚ bm{Xm-tc-JI - f - n¬ \n∂p≈ Hcp ]cm-a¿iw {]am-W-am-°p-∂p-s≠-¶nepw Xt±-io-btam sshtZinItam Bb a‰v tcJ-Is - fm∂pw e`y-a√ - . F¶nepw H∂mw \q‰m-≠n¬ Xs∂ {InkvXp-aXw tIc-fØ - n¬ FØn-bn-cn°mw F∂v kΩ-Xn-°p-∂Xn¬ tIcf NcnØns‚ HutZym- K nI `mjy- ß ƒ cNn® {]apJ¿°m¿°pw ssha-\-ky-an-√. Bdmw \q‰m≠v hsc-bp≈ tIcf Ncn{Xw Dulß-sfbpw k¶¬]-ß-sfbpw ASn-ÿm-\-am-°p∂Xpw sFXn-ly-ß-fmepw ]pcm-hr-Ø-ß-fmepw Bhr-Xh - p-am-W.v kwL-Ime kmln-Xy-ßf - n¬, Xang- I sØ kw_- ‘ n®v h∂ ]cm- a ¿i- ß sf ap≥\n¿Øn `qanimkv{X-]c - a - mbpw {]Ir-Xn-]c - a - mbpw Xan-gvtZ-i-ß-fn¬\n∂v IrXy-ambn hn`-Pn-°-s∏-ń´p≈ tIc-fob {]tZ-iß - s - fbpw Ahn-Sß - f - n¬ A[nImcw hmWn-cp∂ cmP-kz-cq-]ß - s - fbpw kw_-‘n® Ncn{Xw `mh\ tN¿Øv \n¿≤m-cWw sNøp-∂X - mWv tIc-fsØ kw_-‘n®v Fgp-X-s∏-ń-´p≈ HutZymKnI Ncn-{X-ßf - nse Ggmw \q‰m≠v hsc-bp≈ `mKß-sf-√mw. B[p- \ nI ImesØ GI- i n- e m- fl - I - a mb {]amW hmZw {]m_-ey-Øn-encp∂ Hcp Ime-L-´Øn-emWv Im¬]-\nI `mh-ap≈ kmln-Xy-cq-]ßsf ASn-ÿm-\a - m°n tIcf Ncn-{X-Øn\v aq¿Øsa∂v tXm∂p∂ hn[w Hcp cq]-tcJ ]q¿hn-I-cmb Ncn-{X-Im-c∑ - m¿ hc®psh®-X.v Ncn{X cN-\°v {]amW-ambn anØp-I-sftbm kmln-Xy-cq-]-ß-sftbm kzoI-cn-°-cp-sX∂v iTn-°p-∂-h¿ Xs∂-bmWv AØcw D]m-[n-Isf am{Xw ASn-ÿm-\-am°n tIcf Ncn-{X-Øns‚ ]mT-]c - X - bpw N¿® sNøp∂ B[p-\n-tIm-Øc Ime-Ø-√ CØcw Ncn-{X-Im-c∑m¿ Pohn-®n-cp-∂s - X-∂Xv {]tXyIw kvac-Wo-ba - mWv. tIcf Ncn-{X-Ønse Ccp-fS- ™ GSp-If - n-te°v 333

shfn®w Xqhnb CØcw Ncn-{X-Im-c-∑m¿ Xs∂bmWv shfn®w \nd™ GSp-I-fn¬ Ccpƒ \nd-®Xpw. Ckvemans‚ tIc-f-Øn-te-°p≈ BK-a-\-hpambn _‘-s∏´v Cu Ncn-{X-Im-c-∑m¿ krjvSn® k¶o¿W-XI - ƒ F{X Zmcp-Wa - m-bn-cp-∂p-sh∂v C∆nj-bI - a - mbn kzX-{¥-]T - \w \S-Ønb ]e {]ap-Jcpw hy‡-am°n X∂n-´p-≠v. Ckvemw tIc-fØ - n-se-Ønb-Xns‚ {]mNo\X sXfn-bn-°p∂ Xt±-io-bhpw sshtZ-in-I-hp-amb \nc-h[n {]am-W-ßƒ e`y-amsW-¶nepw tNc-am≥ s]cp-am-fns‚ a°m-bm-{X-t]mep≈ tIcf Ncn-{X-Ønse AXn-{]-[m-\a - mb kw`h-ßsf \ncm-I-cn-°m≥ c≠mw tNc-km-{amPyw t]mep≈ A]-k¿∏I IY-Iƒ sa\™ ]Ømw \q‰m-≠n-te°pw ]Xn-s\m∂mw \p‰m-≠n-te°pw ]{¥≠mw \q‰m-≠n-te°pw hsc CkvemanI BKa-\-Øns‚ Ncn{Xw t_m[-]q¿hw \o´n-sh-°p-∂Xn¬ HutZym-KnI Ncn-{X-Im-c-∑m-sc√mw sFIy-ap≈-hc - m-Wv. hfsc Zp¿_-ea - mb Nne hymP-{]-am-Wß-fn¬ Xqßn-bmWv Hcp P\-X-bpsS A™qtdm Adp-\qtdm h¿jsØ Ncn-{X-Øn¬ Cu Ncn-{XIm-c-∑m¿ Ccpƒ ]c-Øp-∂-Xv. Cfw-Ipfw Ip™≥ ]n≈ apX¬ Fw.-Pn.Fkv hscbpw ]fl-\m-`-tat\m≥ apX¬ {io[-c-ta-t\m≥ hscbpw hnhn[ Ime-ß-fn¬ CX-pkw_‘ambn \S-Ønb {]mamWnI {]Xo-Xn-bp≈ hymP\n¿anX hmZ-ßsf kmam\y-ambn Ah-tem-I\w sNbvXv Ah¿ {]am-W-am°p∂ Nne Ad_n k©mc tcJ-Isf ]cn-tim[n®v bmYm¿Yyw A\m-h-cWw sNbvXm¬ Ncn-{Xsa∂ t]cn¬ C∂v ]Tn-∏n-°s - ∏Sp∂ IY-Iƒ F{Xam{Xw I¬]n-Xa - m-\ß - f - p-≈X - msW∂v Xncn®dnbm≥ km[n-°pw. I®-hS Bh-iy-ßƒ°mbn Z£n-tW-¥y≥ Xoc{]-tZ-i-ß¬ hgn ssN\-bn-te°pw ]q¿th-jy≥ cmPy-ß-fn-te°pw k©-cn-®p-sIm-≠n-cp∂ Ad_n hym]m-cn-I-fpsS k©mc tcJ-Isf Xs∂ Zp¿hymJym\w sNbvXmWv Cu Xa-kvI-cWw hfsc ka¿Yambn Xs∂ Ah¿ \n¿hln®p h∂n-cp-∂Xv. Ad-_n-bn¬ cNn-°s - ∏´ AØcw k©mc tcJIsf btYm-NnXw ]cn-tim-[n-°msX Icn-b¿ e£yß-tfmsS Kth-jWw sNbvX F√m {]ap-Jcpw ]cº-cb - mbn CØcw hymP {]ÿm-h\ - I - ƒ Bh¿Øn°p-Ib - mWv sNbvXp-sIm-≠n-cp-∂X - v. Ckvemans‚ BK-a-\-hp-ambn _‘-s∏´ AhcpsS hmZ-ßsf GXm≠v Cßs\ kw{K-ln-°mw. ]Xn-t\gmw \q‰m-≠n¬ Fgp-Xn-bs - X∂v ]d-bs - ∏-Sp∂ tIc-tfm¬]Øn t]mep≈ Ah-ew-_-ßsf ASnÿm-\a - m°n {]N-cn-°s - ∏´ tNc-am≥ kw`hw sI´pIY am{X-am-Wv. {]kvXpX IYsb Ncn-{X-ambn ÿm]n-°m≥ t]m∂ Xt±-io-bhpw sshtZ-in-I-hpamb bmsXmcp {]am-Whpw e`y-a-√. HºXmw \q‰m≠ns‚ a[y-tØm-sS-sb-¶nepw Ckvemw tIcf-ØnseØn-bn-´p-≠m-bn-cp-∂p-sh-¶n¬ F.Un 851˛¬ tIcf Xoc- ß ƒ hgn ssN\- b n- t e°p t]mb 334

kpsse-am≥ XmPn-dns\t∏mep≈ Ad_n k©mcn-I-fpsS bm{Xm tcJ-I-fn¬ CXv kw_-‘-amb ]cm-a¿i-ßf - p-≠m-Ip-am-bn-cp-∂p. kpsse-am≥ XmPndns‚ k©mc tcJ-I-fn¬ A°m-eØv ssN\bntem C¥y-bntem Ad-_n-Itfm apkvenwItfm FØn-bn-ń√ F∂v sXfn-bn-°p∂ {]kvXmhw ImWp∂-Xn-\m¬ tIc-f-Øn¬ Ckvemw FØnb Imew kpsse-am≥ XmPn-dn\v tijw HºXmw \q‰m≠v Ah-km-\t- Øm-sS-bm-bn-cn-°mw. temKs‚ ae-_m¿ am\zen¬\n∂v kpsse-ams‚ {]kvXmhw C≤-cn®v CXn-∂-h¿ sXfnhpw ka¿∏n-°p-∂p-≠v. 851˛¬ t]mepw tIc-f-Øn¬ Ckvemsa-Øn-bn-ń-√m-Ø-Xn\m¬ H∂mw tNc-km-{am-Py-Ønse Ah-km\ s]cpam-fpsS aXw am‰hpw a°m bm{Xbpw sI´p-IY am{X-amWv. ]fl-\m-`t- a-t\m\pw Cfw-Ip-fhpw C°mcy-Øn¬ GIm-`n-{]m-b° - m-cm-W.v F∂m¬, ]fl-\m` tat\ms\ D≤-cn®v kpsse-ams‚ {]kvXmhw Bh¿Øn-°p∂ {io[c tat\m≥ tNc-am≥ kw`hw sI´p-IY - b - mbn X≈p-tºmƒ Hcp HuZm-cy-sa-t∂mWw I®-hS Bh-iy-Øn\v FØn-s°m-≠n-cp∂ Ad-_nIƒ aptJ\ Ggmw \q‰m-≠ntem F´mw \q‰m≠ntem tIc-f-Øn¬ Ckveman-Im-hn¿`mhw kw`hn- ® - X mbn Hgp- ° ≥ ań¬ {]kv X m- h n- ° p- ∂ p. F∂m¬, Cfw- I p- f - Ø ns‚ ]n≥Km- a n- b mb Fw.Pn.Fkv \mcm-bW tat\m≥ HºXmw \q‰m≠v Ah-km-\Ø - n¬ Ckvemw FØn-bn-´p-≠m-Im-sa∂ Xs‚ Kpcp-hc - ys‚ {]kvXmhw X≈n-°f - ™v AXv c≠mw tNc-km-{am-Py-Øns‚ Ah-km\ N{I-h¿Ønbmbn At±lw kzbw hmgn® X©m-hq-cnse Hcp enJn-X-Øn¬ ImWp∂ tNc-a-\m¿ F∂ \ma-Øn∂p-S-a-bmbn At±lw hymJym-\n-°p∂ cma-h¿Ω Ipe-ti-Js‚ Ime-tØmfw (1122-hsc) AXv \ońsh-°p-Ibpw sNøp-∂p. Cu tNc-a-\msc ]‰n ]n∂oSv Hcp ]cm-a¿ihpw Hcp I√nepw ImWm-ØXp-sIm≠v Ct±-la - m-bn-cn°mw a°Øpt]mb s]cpam-sf∂v A\p-am-\n-°p-∂p. X©m-hq¿ enJn-XØnse Cu tNc-a\ - m¿°v th≠n ln. 21˛¬ amenIv C_v\p Zo\mdpw kwLhpw h∂v ÿm]n® amSmbn ]≈n aÆn´v aqSp-Ibpw 1124˛¬ AXv ÿm]n-°-s∏´p-sh∂ hymP IY \n¿an-°p-Ibpw sNøp-∂p. Aßs\ tNc- a m≥ kw`- h - Ø n¬ k¶o¿WX krjvSn®v Bi-b° - p-g∏ - ß - f - p-≠m°n Ckvemans‚ tIc-f-Øn-te-°p≈ BK-a\ Ncn-{X-Øn¬ Ahy‡-XI - ƒ krjvSn-°p-∂p. Ckvemw HºXmw \q‰m-≠ns‚ a[y-Øn¬ t]mepw tIc-fØ - ntem C¥y-bntem ssN\-bntem FØn-bn-s√-∂X - n\v {]am-Wa - mbn Ah-Xc - n-∏n-°p∂ kpsse-am≥ XmPn-dns‚ {]kvXmhw temKs‚ ae_m¿ am\z-en¬\n∂mWv CXp-hscbpw D≤-cn-°s - ∏ń-´p-≈-Xv. kpsse-am≥ XmPn-dns‚ {KŸ-Øns‚ C∂v e`y-amb Ad_n ]Xn-∏p-Iƒ ]cn-tim-[n-°pI-bpw, sP.-_n.]n tam¿ Dƒs∏-sS-bp-≈-h-cpsS ]pXnb Kth-j-W-ß-sfbpw AXn∂v Ah-ew-_-am-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

°nb IrXn-If - nse ]cm-a¿i-ßs - fbpw ]cn-KWn-°pIbpw sNbvXv bYm¿Y hkvXpX A\m-h-cWw sNøm≥ km[n-°pw. tNc-am≥ s]cp-am-fpsS aXw-am-‰-sØbpw a°mbm-{X-sbbpw kw_-‘n®v Ncn-{X-Im-c∑ - m¿ krjvSn® Ahy-‡-X-Isf \o°m≥ s]cp-º-S∏v cmP kzcq-]Øn-s‚bpw kmaq-Xncn cmP-hw-i-Øns‚bpw hwimhen Ncn{Xw am{Xw ]cn-tim-[n-®m¬ aXn-bm-Ipw. tIc-tfm¬]Øn cNn-°-s∏-Sp-∂-Xn\v F{Xtbm apºm-Ws√m tIc-f-Ønse cmP-kz-cq-]-ß-fpsS Ncn{Xw Bcw-`n-°p-∂-Xv. am{X-a√ tNc-am≥ s]cpam-fpsS aXw-am-‰hpw a°m-bm{Xm kw`hpw hnh-cn°p∂ Ad-_n-bnepw a‰p-ap≈ A]q¿hw Nne ssIsbgpØp tcJ-Iƒ Xe-ap-d-I-fmbn ssIam‰w sNø- s ∏- S p- ∂ - X ns\ Ah- e w- _ n- ® mWv ssiJv ssk\p-±o≥ aJvZqw c≠m-a≥ Xplv^-Øp¬ apPmln-Zo-\n¬ tIc-f-Ønse Ckvemans‚ Bhn¿`mh Ncn{Xw t{ImUo-I-cn-®n-´p-≈-Xv. ]Xn-\mdmw \q‰m≠n¬ Fgp-Xs - ∏-´s - X∂v Icp-Xp∂ tIc-tfm¬]Øn ASn-ÿm-\-am-hp-I-bn-√t√m? am{X-a√ tNc-am≥ kw`hw AXns‚ IrXy-Xt- bmsS hnh-cn-°p∂ tcJIƒ Ah-tem-I\w sNbvXv t{ImUo-I-cn-®-h-cn¬ apkvenwIfpsS _≤-ssh-cn-I-fmb t]m¿®p-Kokv Ncn-{X-Im-c-∑m¿ hsc Ds≠-∂p≈ Imcyw Ncn-{XIm-c-∑m¿°v A⁄m-X-a-√. am{X-a√ sFXn-ly-ßfmepw sI´p-I-Y-I-fmepw Bhr-X-sa∂v tNc-am≥ s]cp-amƒ kw`h ]c-ºc - I - sf \ntj-[n-°m≥ tIctfm¬]-Ønsb ]gn-]d - b - p∂ Ncn-{X-Im-c∑ - m¿ Xs∂ {]mNo\ tIcf Ncn{Xw cNn-°m≥ AXp-]-tbm-Kn®n-´p-s≠∂ Imcyhpw hy‡-am-Wv. Npcp-°-Øn¬, F√m Xa-kvIc - W {ia-ßs - fbpw AXn-Pb - n®v tNcam≥ s]cp-am-fpsS aXwam‰hpw a°m-bm-{Xbpw kphy‡XtbmsS \ne-\n¬°pI Xs∂-bm-Wv. CXv kw_-‘a - mbn IqSp-X¬ hy‡X e`n-°m≥ Ggmw \q‰m≠p apX¬ Xs∂ tIc-fØ - n¬ Ckvemw FØnbn-´p-≠m-hm-\p≈ km[yX sXfn-bn-°p∂ sP.-_n.]n. tamdns‚ Kth-jW ^e-ßsf ]›m-Øe hnhc-ßf - mbn ]cn-KW - n-®m¬ aXn-bm-Ipw. Origin and early history of the Muslims of Kerala F∂ {KŸ-Øn¬ sP.-_n.]n tam¿ ]q¿thjy≥ cmPy-ßf - mb kpam-{X-bp-ambn t]mepw {InkvXz_v[w H∂mw \q‰m-≠n¬ Xs∂ Ad-_n-Iƒ°v _‘-ap≠m-bn-cp-∂p-sh∂v {]am-W-ß-fp-≤-cn®v ÿm]n-°p∂p-≠v. am{X-a√ F.Un 626˛¬ AYhm lnPvd \mentem A©ntem ssN\-bn¬ Ckvemw FØnbn- ´ p- s ≠∂ Down of modern geography (E Beagley) F∂ {KŸsØ Ah-ew-_n®v tam¿ Xs∂ {]kvXm-hn-°p-∂p-≠.v Z£n-tW-¥y≥ Xoc-ßƒ Np‰n kap{Z am¿tKW Xs∂-bmWv ssN\-bn¬ BZyambn Ckv e msa- Ø n- b - s X∂v a\- n- e m- ° m≥ kmam\y _p≤n am{Xw aXn-bmIpw. AXp-sIm≠v Xs∂ A°m-eØv ssN\-bn¬ Ckvemsa-Øn-bn-´ps≠-¶n¬ ae-_m¿ Xoc-ß-fn¬ Ckvemw FØn-bn-

{]_‘ kam-lmcw

´p-≠m-hm-\p≈ km[yX X≈n-°-f-bm-\m-hn-s√∂v tam¿ {]kvXmhn-°p-∂p-≠.v am{X-a√ IobmXmw F∂ t]cn-e-dn-b-s∏´ kap{Zhn⁄m-\o-b-ßfn¬ A{KK-Wy-\mb Hcp `qan-imkv{X⁄s‚ tcJ-I-fn¬ ]q¿thjy-bnse Nne I®-hStI{µ-ßƒ apX¬ Z£n-tW-¥y≥ Xoc-ßƒ hgn t]¿jy≥ Kƒ^v hsc-bp≈ kap{Z k©mc dq´v hni-Zo-I-cn-°p-∂p≠v. F.Un 785˛\pw 805˛ \panS-bn-ep≈ k©m-cn-Ifn¬\n∂p≈ hnh-cWßsf ASn-ÿm-\a - m-°n-bmWv CXv hnh-cn-°p-∂X - v. tIc-fØ - nse Iqew asse-sb]‰n t]mepw AXn¬ ]cm-a¿in-°p-∂p-≠v. A°meØv Ad- _ n- I - f p- a mbn \ne- h n- e p- ≠ m- b n- c p∂ hmWnPy _‘-Øn\v CXv IrXy-amb {]am-W-amWt√m? Cßs\ kpsse-am≥ XmPn-dns‚ F.Un 851˛se k©m-cß - ƒ°v apºv Xs∂ ssN\-bpƒs∏sS-bp≈ ]q¿th-jy≥ kaq-l-ß-fp-ambpw C¥y-bpambpw hninjym ae-_m-dp-ambpw Ad-_n-Iƒ°pw ssN\-°m¿°pw hmWnPy _‘-ßƒ \ne-hn-ep≠m-bn-cp-∂p-sh∂ Imcyw hy‡-am-Wv. C\n kpsse-am≥ XmPn-dns‚ k©mc tcJIfn¬ F¥mWv ]cm-a¿in-°p-∂s - X∂v ]cn-tim-[n°mw. kpsse-am≥ XmPn-dn-t‚-Xmbn Adn-bs - ∏-Sp∂ aq∂v \ma- ß - f n- e p≈ {KŸ- ß ƒ \ne- h n- e p≠v."Alv_m-dp¬ ko≥ h¬ lnµv', "kn¬kneØp Xhm-cn-Jv', "APm-C_v ±p≥bm h Inbm-kp¬ _p¬Zm≥' F∂n-h-bm-W-h. CXn¬ Alv_m-dp¬ ko≥ h¬ lnµv F∂ {KŸw kpsse-am≥ XmPndn-t‚-Xpƒs∏sSbp≈ \nc-h[n k©m-cn-If - psS hnhc-ßƒ F.Un 916˛¬ (ln. 304) A_qsskZv A¬ lk≥ C_v\p bkoZv sskdm^n F∂ t]¿jy°m-c≥ t{ImUo-I-cn® {KŸ-Øns‚ \ma-am-Wv. Ct±lw C¥y-bntem ssN\-bntem FØn-bn-ń-√. F∂m¬, k©m-cn-Ifn¬\n∂v hnh-cß - ƒ tiJ-cn®v AXv t{ImUo-I-cn-®mWv Cu {KŸw cq]-s∏-Sp-Ønb-X.v Cu {KŸ-Øn¬ kpsse-am≥ XmPn-dn-t‚-Xmbn hcp∂ `mKw kn¬kneØp Xhm-cnJv F∂mWv \ma-Ic - Ww sNø-s∏-ń-´p-≈X - .v ASp-ØXv APm-C_v Zp≥bm h Inbm-kp¬ _p¬Zm≥ F∂mWv \ma-IcWw sNø-s∏-ń-´p-≈-Xv. ASp-ØXv APm-C_v Zp≥bm h Inbm-kp¬ _p¬Zm≥ F∂ t]cn-ep≈ {KŸ-am-Wv. JØ¿ bqWn-th-gvkn-‰n-bnse Ncn-{XIm-c-\mb tUm. imln≥ aco-ln-bmWv Cu {KŸw t{ImUo-I-cn-®n-´p-≈-Xv. Xmc-X-tay\ kwtim-[\ sNbvXv Kth-jW {][m-\-amb ASn-°p-dn-∏p-Iƒ tN¿Øv {]kn-≤o-Ic - n® CXv IqSp-X¬ hy‡-Xt- bmsS-bp≈ hnh-c-ßƒ \¬Ip-∂p-≠v. Cu {KŸ-ßfn¬ h∂ kpsse-am≥ XmPn-dn-t‚-Xmbn D≤-cn-°s∏-Sp∂ hnhmZ ]cm-a¿iw ]cn-tim-[n-°mw. kc≥Zzo]n¬\n∂v ssN\- b n- t e- ° p≈ bm{Xm at[y e©vbmeqkv Fs∂mcp ÿe-sØ-°p-dn®v kpsseam≥ XmPn¿ ]cm-a¿in-°p-∂p-≠v. Chn-sS-bmWv hnhmZ ]cm-a¿i-ap-≈-Xv. Ahn-sS-bp-≈-h¿°v Ad_n-I-fpsS `mj Adn-bp-I-bn-√ I®-h-S-°m-cmb 335

Bcp-sSbpw `mj Adn-bp-I-bn-√(38). XpS¿∂p ]dbp∂p: Ah-cpsS ]√p-Iƒ am{Xta shfp-Ø-Xm-bp≈q. Ccp-ºn\v ]I-ca - mbn Ah¿ tXßbpw tXßmsh-≈hpsam-s°-bmWv \¬Ip-I. Nne-t∏mƒ Ah¿ I®-hS- ° - m-cn¬\n∂v Ccpºv hmßp-Ibpw ]I-ca - mbn Ah¿s°m∂pw sImSp-°m-Xn-cn-°p-Ibpw sNøpw(38). Cu ]cm-a¿iw {^©n-te°v hnh¿Ø\w sNbvXt∏mƒ AhnsS Ad-_n-Itfm a‰v I®-h-S-°mtcm C√ F∂ Bibw hcn-Ibpw Cu {^©v ]cn-`mjsb Ah-ew-_n®v Cw•ojv ]cn-`mj Xøm-dm-°nb-t∏mƒ Ad_n kwkmcn-°p-∂h - tcm apkvenwItfm Bb Bscbpw Rm≥ I≠n√ F∂mbn t]mhpIbpw sNbvXX - m-bn-cn-°pw. CXv ]I¿Øn-sb-gp-Xnb F√m-hcpw kuIcyw t]mse C¥y-bnepw ssN\bnepw F∂v {_m°-‰n¬ Fgp-Xp-Ibpw ]n¬°meØv B {_m°‰pw Hgn-hm°n Cu ]cm-a¿iw Zpcp]-tbmKw sNøp-Ib - p-amWv sNbvXs - X-∂mWv hy‡am-Ip-∂-Xv. Ggmw \q‰m≠n¬ Ckvemw tIc-f-Ønse-Øn-bn-´p-s≠∂v kml-Ncy sXfnhp-Iƒ sh®v ÿm]n-°p∂ sP.-_n.]n tam¿ t]mepw kpsseam≥ XmPn-dns‚ ta¬ {]kvXm-hØ - ns‚ \nP-ÿnXn ]cn-tim-[n-°msX FSp-Øp-≤c - n-°p-Ib - mWv sNbvXn´p-≈-Xv. e©v bmeqkv F∂ Cu ÿew GXmsW∂v a\- n- e m- ° p- t ºmƒ am{Xta CXnse k¶o¿WX \oßq. akvD - u-Zn-bp-sSbpw A¬ CZvcokn Dƒs∏-sS-bp≈ ]n¬°me k©m-cn-If - p-sSbpw hnhc-W-ß-fnepw Cu e©v bmeqkv ]cm-a¿in-°-s∏Sp-∂p-≠v. \nt°m-_m¿ Zzo]p-Isf Ad_n k©mcn-Iƒ hnfn-®n-cp∂ \ma-am-WX - v. \nt°m-_m¿ Zzo]pI-fn¬ I®-h-S-°m-cmb Ad-_n-I-sftbm apkvenwIsftbm A°m-eØv I≠n√ F∂mWv ]cma¿i-sa-¶n¬ t]mepw AXv XnI®pw hkvXp-X-bmsW∂v hy‡-am-Wv. ImcWw, {_n´o-jp-Im¿ \mSpI-S-Ønb kzmX{¥y t]mcm-fn-I-fmb apkvenwIƒ hgn-bmWv Ahn-Sß - f - n¬ apkvenw A[n-hmk tI{µßƒ D≠m-Ip-∂Xpw Ckvemw {]N-cn-°p-∂X - pw. Hcp P\-X-bpsS Ccp-\q-dn-tesd h¿jsØ Ncn-{XsØ Xa-kvI-cn-°m≥ Zpcp-]-tbmKw sNbvX {]am-WØns‚ IY-bm-Wn-Xv. C\n kpsse-am≥ XmPn¿ Cu {KŸ-Øns‚ a‰v `mK-ß-fn¬ \S-Øp∂ ]cm-a¿i-ßƒ {i≤n-°pI. lm≥^q-hn-emWv Ad_n hym]m-cn-Ifpw ssN\°mcpw XΩn¬ k‘n-°p-Ibpw hym]mc hn\n-a-bßƒ \S-Øp-Ibpw sNbvX-Xv (t]Pv:35). XpS¿∂v ]d-bp-∂Xv t\m°p-I. lm≥^q-hn¬ sh®v Hcp apkvenamb ]fin-Xs\ I≠p. At±lw cmPmhns‚ Iogn¬ apkvenwIƒ°n-S-bn¬ hn[n I¬]n°p-Ibpw Ah¿°v s]cp-∂m-fn\v Cam-ambn \a-kI v cn-°p-Ibpw Ah¿°v atXm-]-tZiw \¬Ip-Ibpw sNbvXn-cp-∂p. apkvenwI-fpsS kp¬Øm\p th≠n At±lw ZpB sNøp-Ibpw sNbvXp. Cdm-Jn-If - mb Ad_n hym]m-cn-Iƒ t]mepw At±-lØ - ns‚ hn[nI-fnepw {]h¿Ø-\-ß-fnepw \ntj[w ImWn-®n-√ 336

(36). Cdm-JnIfmb Ad_n hym]m-cn-Iƒ F∂-XpsIm≠v ChnsS {]tXyIw A¿Y-am-°p-∂Xv inbm°-fmb Ad-_n-I-sf-bm-Wv. Htckabw kp∂n-I-fpsSbpw inbm-°-fp-sSbpw A[n-hmk tI{µ-ßƒ A°m-eØv ssN\-bn-ep-≠m-bn-cp-∂p-sh-∂mWv Cu ]cm-a¿jw hy‡-am-°p-∂-Xv. C\n tIc-f-Ønse Iqew aesb (]-¥-em-b\n sIm√w)-°p-dn-®p≈ kpsse-am≥ XmPn-dns‚ ]cm-a¿iw t\m°p-I. Ham\nse kplm-dnepw a‰pw ssN\okv I∏-ep-Iƒ h∂n-cp-∂p. kplm-dn¬\n∂v Iqew ae Dt±-in®v Ad-_n-Iƒ h∂n-cp-∂p. bm{X-°\ - p-Iq-ea - mb Imemh-ÿ-bn¬ Hcp amk-amWv km[m-cW ka-b-sa-Sp°m-dv (38). A°m-eØv C¥y-bn¬ \ne-hn-ep-≠mbn-cp∂ cmPm-°∑ - mcpw A[n-Imc kwhn-[m-\ß - fpw Ad-_n-I-fmb apkvenw I®-h-S-°m¿°v s]mXpsh A\p-Iq-ea - m-bn-cp-∂p-sh-∂mWv kpsse-am≥ XmPn¿ hni-Zo-I-cn-°p-∂-Xv. _¬ld cmPmhv Xs‚ {]PIsf kvt\ln-°p-∂-Xp-t]mse Xs∂ Ad-_n-Isfbpw kvt\ln-®n-cp-∂p. XpS¿∂v hcp∂ `mKØv _¬ld cmPm-°∑ - m-c√ - mØ a‰v Nne sNdnb cmPm°-∑m¿ hgn at[y-bp≈ cmPy-ß-fn-ep-≠m-bn-cp-∂p. CXn¬ Ppdp-kn-ep≈ cmPmhv Ad-_n-I-tfmSpw apkvenwI-tfmSpw Atß-b‰w i{XpX ]pe¿Øn-bncp-∂p Fs∂-gp-Xp-∂p-≠v. Cu ]cm-a¿i-ß-fn-eqsS tIc-f-Ønepw Xan-gv\m-Sns‚ Xoc-{]-tZ-i-ß-fnepw ssN\-bn-ep-sa√mw A°m-eØv Ckvemsa-Øn-bncp-∂p-sh∂pw Ad-_n-If - mb apkvenwI-fpsS kPoh km∂n[yw \ne-hn-ep-≠m-bn-cp-∂p-sh∂pw hy‡-amWv. C\n IqSp-X¬ {]am-W-ßƒ Bh-iy-sa-¶n¬ lk≥ sskdm^n, kpsse-am≥ XmPn-dns‚ kaIm-en-Itcm apºp-≈-htcm tij-ap-≈-htcm Hs°bmb k©m-cn-I-fn¬\n∂pw tiJ-cn® hnh-c-ßƒ t{ImUo-I-cn® `mKw ]cn-tim-[n-°mw. Jpssd-in-Ifn¬s]´ C_v\p hl-_v(-d) F∂-h¿ _kz-dbn¬\n∂v ssN\ Dt±-in®v ]pd-s∏-Sp-Ibpw bm{Xm at[y sskdm-^n¬ h∂v ssN\-bnse lm≥^q-hnte°v I∏-te-dp-Ibpw sNbvXp. Aßs\ lm≥^qhn-seØn Ahn-sS-bp≈ cmPm-hns‚ sIm´m-c-Øn∂-SpØv At±-l-Øns‚ AXn-Yn-bmbn Xma-kn-°pIbpw sNbvXp. cmPmhv Ct±-l-Øns‚ IpSpw-_-]c-º-csb ]‰n-bp≈ tNmZy-ßƒ tNmZn-°p-Ibpw Xr]vXn-I-c-amb adp-]-Sn-Iƒ \¬Ip-Ibpw sNbvXp (70). lm≥^q-hn¬ apkvenw A[n-hmk tI{µw kµ¿in® Imcyhpw ChnsS ]cm-a¿in-°p-∂p-≠v. as‰m- c n- S Øv ka¿Jµn¬\n∂pw sIm≠p- h ∂ ankvIv A°m-eØv ssN\-bn¬ hym]mcw \S-Ønbn-cp-∂p-sh∂v ]cm-a¿in-°p-∂p-≠v. C¥y-bpsS heXp-`mKw F∂v sskdm^n hnti-jn-∏n-°p∂ `mKtØ°v A°m-eØv DΩm-\n¬\n∂v tXßbpw sXßn≥ XSn-Ifpw tiJ-cn-°m≥ I®-h-S-°m¿ FØp-am-bn-cp-∂p-sh∂pw sXßn≥ XSn-Ifpw tXßbp-sa√mw Ah¿ I∏-en-te‰n sIm≠p-t]m-Ip-am-bncp-∂p-sh∂pw AX-hnsS hn¬°p-am-bn-cp-∂p-sh∂pw

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

sskdm^n tcJ-s∏-Sp-Øp-∂p (88). Cu hnti-jn∏n-°-s∏´ ÿew tIcfw Xs∂-bm-Wv. tIc-f-hpambn Ah¿ {][m-\-ambpw hmWnPy hn\n-a-b-ßƒ \S- Ø n- b n- c p- ∂ Xv Fs¥ms°bm- s W∂pw sskdm^nbpsS hni-Zo-I-c-W-ß-fn-ep-≠v. Nµ-\w, Ic-bm-ºq, I¿∏q-cw, IkvXqcn XpS-ßn-bh ChnsS \n∂v Ad-_n-Iƒ I®-hSw \S-Øn-bX - mbn ]cm-a¿iap-≠v. -tI-c-f-Øn¬ {_m“W ta[m-hnØw hym]I-amb ImesØ kqNn-∏n®psIm≠v sskdm^n t{ImUo-Ic - n® Hcp ]cm-a¿iw Cß-s\-bp-≠v. ""Adnhp-≈h - ¿ {_m“-W¿ F∂mWv Adn-bs - ∏-´n-cp-∂X - v'' Cß-s\ HºXmw \q‰m≠v BZy-Øn-epw a[y-Ønepw Ah-km-\-Øn-epsams°-bp≈ k©m-cn-Ifn¬\n∂v tiJ-cn® hnh-cß - ƒ t{ImUo-Ic - n® Cu {KŸ-Øn¬\n∂v Xs∂ kq£vaambn {i≤n-®m¬ \nc-h[n hkvXp-XI - ƒ A\m-hc - Ww sNøm-\m-hpw. Cßs\ Ad_n k©m-cn-I-fpsS bm{Xm tcJ-Ifn¬\n∂v Xs∂ HºXmw \q‰m-≠p-ap-Xe - p≈ tIcf Ncn{Xw icn-bmbn \n¿≤m-cWw sNøm≥ km[n°pw. C\n as‰mcp Imcyw \mw ]cn-K-Wn-t°-≠-Xp-≠v. A°m-eØv c≠mw tNc-km-{amPyw t]mse kpi‡-amb Hcp A[n-Imc kwhn-[m\w ChnsS \nehn-ep-≠m-bn-cp-∂p-sh-¶n¬ Xo¿®-bmbpw k©m-cn-IfpsS hnh-cW - ß - f - n¬ AXv ]cm-a¿in-°s - ∏-Sp-am-bncp-∂p. kpsse-am≥ XmPntdm Jp¿Z-m_tbm akvDu-Zntbm Cß-s\-sbmcp tNc-km-{am-PysØ ]‰n ]cm-a¿in-°p∂p t]mep-an-√. am{X-a√ A°mesØ Z£n-tW-¥y-bnse {]_e cmPm-hmbn _¬ld cmPm-hn-s\-bmWv kpsse-am≥ XmPndpw akvD - u-Zn-bp-sams° ]cm-a¿in-°p-∂X - v. Cu hkvXpX-If - n¬ \ns∂√mw \n¿[m-cWw sNøm-hp∂ {][m\-amb Hcp Imcyw Ggmw \q‰m≠v apX¬ Xs∂ Ckvemans‚ km∂n[yw Z£n-tW-¥y-bnepw ssN\bpƒs∏-sS-bp≈ ]q¿thjy≥ cmPy-ßf - nepw kPoh-am-bn-cp-∂p-sh-∂m-W.v C°mcyw ÿm]n-°m≥ Xt±io-ba - mb {]amW t{kmX- p-Iƒ Xs∂ [mcm-fa - msW-¶nepw AXw-Ko-Ic - n-°m≥ \mfn-Xp-hs - cbpw almN-cn-{X-Im-c∑ - m-cmcpw Xøm-dm-bn-´n-√. F∂m¬, Ah¿ Zpcp-]-tbmKw sNøp∂ {]am-W-ßƒ t]mepw hmkvX-h-Øn¬ Ah-cpsS hmZ-ß-fpsS ASn-Ød XI¿°p-∂X - m-sW∂v C\n-sb-¶nepw Ah¿ Xncn-®dn-bp-∂Xv \√-Xm-Wv. tNc-am≥ s]cp-am-fpsS aXwam-‰hpw a°m-bm-{X-bp-apƒs∏-sS-bp≈ hnj-bß - sf

{]_‘ kam-lmcw

I¬]nX IY-I-fm°n X≈p-∂-h¿ AXn\v ]I-cambn Ncn-{X-sa∂ t]cn¬ ÿm]n-®Xv apgp-h≥ A]k¿∏I IY-I-fm-Wv. Cu {]_-‘-Øns‚ ]cn-[n°-∏p-d-ap≈ Bghpw ssh]p-eyhpw AXn-\p-≈-Xn\m¬ A°mcyw ChnsS N¿® sNøp-∂n-√. Ncn-{XØns‚ ]mT-]-c-X-sbbpw ]mT-Øns‚ Ncn-{X-]-c-Xsbbpw \n¿[mcWw sNbvXv bYm¿YØn¬ ÿm]nt°-≠Xv Ncn{Xw Xs∂-bm-Wv. CXv A\p-kyq-Xambn _‘w apdn-bp∂ GsXmcp kaq-lhpw ssPhn-I-amb AXn-Po-h\ tijn \in®v apc-Sn-®pt]m-Ip-sa-∂-Xn\v Ncn{Xw Xs∂ km£n-bm-Wv. B[p-\n-IX A`n-am-\-I-c-amb Ncn-{X-an-√mØ ]e kaq-l-ßƒ°pw ]pXnb Ncn{Xw \¬In F∂Xv hkvXp-Xb - m-Wv. F∂m¬ sImtfm-Wn-b¬ B[p-\nI-Xbpw tZio-bm-[p-\n-I-Xbpw hmkvX-h-Øn¬ sNbvXXv Bg-Øn¬ thcp-I-fp≈ apkvenw Ncn-{XØns‚ thd-dp-°p-I-bm-Wv. Ncn{X ]T\ cwKØv am{X-a√ kwkvIm-c-Øns‚bpw Pohn-X-Øn-s‚bpw k¿h afi-e-ß-fnepw Cu thcp-I-fp-am-bp≈ ssPh _‘w ]p\x-ÿm-]n-°pI F∂-XmWv apkvenwIsf kw_-‘n®v C∂v Gsd A\n-hm-cyam-bn-´p-≈X - v.

Reference

1. Arab sea-fearing in the indian ocian and early meaieval times-GH Hourani. 2. Origin and early history of the muslim of keralamJBP More. 3. The history of India, as told by its own historians: The..., Volume 1 sir Henry Miers Elliot, john Dowson 4. Studies in kerala history: ilamkulam kunjan pilla 5. Alv_m-dp¬ ko≥ h¬ lnµv, A_q-sskZv A¬ lk≥ C_v\p bkoZv sskdm^n 6. kn¬kn-eØp Xhm-cnJv, kpsse-am≥ XmPn¿ 7.APm-C_p±p≥bm h Inbm-kp¬ _p¬Zm≥, kpsse-am≥ XmPn¿ 8. tIcf Ncn-{X-Øns‚ Ccp-f-S™ GSp-Iƒ, CfwIpfw Ip™≥ ]n≈ 9. PmXn hyh-ÿbpw tIcf Ncn-{Xhpw, ]n.sI _me-Ir-jW v ≥

337

sI.-Sn. lpssk≥

atX-Xc hna¿i-\-Øns‚ coXn-imkv{Xhpw Ckvem-anI Nn¥bpw

B[p-\n-I-X-bpsS {][m\ ssk≤m-¥nI ASnØ-d-I-fn-sem-∂mWv atX-X-c-Xzw. B[p-\nIX cq]w\¬Inb P\m-[n-]-Xyw, tZio-bX XpS-ßnb cmj{Sob kmaq-lnI kmwkvIm-cnI ]≤-Xn-If - p-sSsb√mw aqey-a-fi-ehpw atX-X-c-Xz-am-Wv. AXpsIm≠v Xs∂ atX-X-c-Xz-sa-∂Xv tIh-e-samcp cmjv{Sob cq]w am{X-a-√. adn-®v, Pohn-X-sØbpw {]]-©-sØbpw Ipdn® ka-{K-am-sbmcp PohnX ho£-Wa - m-W.v ssZhtI{µo-Ir-Xa - mb ]gb {]]© ho£-WØ - n¬\n∂v ]Zm¿Y \njvThpw a\p-jy-tI{µo-Ir-X-hp-amb as‰mcp {]]-©-ho-£-W-Øn-te°p≈ am‰sØ-bmWv atX-X-cXzw {]Xn-\n-[m\w sNøp-∂-Xv. AXn-\m¬, kmº-ØnI kmaq-lnI cmjv { Sob afi- e sØ F√mhn[ aqey- ß fn¬\n∂pw hntam-Nn-∏n-°W - s - a∂v DZvtLm-jn-°p∂ en_-d-en-k-amWv atX-X-c-Xz-Øns‚ aqey-a-fi-ew. 15,16 \q‰m-≠p-I-fn¬ bqtdm-∏n¬ cq]-sa-SpØ \thm-∞m\ {]h-WX - I - f - n-emWv atX-Xc - X - z-Øns‚ thcp-Iƒ. a[y-Im-e-L-´-Øn¬ bqtdm-]y≥ P\-Pohn- X sØ hcn- ™ p- a p- d p- ° n- b n- c p∂ t]m∏ns‚ ]utcm-lnXy hmgvNs - °-Xn-sc-bp≈ {]Xn-Ic - W - a - mbn-cp∂p \thm-∞m\ Ime-L-´Øv cq]-s∏´ atXXc Nn¥-Iƒ. t]m∏ns‚ ]utcm-ln-Xy-Øns‚ Bio¿hm-Zt- ØmSpIqSn bqtdm-∏n¬ \S-am-Snb a¿ZI cmP-hmgvN bYm¿Y-Øn¬ ss{IkvXh aX-Ønepw ssZh-im-kv{X-Øn-ep-ap≈ ASn-ÿm\]c-amb Zu¿_-ey-Øns‚ {]Xym-Lm-Xa - m-bn-cp-∂p. ImcWw, GXm\pw Nne Bflob aqey-ß-f-√msX Pohn-XsØbpw \mK-cn-I-X-sbbpw A`n-ap-Jo-I-cn-°m≥ ]cym-]vXa - mb bmsXmcp \nb-ahpw {InkvXp-aX - Ø - nen-√. \mK-cn-I-X-bpsS apt∂m-´p≈ {]bm-W-Øn\v Znim-t_m[w \¬Ip∂ \nb-a-im-k-\-Ifpw hn[n338

hn-e-°p-Ifpw [mcm-f-ap≈ ss__nƒ ]gb \nabsØ Xo¿Øpw Ak- ∂ n- l n- X - a m- ° n- s °m≠mWt√m \nb-ai - m-k\ - I - s - fm-∂p-an-√mØ ]pXnb \nbaw {]mamWyw t\Sn-b-Xv. GI-ssZ-h-hn-izmkw {]t_m-[\w sNbvXn-cp∂ tbip-{In-kvXp-hns‚ A[ym-]-\-ßƒ ]n¬°m-eØv {Xntb-IXz hnizmk-Øn-te°v hgn-am-dn-b-tXmsS ss{IkvXh ssZhimkv{Xw Abp-‡n-I-X-bpsS Iqºm-c-ambn amdpIbpw sNbvXp. bp‡n Nn¥°pw imkv{X-t_m-[Øn-\p-sa-Xnsc t]m∏ns‚ t\Xr-Xz-Øn¬ a[y-Ime-bq-tdm-∏n¬ \S∂ B{I-aWw Cu Abp-‡nI ssZh-im-kv{X-Øns‚ kzm`m-hnI ^e-am-bn-cp-∂p. AXn-\m¬, \thm-∞m\ ImeØv {InkvXp-a-X-Øns\-Xnsc ]m›mXy temIØv atX-X-c-Xz-Øns‚ _m\-dn¬ \S∂ aX-hn-cp≤ Iem]w Ncn-{X-]c - a - mb Hc- \ n- h m- c yX Xs∂- b m- I p- ∂ p. kzmX- { ¥yNn¥bnte°pw imkv{Xt_m[-Øn-te°pw bqtdm]y≥ P\-X°v hnI-kn-°m\pw imkv{X kmt¶-XnI cwK-Øv hºn® IpXn-®p-Nm´w \S-Øm\pw AX√msX as‰m-cp-h-gnbpw Ah-cpsS apºn-ep-≠m-bn-cp∂n-√. aX-hn-cp-≤hpw ssZh-\n-cm-k-hp-am-b-Xn-\m¬ atX-X-c-h¬°-c-WsØ ]tcm£ aX-]-cn-Xym-Ksa∂v hnfn®v XpS-°-Øn¬ t\cn-´ ss{IkvX-h-]fin-X-∑m¿ HSp-hn¬ Xß-fpsS ]cm-P-bw kp\n›n- X - a m- b - t ∏mƒ atX- X - c - X z- Ø ns‚ thcp- I ƒ ss__n- f n¬ Is≠- Ø m- \ m- h p- s a∂v ]d- ™ v AXns\ {]amW-h¬°-cn-°m\pw {ian-®p. atX-XcXzw kphn- t i- j - Ø ns‚ J\n- b m- b - X n- \ m¬ ss{IkvX-hX atX-Xch¬°-c-WsØ FXn¿°p∂-Xn\v ]Icw AXns\ bmYm¿Yy-t_m-[-tØmsS kzmKXw sNøp-Ib - mWv th≠Xv F∂ Nne ssZhimkv{X ]fin-X-∑mcpsS P¬]\w ]cm-P-b-a-\-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

n¬\n∂v D¬`q-X-am-Ip∂ £am-]W {]I-S-\Øn¬ Ihn™ as‰m-∂p-a-√. satX-Xch¬°-cWw ]tcm£ aX-]c - n-Xym-Ka - msW∂ a\n-⁄m-s\-t∏m-ep≈ ssZh-im-k{v X-]fi nX-∑m-cpsS hna¿i-\w ]n∂o-Sp≈ ]m›mXy atXX-cXzw aX-hn-cp-≤-am-bn-cp∂p F∂-Xns‚ A\ntj[y km£y-am-Wv. 19-˛mw \q‰m-≠ns‚ XpS-°Øn¬ {^©v Zm¿i-\n-I\pw kmaq-lnI imkv{X⁄-\p-am-bn-cp∂ AtKmkvXv tImwXv imkv{XØns‚ Db¿®bpw aX-Øns‚ XI¿®bpw Zo¿LZ¿i\w sNbvXXpw s{^U-dnIv \oXvsj-bpsS ssZhw acn-®p-sh∂ {]Jym-]-\-hp-sa√mw ]Sn-™md-≥ atX-X-cXzw ssZh-hn-cp-≤hpw aX-hn-cp-≤-hp-amsW∂v Ak-µn-Kv[a - mbn sXfn-bn-°p-∂p-≠v. XpS-°-Øn¬ atX-X-c-Xz-tØm-Sp≈ ss{IkvXh-X-bpsS FXn¿∏v ]n∂oSv ka-c-k-s∏-S-en-te°pw \ymbo-Ic - n-°p-∂X - n-te°v hgn-am-dn-bX - n\p ImcWw {InkvXp-aX - Ø - ns‚ ASn-ÿm-\] - c - a - mb ]cn-an-Xnbpw Zu¿_-eyhpw AXns‚ h‡m-°ƒ Xs∂ Xncn-®dn-™X - p-sIm≠v am{X-am-Wv. kmaq-lnI afi-esØ ]q¿W-ambpw aX-ap‡hpw aqey-\n-ct- ]-£h - p-am-°W - s - a∂v DZvtLm-jn°p∂ atX-X-cXzw ]m›mXy B[p-\n-I-X-bpsS ASn-Ø-d-bm-b-Xn-\m¬ bqtdm-∏n¬ cmP-hm-gvN°v ]Icw sh°-s∏´ P\m-[n]Xyw GsX-¶nepw aqeyß-tfmSv {]Xn-_≤ - X ]pe¿Øp-sa∂v {]Xo-£n-°m\m-hn-√. AXn-\m¬, aqey-\n-ct- ]-£a - mb ]m›mXy P\m-[n-]Xyw kmº-ØnI cwKØv apX-em-fn-Øambpw cmjv{Sob cwKØv apX-em-fnØ Xm¬]-cyßfpsS kwc-£-I-cmb {]`p-h¿Km-[n-]-Xy-hp-ambmWv A\p-`-h-s∏-´-Xv. ImcWw, bmsXmcp aqeyß- f psSbpw \nb- { ¥- W - ß - f n- √ mØ ]c- a - a mb kzmX{¥yw kmº-ØnI kmaq-lnI cwK-ß-fnse√mw ssIbq-°p-≈-hs‚ Xm¬]cyw am{Xta kwc-£n-°p-I-bp-≈q. AXn-\m¬, atX-Xc B[p\n-IX cq]wsImSpØ P\m-[n-]Xyw tIhe P\m[n-]-Xy-am-bn-cp-∂n-√. adn-®v, ssIbq-°p-≈-hs‚ kzmX-{¥yhpw Xm¬]-cyhpw kwc-£n-°p∂ atXXc en_-d¬ P\m-[n-]-Xy-am-bn-cp-∂p. a\p-jy≥ F{X Xs∂ kzmX{¥yw Imw£n®mepw GsX-¶n-ep-samcp Iq´m-bva-bn-eq-sS-b-√msX kmaq-lnI cwKØv H∂pw sNøm-\m-hn-s√-∂X - mWv hkvXp-X. hy‡n-]-c-amb Xm¬]cyw kwc-£n-°p∂-Xn\p t]mepw Iq´mbva Bhiy-am-Wv. aXw kzImcy AP-≠b - mbn ]cn-an-Xs - ∏-Sp-Øn-bX - n-\m¬ kmaq- l nIamb as‰mcp Iq´mbv a bqtdm- ∏ n\v Bhiyambn h∂p. Aß-s\-bmWv tZio-bX F∂ as‰mcp Iq´mbvam t_m[-Øn-te°v bqtdm∏v FØnt®-cp-∂X - .v ^yqU-en-kØ - ns‚ CSp-ßnb temI-t_m[-Øn¬\n∂v Ipsd-°qSn hnim-e-amb temI-t_m[-Øn-te°v tZiobX bqtdm-∏ns\ hgn-\-S-Øn-sb¶nepw bqtdm-]y≥ tZio-b-X-bpsS ASn-Ø-dbpw aqey-afi e - hpw sk°yp-ecn-ka - m-bX - p-sIm≠v cmPy-

{]_‘ kam-lmcw

Xm¬]cyw F∂ k¶p- N n- X - a mb ]pXn- s bmcp aqeysØ krjvSn-°p-Ib - mWv AXv sNbvXX - .v Fs‚ cmPyw icn a‰p-≈-h¿ sX‰v, cmPy-Xm¬]cyw kwc£n-°m≥ F¥p s\dn-tI-Sp-I-fp-am-hmw F∂-Xm-bncp∂p tZiobX krjvSn® aqey-t_m-[w. cmPy-Øn\- I Øpw ]pdØpw sNdp- Ø p- t Xm¬]n- t °≠ Hc]csØ Ir{Xn-a-ambn krjvSn®p-sIm-≠-√msX tZio-b-X°p ^e-{]-Z-ambn {]h¿Øn-°m-\m-hn-s√∂-XmWv hkvXp-X. cmPy-Øn-\-IØv ISpØ ASn®-a¿Ø¬ hmk-\bpw cmPy-Øn-\p-sh-fn-bn¬ km{amPyØ {]h-W-X-I-fp-amWv atX-Xc tZio-bX krjvSn® G‰hpw henb c≠v Xn∑-Iƒ. 18˛mw \q‰m-≠n¬ apkvenw cmPy-ß-fn¬ ]m›mXy≥ A[n-\n-thiw Bcw-`n-®t- Xm-Sp-Iq-Sn-bmWv B[p\nI atX-Xc Nn¥-Iƒ apkvenw cmPy-ß-fn-te°v IS-∂p-hc - p-∂X - v. AXn-\m¬, apkvenw cmPy-ßf - nse atX-X-c-Xz-Øns‚ Bcw-`hpw hf¿®bpw bqtdm∏nse t]mse kml-N-cy-Øns‚ krjvSn-bm-bn-cp∂n-√. adn-®v, Chn-sS-bp≈ atX-Xc - Xzw hy‡-ambpw Hcp sImtfm-Wn-b¬ ]≤-Xn-X-s∂-bm-bn-cp-∂p. sImtfm-Wn-b-en-k-Øns‚ cmjv{Sob kmºØnI Nqj-Wß - ƒ°v klm-bn-°p∂ Hcp kmwkvIm-cnI t{]mP-IvSns‚ `mK-am-bn- ChnsS atX-X-c-XzsØ sImtfm-Wn-be - nkw Cd-°p-aXn sNøp-Ibmbn-cp∂p. AXn-\m¬, apkvenw cmPy-ßf - nse atX-Xc - X - zsØ sImtfm-Wn-b¬ atXX-cXzw F∂p-IqSn hyh-l-cn°m-hp-∂X - m-W.v Imc-Ww, bqtdm-∏n¬ atX-Xc - B[p\n-I-Xsb krjvSn® kmaq-lnI cmjv{Sob kmlN-cy-ß-sfm∂pw apkvenw cmPy-ß-fn¬ \ne-hn-ep≠m-bn-cp-∂n-√. Ckvem-anI temIØv \ne-\n-∂n-cp∂ Jnem-^Øv sXc-s™-Sp-∏n-e[ - n-jT v n-Xa - m-bn-cp-∂n-s√¶nepw bqtdm-∏n-se-t∏mse ]utcm-ln-Xy-Øns‚ ]nSnbne-a¿∂tXm bqtdm-]y≥ cmP-hm-gN v s - b-t∏mse ka-{Km-[n-]-Xy-]-c-tam Bbn-cp-∂n-√. ]utcm-lnXysØ s]mdp-∏n°mØ Ckvemans‚ ssZh-imkv{Xhpw kmaq-lnI cmjv{Sob cwKØv Ckvem-anI ico-AØ - ns\ adn-IS- ° - m≥ Ign-bmØ-hn[w ]finX- ∑ m¿ kΩ¿Z- i - ‡ n- b mbn \ne- \ n- ∂ - X p- a mWv Xntbm- { I- k n- b n¬\n∂pw ka- { Km- [ n- ] Xy cq]am¿Pn°p∂-Xn¬\n∂pw Ckvem-anI Jnem-^Øns\ XS-™X - .v bp‡n-sbbpw a\p-jys‚ Nn¥m kzmX-{¥y-sØbpw Ipdn®v k¥p-en-X-amb ImgvN∏mSv sh®p ]pe¿Øp-∂-Xp-Im-cWw {InkvXp-aXw bqtdm-∏n¬ krjvSn-®-Xp-t]m-ep≈ bp‡nhm-Z-]-camb Hcp aX-hn-cp≤ Iem-]-Øn\pw Ckvem-anI kaq-l-Øn\pw CS-ap-≠m-bn-cp-∂n-√. AXn\m¬, bqtdm- ∏ n¬ t]mepw XpS- ° - Ø n¬ hºn® FXn¿∏ns\ t\cn´ atX- X - c Xzw bmsXmcp FXn¿∏pw hna¿i-\hpw IqSmsX apkvenw \mSp-Ifn¬ kzoI-cn-°-s∏-Sp-sa∂v {]Xo-£n-°m-\m-hn-√. AsXmcp sImtfm-Wn-b¬ ]≤-Xn-bm-bn-cns° hntijn®pw. ]m›m-Xy¿ ssIh-cn® imkv{X kmt¶-XnI 339

]ptcm-KX - n-bn¬ {àn® kzXzw _en-Ig - n-°m≥ Xbmdmb A]q¿hw Nne-scm-gn®v Ckvem-anI kaqlw H∂-S¶w atX-X-c-XzsØ hna¿i\ _p≤n-tbmsS kao-]n-°p-Ibpw AXns\ X≈n-°-f-bp-I-bp-amWv sNbvX-Xv. AXns\ k¿hm-fl\m AwKo-I-cn-°m≥ Xbm-dmb Xzmlm lpssk≥, Aen A_vZp¿dmkn-Jv, Jmknw Aao≥ XpS-ßn-b-h¿ Ckvem-anI kaq-l-Øn¬ H‰-s∏-Sp-Ibpw sNbvXp. cmjv{Sob kmaq-lnI afi-esØ aX-ap-‡a - m-°W - s - a∂ atXXc Nn¥m-K-Xn-bn¬ kzm[o-\n-°-s∏´v Ckvem-an¬ cmjv{Sobta C√ F∂v hmZn® Aen A_vZp¿dmkn-Jn\v AXns‚ t]cn¬Xs∂ Akvl¿ hntS-≠nh-∂Xv atX-X-c-XzsØ apkvenw s]mXp-t_m[w Fß-s\-bmWv t\m°n-°-≠Xv F∂v hy‡-am-°nØ-cp-∂p-≠v. Ckvem-anI kaq-l-Øn¬ atX-X-cXzw Bi-b]-ca - mbpw {]mtbm-Kn-Ia - mbpw hna¿in-°s - ∏-Sp-Ibpw FXn¿°-s∏-Sp-Ibpw sNbvXp-sh-¶nepw hna¿i-\Øns‚ kz`m-hhpw coXn-bp-sam∂pw Hcp-t]m-se-bmbn-cp-∂n-√. ]cº-cm-KX aX-]-fin-X-∑m¿ atX-X-cXzsØ FXn¿ØXv sImtfm-Wn-be - n-ksØ cmjv{Sob-ambn FXn¿°p-Ibpw atX-X-cXzsØ {]tam´v sNøp∂ B[p- \ nI hnZym- ` ym- k sØ ]pdw Xncn™p \n¬°p-Ibpw sNbvXp-sIm-≠mWv. C¥ybnse Zbq-_µv ]fin-X∑ - msc t]mep-≈h - ¿ B[p\nI hnZym-`ym-kt- ØmSv ]pdw-Xn-cn™v \n∂Xv AXv apkvenw-Isf atX-Xc Nn¥m-KX - n°v ASn-as - ∏-Sp-Øm\p≈ sImtfm-Wn-b¬ ]≤-Xn-bm-sW∂ hy‡-amb Xncn-®d- n-thm-Sp-Iq-Sn-Xs - ∂-bm-W.v tIc-fØ - nepw B[p\nI hnZym-`ym-k-tØmSv kam-\-amb kao-]\w kzoI-cn® ]fin-X-∑m-cp-≠m-bn-cp-∂p. atX-X-c-XzØns‚ kmwkvIm-cnI òj-Wn-bn¬\n∂v apkvenwIsf kwc-£n-°m≥ Ah¿ Is≠-Ønb hgn ]cº-cm-KX aX-hn-izm-k-Øns‚ ]p\-cp-÷o-h-\-am-bncp-∂p. sImtfm-Wn-b¬ Ime-L-´-Øn¬ Zbq-_µv akm-ln-dp¬ Deqw t]mep≈ D∂X Iem-e-b-ßƒ Db¿∂p-h-∂Xv Aß-s\-bm-Wv. F∂m¬, CkvemanI kmaq-lnI D≈-S-°Øn¬ hnizm-k-ap-≠m-bncp-∂p-sh-¶nepw atX-Xc - X - z-tØm-Sp≈ kao-]\ - Ø - n¬ HcpXcw £am-]W a\kv sh®p]pe¿Øn-b- _p≤nPohnIfpw apkvenw kaq-lØ - n-ep-≠m-bn-cp∂p. atXXc òj-Wn-Iƒ°n-Sb - n¬ kmaq-lnI D≈-S° - t- ØmSp-Iq-Snb Ckvem-ans‚ AXn-Po-h\w km[y-am-IW - sa-¶n¬ Fs¥ms° t]mcm-ba v I - f - p-s≠-¶nepw B[p\nI hnZym-`ymkw A\n-hm-cy-am-sW-∂-h¿ a\- nem-°n. B[p-\nI hnZym-`ym-kØ - ns‚ AP-≠b - mb atXXc h¬°-cW - Ø - n¬\n∂v apkvenw-Isf c£n°m≥ Ah¿ Is≠-Ønb hgn ]mTy-]-≤-Xn-bn¬ Nne ]c-ºc - m-KX hnj-bß - ƒ IqSn Dƒs∏-Sp-ØpI F∂-Xmbn-cp∂p-. k¿ køn-Zn-s\-t]m-ep-≈-h¿ AeoKVv ]mTy-]≤ - X - n-bn-eqsS \S-∏n-em-°m≥ {ian®Xv AXm-Wv. tIc-f-Øn¬ aIvXn Xßfpw B[p340

\n-I-X-tbmSv kam\ \ne-]mSv kzoI-cn-®-Xmbn ImWmw. AtXm-sSm∏w {]hm-NI\nµ, Ckvemw hna¿i\w t]mep≈ sImtfm-Wn-b¬ AP-≠I - sf Ah¿ i‡n-bmbn t\cn-Sp-Ibpw sNbvXp. B[p-\nI hnZym-`ym-k-tØmsS k¿k-øn-Zns\ t]mse A\p-`m-h-]q¿W-amb \ne-]mSv kzoI-cn® CuPn- ] v X nse apl- Ω Zv A_v Z p- h n\v atX- X c hna¿i-\-Øn¬ k¿køn-Zns‚ £am-]W a\kv H´p-ap-≠m-bn-cp-∂n-√. ]m›m-Xysc A\-d_n ]nimNv F∂v hnfn®v Bt£-]n-®Xv ]m›mXy atX-X-c-XztØm-Sp≈ Ct±-lØ - ns‚ I¿°-ia - mb \ne-]m-SmWv hy‡-am-°p-∂-Xv. B[p-\nI hn⁄m-\o-b-ß-fn¬ Ah-Kmlw t\Snb CuPn-]X v nse dn^mA dm^nAv XlvXmhn, Xp¿°n-bnse ssJdp-±o≥ ]mj XpSßn-b-h¿ ]m›m-Xy≥ P\m-[n-]-XysØ Ckvemanse iqdm kwhn-[m-\-tØmSv Xpe-\-s∏-Sp-Øn \ymbo-I-cn-®-t∏mgpw Ah-cpsS atX-X-c-XzsØ ]q¿W-ambpw X≈n-°f - b - p-Ib - mWv sNbvXX - v. apkvenw cmPy-ß-fn¬ tZio-b-X hna¿in-°-s∏´Xv AXns‚ ASn-Ød atX-X-c-Xz-am-bn-cp-∂Xp sIm≠mWv. apl-ΩZv A_vZp-hns‚ injy-\mb dioZv cnZmbmbn-cp-∂p tZio-b-X-bpsS {][m\ hna¿i-I≥. tZio-bX Ckvem-ans‚ kmtlm-Zcy k¶¬]sØ XI¿°p-∂t- Xm-sSm∏w \nco-iz-cX - z-Ønte°pw aX-\n-cm-kØ - n-te°pw \bn-°p-sa∂ dioZv cnZ-bpsS hna¿i\w AXns‚ ASn-Ø-d-bmb atXX-cX - z-sØ-bmWv D∂wsh°p-∂X - v. At±-lØ - ns‚ ka-Im-en-I-cmb apkvXz^ kmZnJv dm^nC, aplΩZv ^coZv hPvZn, Xp¿°n-bnse \manIv Iam¬, kCuZv leow ]mj XpS-ßn-b-hcpw atX-Xc hna¿i-\Ø - n¬ dioZv cnZ-tbm-sSm∏w tN¿∂p. Chcp-sS-sb√mw atX-Xc hncp-≤-amb cN-\-Ifpw Nn¥Ifpw ]n¬°m-eØv CuPn-]vXnepw a‰pw CkvemanI \h-Pm-Kc - W - Ø - n\v ASn-Ød - ] - m-Ip-∂X - n¬ hnPbn-®p-sh-¶nepw Xß-fpsS Pohn-XI - m-eØv ]m›mXy Nn¥bpw kwkvIm-ch - pw Agn-®p-hn´ sImSp-¶m-‰ns\ {]Xn-tcm-[n-°m≥ ]cy-]vX-am-bn-cp-∂n-√. Ah-cpsS hna¿i-\-Øns‚ coXn-imkv{Xw {]Xn-tcm-[-]-ctam £am-]W kz`mh-Ønep≈-tXm Bbn-cp∂p F∂XmWv AXn-s\mcp Imc-Ww. as‰mcp ImcWw, Xßƒ hna¿in® atX-X-c-Xz-Øns‚ cmjv{Sob kmwkvIm-cnI ]≤-Xn-°v _Z-embn Ckvem-ans‚ Nn¥mI¿a hyh-ÿsb Hcp PohnX]≤-Xn-sb∂ \ne-bn¬ imkv{Xo-b-ambn Ah-X-cn-∏n-°p-∂-Xn¬ th≠{X hnP-bn-®n√ F∂-Xm-Wv. AXn-\m¬ Ahcp-sS-sb√mw atX-Xc hna¿i\w tIhew \ntj[m-flI - a - mbn ]cn-anXs∏´p--t]m-hp-Ib - mWv sNbvXXv. C¥y-bn¬ atX-X-c-Xz-sØbpw AXns‚ ASn-Ø-dbn-ep≈ tZio-bX - b - p-sSbpw as‰mcp {][m\ hna¿iI≥ A√mam CJv_m¬ Bbn-cp-∂p. A√mam CJv_m¬ Xs‚ hna¿i-\-Øn\v Ihn-X-sb-bmWv Bbp-[a - m-°n-bX - v. CJv_m-ens‚ hna¿i\w £am-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

]W kzcw H´pw Xo≠mØ {]Xym-{I-aW]cw Xs∂bm-bn-cp-∂p.

XlvZo_v sI Bk¿ s\ Xd kphmsb k\w Hu¿ C≥ Xmk JpZmtlm taw _Tm k_vsk hX≥ tPm ]o¿l≥ DkvImsl thm aZvl_v Im I^≥ (kw-kvIm-c-Øns‚ Bk¿am¿ hn{K-l-ßƒ ]eXp sImØn-sb-Sp-Øp. Cu ]pXp-ssZ-hß - f - n-te‰hpw hepXv tZi-ßƒ Xs∂. AXns‚ DS-bmS aX-Øns‚ ih-∏p-Sh) F∂n-ßs\bmWv CJv_m¬ atX-Xc ASn-Ød - b - n-ep≈ tZio-bX - sb hna¿in-®Xv. aX-ap-‡-amb cmjv{Sobw sN¶n-kvJm-\n-k-amsW∂v ]d™pw CJv _ m¬ taX- X - c - X zsØ hna¿i\ hnt[-b-am-°n. CJv_m-ens‚ atX-Xc hna¿i\w C{]-Imcw {]Xym-{I-aW - a - m-bn-cp-∂p-sh-¶nepw AXn¬ Hcp IhnbpsS Im¬]-\n-IX \nd™p\n∂n-cp-∂p. CJv_m-ens‚ Im¬]-\n-Ia - mb atX-Xc hna¿i\Øn\v bp‡n-`{- Z-amb Zm¿i-\nI ASn-Ød \¬InbXpw atX-X-c-Xz-Øns‚ cmjv{Sob kmaq-lnI kmwkvIm-cnI ]≤-Xn°p _Z-embn ssZhnI ]cam-[n-Im-c-Øn¬ A[njvTn-X-amb Ckvem-ans‚ Nn¥m-I¿a hyh-ÿsb Hcp PohnX hyh-ÿb - mbn Ah-Xc - n-∏n-®Xpw auem\m auZq-Zn-bm-Wv. auem\m auZq-Zn-bpsS atX-Xc hna¿i-\-Øns‚ thcp-Iƒ Camw Kkm-en-bp-sSbpw C_v\p ssXan-øb - p-sSbpw {Ko°v XØz-imkv{X hna¿i-\-Ønepw atX-X-c-XzØn\v _Z-embn At±-l-a-h-X-cn-∏n® Ckvem-anI Pohn-X-hy-h-ÿ-bpsS thcp-Iƒ imlv hen-bp√mln±-lvehnbpsS Ckvem-ans‚ ka{K Ah-X-c-WØn-ep-amWv \mw At\z-jn-t°-≠-Xv. Camw Kkmen-bpw C_v\p ssXan-øbpw {Ko°v XØz-imkv{X hna¿i-\-Øn-eqsS Dul-ß-fp-sSbpw \nK-a-\-ß-fpsSbpw ASn- ÿ m- \ - Ø n- e p≈ XØz- i mkv { X hn⁄m-\ß - ƒ°p-ta¬ sh-fn]m-Sns‚ ASn-Ød - b - n-

{]_‘ kam-lmcw

ep≈ Ckvem-anI ⁄m\-Øns‚ A{]-am-ZnXzw ÿm]n-®X - p-t]mse auem\m auZq-Znbpw Xs‚ atXXc hna¿i-\-Øn-eqsS bp‡n-N-n¥-bn-e-[n-jvTn-Xamb ]m›mXy XXz imkv{X-ßƒ°p-ta¬ Nn¥°p-ta¬ Ckvem-anI Nn¥-bpsS A{]-am-ZnXzw ÿm]n®p. AXp-t]mse 18mw \q‰m-≠n¬ imlv henbp√mln±lvehn Ckvem-ans‚ Nn¥m-I¿a hyhÿsb Hcp PohnX hyh-ÿ-bmbn Ah-X-cn-∏n-®Xns‚ ê-ambn At±-lØ - ns‚ Ime-tijw jmlv Ckvam-Cu¬ iloZns‚bpw AlvaZv iloZns‚bpw t\Xr-Xz-Øn¬ sXlvco°v apPm-lnZo≥ F∂ C¥y-bnse BZysØ Ckvem-anI {]ÿm\w cq]wsIm≠Xp-t]mse auem\m auZq-Znbpw Ckvem-ans‚ Nn¥m I¿a hyh-ÿsb PohnX hyh-ÿ-bmbn Ah-X-cn-∏n-®-Xns‚ kzm`m-hnI ê-am-bn-cp∂p B[p-\nI Ckvem-anI {]ÿm-\ß - f - psS Bhn¿`mhw. auem\m auZq-Zn°ptijw ate-jy≥ ]finX\mb apl-ΩZv \Jo-_p¬ AXzm-kn-s\-t∏m-ep-≈h¿ atX-X-c-Xz-Øns‚ ⁄m\-]-≤-Xn-bmb B[p\nI hn⁄m-\o-b-ß-sf-bmWv IS-∂m-{I-an-®-Xv. hn⁄m-\-Ønse Ckvem-ao-I-cWw F∂ Hcp _Z¬ Bi-b-sØ Ah¿ apt∂m´p sh°p-Ibpw sNbvXp. atX-Xc PohnX ho£-WØ - n\v _Zembn Ah¿ apt∂m-´p-sh-®-Xm-hs´ kzqô tI{µo-Ir-Xamb Hcp Bflob k¶¬]-am-Wv. B[p-\nI sk°p- e ¿ hn⁄m- \ o- b - ß ƒ°v Ckvemw t]mep≈ aX-ßsf a\- n-em-°m≥ km[y-a√. ImcWw, B[p-\n-I-X-bpsS ]Sn-™m-d≥ [mc-WIƒI-∏p-dØmWv Ckvemw t]mep≈ aX-ß-fpsS km[yX F∂ Xem¬ Ak-Zns\ t]mep≈ hcpsS \nco-£Ww ]pXnb ImeØv sk°p-e¿ hna¿i-\ß - sf IqSp-X¬ Bflhnizm-ka - p-≈X - m°n am‰n-bn-cn-°p-∂p.

341

sPbnwkv ssa°nƒ

{InkvXym-\n-‰nbpw Ckvemapw atXXcXz-Øns‚ cq]o-I-c-Whpw

kz]v \ ß- f psS AXo- { µn- b - a mb [¿a (Psychic Functions)ß- s f- ° p- d n®v a\- n- e m- ° m≥ A[n\n¿Wbw (Over Determination) F∂ k¶¬]sØ t{^mbnUv Zriy-h¬°-cn-°p-∂p-≠.v ]e-t∏mgpw sshcp≤y-tØmfw hcp∂ hyXym-k-ß-fp≈ Nn¥-Iƒ Hcpan®ptN¿∂v Fß-s\-bmWv Hcp kz]v\a- mbn cq]-s∏-Sp∂-sX∂pw `qX-Im-eØ - ntem h¿Ø-am-\I - m-eØ - ntem \mw cq]o-Ic- n-°p∂ [mc-WI - ƒ Fß-s\-bmWv \nb-Xamb cq]hpw LS-\b - p-ap≈Xmbn tXm∂-n°p∂ kz]v\ß-fmbn amdp-∂s - X∂pw At±lw A-t\z-jn-®p. Hcp- aWn-°q¿ apºv Ign® `£-Ww -\sΩ Hcp kz]v\-Ønte°v \bn-t®-°mw; AsXm-cp-]t£, ]≠pIm-esØtßm kw`-hn® Hcp BLm-Xw Hcn-°¬IqSn A\p`-hn-°p-∂-Xn\v Imc-W-hp-am-tb°mw. cmjv{Sob kw`hßsf hni-I-e\w sNøp-∂-Xn\v eqbnkv A¬Øqk¿ CtX Bibw D]-tbm-Kn-°p-∂p-≠v. atX-X-cXzw F∂ hnNn-{X-amb hkvXp-hns‚ kz]v\ kam-\-amb kz`m-hsØ°p-dn®v At\z-jn-°p-tºmƒ/kwkm-cn-°ptºmƒ, Bi-bß - f - psS/[mc-WI - f - psS Cu cmjv{Sob Nm©m-´ (Political Turm)Øn¬ \mw Gsd X¬]-cc- mWv. kz]v\ß - ƒ ]e-t∏mgpw a’y-ßs - f-t∏m-se- hgp-Xp∂hbmWv. \nb-Xs- a-∂v tXm∂n-°p∂ {]IrXw kz]v\ßƒ°p-s≠-¶nepw `mj-bn-eqsS {]I-Sn-∏n-°m≥ am{Xw Dd®/sXfn™ Imgv®m-\p-`h - ß - ƒ Ah \ap°v \¬Ip∂n√. ]e-t∏mgpw I≠- kz-]v\ß - s - f-°p-dn®v kwkm-cn°m≥ \ap°v Ign-bm-dn-√. kz]v\ß - f - psS hni-Zmw-iß - sf√mw \mw ad-∂p-t]m-hp-∂p. ]n∂oSv \mw Ahsb Hm¿°p-∂Xv, \nKq-Va- mb kuµ-cym-\p-`h - ß - s- fm-∂p-an-√mØ tI- h e kw`- h - ß - f m- b n- ´ m- W v . {]Xybimkv { Xw/ `mh\mimkv{Xw (Ideology) F∂-X,v kz]v\ kam-\a- mb A\p-`h - ß - ƒ°v s]mXp-afi - e - Ø - n¬ \¬Im-hp∂ Hcp 342

t]cm-Wv. `mh\mimkv{X-ßfpw kz]v\-ß-sf-t∏m-seØs∂ `qX-˛h - ¿Øam\ Ime-ßf - nse A\p-`h - ß - f - m¬ \n¿an-X-amb H∂m-Wv. AXp-sIm≠v Xs∂ Ahbpw AXn\n¿W-bß - (- Over Determination)fm-Wv. kz]v\ßsf°pdn®v kwkm-cn-°m-\m-hm-ØX - p-t]mse {]Xy-bim-kv{X-ßs - f-°p-dn®pw \ap°v aq¿Ø-ambn kwkm-cn°m-\m-hn-√. \-ΩpsS ssZ\w-Zn\ `mj-bn-te°v {]Xybimkv{XsØ-°p-dn-®p≈ Btem-N\ - I - ƒ hnh¿Ø\w sNøm-\p≈ {ia-ßƒ, A\p-tbm-Pyhpw aXn-bm-bX - p-amb hm°p-Iƒ In´msX Ah-km-\n-°p-Ib - mWv ]Xn-h.v Hcp Bib (Ideology)sa∂ \ne°v FØn-∏n-Sn-°m-\mhmØ kz]v\cq]hpw Hcp LS\ (Form) F∂ \ne°v sshcp≤yw \nd™ D≈-S° - h - p-ap≈ H∂mWv sk°ype-cnkw. sk°yp-e-cn-k-Øns‚ km[y-Xbpw kwtbmP-I-Xbpw a\- n-em-°-W-sa-¶n¬ Cu {]iv\-Øns‚ Ipcp-°g- n-t°-≠X - p-≠.v sk°yp-e-cn-k-Øns‚ cmjv{Sob _‘ (Political Career)Øn\v Ime-ßt- fmfw ]g-°a- p-≠v. bqtdm-∏nse s{]m´-Ã‚ v {InkvXy≥ hn`m-KØ - ns‚ hnIm-kh - p-ambn _‘-s∏´v Hcmƒ°v thW-sa-¶n¬ AXv NnI-s™-Sp°mw. C\nbpw Hcmƒ°v H∂p-IqSn ]nd-tIm-´p-t]mbn {]hm-NI - ≥ apl-ΩZv Ckvemans‚ t{]mZvLm-S\w \n¿hln-®X - nepw CXv Is≠-Ømw. Hcm-ib - Ø - ns‚ Bhn¿`mh-sØ-°p-dn®v At\z-jn-°p∂ Hcmƒ, GXv am¿K-Øn¬ apt∂m´v t]mbmepw, Hcp kz]v\s - Ø-°p-dn®v At\z-jn°p-∂X - p-t]mse, F√m-btv ∏mgpw H∂n-e[ - nIw Du∂-epIƒ°mbn Pm{KX ImWn-t°-≠X - p-≠.v F¶n¬ am{Xta {]kvXpX Bibw AXns‚ hnImkKXn-bn¬ Fßs\-bmWv cmjv{So-b-ambn D]-tbm-Kn-°-s∏-´-sX∂v kq£vaambn Adn-bm-\m-hq. AXn-\m¬, Ckvem-an-s‚bpw s{]m´-Ã‚ v {In-kX v ym-\n-‰n-bp-sSbpw sI´p-]n-W™p InS-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

°p∂ Ncn-{XsØ hni-Ie - \w sNbvXpw sk°yp-ec - nk-Øns‚ IÆn-eqsS Ch XΩn-ep≈ kmZr-iy-ßft\zjn®pw sk-°yp-ec- n-kØ - ns‚ h¿Ø-am-\I - me hyh-lmc-ßsf-°p-dn®v At\z-jn-°m-\mWv ChnsS {ian-°p-∂Xv. bqtdm-∏n¬ s{]m´-Ã‚nkw cq]-s∏-Sp-∂Xv ImØ-enIv N¿®n-t\m-Sp≈ hntZzjØn¬ \n∂m-Wv. ssIbn¬ Imip- ≈ - h ¿°v am{Xw ssZhkmao]yhpw Bflob]q¿ØoIcWhpw km[n-®p-sIm-Sp-°p∂ Ip{]kn-≤a- mb CS-]m-Sp-If - p-ambn´mbncp∂p A∂v ImØ-enIv N¿®v apt∂m´pt]mbn-s°m-≠n-cp-∂-Xv. ImØ-enIv N¿®ns‚ hnIm-kØ - n\pw GIo-Ic - W - Ø - n\pw th≠n \¬Is∏Sp∂ GXv kw`m-h-\bpw, Hcp kzm`-m-hn-I ssZhnIhrØnbmbn ]cn-K-Wn-°-s∏-´p. Bflo-b-XbpsS Cu hn¬∏-\b - n-eqsS Ip∂v IqSnb ]Ww ]pXnb N¿®p-Iƒ \n¿an-°mt\m ]g-bh \ho-I-cn-°mt\m th≠n am{Xta D]-tbm-Kn-°mhq F∂ Nn¥bpw \n-e\n-∂n-cp-∂p. \∑bpw Xn∑bpw Xocp-am-\n-®Xv N¿®m-bncp-∂p. P\-ßƒ°pw ssZh-Øn-\p-an-S-bnse Hcp CS-\ne-°m-cs- \-t∏m-se-bmWv N¿®v {]h¿Øn-®Xv F∂v ]dbp-∂-Xmhpw icn. ImØ-enIv hnizm-k-ß-f-\p-k-cn®v, N¿®v ssZh-cm-Py-Øns‚ `qan-bnse {]Xn-cq-]a- m-bn-cp-∂p; ]ptcm-ln-X≥am¿ {InkvXp-hns‚ {]Xn-\n-[n-Ifpw. F∂m¬, ]Sn-™m-d≥ N¿®p (Western Church)ambn DS-se-SpØ A`y-¥c Ipg-∏ß - ƒ ImcWw ]ptcm-lnX h¿Kw Bkz-Zn®v A\p-`-hn-®n-cp∂ CS-\n-e-°m-cs‚ thjw hym]-Ia- mbn tNmZywsNø-s∏-´p. H∂pIqSn IrXyambn ]d-™m¬, am¿-´n≥ eqY¿ Xs‚ {]kn-≤a- mb The 95 theses on the power and efficacy of indulgences F∂ t]cn-ep≈ A`n-{]m-b-ßƒ hn‰¨_¿Knse Imkn¬ N¿®ns‚ hmXn-en¬ BWn-bSn®p-d∏ - n°p∂tXm-sS-bmWv Cu tNmZyw sNø¬ aq¿Ø-am-hp-∂-Xv. N¿®v \SØns°m≠n-cn-°p∂ ]m]-tam-N\ {]h¿Ø\-ß-fpsS/hn¬∏-\-bpsS km[p-Xsb kw_-‘n® kwi-bß - ƒ eqY¿ D∂-bn® {][m\ tNmZy-ßf - n-se√mw D≈-S-ßn-bn-cp-∂p. a\p-jy-Ip-e-Øns‚ apgp-h≥ ]m]ßfpw {InkvXp-hn-eqsS ssZhw ]cn-lc- n-®n-cns° N¿®v \S-Øp∂ Cu CS-]mSn\v ]ns∂¥v {]k‡n F∂-Xmbn-cp∂p At±lw D∂-bn® {]iv\w. ssZhsØ {]Xn\n-[o-Ic- n-°m--\p≈ N¿®ns‚ A[n-Imcw Xs∂ tNmZyw sNø-s∏-Sp∂ hn[-Øn-te°v, {ItaW Cu Btem-N\ - Iƒ hnImkw {]m]n-°p-∂Xv \ap°v ImWmw. sk°p-e-cnksØ°p-dn-®p≈ CØcw Btem-N-\Iƒ Ah-km-\n-∏n®v B hm°ns‚ \m\m¿Y-ßƒ At\zjn-°m\mWv C\n {ian-°p-∂X - v. \ap-°d- n-bp∂ B[p\n-Ia- mb A¿YXe-ßƒ Cu hm°n-\p-s≠-¶nepw BgØn-ep≈ ]cy-th-jWw Cu ]Z-Øns‚ Xm¬]-cy-P\ - I-amb Jcm-h-ÿsb shfn-s∏-SpØpw. Ncn-{X-Øns‚ {]Xn-^-e-\m-fl-I-amb shfn-®-Øn-s\-Xn-sc-bp≈ AXns‚ kºq¿W- a mb al- X z- s Øbpw AXv

{]_‘ kam-lmcw

Xpd∂psh°pw. AXm-bXv, Pn⁄m-kP - \ - I - a- mb s{]m´Ã‚ v hnπ-hØ - nte°pw AXns‚ hmXn-ep-Iƒ Xpd-∂nSpw. ùXnIw, euInIw, Cl]cw F∂o A¿YßsfbmWv BZy-Im-eß - f - n¬ Cu ]Zw kqNn-∏n-®n-cp∂-Xv. A\-izcw, ]c-temIw, ssZhnIw, ùXn-Im-[oXw F∂o ]Z-ßf - psS hn]-co-Xa- mbpw sk°p-e¿ D]-tbmKn-°s∏´p. Cu hm°ns‚ ]q¿W-amb A¿Yw DZm-lcW klnXw a\- n-em-°p-∂-Xn\v Nmƒkv ssSe-dnte°pw amIvkv sh_-dn-te°pw Xncn-tb≠n hcpw. AhcpsS A`n- { ]m- b - Ø n¬ sk°yp- e ¿ temIhpw AXo{µnb temIhpw XΩn-ep≈ hyXn-cn-‡X B[p\n-Ia- mb Hcp Is≠-Ø¬ am{X-am-W.v Hcp a[y-Ime a\pjys\ kw_- ‘ n- t ®StØmfw Cu temIhpw AXpƒs°m-≈p∂ hkvXp-°fpw ssZhn-Im-flm-hn-\m¬ As√-¶n¬ Znhy-Xzw (Sacredness) sIm≠v {]tNm-Zn-Xam-bXpw hio-Ic- n-°s - ∏-´X - p-am-W.v Aßns\ t\m°p-Ibm-sW-¶n¬ Hcp hr£w imkv{Xo-b-amb hnhn-[-`m-Kß-fmbn th¿Xn-cn-°m-hp∂ Hcp hkvXp am{X-a√ - . As√¶n¬ a\p-jys‚ Bkzm-Z-\-ßƒ°v D]-tbm-K-s∏-SpØmhp∂ Hcp kwK-Xn-bp-a√. adn-®,v ssZhn-Im-flmhns\ Dƒs°m-≈p∂ ]hn-{X-amb Hcp hkvXp-hm-W.v Npcp-°Øn¬, {]_p-≤Xm am\-hn-I-Xm-hmZw (Enlighment Humanism) ]q¿Wm¿Y-Øn¬ C\nbpw \n¿an°-s∏-ńń-√. temI-an-t∏mgpw ]q¿W-ambpw a\p-jy-tI-{µo-Ir-Xam-bn-ń-√. Cu temIØv \n∂pw a\p-jy-a-\- p-Ifn¬\n∂pw ]nim-Np-°s - fbpw Bflm-°s - fbpw ]q¿Wambpw Bń-b-I-‰m\pw a\p-jy-\m-bn-ń-√. Cu coXn-bnep≈ A]- ] - h n- { Xo- I - c - W - Ø n- t e- ° p- ≈ (Desacralisation) kqN\I-fmWv eqY¿ \¬In-b-Xv. Aßns\ ssZhhpw P\-ßfpw XΩn-ep≈ _‘-Ønse N¿®ns‚ a[y-h¿Øn-XzsØ tNmZyw sNbvXv bp‡nbpsS Hcp {]t£m`w Xs∂ At±lw sI´-gn®p hn´p. sX‰pw icnbpw Xncn-®d- n-bm≥ km[n-°p∂ coXn-bn-ep≈ Hcp a\- m£n bqtdm-∏n\v Is≠-Øn-s°m-Sp-ØXv eqYdm-sW∂v thW-sa-¶n¬ {]tIm-]\ - ] - c- a- mbn hmZn-°m-hp∂-Xm-W.v apºv N¿®m-bn-cp∂p a‰p-≈h - ¿°pth≠n icntbbpw sX‰n-t\bpw \n›-bn-®n-cp-∂Xv. Ipº-km-c° - qSpw B{K-l-]q¿Øo-I-c-W-Øns‚ hn¬∏-\bpw sX‰pIsfbpw ]›m-Øm-]s- Øbpw P\-ßƒ°pth≠nbp≈ icn-tbbpw sX‰n-t\bpw Xocp-am-\n-®p. eqY-dn-b≥ hnπhw Cu a[y-h¿Øn CS-]m-Sp-Isf A\m-h-iy-am-°n. s]s´∂v temIw At\z-jWIpXp-In-I-fmb a\- pIƒ°v Ffp-∏Ø - n¬ {Kln-°m-hp-∂Xpw hi-Øm-°m-hp∂Xpamb H∂mbn amdn. ssZh-tØmSv t\cn´v kwkm-cn°p-hm≥ km[y-am-bn. A[n-Imckzcq]ambn-N¿®n-s‚bpw Ipº-km-c-°q-Sp-I-fp-sSbpw a[y-h¿Øn-Xz-Øn¬\n∂v amdn\n¬°p-hm\pw km[n-®p. Bflo-bamb temIsØ Is≠-Øn. Cu A¥ÿnX-amb temIw ùXn-It- emIsØ a\- ns‚ hen®p \o´-embn ImWn-∏n-®p. eqtY-dn-b≥ hnπhØns‚ {]Xn-ê - \ - ß - ƒ°v AanX 343

aqeyw \¬I-cp-X.v ùXn-It- em-IØ - ns‚ A]-]h - n{Xo-IcWw bqtdm-∏n¬ Hcp sk°p-e¿ temI-Øns‚ km[yX-bpsS XpS-°a- m-bn-cp-∂p. ssZhm-flm-°f - m¬ hio-Ic- n°-s∏-´X - m-bncp∂p apºp-≠m-bn-cp-∂s - X-¶n¬ CsXmcp {Ita-Wb - p≈ ]n≥a-S° - Ø - ns‚ XpS-°a- m-bn-cp-∂p. ]nimNp-°f - mepw Bflm-°f - mepw _‘n-Xa- mb temI-Øn\-∏p-da- p≈ Hcp km[y-Xs- b-°p-dn®v Nn¥n-°p-hm≥ CXh-kcw \¬In. eptY-dn-b≥ hnπ-h-Øn\v Xo£vWX h¿[n∏n-®Xn¬ A®-Sn-b-{¥-Øns‚ Is≠-Ø-enepw P\-{]o-Xn°pw henb ]¶p-≠.v eqY¿ Xs∂ ss__nƒ X - t- ±-io-bamb P¿a≥ `mj-bn-te°v hnh¿Ø\w sNøp∂p-≠.v B[p-\nI P¿a≥ `mj-sb-Øs∂ cq]o-Ic- n-°p∂-Xn\v CXv klm-bI - a- m-bn-Øo¿∂n-´p-≠.v Bbn-c° - W - °n\v km[m-cW - ° - m¿°v CXn-eqsS ss__nƒ hmbn°m≥ km[n-®p. ItØm-en°m k` \ne-\n¿Øn-bn-cp∂ B[n-]Xy \ne-]m-Sp-Isf tNmZyw sNøp-hm≥ Cu hmb\ t{]cW \¬In. ]pkvXI - ß - f - n-eqsS e`y-amb hn⁄m-\hpw ]pXnb `mjbpw tZio-bX - b - psS hnØpIƒ ]mIn. A®Sn b{¥-Øns‚ P\-{]o-Xn-tbmsS Hcp ]pXnb P¿a≥ ]mc-ºc- yhpw kwkvIm-chpw Is≠-Sp-°s∏-´p. P¿a≥ `mj-sb-t∏m-se-Øs∂ Cw•ojv, {^©v XpS-ßnb `mj-If - psS Imcy-Ønepw CXv Xs∂-bmWv kw`-hn-®-Xv. Cu ]›mØ-e-Øn¬ Cw•-≠n-s\-°qSn At\z-jW hnt[-ba- m-°mw. ]Xn-\memw \q‰m-≠n¬ Pohn-®n-cp∂ tPm¨ssh¢nt^m (John Wycliff)sSbmWv Cw•-≠nse IY-Iƒ Bcw-`n-°p-∂-Xv. am¿ń≥ eqY-dn-s\-t∏m-se-Øs∂ ssh¢n^pw ss__nƒ Xt±-iob `mj-I-fn-te°v hnh¿Ø\w sNøp-Ibpw B[p-\nI Cw•ojv `mj-bpsS hnIm-kØ - n\v hgn-Xp-d° - p-Ibpw sNbvXp. Cw•-≠nse ItØm-en° ta[m-hn-Xzw Ah-km-\n-°p-∂X - ns‚ XpS°-am-bn-cp∂p CXv. bqtdm-]y≥ s{]m´-Ã‚ v Ime-KW - \ - bpsS apºm-bn-cp-∂p tPm¨ssh-¢n^v Pohn-®n-cp-∂s - X¶nepw ssh¢n^v {]ÿm\w Xo£vWa- mb ss__nƒ kwhm-Zß - ƒ Db¿Øn-s°m-≠p-h∂ - p. DZm-lc- W - Ø - n\v sl≥{Sn Knightion hnh¿Ø-\-ßsf kqNn-∏n-®psIm≠v F{]-Im-ca- mWv "kphn-tij cXv\w hntZ-iß - fn¬ ]∂n-Iƒ t]mepw Nhn-ń-sa-Xn-°mØ coXn-bn¬ hym]-cn-®Xv' F∂v {]kvXm-hn-°p-∂p-≠v. AXp-t]mse {InkvXy≥ k\ym-kn-am-cmb sUman-\n-°≥ tXmakv ]mƒadpw Franciscan William Butler Dw ss__nƒ hnh¿Ø- \ - ß ƒs°- X nsc hmZn- ° p- ∂ p- ≠ v. em‰n\n¬\n∂v ss__nƒ ]mT-ßƒ hnh¿Ø\w sNøp∂-Xn-eqsS AXv A£-cm¿Y-Øn¬ am{Xw hmbn-°s - ∏Sp-sa∂pw aX\nµ°v km[yX \¬Ip-sa∂pw Ah¿ `bs∏-´p. CØcw kwhm-Zß - ƒ kzoIm-cy-X t\-Sp∂ kµ¿`Øn¬ 1401˛¬ De Hereticocomburendo ss__nfns‚ em‰n≥ aqe-IrXn hnh¿Ø\w sNøm≥ {ian-®X - ns‚ t]cn¬ sl≥{Sn Ggm-a\ - m¬ in£n-°s- ∏Sp-Ibpw sIm√-s∏-Sp-Ibpw sNbvXp. tijw 16˛mw \q‰m344

≠n¬ am¿´n≥ eqYdns‚ ka-Im-en-I\ - mb hneyw tyndale Cu DZyaw ho≠pw Gs‰-Sp-°p-Ibpw lo{_p, {Ko°v, ss__nƒ ]Xn-∏p-If - n¬\n∂v t\cn´v ss__nƒ t\cn´v hnh¿Ø\w sNøp- I bpw BZysØ Cw•ojv ss__nƒ ]Xn∏v ]pd-Øn-d° - p-Ibpw sNbvXp. \ap°v ]cn-Nn-X-amb B[p-\nI Cw•ojv `mj Is≠-SpØ InwKv sPbnw- k ns‚ ss__nƒ ]mT- Ø ns‚ B[mcine Tyndaly s‚ Cw•ojv ]Xn-∏m-bn-cp-∂p. Tyndal Dw Cw•≠nse cmPm-hm-bn-cp∂ sl≥{Sn F´ma\pw ka-Im-en-Ic- m-bn-cp-∂p. Cw•ojv km{amPyw H∂S¶w kho-Ic- W - Ø - ns‚ ]pI-]S- e - ß - ƒ hoin-Øp-Sß - nbn-cp-∂-Xn-\m¬ cmPm-hns‚ Xm¬]-cy-ßfpw tdma≥ ImØ-enIv N¿®ns‚ Xm¬]-cy-ßfpw Nne t]mbn‚p-Ifn-se-¶nepw G‰p-ap-´pI kzm`m-hn-Ia- m-bn-cp-∂p. B›-cyI-cs - a∂v ]d-bs - ´, HSp-hn¬ ImØ-enIv N¿®pw tÃ‰pw XΩn-ep≈ sshcp≤yw Cw•-≠n¬ Db¿∂ph∂Xv hy‡n-bpsS Ah-Im-ih - p-ambn _‘-s∏´ {]iv\Ø - nem-bn-cp-∂p. B≥ t_mbn-ens\ hnhmlw sNøp-∂X - n\v Catherine Aragon ambn-´p≈ Xs‚ hnhm-l-_‘w hnt—-Zn-°p-hm≥ cmPmhv Xocp-am-\n-®p. F∂m¬, t]m∏v CXn\v hnk-ΩX - n-°p-Ibpw cmPm-hn\v tdma≥ ImØ-enIv N¿®nse AwKXzw ]n≥h-en®v N¿®v Hm^v Cw•≠v ÿm]n-°p-Ibpw sNtø≠n h∂p. {it≤-bamb hkvXpX Xs‚ hnhm-lt- am-N\ - Ø - n-\p≈ hmZ-KX - n-Iƒ cmPmhv Db¿Øn-bXv ss__n-fns‚ Hcp `mK-amb Leviticas kz¥-ambn hymJym-\n-®p-sIm-≠m-bn-cp-∂p. N¿®ns‚ ssII-fn¬\n∂v ss__nƒ hymJym-\-Øns‚ A[nImcw FSp-Øp-t]m-b-sXßn-s\-sb∂v Cu kw`hw sXfn-bn-°p-∂p-≠.v sl≥{Sn F´m-a≥ ]pXn-sbmcp N¿®v ÿm]n-s®-¶nepw ImØ-enIv `‡-\mbn At±lw XpS¿∂p-. XZv^e - a- mbn s{]m´-Ã‚pw ItØm-en-°\ - p-ambn Htckabw \n¬°p-∂Xv N¿®v Ah-km-\n-∏n-®p. Cw•≠ns‚ Xoc-ß-fn¬ Xs∂ Db¿∂ph∂ hnπhsØ hnP-bI - c - a- mbn hn^-ea- m-°n- Cw•ojv cm{„o-bØns‚ D`-bI - £n kΩ-X{- ]-Im-ca- p≈ Cu kz`m-hsØ A\p-Ic- n-°p∂Xv N¿®v Ah-km-\n-∏n-®p. sl≥{Sn F´ma≥ aX-\nµ°v FXn-cmb hnNm-cW - I - ƒ XpS¿∂p. At±lØns‚ Ime-ØmWv ss__nƒ hnh¿Ø\w sNbvXXns‚ t]cn¬ Tyndal Ip‰n-bn¬ _µn®v Poh-t\msS Zln-∏n-®X - v. hfsc hy‡-ambpw At±-lØ - ns‚ `c-WImew bqtdm-∏nse sk°p-e-cn-k-ß-fpsS ]ptcm-K-Xnbn¬ AS-bm-fs - ∏-Sp-Øs - ∏´ {it≤-bamb hgn-Øn-cn-hmbn-cp-∂p. bqtdm-∏n¬ B[p-\n-IX - b - psS P\\w ]mT-]c- amb {]Xn-`m-k-am-bn-cp-∂p (Textual Phenomenon). bqtdm∏y≥ B[p-\n-IX AXn-h¿≤n-®Xv A®Sn b{¥Øn-s‚ I≠p-]n-SnØw km£-cX - b - n-ep-≠mb h¿[-\hv, {]mtZ-inI `mj-If - n-te-°p≈ ss__nƒ hnh¿Ø-\w, ]pXn-sbmcp tZiob kwkvIm-cØ - ns‚ P\-\w, s{]m´Ã‚ v hnπhw, hy‡n-bpsS Ah-Imi cq]o-Ic- W - ß - ƒ F∂n-hb - n-eq-sS-bm-bn-cp-∂p. A®Sn kwkvIm-cØ - ns‚

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

a[y-h¿Øn-ØØ - n-eq-sS-bmWv Cu {]Xn-`mkw km[yam-b-Xv. \nb-a-ßƒ kzbw hymJym-\n-°p-hm-\p≈ tijnbpw, hkvar-Xn-bn-te°v AXn-thKw ]n≥hm-ßns°m-≠n-cp∂ `qX-Im-eØ - n¬ \n∂p≈ am\-kn-Ia- mb hnt®-Z\hpw bqtdm-∏n-em-I-am\w henb am‰-ßƒ°v tlXp-hm-bn. Cu Ime-sØ-bmWv \mw sk°yp-e¿ FbvPv F∂p hnfn°p∂Xv. B[p-\n-I-X-bpsS ]mT-]-c-amb (Textual) hgn-Øn-cnhns\ \n¿W-bn® as‰mcp al-Ømb kmaq-lnI {]Xn`m-k-am-bn-cp∂p Iym]n-‰-en-kw. B[p-\n-I-X-sb-°pdn®˛AYhm sk°yp-e¿ FbvPn-s\-°p-dn®˛hnh-cW - ßƒ AXp-sIm≠v Iym]n-‰e - n-kØ - ns‚ Bhn¿`m-hh - pambn _‘n-Xa- m-Wv. A®Snbpw ]pkvXI - h - n-Xc - W - hpw AXn-eqsS Db¿∂p-h∂ hmb-\-°m-cpsS am¿°‰pw B[p-\nI tZi cmjv{S-ßtfmSpw kwkvIm-cß - t- fmSpw ASpØv _‘-s∏´v InS-°p-∂X - m-W.v ]pkvXI - ß - f - n-eqsS {]Ncn∏n°s∏´ Adn-hn-eqsS Db¿∂p-h∂ Htc Xm¬]cy-ßƒ ]¶p-sh-°p∂ hmb-\° - m-cpsS Hcp kap-Zmbw Ncn-{X-Øn¬ BZy-ambn cq]w-sIm-≠Xpw A{]-Im-cambn-cp-∂p. bqtdm-]y≥ sk°yp-ecn-ks - Øbpw B[p-\nI-X-sbbpw apXm-fn-ØsØbpw Htc A®p-X-≠ns‚ t{iWn-bn¬ Hcmƒ°v hc-°m-hp-∂X - mWv. As√-¶n¬ Ffp-∏Ø - n¬ sk°yp-ecn-kØ - ns‚ ÿm\Øv B[p\n-Is - btbm apX-em-fn-ØsØtbm sh®v am‰m-hp-∂X - pam-W.v AXm-bXv, Bi-b] - c- a- mbn Htc N´-°q-Sn¬ Aÿnhm-ca- n-´X - mWv Cu aq∂v ]Z-ßf - pw. bqtdm-]y≥ sk°ype-cn-k-Øns‚ cq]o-I-c-WsØ AXns‚ bqtdm-]y≥ thcp-I-fn¬\n∂v th¿Xn-cn®v as‰mcp ÿeØpw ImeØpw t\m°m-\mWv C\n {ian-°p-∂X - .v s{]m´-Ã‚ v {InkvXym-\n‰n XpS°w Ipdn® A]-]h - n{Xo-Ic - W - (Desacralisation) {]{In-b°v bp‡n-]c - a- mb Hcp A¥yw \¬Inb Im¬hns‚ ]¶v ChnsS {it≤b-am-Wv. ]q¿h-\n-inXw F∂ XØz-Øn\v Im¬hn≥ henb Du∂¬ \¬In. CX-\p-kc - n®v F√m a\p-jy-cpsSbpw hn[n ap≥Iq¿ \n›bn-°-s∏-´-XmWv N¿®pw AXns‚ hnip≤ Ip¿_m- \ bpw Ipºkmchpw hnizmkcmln-Xy-Øn\v hnt[-b-am-bn. km[mc-W°m¿°v Xncn™p\n¬°m-hp∂ Hcp _mly klmbhpw D≠m-bn-cp-∂n-√. Cu kml-Ncyw sh_-dns‚ A`n{]m-bØ - n¬ ALmX-amb a\-im-k{v X-]c- a- mb Hcp GIm¥-X-bn-te°v hy‡n-Isf \bn-®p. `uXnI kzØv B¿Pn®v Xß-fpsS aqeyw sXfn-bn-°m-\mWv Htcm-cpØcpw {ian-®-Xv. ImcWw, Xm\pw kz¿KmhIm-in-bmsW∂v sXfn-bn-°p-hm≥ CX√msX as‰mcp hgn-bp-≠mbn-cp-∂n-√. as‰mcp kp{]-[m\ Xe-Ønepw Im¬hn≥ eqY-dn¬\n∂v hyX-ncn-‡\ - m-hp-∂p-≠.v ssZh-Øm¬ \nd°-s∏-tS≠ kw`-cW - n-If - mWv a\p-jy¿ F∂mWv eqY¿ hniz- k n- ® n- c p- s ∂X¶n¬ Im¬hns\ kw_- ‘ nt®StØmfw a\p-jy≥ ssZh-Øns‚ ssII-fnse tIhe D]-Ic- W - ß - ƒ am{X-am-bn-cp-∂p. sh_-dns‚ A`n-

{]_‘ kam-lmcw

{]m-b-Øn¬ eptX-dn-b-\nkw sshIm-cn-I-X-bp-sSbpw anÃn-knkØn-s‚bpw ]mZap-{Z-Iƒ ]n¥p-S¿∂-sX-¶n¬ Im¬sh-\nkw Cu ]mZ-ap-{Z-Isf ]q¿Wambpw \ncm-Icn-°p-∂p-≠.v AXp-hgn {]mcw`Zi-bn-ep≈ apX-em-fn-ØØn\v hnØv ]mIp-Ib - m-bn-cp∂p Im¬sh-\n-kw. as‰mc¿YØn¬ ]d-bp-Ib - m-sW-¶n¬ A]-hn-{Xo-Ic- n-°s - ∏´ hkvXp-Iƒ Ima-\I - f - psS hnilo F∂ \ne-bn¬ apXem-fn-Ø-Øns‚ Bflm-hn-\m¬ t{]cn-X-ambn Xo¿∂Xns‚ XpS-°hpw ChnsS \n∂m-bn-cp-∂p. am¿Ivkv Cu {]Xn-`m-ksØ ItΩm-Sn‰n s^-‰njw F∂mWv hni-ZoI-cn-®X - .v a\p-jys‚ \n¿hm-lI - X - z-Øns‚ hni-Zo-Ic- W - Øn\pw Im¬hn\pw eqYdpw hyXy-kvXa- mb Imgv®∏ - mSp-Iƒ ka¿∏n-°p-∂p-≠.v CXv B[p-\n-IX - b - psS ]mT-]c-amb khn-ti-jX - I - f - n-te°pw aqe-]m-TØ - n‚ hym-Jym\- Ø ns‚ i‡n- b psS {]Xn- ^ - e - \ - ß - f n- t e°pw shfn®whoip-∂p-≠v. Aßs\ sk°ypecnkØns‚ Bhn¿`mhw ss__n-fns‚ A®-Sn-cq-]t- ØmSpw AXphgn ]mT]cX A®Sncq]w kzoI-cn-®Xpw ss{IkvXh temIsØ imiz-Xa- mb ]cn-ip-≤t- h-Zß - ƒ A]-hn-{XoI-cn-°s - ∏-´X - p-ambn _‘-s∏-ń-cn-°p-∂p. A]-]-hn-{Xo-I-cWw (Desacralisation) atX-X-c-XzØns‚ cq]o-Ic - W - h - p-ambn _‘-s∏-Sp-Øn-bm¬ aplΩ-Zns‚ Ckvem-anepw XXpey Ncn{Xw Is≠-Sp-°m-\mhpw. ssZh-˛a- \ - p-jy-_‘ - Ø - nse CS-\n-e° - m-cmb hn{Kl-ßsf XI¿Øv \n¿hln-°s∏Sp∂ A]-]h - n-{Xo-IcWw Ckvem-ans‚ \n¿an-Xn-bnepw ImWmw. IAv_bnep-≠m-bn-cp∂ Hcp-]mSv hn{K-l-ßƒ CØ-c-Øn¬ XI¿°s∏ńcp-∂p. Ckvem-anI ]q¿h-Im-eØv Nn{Xßƒ°pw _nw_-ßƒ°pw ]hn-{XX I¬∏n-°s - ∏-ń-cp∂p. Ckvem-ans‚ hc-thmsS "]hn-{XX' F∂ Imgv®∏m-Sn\v Xs∂ I\Ø Xncn-®Sn kw`-hn-°p-Ib - p-≠m-bn-. _nw_m-cm-[-\-bpsS \ntcm-[\w Jp¿-B-\ntem {]hmNI h-N-\-ß-fntem ImWm-\n-s√-¶n-epw hn{K-l-`⁄\w Ckvem-anI Ncn-{X-Øn¬ \o≠p-\n∂ Hcp {]iv\am-bn-cp-∂p. _p≤-˛s - sl-µh ]mc-ºc- y-Ønse "hn{K-lmcm-[\ - '-bn¬ \n∂v Gsd hyXy-kX v a- m-Wn-X.v "AXnùXnI'-X°v apJy CSw \¬In-bn-cp∂ aX ]mc-º-cyßfn¬\n∂v `n∂-ambn, ùXnI hyh-lm-c-ßƒ°pw Ckvemans‚ ]q¿hss]XrIw {]m[m\yw \¬In-bn-cp∂p(tdm-_n≥k¨). hnip≤\n-ba- a- mb ico-AØ - ns‚ ta¬ss°, A[n-Im-c ÿm]\w F∂n-h°v Ckvemw I¬∏n-®n-cp∂ {]m[m-\y-Øn-eq-sS-bmWv "ùXn-I-]-cX'°v Ckvemw ]cn-KW - \ \¬In-bX - .v \nb-a] - c- X - , ùXnI-]c - X - , hn{K-l`- ⁄ \ - w, a‰p \ntcm-[\ - ß - f - n-eqsSbp≠mb A]-]h - n-{Xo-Ic- Ww XpS-ßn-bh - b - psS khn-tij tN¿®-bn-eq-sS-bmWv Ckvem-ans‚ atX-Xc {]{Inb km[y-am-bXv. Ncn{X hni-I-e-\-Øn¬, a[y-Im-e-L-´Øns‚ Ah-km-\Ø - n\v \mµn- Ip-dn-°p∂ {]{In-bb - mbn AXv \nco-£n-°s - ∏-Sp-∂p. {]mtbm-KnI Pohn-XØ - n¬ ]q¿WhnPbw ssIh-cn® Hcp kap-Zm-bØ - ns‚ cN-\345

bm-bn-cp∂p {]hm-NI - s‚ kmaq-ln-Ih - pw c- m-j{v So-bh - pamb atX-Xc {]{In-bb - psS t\´w. sIbvtdm, _mKvZm-Zv, Zamkv°-kv XpSßn C¥y≥ D]-`q-J-fi-a-S°w Hcp]mSv {]tZ-iß - f - n¬ Ckvemw {Ia-{]-hr-≤a- mbn hym]n-®p-sh∂-Xm-bn-cp∂p A\-¥c- ^ - e - w. F∂n´pw XpS¿ \q‰m-≠pI-fn¬ Imcy-ßƒ Ießn adn-bp-Ib - m-Wp-≠m-bX - .v ]n∂oSp-≠mb kzq^n-kØ - ns‚ Bhn¿`m-ht- ØmsS ]hn-{XoI-cW {]{In-bb - psS cmjv{So-bhpw Ckvem-anI \nb-aßfpsS hymJym- \ - ] - c Xbpw ]n¥- ≈ - s ∏- S p- I bmWp≠mbXv. kzq^n-kØ - ns‚ AXn-ù-Xn-I] - c- X - b - neqsS atX-Xc - Xzw a[y-h¿Øn I¿XrXzw \n¿hln-°pIbm-bn-cp-∂p. ]mc-ºcy kaq-l-Ønse {]mtZ-inI BNm-c-ß-fn-te°v Ckvemw IS∂ph∂-t∏m-gp-≠mb kΩ¿±-amWv CXns‚ `mKn-Ia- mb Imc-Ww. AXn-io{Lw \in-®p-sIm-≠n-cn-°p∂ ]g-bI - me {]Xo-Iß - ƒ Xncn-®psIm-≠p-hc- m-\p≈ {ia-amWv as‰mcp Imc-Ww. atX-Xc Imgv®∏ - mSv ]nt∂m´v t]mImsX Xs∂ kzq^n-kt- ØmsSm∏w Ckvem-anI Ncn{Xw ùXn-I˛- A - X - n-ù-XnI LSI-ßƒ°n-Sb - nse ]c-k] v c ]qc-Ia- mbn amdn. Fs‚ hmZØns‚ a¿aw CXm-W.v ]mc-ºcy temIØv Bho¿`-hn® ]m›m-Xy˛C-kvem-anI temI-ßf - nse A]-]hn{Xo-IcW LS-Iß - s- f apX-em-fnØw icn-s∏-Sp-Øp-Ib - pw D±o]n-∏n-°p-Ib - p-am-sW-¶n¬ B {]{Inb t]mepw kzq^nk-Øns‚ ]t¶m-sS-bmWv \n¿h-ln-°s - ∏-Sp-I. F∂n-cp∂mepw kzq^n-kØ - n-\I - Ø - p-t]mepw atX-Xc- XzØn\pw AXn-ù-Xn-I-X°p-an-S-bnse Cu sshcp≤yw hfsc hy‡-am-W.v F∂m¬, CXv ]cn-lc- n-°s- ∏-SpI "AXn-ùXnI' ssZhsØ {]nb-s∏-´h - \pw ImapI\pambn ]p\c-h-X-cn-°-s∏-Sp-tºm-gm-Wv. A{]-Imcw "{]W-b'-amWv kq^n-k-Øns‚ {][m\ LS-Iw; \nb-a-a-√. {]W-bØns‚ hmNnIm- h n- j vIm- c - ß ƒ Hcp henb cq]me¶mcØnte°v Hcp-an-∏n-°p-Ibpw AXn-eqsS atXX-cXzhpw ]hn-{X-Xbpw a[y-h¿Øn-If - m-°s - ∏-Sp-Ib - pamWv sNøp-I. FÆ-a‰ kzq^n Ihn-X-Iƒ AXns‚ sXfn-hm-W.v Htc-kabw IWn-iX - b - p≈ ico-AØv ]£°m-c\pw, AtX-k-abw Hcp XnI™ kq^n-bm-bnsIm≠pw ]pXnb hgn-Xp-d∂ A_q-lm-an-Zp¬ KkmenbpsS Pohn-XØ - n-eq-sSbpw Ime-L´- ØneqsSbpamWv Ckvem-an-\I - Øp Xs∂-bp≈ "atX-Xc- X - z'hpw B[ymfln-IX - bpw IqSn krjvSn® Bi-bh - y-‡Xbpw sshcp≤y-ßfpw Gsd-°psd \n¿Wbn-°s - ∏-´X - .v bqtdm-∏y≥ atX-Xc- X - z-Øn¬\n∂v hyXy-kX v a- m-°p∂ Hcp LSIw IqSn Ckvem-ans‚ atX-Xc kz`m-hØ - n-te°v tN¿Øp-sh-t°-≠-Xp-≠v. {]mtZ-inI cq]-Øn¬ ss__n-fns\ s]mXp-P\ - Ø - n\v e`y-am-°n-bXv AXmWv. bqtdm-∏ns‚ sk°yp-e¿- \n¿an-Xn-Iƒ A®Sn hnπh-hp-ambn Gsd _‘-s∏-´X - m-sW∂v \mw I≠-Xm-Wv. A{]-Imcw hn{Kl `⁄-\-Øn-eqsS A]-]hn{Xo-IcWw \n¿h-ln® Ckvem-an-s‚ cq]o-I-c-Whpw Hcp sk°yp-e¿ {]{In-bb - mbn \mw hni-Zo-Ic- n-®p. F∂m¬, 346

Ckvem-an-s‚bpw ]m›m-Xy-cp-sSbpw atX-Xc _‘Ønse Hcp {]apJ hyXym-ksØ kqNn-∏n-°m-\mWv Rm\p-t±-in-°p-∂X - .v AXv Ckvemw A®Sn hnπ-hsØ {]Xn-tcm-[n-®p-sh-∂X - m-W.v 19˛mw \q‰m-t≠m-Sp-Iq-Sn-bmWv Ckvemw A®Sn kwhn-[m-\sØ kzoI-cn®p XpS-ßn-bXv. AYhm ss{IkvXh temIw AtX-s‰-SpØp 400 h¿jßƒ°p-ti-jw. DZm-lc - W - Ø - n\v, 1890˛I-tfm-sS-bmWv Ht´m-a≥ `c-WI - qSw BZy-ambn A®Sn kwhn-[m\w D]tbm-Kn-°p-∂X - v ......... F∂ anjWdn {]h¿Ø-\ß - f - n-eqsSbpw aX-]-cn-jvIcW {]h¿Ø-\-ßfneq-sSbpw sImtfm-Wn-b¬ kΩ¿Zßƒ D≠m-b- ÿe-ß-fn¬ A®-Sn-kw-hn-[m\w Ipsd-°qSn t\csØ D]-tbm-Kn-°s∏-´n-cp-∂p-sh-∂Xv {it≤-b-am-Wv. 1820˛I-fn¬ Xs∂ sImtfm-Wn-b¬ C¥y-bnse apkvenw-Iƒ {]n‚nwKv {] p-Iƒ D]-tbm-Kn-®n-cp-∂p. 1830˛I-fn¬ BZysØ apkvenw ]{Xw Bcw-`n-®p. sSIvt\m-fPn temIØv {]Np-c-{]-Nmcw t\Sn-bn´pw F¥psIm≠v apkvenw kaqlw A®-Snsb {]Xn-tcm-[n®psh∂Xv {it≤-bamb tNmZy-am-W.v ssZho-Ih - N - \ - hpw \nb-a-hy-h-ÿ-bp-amb Jp¿-B≥ ss{IkvX-h¿°v {InkvXp-sh-∂t- ]mse Ckvem-anI temI-Øns‚ tI{µam-bs - X-ßs - \-sb-∂mWv \mw AXn-\p-aptº Btem-Nnt°≠-Xv. apX-em-fn-ØØns‚ {]mcw` hnI-kzc kabØv A®Sn kwkvIm-c-Øn¬ cq]wsIm≠Xpw s{]m´Ã‚ v ss{IkvXhXbpsS B[p-\nI A®-Snbn¬ A[n-jvTnXamb {]am-Wß - sf XpS¿∂p-≠m-bX - p-amb Jp¿-Bs‚ {]mam-WnI cq]w hfsc hyXy-kvX-am-Wv. Ckvem-anI kz`mhw hmNnI kz`m-hØ - n¬ am{X-ap-≈Xm-bn-cp-∂p. CubSn-ÿm-\Ø - n¬ {]am-Wß - f - psS c≠v hyXykvX BhnjvImc-ßƒ \ap°v ImWmw. Ckvemw A®-Snsb kzoI-cn-®-tXmsS c≠v Bhn-jvIm-c-ß-fpw B[n-]Xyw Dd-∏n-°m-\p≈ ]c-k] v c a’-cØ - n-te¿s∏´p. Hcp-]mSv ]fin-X≥amsc Bi-b° - p-g∏ - Ø - n-em-°nb Cu {]tl-fn-I°v DØcw \¬Im≥ {^m≥knkv tdm_n¬k¨ Ckvem-an-\I - Øp\n∂v {ian-°p-∂p-≠v. Ckvem-anse ]pkvX-I-sa-gpØv hmNn-Im-h-X-c-WØn\pth≠n-bm-bn-cp-s∂-∂mWv At±lw ]d-bp-∂X - v. ]I¿sØ-gp-Øp-Im-c≥ cN-\- s]mXp-ÿe - Øv {]Z¿in∏n-°p-Ibpw AXns‚ A¥na cq]-Øn\v cN-bn-Xmhv AwKo-Imcw \¬Ip-Ibpw sNøp-tºm-ƒ am{X-amWv Hcp ]pkvXIw cNn-°s- ∏-´n-cp-∂X - .v Cu AwKo-Imcw "CPmk' F∂-dn-bs- ∏-Sp-∂p. cN-bn-Xm-hn¬ \n∂pw CX-c¿°v cN\ ssIam-dm-\p≈ Ah-Im-ia- m-Wn-X.v cN-bn-Xmhv CXw-KoI-cn-°p-tºmƒ am{X-amWv ]pkvX-I-Øns‚ ]I¿∏pIƒ°v AwKo-Imcw e`n-®n-cp-∂X - .v aZvdkI-fnepw CPmk-bpsS Cu coXn ]n¥p-S¿∂n-cp-∂p. aZvdkm ]mTy-]≤ - Xn-bn¬ ]pkvXIw Dƒs∏-Sp-Øn-bn-cp∂Xv C{]-Im-ca- mWv. cN\, hni-Zo-Ic- W - t- ØmsS ]p\¿hm-bn-°p-tºm-gmWv ]pkvXI ]T\w ]q¿W-am-bn-cp-∂-Xv. A[ym-]-Is‚

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Xr]vXn-°v ]m{X-am-hp-Ib - m-sW-¶n¬ hnZym¿Yn-Iƒ°v CPmk A\p-hZ- n-°s - ∏-Spw. as‰m-cmƒ cNn-®Xv samgn-am‰p-∂h - ¿s°√mw CPmk F∂ t]cv \¬I-s∏-Spw. Cu ImeØpw CPm-kI - ƒ \¬I-s∏-Sp-∂p-≠.v ss]Xr-Ia- mbn e`n-®n-cp∂ Ckvem-anI hn⁄m-\o-bß - ƒ ssIam-dm≥ Ign-™n-cp∂ hnZym¿Yn-Isf AXXv Xe-ap-db - nse hnizkvX-cmbn kwi-b-te-i-at\y ]cn-K-Wn-®n-cp∂p (tdm_n≥k¨). "B[n-Im-cn-IX - 'sb kw_-‘n® tNmZy-ßƒ CkvemanI temI-Øv h-fsc {]m[m-\y-ap≈Xmbn ImWmw. \nba-hy-hÿ F∂ A¿YØn¬ Jp¿-B\ - n-\p≈ "]hn-{XX'bpw "CPmk' F∂ tI{µ Imgv®∏ - mSpw Cu ss]XrI-Øn-\I - Øv "cN-bn-Xmhv' F∂ kw⁄-bp-ambn Gsd _‘-s∏-´X - m-Wv. bqtdm-∏n-\I - Øv "cN-bn-Xmh v' F∂ kw⁄°v A®SnbpsS I≠p-]n-Sp-Øt- ØmsS e`n® {]m[m\yw apXm-fn-ØØ - ns‚ hf¿®°v B°w Iqńb "tIm∏n-ssd‰v' t]mep≈ \nb-a hIp-∏p-Isf Dd-∏n-°m≥ D]-tbm-Kn-°s - ∏-ń-cp-∂p. Aß-s\-bm-sW-¶nepw "cN-bnXmhn's‚ Cu {]mapJyw {]am-Wß - sf hni-Zo-Ic- n-°p∂ coXnsb \nb-{¥n-®n-cp-∂n-√. CXp-hgn cN-bn-Xm-hns‚ acWw-Iq-Sn tcJs∏SpØp-Ib - m-bn-cp-∂p. Bb-Xn-\m¬ "cNbn-Xmhv' F∂ kw⁄ hfsc Ahy-‡a- mb H∂m-W.v XZ-Sn-ÿm-\Ø - n¬ Pohn-Xhpw ac-Whpw ss]im-Nn-Iamb Hc-h-ÿ-bnem-bn-cn-°pw. AYhm cN-bn-Xmhv ChnsS Htc-kabw Poh-\p-≈Xpw arZp-eh - p-amb H∂mWv. kzbw t{]cn-Xa- mbn N¿®ns\ hn`-Pn®p sIm≠mWv s{]m´Ã‚ v {InkvXym-\nkw cq]w sIm≠-Xv. ]n∂oSv eqY¿ Im¬hn-\p-ambn A`n-{]mb hyXymkØnem-°p∂p-≠v. hnhn[ kmap-ZmbnI hn`m-Kß - f - mbpw aX-im-JI-fmbpw s{]m´-Ã‚ v {InkvXym-\nkw C∂pw hn`-Pn-®psIm-t≠-bn-cn-°p-I-bm-Wv. CsXmcp \nc-¥c {]{In-bbmbn amdn-bn-´p-≠v. s{]m´Ã‚ v {InkvXym-\nIƒ°p≠mb CØcw am‰ßƒ A®Sn kzoI-cn-°p-∂Xphsc Ckvem-an\v kw`-hn-®n-ń-√m-bn-cp-∂p. bqtdm-∏y≥ B[p\n-IX - ° - p-≠m-bn-cp∂ kz`m-hß - f - n¬ NneXns\ Ckveman-\I - sØ sk°p-e¿ LS-Iß - ƒ ]n∂oSv kzmwio-Icn°pI-bmWp-≠m-bX - .v Ckvem-anI {]am-WØ - n\v D≠mbn-cp-∂Xpw Ct∏mƒ sk°yp-ec- nkw Gs‰-Sp-ØX - p-amb kz`mh KpW-ßƒ A®Sn˛hm-NnI Ct∏mƒ IqSn-t®¿∂ncn-°p-∂p. ]m›m-Xy-˛B - [ - p-\n-IX - b - psS Hmdn-b‚ - e - nÃv N´°q-Sn-\I - Øv Ckvem-ans\ a\- n-em-°n-bX - ns‚ ]cn-anXn-bn-te°pw ]uckvXy temIØv apX-em-fnØw AXns‚ \ne-bp-d∏ - n-°m≥ {ian® hyXy-kvXa- mb hgnI-fn-te°pw CXv hnc¬ Nq≠p-∂p. A{]-Imcw Ckvemw A®Sn D]-tbm-Kn-°p-∂Xn\v \n¿_-‘n-X-amb kmºØnI kml-N-cy-ßfpw hni-I-e\w sNtø-≠-Xp-≠v. s{]m´Ã‚ v{InkvXym-\nkØnepw apX-em-fn-ØØ - n-\IØpw \S-°p-∂X - n\paptº Ckvem-anI ss]Xr-IØ - n\-IØv atX-Xc {]{Inb kw`-hn-®n-´p-≠v. km{am-PyXz

{]_‘ kam-lmcw

hnImk ImeØv Ckvem-an\v A[n-Im-chpw ]q¿hIme hnP-b-ßfpw \jvS-s∏-´p-sh∂pw sImtfm-Wn-b-enkw ImcWw A®Sn kwhn-[m-\-ßƒ D]-tbm-Kn-°m≥ Ckvemw \n¿_-‘n-Xa- m-hp-Ib - m-bn-cp-∂p-sh∂pw hmZn®m¬ t]mepw {]hm-NI - s‚ atX-Xc {]{In-b° - I - Øv A®Sn kwhn-[m-\sØ IpSn-bn-cp-Øm≥ t\csØ Xs∂ km[n-®p-sh-∂X - mWv hmkvXh - w. Ckvem-ans‚ A®-Sn-bm-\¥ - c atX-Xc - Xzw s{]m´Ã‚ v hn`m-KØ - n-\IsØ ]e \yq\-XI - fpw A\p-Ic- n-°m-\n-Sh - c- p-Øn. AXnsem∂v hn`m-Ko-b-X-bm-Wv. i‡-amb ùXnI-]-c-XsIm≠v Bbp[ k÷-am-b-hcpw adp-h-iØv {]_e kq^n \ne-]m-Sp-≈h - c- p-amb Zbq-_¥ - n, _td¬hn, AlΩ-Zn-Iƒ, Alvse Jp¿-B≥, Pam-AØ - n-Iƒ XpS-ßnb hnhn[ [mc-Iƒ cq]-s∏-Sm≥ XpS-ßn. Hcp Imcyw Rm\pd-∏n®p ]dbmw. Cu [mc-I-fpsS cq]o-I-c-W-Øn¬ sImtfm-Wn-b¬ B[p-\n-IX - b - psS kzm[o-\a- ps≠∂v ]d-bpI km[y-a√ - . Ckvemans‚ XpS°w apXtebp≈ ùXnI {][m-\a- mb {]h-WX - b - psS êw Iq-Sn-bm-WnXv. Ckvem-an-\I - sØ atX-Xc- X - z-Øns‚ {]Xn-tcm-[m-flI - amb Cu {]h- W X kønZv A_p¬AAv e m auZqZnbpsS PohnXw kv]jvSa- mbn hc®pImWn-°p-∂p≠v. kzqô[mc-bn¬\n∂v hyXy-kX v a- mbn Ckvem-ans‚ {]mamWnImSnØdsb ]p\x-ÿm-]n-°p-I-bm-bn-cp∂p At±-lw. P¿a≥ kwkm-cn-°p∂ bqtdm-∏n¬ am¿ń≥ eqY¿ sNbvXXp t]mse {]mtZ-inI DdpZp `mj-bn-te°v Jp¿-B\ - ns\ At±lw `mjm-¥cw sNøp-Ib - m-bn-cp-∂p. Pohn-X-Øns‚ kmI-eysØ Dƒs°m-≈p∂ Hcp cmjv{Sob hyh-ÿ-bpsS ASn-ÿm-\-Øn¬ Ckvemans\ ]p\x-{I-ao-Ic- n-°p-Ib - m-bn-cp∂p At±-lw. A°meØv temI-Øp-S\ - ofw cq]-s∏´ tZi-˛cmjv{S \n¿an-XnbpsS Ncn-{X-Øn¬\n∂v Cu {]{In-bsb th¿s∏-Sp-Øm\m-hn-√. auZqZn ÿm]n® Pam-AsØ Ckveman F∂ kwL-S\ B A¿YØn¬ B[p-\nI atX-Xc kwL-S\-bmWv. apX-em-fn-ØØ - n-eq-sS-bmWv CXv \ne-\n¬°p∂-sX∂Xn\m¬ AXv bqtdm]y-\p-am-Wv. auZq-Zn-bpsS Xs∂ ]pkvXI˛eo^v se‰p-I-fpsS A®-Sn-I-fn-eq-sSbmWv kwL-S\ - b - psS kmº-Øn-IÿnXn hf-cp-∂X - v. Ct∏mgpw Pam-AsØ Ckvem-an-bpsS {]h¿Ø\ ^≠ns‚ {]mY-anI t{kmX v CØcw A®Sn D¬∏∂-ßf - psS hn¬∏-\bneqsS In´p∂ ]W-amWv. s{]m´-Ã‚ v {InkvXym-\n‰nbpambn Ckvem-ans‚ Ncn{X-]c- a- mb CS-]m-Sp-Iƒ IqSn kqNn-∏n®v CX-hk - m-\n-∏n°mw. s{]m´-Ã‚ v {InkvXym-\nIfpsS BZysØ CSs]-Sepw ka-cß - fpw ImØ-enIv N¿®ns\Xncm-bn-cp-∂p. A°m-esØ Ht´m-a≥ km{am-Py-XzsØ Ckvem-ambn a\- n-em°n Ccp-[m-c-Iƒ°p-an-S-bn¬ Hcp DuSp-hgn Is≠-Øp-Ib - m-bn-cp-∂p Ah¿. AXv kzm`m-hn-Ih - pambncp- ∂ p. Ccp- I q- ´ cpw ]c- k v ] cw \n¿hln- ® n- c p∂ hn{Kl`⁄\-Øn-eq-sS-bmWv CXv \n¿W-bn-°s - ∏-ńcp-∂X - .v s{]m´-Ã‚ v {]t£m` ImeØv hn{K-l`- ⁄\ 347

hntcm-[n-Iƒ kqdn®v, tIm∏≥ slK≥, kvtIm´ve‚ v XpSßnb bqtdm-]y≥ \K-cß - f - n¬ Hcp-an®v IqSp-Ib - m-bn-cp∂p. tPm\m-Y≥ _¿´s‚ (1579˛1624) {Sm^nIv B‚ v tSWnwKv Ckvemw B‚ v Cw•ojv {Uma, Ic¨ Hm¿Z¿ tIm∏¿ams‚ Zn sPbnwkv Su¨ s{]mPIv‰v F∂o ]pkvXI - ß - ƒ - CØcw Ncn-{X-]c- a- mb _‘-ßf - n-te°v shfn®w hoip∂p. DZm-l-c-W-Øn\v Ht´m-a≥ cmPmhv apdmZv aq∂m-a\v Cw•-≠nse H∂mw Fen-k-_Øv cm⁄n-bp-ambn D≠m-bn-cp∂ _‘w. 1574˛¬ kvs]-bn\n-sebpw ^vfmt‚gvkn-sebpw eqYd≥ hn`m-KØ - nse AwK-ßƒ°v Ab® IØn¬, kp¬Øm≥ apdmZv aq∂ma≥, apkvenw-Iƒ°pw s{]m´-Ã‚ v {InkvXym-\nIƒ°pan-Sb - nse kam-\X - I - sf°pdn-®mWv Fgp-Xn-bX - v. A{]Imcw hn{K-l] - q-Pt- bmSv AXr]vXn {]I-Sn-∏n®v Fen-k_Øv cm⁄n Xncn-s®-gp-Xnb Xs‚ IØn¬ ss{IkvXh-XbpsS GI-ssZ-hXzkz`mhw Du∂n-]d- ™ n-cp-∂p. s{]m´-Ã‚ v {InkvXym-\n‰n°pw Ckvem-an-\p-an-Sb - nse Xmc-Xayw C∂pw \S-∂p-sIm-≠n-cn-°p-∂p-≠.v Cdm-\n-b≥ ]fin-X-\mb lminw AK-Nmcn 2002˛¬ t]mepw "Ckvem-anIv s{]m´-Ã‚-\n-kw' F∂ kw⁄ apt∂m´p-sh-°p-Ibpw AXns‚ t]cn¬ h[-in£°v hn[n°s∏SpI-bp-ap-≠m-bn. CØcw Ncn-{X-]c- a- mb CS-]m-SpI-fn-cns°Xs∂ ]pcm-X\ Ckvem-anepw 20˛mw \q‰m≠nse Ckvem-an-\I - Ø - pap≈ atX-Xc- X - z-Øns‚ hyXykvXX - bpw {]Ir-Xhpw Cu \q‰m-≠nepw apºpw D≠mbn-´p≈ tZiob \n¿an-Xn-If - psS tlXp-hmbn ]cn-KW - n°-s∏-Sp-∂p-≠v. AXn-{]-[m-\-amb Cu Nph-Sp-sh∏v Ckvem-ans‚ Zo¿L- ]mc-ºc - y-Øn¬ AXv \n¿hln®

348

H´-\h - [n Ncn{X{][m\ \n¿anXnI-fn¬ H∂v am{X-am-W.v ka-Im-enI am‰-ßfpw atX-Xc- X - z-Øns‚ ]pXnb sh√phn-fn-Ifpw tNmZy-ßfpw \mw as‰mcp Ime-Ønte°v Imse-SpØpsh°p-∂X - ns‚ e£-Wß - f - m-Wv. {]tXyIn®pw tZiob sFIyw XI¿∂p-sIm-≠n-cn-°p∂ C°meØv. hcpw h¿j-ßf - n¬ kw`-hn-°m-\n-cn-°p∂ tZiotbm-Ø-c-amb temIsØ Ipdn® kqN-\-bm-Wn-Xv. ]pXnb ImesØ, Ipg-™p-a-dn™ [mc-W-Isf tNmZywsNbvXv kp{]-[m-\-amb Cu am‰sØ \ap°v kzbw ZrV-am-°mw.

d^-d≥kv:

1.Burton, Jonathan. Traffic and Turning: Islam and English drama, 1579-1624, University of Delaware Press: 2005. 2. Dover, Mary. The First English Bible: The Text and Context of the Wycliffite Versions, CUP: 2007. 3. Francis, Robinson. Islam and Muslim History in South Asia, OUP: 2000. 4. Francis, Robinson. Islam, South Asia, and the West, OUP: 2008. 5.Kupperman, Karen Ordahl. The Jamestown Project, Belknap Press: 2007. 6. Taylor, Charles. The Secular Age, Belknap Press: 2007. 7. Weber, Max. The Protestant Ethic and the Spirit of Capitalism, Dover Publications: 2003.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

M.T Ansari

More on the Good-Bad-Ugly Muslim in Malayalam Literature: Within and Without NAALUKETTU

Abstract: This article engages with the 1996 Jnanpith awardee M.T. Vasudevan Nair’s first published novel Naalukettu (1958), which won the Kerala Sahitya Akademi award in 1959, in order to understand how the Malabar-Mapilla, as region-religion, pre-figures as the other of the emerging regional/national modern. In 1889 (Indulekha) we saw a nameless and nation-less villain becoming a Muslim, in 1990 ('Higuita') we saw a Muslim becoming a cut-out villain, and in-between, in 1922 (Duravastha), in 1956-65 (Chemmeen, novel-film) and in 1957 (Sundarikalum Sundaranmarum), we saw how caste-conversion dimensions further nuanced the representation of the Muslim within Malayalam literature. In Naalukettu, we find the good, the bad and the ugly Muslim as separately individuated. While the good and the bad are flat characterizations, Syedalikutty Mapilla, the prime mover of the novel’s plot and action, seems to be good and bad at the same time. I argue that it is this very elaborate and deliberate indeterminacy, probably a result of formal, nationalistic-aesthetic, considerations, that configures him as necessarily ugly. Since this article is part of an on-going engagement with the good, the bad and the ugly Muslim characters in Malayalam literature, and hence also a response to other essays on related themes, let me preface this article with some observations about some of the contexts which occasioned it. Forgive me for being autobiographical! Around the publication of my Malayalam book (Kottayam: DC Books, April 2008), V.C. Harris had clubbed it together with two wellknown books (The Malabar Rebellion by M. Gangadharan and Good Muslim, Bad Muslim by Mahmood Mamdani) and written a short review in a Current Books Bulletin (May 2008; pp. 8-10). Harris commented that 'Ansari has skilfully read the various signs that contributed to the construction of Malabar in the works of

{]_‘ kam-lmcw

Chandumenon, Kumaranasan, Uroob, M.T., N.S. Madhavan, etc' (p. 10). Thereafter, I had called up Harris to point out that he had missed out Thakazhi and that I had not touched upon M.T. at all. Harris retorted: 'Well, you should have!' The second context is Ratheesh Radhakrishnan’s 'Of Mice and Men: The Futures of Nair Masculinity in a Post-Matrilineal Modernit' (Tapasam 2.3 & 4, January & April 2007; pp. 455-489) wherein he notes that 'Ansari has demonstrated how mainstream Malayalam literature has always posited the Muslim man as the 'other' in producing ideal modern hero types .... the othering of Muslim men has provided the frame in which modernity has been worked out in Malayalam literature' (p. 465). Foot note 27 elaborates: 349

Ansari produces a linear history without breaks about the othering of the Muslim man in Malayalam literature in two separate essays mentioning the works of Chandu Menon in the 1880s, Kumaran Asan in the 1920s, and N.S. Madhavan in the 1990s.... Though I am inclined to agree with Ansari that modernity in Malayalam literature is narrated by a process of othering Islam in most cases, I would like to suggest that there are significant shifts in the representation of the Muslim in Malayalam literature over the years. Vaikom Muhammad Basheer’s writings and its influence on later Malayalam literature are yet to be investigated in relation to this. M.T.’s own construction of Basheer as a father figure in his various writings is also worth remembering here. (p. 482) Radhakrishnan’s point about Basheer is well taken, so is his suggestion 'that, in Naalukettu there is a shift in this tendency identified by Ansari' (p. 465). Anyway, I was not trying to produce 'a linear history without break', as attested to by my reading of Thakazhi’s Chemmeen (novel in 1956, film in 1965, see, Pachakuthira 1.2 September 2004; pp. 63-64; Malayalam Literary Survey 28.2 April-June 2007; pp. 37-55). There is also a third related post, which appeared in Mathrubhumi (32 May 2010: 15),1 about the state level literary camp conducted by Pukasa. The third paragraph of the above report states: Baby John, CPM's Thrissur District Secretary, not well-known as a literary person, presented a paper that attributed antipathy toward Muslims in the writings of reputed Malayalam writers. M.T Vasudevan Nair was one among them. The paper claimed that there is an anti-Muslim mentality in the representation of Syedali in Naalukettu. According to the argument of the paper, Syedali had not committed the murder; he was only suspected by Appunni. Moreover, Syedali’s confession that he had committed a crime against god need not refer to the murder at all.2 V.C. Harris, Ratheesh Radhakrishnan and, now, Baby John!3 Maybe it is about time that we re-visited Madathu Thekkepattu Vasudevan Nair, or M.T. Vasudevan Nair, or M.T. as he is popularly known, who was born on 15 July 1933 at Kudallur, Palakkad District.4 His contribution to Malayalam literature and film for the past 50 years is widely acknowledged, but yet to be critically assessed. Maybe we should start with 350

M.T's Naalukettu, which, hopefully, will further nuance the issues under discussion. *

* * It is important that we be present at this very significant opening scene of a novel published in Malayalam in 1958: He would grow up. Grow up and become a big man. His hands would become very strong. He would not have to fear anyone. He would be able to stand up and hold his head high. If someone asked, 'Who’s that there?' he would say unhesitatingly in a firm voice, 'It’s me, Kondunni Nair’s son, Appunni'. And then, the day would come – he would certainly meet Syedalikutty. He would have his revenge then. Twisting Syedalikutty’s neck between his hands, he would say, 'It’s you, isn’t it, it’s you who....' Whenever he thought of it, Appunni's eyes would fill with tears. The scene in which he confronted Syedalikutty was one he often imagined when he lay with his eyes closed.... Who was Syedalikutty? Appunni had never seen him. He used to pray that he would not come upon him, that he would see him very much later, after he grew up and became big and strong. He would go and find him then. When he started out for the shop that day at dusk, he had neither thought of Syedalikutty nor expected to meet him. (p. 1)5 But Appunni does meet Syedalikutty, before he is ready-in way, it is Syedalikutty, being ready, as we will soon see, who readies Appunni – at Yusuf ’s shop, 'the biggest shop in the village .... [which] Appunni liked going to'(p. 3). Syedalikutty, 'A short, stout man in a white shirt with a small moustache flecked with grey' enters the shop-scene. To a jocular query 'You’re not dead yet?, he counters: 'I'm ready. Maybe Israyel doesn’t want me...' (p. 5). Appunni had run to the shop because “he was afraid to go down the lane where screwpine bushes grew thick on both sides” (p. 2) and attracted poisonous snakes at dusk (p. 4). The rush at the shop delays his return; his short stature doesn’t help either. “Appunni made an attempt to push his way through.... It wouldn’t matter if he touched the cherumi women and was polluted. He would have a bath anyway as soon as he got home. But when he drew closer

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

to their dark bodies, the odour of mingled sweat and oil nauseated him. He drew back...” (pp. 45). Finally, the “Musaliyar, with the long white beard that came down to his neck like a billy goat’s who handed out things” (p. 4), sees him. When asked “’What do you want?’ For no reason, Appunni suddenly felt sad. He was afraid he would cry in a while..... ‘Who is this child?’ the white-shirted man asked.... Our Kondunni Nair’s son. Vadakkepattu...” (pp. 5-6). As he was about to go out, the white-shirted man asked, “You’re going alone?” Appunni did not realize at first that the man was speaking to him. “It’s dark outside, child” [the man says again]. Appunni muttered something that no one could hear. (p. 6) Neither Appunni nor Syedalikutty had seen each other till then. Of course, Appunni still doesn’t know that he had met Syedalikutty. On the way home from the shop, accompanied by an old cherumi, he asked: “Who was that .... That man in Yusuf ’s shop.” “Don’t you know? That was Syedalikutty Mapilla.” “Which Syedalikutty?” [asks Appunni]. “Of Mundathayam. He’s been away for years now.” Syedalikutty! Goosebumps burst all over him. The thick, short, rough hands, the hairy body, the round, bloodshot eyes – so that was Syedalikutty. The man who.... He suddenly remembered waking at dawn to a scene in Kathakali in the temple courtyard: Bhiman, seated on Dussasanan’s chest, tearing open his stomach and pulling out the entrails. He, Appunni, would sit like that on Syedalikutty’s chest and.... But he wasn’t strong enough yet, or old enough. Appunni gasped for breath. If he were to give Syedalikutty a push while he walked by the edge of the quarry or in the narrow lane ... or throw a stone at his head.... (pp. 6-7) Naalukettu, first published in 1958, of which, as of 2008, 5 lakh copies have been sold (p. xii), has played a crucial role in setting the tone of middle-class, middle-caste Malayalee determination of life and literature for decades. It has already seen “twenty-three reprints and been

{]_‘ kam-lmcw

translated into fourteen Indian languages” (p. xix). To know that this was his first novel and that his latest novel, Varanasi, was published as recently as 2008, and that he has been associated with the film industry, from 1950s to the present, adds other layers to our appreciation of Madathu Thekkepattu Vasudevan Nair. The novel seems to be a bildungsroman of sorts, which details the coming to age of Appunni. But it is also about the coming to age of the Nair male, of his coming to his community, of the community coming to him. Colonialism, nationalism, communism, class-caste-community issues faced by others seem to have been put on hold as the Travancore-Kochi-Malabar peoples witnessed the coming to age of the Nair community which seemed to have done a phoenix rite at a phenomenal cost. Of course, they faced the test of time, contesting various Brahminical practices. But, as we will see, it was not enough that Appunni’s father liberate himself and start a parallel Nair family. The novel does underline the enterprising spirit of the Nairs, alongside the Muslims and the Christians. But since Appunni’s father would rather remain outside of it, it is Appunni who is burdened with the task of taking the fight to the traditional Naalukettu. Appunni’s father, a lower class Nair married an upper class Nair. They were happy to be ostracized. But the coming to being of the modern Nair required Appunni to reclaim the Naalukettu, even if only to demolish it and build a new democratic household. But between the welcome play of air and light, the shadowy ghosts continued to linger (pp. xxi). Given the nature of what was understood as education prevalent around the time, it was no wonder that this sensibility became celebrated as the quintessential Malayalee-ness. M.T. “witnessed the last stages of the crumbling of the matrilinear system of inheritance” (p. xx). But the failure of the coming to age of the Malayalee, as a middle-class, middle-caste norm, is equally well attested by M.T.’s later works. Appunni is the only successful Nair hero among all M.T.’s novels. Appunni’s travails enable him to be transformed from “Appunni, son of Thazhethethil Kondunni Nair” (p. 100) to “Vadakkeppattu Appunni Nair or V.A. Nair” (cf. Ratheesh, p. 468). Remember that Syedalikutty is introduced as Syedalikutty Mapilla, so were the lower-caste and other religious minorities 351

within the novel. So, to anticipate, Appunni’s father had to die, better if the suspicion falls on a Muslim, so that Appunni can become a Nair within his own birth rights. The plot of the novel is simple enough. Appunni’s father died when he was around three years old. His father belonged to a poor Nair family and was reputed to be a man, in fact more than a man, being a modern Nair man. He literally carries off Appunni’s mother who belonged to Naalukettu, actually an Ettukettu before the initial partition. After the marriage, Appunni’s mother was ostracized. His father also gave up his youthful ways, playing dice and that sort of thing, and entered into a prosperous agricultural venture with Syedalikutty. At the zenith of their success, Appunni’s father is invited for a dinner at Syedalikutti’s house. The story is narrated to Appunni by Muthaachi, an older relative, and Appunni doubts: “Do we Nairs eat the rice that mapillas cook? (p. 14, upper/lower case Nair/mapilla as in the original). But Appunni’s father is known to challenge established authority and break caste/religious strictures. When the “mutton tasted off,” Syedalikutty explained: “It’s because it’s the flesh of an old goat.” But on his way back home, Appunni’s father vomits and collapses. He is reported to have mumbled to Chandu of Valia Valappu: “Syedalikutty played me dirty, Chandu” (p. 14). We have already seen Syedalikutty being solicitous of Appunni going home alone in the dark. When Appunni reported to his mother that he had seen Syedalikutty at the shop: “I – I saw Syedalikutty,” she “didn’t ask which Syedalikutty” (p. 8). But Amma had never told him the story. At this stage in the narrative, there is no reason for either Appunni or the reader to doubt the truth of this reported event. Significantly, during the process of the narrative, Syedalikutty, the murderer of his father, becomes a father-figure who guides Appunni’s life. The second time they meet, and we see Syedalikutty, is when Appunni had wheedled permission from his mother to visit the Naalukettu during the serpent thullal festival. Though his grandmother extends a warm welcome, the Naalukettu patriarch drives him away like a mangy dog and threatens to break his legs if he ever came back (p. 56). Humiliated, he runs to a desolate hill and cries his heart out, entertain352

ing thoughts of death, of hiding in a deep pit or boarding a train and going away, when Syedalikutty appears on the scene. Syedalikutty soon consoles Appunni, assures him that he has “as much right to stay in that house [Naalukettu] as anyone there” (p. 57), offers him tea and snacks from a Nair’s shop, and accompanies Appunni to his house (p. 58). It should also be noted that the “teashop-Nair” (p. 58) was a bit surprised to see Syedalikutty and Appunni together. Before Appunni meets Syedalikutty, we see Syedalikutty one more time, at Esoop’s shop, wherein we also glimpse a really bad Muslim, as distinct from ordinary good Muslims, like Assankutty, and our good-bad Syedalikutty. Appunni’s mother had sought the help of Sankaran Nair, an earlier ser vant at the Naalukettu, and now a co-servant at another house. This has led to gossip. When Ookkan Baputty comments that “Ammukutty’s [Appunni’s mother] a treasure even now” (p. 92), Sankaran Nair slaps him. The talk and laughter died down suddenly .... The atmosphere froze.... Everyone looked at Baputty anxiously. There was fire in his eyes. He was the sort that stopped at nothing. He had been the accused in three criminal cases. He had been in jail only once, but was convinced that the Cannanore jail was meant for real men. He sprang up. The knife tucked into his waist was now in his hand.... (p. 92) The hand that held the knife rose but a thick, strong, hairy hand suddenly shot out and gripped it. (p. 93) No marks for guessing! Syedalikutty intervenes and avoids an ugly scene. Syedalikutty’s influence is such that even when later in the night Baputty meets Sankaran Nair with Appunni, he only gives “Sankaran Nair a look that seemed to say, ‘I remember...” and quips: “Where to, father and son?” (p. 100). The third meeting between Appunni and Syedalikutty is under similar circumstances as the second one, but this time around he had ran away from home because of the gossip about his mother, and Syedalikutty prompts eggs him to go and stay at the Naalukettu. Appunni had walked away from home and was hiding on a deserted hill because he “didn’t want to see anyone, be asked anything” (p. 101). But he “had

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

no idea where he was going” (p. 102). He did not notice a black cloth umbrella moving towards him on the winding path or bother to look up as it came nearer. What did he care who it was? The man passed by him, then stopped and turned. “Nair-kutty?” It was Syedalikutty. (p. 102) During this meeting, we actually see Syedalikutty almost counselling Appunni. When Syedalikutty invites Appuni to his house: To Syedalikutty’s house! He felt as if a heavy door that had lain closed was being pushed open. A meal of pathiris and mutton curry. The mutton would taste granular and he’d be told it was an old goat. It would be white poison. White (p. 103). Syedalikutty then urges him to go to the Naalukettu: You have as much right there as anyone, don’t you? Show some spirit now. If they tell you to get out, say you won’t. “He said he would break my legs if he saw me in that compound.” “Let’s see if he will. What are the lawyers and courts in this country for then, child? This Syedalikutty has seen a bit of the world.” (p. 103) Heartened, Appunni decides to go to the Naalukettu (p. 104). For my purpose, the rest of the story can be quickly summarized: With the help of Syedalikutty, Appunni soon finds a job, earns money and buys the crumbling Naalukettu. Overcoming his mother’s trepidation, he coaxes her to live in the Naalukettu, , and decides to break down the Naalukettu and build a new house where air and light can enter. And, in an all too neat reversal, he also takes on the responsibility of looking after Syedalikutty’s family when he falls ill (p. xxi). * * * We have closely followed the early parts of the novel and gathered that the rumour that Syedalikutty murdered Appunni’s father cannot be taken at face value. There is no authorial or narratorial verification or validation of the rumour. Syedalikutty’s kindness can be read as springing from guilt, and then he would be repentant sinner. His statement about lawyers and court can be read as those of a successful criminal. That would make him a wily, in fact, ugly, Muslim. But then there are no indications in

{]_‘ kam-lmcw

the novel that Syedalikutty benefited, economically or emotionally, from the supposed crime. Rather, the effect of ugliness, of something not straight, is achieved by portraying him as good as well as bad, bad in the past and good in the present. Gita Krishnankutty, the English translator, in her introduction has provided us with this resolution. She quotes from M.T.’s acceptance speech on the occasion of the Jnanpith Award: “Thanks to the complexities of the human condition, a person whose destiny it has always been to be called unmitigatedly can suddenly astonish us by revealing a gentle heart” (cited, p. xx). She goes on: “Perhaps, it is this facet of human behaviour that Syedalikutty demonstrates, for there is no logical explanation for why he befriends Appunni” (p. xx). Let us see whether other extra-textual information can clarify this issue. M.T. notes: Many people have asked me during interviews whether Appunni ... was myself. No, he is not. All I have done is to use the village and the ambience of the old naalukettu in the novel.... Around the time I started writing short stories, I wrote a short novel. I dealt with the unhappy lot of the cheruma folk who worked as agricultural labourers. It was inspired by the well-known novel, Randidangazhi, that Thakazhi wrote about the revolt of the agricultural labourers in Kuttanad. When I read what I had written, I felt that it was not satisfactory at all, so I abandoned it. Later, in 1955, while making a living taking classes in a tutorial college in Palghat, I wrote another novel for a magazine they published there. This work, published in twelve instalments and entitled Paathiraavum Pakalvelichavum had a Hindu-Muslim theme. The readers of the magazine liked it. But I was dissatisfied. I thought I would write a novel set against the backdrop of the old matrilinear tharavad that I had heard my mother and others talk about. I mulled over this idea for many months, until the novel took a shape that satisfied me. Then I decided to call it Naalukettu. Readers still enjoy this novel. (p. xi) So the first novel that M.T. wrote “dealt with the unhappy lot of the cheruma folk who worked as agricultural labourers. It was inspired by the well-known novel, Randidangazhi.” But when M.T. felt that what he had written was not satisfactory at all, he abandoned it and later, in 353

1955, he wrote another novel for a magazine which was published in twelve instalments and was entitled Paathiraavum Pakalvelichavum and had a Hindu-Muslim theme. Though the readers of the magazine liked it, he was dissatisfied. One can only wonder at M.T.’s dissatisfaction with the twelve instalments of Paathiraavum Pakalvelichavum [Midnight and Daylight] with a Hindu-Muslim theme. Since the readers seem to have liked it, the dissatisfaction may have been of a different order. An ardent lover of literature, M.T., who must have already studied and internalized the middle-class, middle-caste Malayalee cultural aesthetic, which readers still continue to enjoy, with his acumen, might have realized that he had to improve at the level of the aesthetic. But, more importantly, what M.T. is saying is that he thought he would write a novel set against the backdrop of the old matrilinear tharavad that he had heard his mother and others talk about. After mulling over this idea for many months, the novel took a shape that satisfied him. Then he decided to call it Naalukettu which readers still enjoy. It was a very significant moment of transition in Malayalam literature when M.T. decided not to repeat Thakazhi’s progressive, if borrowed, thematic about “the unhappy lot of the cheruma folk who worked as agricultural labourers,” and felt unsatisfied about his next venture with a Hindu-Muslim problematic, and decided that he should write a novel about the Naalukettu. In a way M.T. was giving up on the so-called leftist progressive-revolutionary aesthetic, which had come back to haunt writers of Thakazhi’s generation around that time [see Bashher’s P’s Aadu, etc.] [Check on C. Ayyappan!!] M.T. was also abandoning the Nehruvian socialistic-nationalistic pretensions as well as any minoritarian perspectives. He was, either because of politico-aesthetic compulsions or because of the earnest desire to write a different kind of novel, already re-fashioning the emergent nationalistic heir of Kerala. Such an aesthetic has done more damage, much more than Mukundan or Kakkanadan or the like, to the fabric of an inclusive and conflictual Kerala social life. It was either the cherumas who did not have any cultural capital or the Muslims who were the demon-seeds. Given such a choice M.T. chose the Nair society as the van-guard of a progressive-nationalist operation that has 354

shaped the political and cultural life of Keralites. But wait a minute! Paathiraavum Pakalvelichavum [Midnight and Daylight] is available in a later edition.6 An analysis of this novel, obviously rewritten according to tastes that he himself circulated and that also influenced publication imperatives, may be worth our while. XX What M.T. did was to go back to and update Chandu Menon’s mandate!! Curiously enough, Ratheesh Radhakrishnan has an interesting foot note 31, wherein he observes: “It is a very compelling thought to think of M.T.’s work as following from Indulekha (1889), as a number of tropes from the former seem to reappear in the latter. In Indulekha, the protagonists Madhavan and Indulekha move out of the matrilineal household to set up a modern nuclear family. The possible parallels with Appunni’s parents are apparent” (p. 483). But, of course, the similarities do extend beyond the thematic. At the level of conception, M.T. explains that Appunni’s father in the novel is modelled on one of his own uncles “who lived next door to us, in his wife’s house. I used to see him very often when I was an elementary school student. A rumour that his business partner gave him poison and killed him spread through the village” (p. xi). Elsewhere, M.T. writes: There is very little of the autobiographical element in [Appunni]. Experiences that any child could have gone through ... Appunni could have been a child in my own family. And there is a happening in the novel culled from the stories in my village. One of my uncles started a business with Syedalikutty. One day, after he ate in Syedalikutty’s house, my uncle threw up and died. The rumour that he had been poisoned spread through the village. I was told that the police investigated the case. But everyone said that nothing was proved. (cited, pp. xix-xx) The question to be raised then would not be whether M.T. was just being true to his sources, where there was a rumour and police investigation, but nothing was proved, nor were there any pending criminal/legal proceedings. But, whether M.T. was more than aware of what he deliberately left dangling in the novel: the indeterminacy of Syedalikutty. Whether Syedalikutty was a bad person who became a reformed good human being; whether he was a bad Muslim

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

who became a good Muslim; whether he was always-already a modern Muslim citizen-subject who was unjustly accused of a crime but still extended his sympathy and support to the supposed victims of his purported crime; whether he was a modernizing agent who had to kill the father because he was not actively engaging with the Naalukettu so that the son Appunni can be guided to take the fight to the Naalukettu and hasten its dissolution. While these issues are under investigation, we may still venture forth to say that what M.T. achieves through his first novel is a clever use of the modernizing potential of the always-already Muslim within Malabar in order to effect an ascendency of the Nair as representing the middle-class, middle-caste cultural modernity of the Malayalee. Appunni becomes V.A. Nair, this is no insignificant feat and has a lot to do with the historical imaginings of a Malayalee (middle-class, middle-caste) modernity. A side-effect of this modernization and ascendency of the Nair male and his liberation not outside or parallel but from within the traditional communitarian fold itself was that the lower-caste and minority religious communities became catalysts, if not fodder, in the process with only nominal gains. But Syedalikutty does confess! M.T. has more than earned the right to be hailed as one of the foremost literary and film artists in Kerala. But my intention was not to read his texts from an autobiographical angle. Put in another way, how Thekkepattu (the South as part of M.T.’s full name) becomes Vadakkeppattu (the North as part of Appunni’s name in the novel) is the least of my concerns for the moment. But, definitely, the question about the indeterminacy of the Muslim within M.T.’s cultural world has to be examined with more rigour. I will end by raising another curious issue: why was the person who found Appunni’s poisoned father named Valia Valappu Chandu. The resonances of Chandu within the given Malayalee cultural sphere is no less than that of Judas, despite M.T.’s attempt to exonerate him through his script for the blockbuster film Oru Vadakkan Veeragatha (1989). Isn’t M.T. one of those rare creative geniuses who intuitively knew that it was better if Syedalikutty lived in indeterminacy; that even if somebody continued to believe that Syedalikutty represents the “demon-seed”7 one could always turn the

{]_‘ kam-lmcw

table around by asking how anyone can believe in what Chandu said. The factor that Chandu belongs to the Tiyya community is still a question dangling in front of us.

Footnotes:

1. 'Supporters of Idenitity-Politics Isolated in Progressive Art and Literary Organization [Pukasa]' was the title of this piece; it appeared right under the bigger heading of 'Identitarian Conflicts Are Necessary – K.E.N' and just above the even smaller heading of 'identity-Politics Should Be Discussed – Minister Thomas Issac.' See, also htt p://www.thefr eelibrar y.com/ Open+revolt+in+Pukasa+over+identity+politics.a0227723984; accessed on 17 June 2010. 2. Despite my best efforts, I could not get a copy of this paper, as, reportedly, it was not for outside circulation. 3. I must have missed out on many other essays about M.T. over a period of time, in Malayalam as well as in English. But I am doubtful whether 'Things Fall Apart: The Cinematic Rendition of the Agrarian Landscape in South India' by Dilip M. Menon (The Journal of Peasant Studies, 32.2, April 2005; pp.304–334), which explores the supposedly transitional decade of the 1970s in Kerala, through the films and novels of M.T. Vasudevan Nair, which presumably represents the gingerly stepping back from a radical politics towards a restitution of an older masculine and agrarian order, is able to engage with historic and filmic time in any serious and significant manner, especially since sensibility seems to be cast by an arguably elitist perception of history as well as time. I am also not sure that Nalukettinte ‘Thachusasthram,’ ed. N. Jayakrishnan (Thiruvanathapuram: State Institute of Languages, 2009) in any sense represents the best engagements with M.T.’s Naalukettu. 4. See, http://www.mtvasudevannair.com/php/ showContent.php?linkid=1, accessed on 17 June 2010. Kudallur is part of central Keralam; more to the right if you look at the globe and more to the left in terms of the planet! 5. M.T. Vasudevan Nair, Naalukettu (Thrissur: Current Books, 1958, 2009). All my citations, unless specified otherwise, are from the English translation, Naalukettu: the home around the courtyard, trans. with intro. Gita Krishnankutty (New Delhi: Oxford University Press, 2008) with Au355

thor’s Note: pp. ix-xiii and Introduction: xv-xxviii. M.T. Vasudevan Nair, Pathiravum Pakalvelichavum (Kottayam: DC Books, 20052009; first published in 1977). 7. It is significant that Islam pre-figures as an absolute outside, as the demon-seed, with its diverse religious connotations, within the early writings of M.T., despite being placed between ThiruKochi and Malabar. In Asuravithu, to quote from the blurb of the English translation, 'a young unemployed Nair boy ... [taken on as] the manager of [his wealthy brother-in-law’s] property ... dares to dream for the first time in his life [when a marriage is arranged for him by his brother-inlaw]. He brings his bride home, eager to start life 6.

356

afresh, but discovers to his horror that she is already pregnant by another man.... Shattered by the knowledge that his family had connived to betray him, [he] goes berserk. Finally estranged from home and village, he converts to Islam in the ultimate gesture of defiance.' M.T. Vasudevan Nair, Asuravithu (Kottayam: DC Books, 19942009; first published in 1962. This novel was translated and published as part of The Demon Seed and Other Writings, trans. V. Abdulla and Gita Krishnankutty (New Delhi: Penguin Books India, 1998); Author’s Foreword: pp. ix-xiv; The Demon Seed: pp. 129-449.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Dr. Faisal Hudawi Mariyad

Mistaken Textuality Towards a Sociology of Muslim Texts and Practices

Introduction: Recent theoretical and empirical studies on Islam and Muslim societies have not only stimulated academic interest, but also generated controversies. These controversies expose the challenges before anthropology and sociology to theorize the diversities in the Muslim religious life. One major challenge is to deal with issues regarding how the universal principles of Islam have been realized in various social and historical contexts (Eickelman, 1982) and how the local cultural elements have been relocated in such a process. Dealing with these and similar questions, the sociological and anthropological studies have been shifting their focus. They have moved much from colonial ethnographies rooted in functionalism and looking to the relationship between so-called ‘great’ (universal) and ‘little’ (parochial) traditions to the discursive aspects of Islamic tradition. In a sense, the kind of differentiation between the universal and local forms of Islam has resulted in a division of labour between those who are interested in local forms of a religious tradition and those who are interested in religious texts (Bowen 1993b:4). Bowen states that anthropologists and other scholars concerned with local forms of culture looked for the rites, myths, or ideas that made the group they were studying distinctive rather than those they shared with other fellow religious groups (1993:4). Thus, while some schol{]_‘ kam-lmcw

ars have suggested that sociological study of a universal Islam could be replaced by study of local Islams (el-Zein, 1977), some others have argued that such an approach will be misleading, arguing that to identify something as a manifestation of ‘local religion’ is implicitly marginalizing the local expression of a universal faith (Berkey, 2001). In this paper, I would argue that both of the approaches have failed to address the issue of universality and particularity of Islamic tradition, mainly because of their reductionist approach to Islamic texts and the textuality of local practices. The paper would argue that to resolve many of the questions regarding the diversities of Muslim ritual patterns, one should pay adequate attention towards the historical processes that have been determining the relationships among religious texts, ritual practices, social organization, and social and religious discourses. Hence, the paper, using both historical method and discourse analysis, would look into the historicity of the local Islamic texts, the notion of textuality and the process of textualisation. This paper is based on the social history of the Muslims in two villages in Kerala, the southernmost state in India. I. Text, Textuality and Textualisation Thanks to several theoretical and methodological developments in anthropology and linguistic, a plethora of terms and concepts such as text, textuality, discourse, narrative and poet357

ics, have been contributing to various fields of social sciences (Hanks, 1989). One of the major aspects of such developments especially in hermeneutical approaches in anthropology is the enrichment of our notions of interpretation through analyses of non-western interpretive genres (Messick, 1986). Hence, it has been recognised that the diverse genres in textually based traditions should be taken into consideration while dealing the interpretive methodologies and models for institutions of interpretation (Errington 1979; Siegel 1979; O’Connor 1981). This may also suggest that while dealing with the texts of a particular tradition, one may look into the socio-cultural encounter between text and its recipients (Hanks, 1989), the institutional and ideological aspects of transmission of the texts, the level of interpretations, the discursive developments in construction of meaning, and so on. Nevertheless, our interest here is not in the anthropological or hermeneutical aspects of texts; rather it is in looking to the textual aspects of religious beliefs and practices. Here, my attempt is to look into the significance of religious texts in Muslims’ construction of their moral self and the social realities and in the development of Islamic tradition. John O. Voll, while tracing the genealogy of the contemporary Islamic resurgence, has found two processes in the Islamic tradition – Tajdid and Islah. Tajdid which means renewal or revival and Islah, meaning purification or reform have been providing for revitalization of Islamic beliefs and practice among Muslims (O.Voll, 1983). He notes that “in changing circumstances and with different implication, these two phenomena have always involved a call for a return to the fundamentals of Islam as presented in the Islamic scriptures (1983, p. 37). In other words, there were always efforts from the religious authorities to create a textual consciousness among Muslims, which has been determining the characteristics of their symbolic values. The textual consciousness at its simplest form evoked just a feeling that his acts are not in contrary to the Islamic prescriptions. However, the disposition to act in certain ways has been influenced according to the degree of the textual consciousness. The degree of the textual consciousness depends upon the nature of the society in relation to the religious texts, i.e., 358

the religious literacy, the nature of the religious elites (Ulama) and their place in the social structure. While a common just referred an ‘authoritative model’ for action either in the available moral order, or from a religious authority, the religious elites looked directly into the textual paradigms of the practice, and tried to define textual signification for the available models. These assumptions underline the significance of a dialectical relationship between the social structures of Muslim societies and their religious engagement in any given point of time and space. What maintains this particular relationship, one may notice, is an ever going social process that can be called textualisation. In other words, textualisation, is a process by which a common individual Muslim assigns meaning and legitimacy to his action by referring to any of the Islamic texts or a religiously held moral order, and by which a trained Muslim scholar finds signification to a particular individual action or socio-cultural phenomena in the religio-moral values of Islamic tradition. In this sense, textualisation is a dual process, occurring at two levels. At the lower level, a common Muslim can claim religious legitimacy to his action. At this level, there may not be a direct engagement with the text, since for religiously illiterates or less-literates referring the text means consulting a religious authority, which will refer the available texts for them. The religious scholar may either cite the available textual prescription, or produce a new one according the accepted interpretational methodologies. From this perspective, textualisation for a common man is just practicing the texts, while for an Imam or Mufti it also means an active engagement with the available texts, which may finally take him to textualise a particular practice. It is important to notice here that by trying to validate a particular act according to a particular religious text, the actor, in fact, is admitting the authority of the text and contributing to the construction of an authentic model of practice. However, at the higher level, where the Ulama are directly engaging with the available texts, textualisation has a more constructive role, because it at this level that a particular practice is going to have its initial validity claims. Hence it is important to note that by textualising a practice, the Ulama are trying to signify it, either by

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Oral Qura’an and Model of Prophet Transmission

> Collective memorization

{]_‘ kam-lmcw

(Hodgson, 1974, pp. 80-81). The second moment of cultural tradition is group commitment arising out of the creative action: the immediate public of the event is in some way, institutionalized and perpetuated; that is the creative action becomes a point of departure for a continuing body of people who share a common awareness of its importance and must take it into account in whatever they do next, whether in pursuance of its implications or in rebellion against them… this group commitment retains its vitality through cumulative interaction among those sharing the commitment; above all, through debate and Dialogue as people work out the implications and potentialities latent in the creative event to which they are bound (ibid. p.81). These three historical moments in their broader meaning can be identified as three major phases of the development of a traditional) the foundational phase, b) the formative phase and c) Discursive/interactive phase. Each of these phases in Islamic tradition stimulated different modes of textualisation. In the first phase, as the community was simple, with easy access to the centre of the ‘creative action’, textualisation at both the higher and lower level was simple. People heard Qura’an as revealed to Prophet Muhammad and saw what he was doing, saying and expecting. Since the socio-cultural relations were comparatively simple in this phase, the individuals had just to recollect the model or needed just an evocation it from his companions. However, new historical situations after the death of the Muhammad necessitated codification of the orally transmitted Quran and Sunnah (the tradition of prophet). Consequently, Qura’an became Muswhaf (written text) and Sunnah was codified into several Hadeeth texts. Hence, the mode of textualisation in the first phase of Islamic tradition can be identified with the following processes.

prescribing for the elimination or permitting it to come to the fold of legitimate Muslim practices. But such a textualisation may not be significant in the social life, unless the individuals admit authority of the author and the authenticity of the text in question. Though these arguments may appear at the first instance suggesting that the religious texts are social products and the concepts of ‘divine’ and ‘transcendental’ realities have limited scope in the actual patterns of religious rituals and practices. However, the questions of authority and authenticity at each level, checks textualisation process from being a mere social exercise. For, religious authority is not something that could be acquired by claims; rather it is built upon the moral capital (Ihle, 2008) of the individual. Thus, only when a person acquires adequate religious knowledge and a convincing religious life before the people, he will be considered as a religious authority. Similarly, authenticity of the text or practice can established only when they are not in contradiction with the general religio-moral values of Islam and transcendent ideals of Scripture. In this sense, textuality of a text depends upon the degree of application of Islamic interpretative methodology. While tracing the historical development of Islamic tradition in general, one may notice that several factors have been influencing the process of textualisation. As a result, one may easily identify three major modes of textualisation, each of which is mainly determined by the particular nature of the society and quality of the religious scholarship. These three modes of textualisation can be seen along with the three historical moments of the Islamic tradition, which Marshal G.S Hodgson (1974) explained in terms of a) a creative action, b) group commitment thereto, and c) cumulative interaction within the group. According to Hodgson, a tradition originates in a creative action, an occasion of inventive or revelatory, even charismatic, encounter: for instance, the discovery of a new aesthetic value; the launching of a new technique of craftsmanship; a rise to a new level of social expectation, one man of another; the assertion of a new ruling stock or even the working out of new patterns of governing; or, in the case of religion, an occasion of fresh awareness of something ultimate in the relation between ourselves and the cosmos- that is, and occasion of spiritual revelation, bringing a new vision”

CodificationCodifications Foundational Texts (Qura’an and Hadith)

Mode of Textualisation in phase 1 359

As this model illustrates, at the early period of the creative phase, Qura’an was available to the masses in oral form. Even though there were scribes who recorded the revealed messages, Qura’an in its written form was nothing but scattered documents written on many different materials. During the life time of Prophet Muhammad, there were hundreds of his companions, known as, huffaz (Qura’an bearers), who were specialists in reciting Qura’an and knew by hearth every Surah (chapter) in its proper place in the structure known today. However, after the Muhammad’s death – just about a year after – scores of Huffaz were killed in the battle with Musailima1, which made people worried about the very existence of the Qura’an. From this situation, there emerged the idea that Qura’an be prepared as book so that it would be protected and be easy to handle and use for reference. The endeavour to codify the written documents was carried out by a team led by Zaid Ibn Thabit at the time of first Khalifa, Abu Baker. To ensure the universal availability of the written form, the third Khalifa Uthman, appointed four secretaries to write as many copies of the document as there were big towns in the Islamic Empire (Draz, ?). Henceforth, the scripts were handed down and the number of copies was multiplied. The teachings of Muhammad outside the Qura’an are called the Sunnah, the Traditions. There are three forms of the teachings-teaching by a) by oral instruction; b) by the example of his personal behaviour; and c) by his silence, that is, by letting others do as they pleased without comment or reproach. These three aspects of the Prophetic teaching- speaking, acting, and approving are the basis for the Muslim tradition called the Sunnah. Though Sunnah is considered as explanations of what is there in the Qura’an, often it established new obligations and prohibitions for which no clear reference can be found in the Qura’an (Draz, ?). Muslims make a clear distinction between the words of the Qura’an and the words of the Prophet. The classical approach to the relationship between the two is: while in the Qura’an both the words and commands are of divine provenance; in the Sunnah only the intent of the command is divine, the wording may be from the Prophet (Brown, ????). There is a clear dis360

tinction between the language, the style, and the structure of the two. Unlike Qura’an, which was available orally in a structured form, the Sunnah were to be collected, ordered and structured by human effort, which came to be known as Hadeeth texts. A major technique used to authenticate a particular Hadeeth text was Isnad, that is, to place the narrators of the Sunnah in a chain, stretching from the person relating the Hadeeth right back to the Prophet himself. The authenticity of the Hadeeth was determined by the moral capitals of the narrators in the chain. Besides, the authenticity was also checked by an extensive textual analysis. Using grammar, syntax, lexicography, etymology, philology and literary aesthetics, the compilers of Hadeeth examined the form and content of each one (Sardar Z. , 2007). The Hadeeth criticism thus emerged put three criteria to measure the genuineness of a Hadeeth text: a) the degree to which a report can be corroborated from other identical reports from other transmitters; b) the reliability, in character and capacity, of each individual transmitter; and c) the continuity of the chain of transmission (Brown, ????). On the basis of the methods and criteria used in the Hadeeth collection, six out of several collections have been regarded as most authentic among which the compilations of Abu Ismail Bukhari (d. 870) and Muslim (d.875) are considered most important. Formative Texts With more people from different socio-cultural backgrounds being converted to Islam and the Muslim societies had to face complex sociocultural realities, the situation demanded a more sophisticated textualisation. Hence the question of reconciliation between the pragmatic demands of social reality, the traditional norms and values of the Community in being, and the transcendent ideals of Scripture, was to be resolved by a complex form of textualisation, which could institutionalise the Islamic value system and establish a normative order for the society. Thus, the formative phase of Islam is characterised by its idealised socio-cultural orders encountering diverse social realities, which stimulated diverse responses from the religious scholars, known as Ulama. The Ulama’s urge for balancing between the ideals and the realities together with the spirit of engaging with

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

religious knowledge, resulted in the emergence of different branches of religious sciences, and the development of new methodologies for interpretation of the foundational texts. Among the major religious sciences emerged during this period are, Ulumul Qura’an, Ulumul Hadeeth, Usulul Fiqh and Ilmul fiqh. The first deals with the basics of Qura’an, the order of revelations and their contexts, prioritization of texts and rules for recitation, etc. Ulumul Hadeeth deals with the question of authority and authenticity of the Prophetic traditions. It also contains methodology for prioritisation of texts by categorising Hadeeth literature in a hierarchical order according to their acceptability. Usulul fiqh is the theoretical and methodological jurisprudence of Islam, which contains rules and methods for extracting legal orders from the foundational texts. Fiqh is the practical jurisprudence, which constitutes the Shareia. Since Islam has no single organised religious institution empowered to formulate authoritatively the articles of beliefs and practices (Saleh, 2001), every Muslim qualified to interpret the foundational texts can investigate the problems and come with his jurisdiction on the matter. The practical interpretation of the foundational texts to meet the requirements of the time and space in accordance with the notion of Divine Will is called ijtihad. However, the question of qualification for ijtihad led to the recognition of the authority of a new class of Ulama who were well-versed in Qura’an and Hadeeth with adequate linguistic training and could apply learning and experience to the issues of religious law. The new class of Ulama were known as Fuqaha, or jurists. Their prime initiatives were to formulate a systematic legal order for different categories of human behaviour. Thus, they tried to detail the normative patterns of religious practices, rules and regulations for socio-economic interactions, legal measures in the civil and criminal offenses, etc. In this process of systematisation of social values and normative order, the Ulama not only referred the Qura’an and Sunnah, but also made an extensive use of two more sources of Islamic law, namely Ijma and Qiyas. Ijma means the agreement of the all the believers in general and in particular that of the qualified to whom was entrusted the task of taking the decision in

{]_‘ kam-lmcw

juridical matters. Ijma was considered as a valid source on the authority of the Hadeeth: “My community shall never agree on error” (Ghorbal, ??). However, in practice, the unanimous agreement is difficult to obtain because of the varying abilities of the men participating and diversity of interests and regional circumstances influencing each investigator. Therefore, it is recognised that unanimity can be achieved only on the basis of the principles that there is no knowledge of any dissidents or of agreement by the preponderant majority (Shaltout, ???). It is also to be noted that Ijma doesn’t license the democratic aspect of legislation, because it is only allowed only when there is no clear and direct legislation on a specific issue in Qur’an and Hadith (Gellner, 1981). Quiyas refers to the application of analogy in extracting Islamic law. In Qiyas, human reason is used to compare an existing situation with one for which legislation already exists. For instance, the Qura’an has prohibited the consumption of an alcoholic beverage named khamr. By a logical extension, all alcoholic beverages are forbidden and by a further analogy, harmful substances of any kind are not allowed to be taken into the human body. The possibility of multiple interpretations of the foundational texts both in terms of semantic and symbolic with differences in approaches towards different categories of Hadeeth, and the possibility of application of Qiyas in different ways, allowed different opinions on legal matters. The differences were debated for long, but only to be settled with consciences on disagreements in view of the larger perspectives of fundamental values and larger interests of Sharia (maqaswidus Sharia). These differences later crystallised in the form of different schools of law, which came to be known as Madhhabs. The entire processes so far discussed can be briefed as follows: Mode of Textualisation in phase ii (picture-2) As the model shows the beginning point of textualisation in the second phase of Islamic tradition, was confrontation of diverse sociocultural and politico-economic problems. The first response from the Ulama was verification of the problem looking to its cultural and historical backgrounds and referring the 361

foundational texts. Confronting with diverse textual signification, they needed to prioritise the texts, for which they looked to their contextualities drawing on Uloomul Hadeeth (Hadeeth criticism) and Uloomul Qura’an (Qura’an criticism). Once a suitable text found to signify the problem, Ulama needed to elaborate the context, either through interpretation of the texts or elaboration of the practice, extending the meanings of the existing ones. The linguistic training and expertise in the Arabic language served as the basic ground for this. The diverse bases of knowledge at the different levels favoured different conclusions, though not in all cases, in several issues. The differences were debated and discussed and finally settled on agreement with disagreements in the matters of details (al-umurul furui). Consequently, these differences were institutionalised and grew as separate schools of law, called Madhhabs. Out several such schools, only four have been widely recognised by the majority Sunni Muslims. They are Shafi, Hanafi, Hanbali and Maliki, while the shia’s have Jafari madhhab. Each madhhab has its own sphere of influence according to the appeal of its founders. The founder of Shafi School is Abu Idrees as-Shafi of Egypt (d 205AH/ 820 AD) and its followers are found in Egypt, Syria, Indonesia, Malaysia, Sri Lanka and in India among Muslims in Kerala. Hanafi School, which was founded by Abu Hanifa of Iraq (d.150/ 767) is widespread in Turkey, eastern parts of Arab world and the Indo-Pakistan-sub-continent. The Hanafi School was the official school of the Ottoman. Maliki School, founded by Malik bin Anas of Hijaz (d.179; 795) is predominant madhahab in North Africa, while the school of Ahmad bin Hanbal (d 241/855) had its centre in Egypt and Syria. (Nasr 1997, Gellner 1981, Humphreys, 1995). Discursive texts With the development of madhhabs a general pattern of Muslim thought and life became established. It has been widely recognised by both Muslim and Western scholars that the period from the mid-2nd/8th to the late 3rd/9th century as the most creative phase of Islamic jurisprudence, in the sense that during those years Ulama were freest to define the principles of their inquiry and to determine main rules which ought to govern Muslim life (Humphreys, 362

1995). As a result, about four centuries after the death of Prophet Muhammad, there emerged a common perception that everything was now decided; all the interpretative questions had been addressed. Such an attitude implied that Muslims, henceforth, needed just to carry forward the interpretations of the past and hand them on to the next generation. At this phase, the Ulama started to believe that their task was to correctly transmit what they have received. Hence, the textualisation at this level was confined within the boundaries of a particular school of law. The scholars just engaged themselves with writing commentaries on the works of the founder of particular Madhhab, or extending his ideas or methods to deal with new social realities. Consequently, while addressing current realities, the Ulama approached the available texts and tried tor resolve the problem in terms of the categories and logic of established legal doctrine. In this sense, textualisation in this phase was concerned to fill gaps and resolve contradictions in the existing body of doctrine quite as much as to deal with the real problems of Islamic society(Humphreys, 1995). This phase represents a paradigmatic shift in general Muslim approach to religious texts. From the independent interpretative engagements with the foundational texts (ijtihad), it moved towards the dependent mode of interpretation, which is called Taqlid. However, it is important to note here that while writing the commentaries, Ulama were articulating new discourses too. Contrary to a perception that this phase represents the sterile scholasticism and intellectual decadence, Qasim Zaman writes: “The discursive form of the commentary was, in fact, one of the principal means through which law was not only elaborated but also expanded and modified to meet the exigencies of changing times. Commentaries allowed scholars to preserve the identity and authority of their school of law, their legal tradition, while simultaneously providing them with the means to make sometimes important adjustments in that tradition” (Zaman, 2001, p. 38). Apart from the commentaries (Shuruh), ‘fatwa’ constitutes another major device for addressing new social realities. A fatwa is a nonbinding legal opinion of a Mufti or a Faqeeh

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

who derives it by applying the devices of Ijtihad either dependant or independent. A Mufti occupies a niche between the jurist as teacher and the jurist as judge (Messick, 1986, p. 103). A faqeeh is scholar of Islamic jurisprudence. The fatwa is issued on a particular issue of ritual or conduct in response to a petitioner’s question. The petitioner could be an ordinary Muslim with a question about some ritual observance, a qadi (jurist) seeking guidance in a difficult piece of litigation, or a ruler wishing to establish the lawfulness of an act of state. In either case, the faqih’s opinions were presumably authoritative but in principle non-binding and a petitioner could always seek a plurality of opinions (Humphreys, 1995, p.217). The following diagram may illustrate the kind of responses that the Ulama – fuqah and muftis – took while balancing the imagined ideals and real life situations. Mode Of Textualisation In Phase iii(picture-3) Despite several efforts from the reformist circles to divert the trend and reinstate the status of independent interpretation, this third mode of textualisation remains predominant among the contemporary Muslim societies. Sufism, Salafism and Textual Practices In fact, the three major historical moments of textualisation in the Islamic tradition also represent the growth and development of Islamic orthodoxy with the legalist (fiqhi) approach dominating the textual engagements. However, it is to be noted that along with the development of this legalist tradition which tried to establish a normative pattern of social life, there also emerged another mode of approach to Islamic texts, which is represented by the Sufi tradition. The Sufis2 attach high significance to the internal meanings of the foundational texts, but without rejecting the formative and discursive texts, and turn more ritualists in their efforts to lead a pious Muslim life. The Salafism attaches high significance to the ritual forms and rejects the validity of formative and discursive texts. While in all three forms, knowledge of jurisprudence has been highly valued and adherence to its rules is considered as the ultimate aim as well as the true mark of a Muslim. But, for the Sufis, the examination of the esoteric meaning of the foundational texts was more important than their exoteric meanings. Hence

{]_‘ kam-lmcw

there emerged an attitudinal change with different levels of emphasis on the outward (Zahiri) and inward (batini) meanings of the texts. Sufis explained that normative patterns drawn by the Fuqaha or jurists are on the exterior lining of Islamic tradition. They also argued that Islam as explained by the jurists are merely a set of formal rituals which consisted in the performance of certain bodily movements, void of genuine feeling, which has been underlined by the concept of Ihsan. This concept is derived from a Hadeeth which has explained three aspects of a Muslim’s beliefs and practices: Iman, Islam and Ihsan (Nasr, 1997). In that Hadeeth, Ihsan has been defined as, “to adore Allah as if you see him, and if though not see him he nonetheless sees you.” In this sense, Sufism is the method of interiorization and intensification of Islamic faith and practice (Chittick, 1995). For Sufis, the normative patterns were secondary as Islam, in their view, is complete only at the level of haqeeqa, a reality hidden behind words and forms. They considered that Sharia was the external or exoteric aspect of Islam and Thareeqa3 represents its internal or esoteric aspect. Although Sufis too derived their goals and methods from the foundational texts, some of them took entirely different ways of looking at beliefs and practices. Some of them even argued that the awareness of inner reality frees one from conforming to the normative patterns of the society. However, it was the doctrine of fana that set new trend among Sufis which culminated in the utterance of ‘Anal Haqq’ (I am the Truth) by Husain bin Mansur al-Hallaj (d.922)4, a native of Wasit in Iran. Abu Yazidil Bistami (d.874), who propounded the doctrine, advocated that the best mode of the purification of the heart (which is the main aim of sufism) was expulsion of every thing from the heart other than God. This finally leads to the annihilation of the individual self into God. The entire row over ‘Anal Haq’, the highly publicised trial of Hallaj and his execution had its impact on Sufism. The Sufi ulama realised the need to reform or reorient Sufism and hence started literary activities. Consequently there were efforts to codify the Sufi practices, which resulted in the production of several treatises affirming the closest possible affinity between Thareeqa and Shariah. However, the man who 363

really spearheaded the movement was Abu Hamid al-Gazzali (d 1111 A.D). Their works were aimed to show that thareeqa without Sharia is baseless, and sharia without thareeqa is meaningless. Gazali5 writes: “He who says that haqiqa (the reality or spirit of law) is contrary to Shari’a and the internal is contrary to the external is nearer to infidelity. Every Haqeeqa that has no root in Sharia should be rejected. Sharia is the law enjoined upon people; haqeeqa is seeing the work of Divine Providence. Sharia is worship of God; haqeeqa is to behold Him. Sharia is to obey the Divine Command; haqeeqa is to know by mystic vision what God has predestined, what He has revealed and what He has concealed (Affifi, ?????). Sufism as an organised system with teachers, pupils and rules of discipline was developed in latter part of the third century AH (Ghorbal, ??). A Sufi in his life is supposed to go through various spiritual stations (maqams) and states (Ahwal). The higher stations have been conceived of the higher internal qualities like patience, gratitude and acceptance, while the final stages in the path are reached by gnosis (ma’rifa). What distinguishes the ritual practices in Sufi way of life is their mode of textualisation. In contrast to the general mode of textualisation, in which textual signification is important, Sufism presents personal model for imitations, which is authenticated not by a signifying text, but by a continuing chain of model persons from the immediate teacher to Prophet Muhammad. This progressing chain of authority or mystical isnad is called silsila, and each person in it is called Shiekh6 or Murshid (guide) while his disciple is called Murid (aspirant). The leaders or masters in the Sufi orders, as Spencer Triminingham noted, “were concerned with experiencing than with theosophical theorizing. They sought to guide rathen than teach, directing the aspirant in ways of mediation whereby the himself acquired insight into spiritual truth and was shielded against the dangers of illusion” (Trimingham, 1971, p. 3). Just like different schools of law, there are different orders called Thareeqa. The major among them are Qadiriya, Naqshabandiya, Chistiya, Suhrawardiya and Shaduliya. The Qadiriyyah was organised by Abd al-Qadir Jilani (d. 562/116), and is the most famous and wide364

spread Sufi order. Born in Baghdad, Jilani was a follower of Hambalite School. Founded by Mu’inuddeen, who was originally from Sisatn of Iran and linked himself with the Sufi brotherhood from the town of Chist in Afghanistan, Chistiyya is the most popular Sufi order in India and Pakistan. The Shadhillyah emerged in North Africa; name comes from the village of Shadhilah in Tunisia. The order was organised by Abul Hasan, a Jurist of Maliki School. Since it was the personal model, which played at the centre of the sufi organisation, most of the texts produced by the Sufis are hagiographic in nature. These texts detail the teachings of a particular Sheikh or detail the miracles (karamat) of a particular Wali7. In fact, with an emphasis on the Sheikh-Murid relationship and an adaptive and assimilative nature, Sufism could easily attract the masses from different cultures. Weighing on their meanings Sufism also Islamised several local practices and contributed to diversity of Muslim practices. However, several recent studies (Woodward 1989, Hefner 1997, Haaber Ihle 2008) have showed that several Muslim localities, where Muslim religious rituals and practices were patterned on Sufist line, have been experiencing a major change. The change can be explained in terms of a shift from the esoteric approach to textual interpretation to a literalist or exoteric textual paradigm. It also includes decline or disappearance of vernacular sufi texts with those hagiographic texts being replaced by the formal Islamic texts. From the above discussions on the textualisation processes in the dominant Islamic tradition, one can easily identify the following structure of the texts which serves as the frame of reference for a Muslim while performing any religious ritual practice. In the figure(picture-4), the arrow mark indicates the relationship between the two mode s of textual interpretations. Since both Su fism and legalism in their foundational and forma tive phases were never exclusive categories , but rather the devotional practices served as supplementary, not alternative way of expressin g one’s religiosity. It is important to note here that transcending all the forms of textualisation and the esoteric and exoteric interpretation there em erged another approach to the texts and textualisation.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

The approach, was in many sense re volutionary in character it appeared as a movement challenging the authority and authenticity of the foundational and discursive texts. The move ment, which came to be known in the later de velopments as salafism, wahabism, fundamentalism, Power, Conversion and Texts Finally, the issues of Texts, textuality and textualisation raise the question of power in society. Wh o produces the texts? Who patronise it? Whose text/fatwa/model is to be accepted? All these questions are directl y related to the questions of power and authority. After all, religious texts are the source of particular set of knowledge, then to what extend the sociology of knowledge will be useful to analyse the role of power and authority in the textualisation processes? These and similar questions may be as ked while approaching the textual tradition of Islam or the patterns of Musli m beliefs and ritual practices. Such questions will help us analyse why there is a particular patterns of rituals among Saudi Muslims and why does the social behaviour of Indonesian Muslim differ from that of Moroccans. In addition to these, there is another set of questions like how did the Muslims in Bengal and Malaysia absorb the principal characters of the Hindu epic the Ramayana into their culture? Or how did several peripheries developed beyond Arabian Peninsula merge into the centre? What are the implications of the ongoing reformist (Islahi), renewalist (tajdidi), or agitating (jihadi) movements in ritual patterns or belief systems of contemporary Muslim society? These and similar significant questions, however, underscore the importance of different aspects of Islamisation process in the study of Muslim rituals. It has largely been recognised that Islamisation is an umbrella term for a wide variety of processes influenced by the specific historical, social, and cultural contexts in which they unfolded (Cummings, 2001). Conversion which lies at the heart of these processes is a gradual evolutionary one as Richard W Bulliet (1994) observes that it took centuries to take the Muslim edges developed in different parts of the world to the Islamic normative order. However, before reaching such a stage, pre-Islamic beliefs and practices continue to persist with or without changes as part of their ritual

{]_‘ kam-lmcw

patterns. What determines the pace and rate of conversion is the mode of Islamisation. The two models of exoteric and esoteric interpretations of the religious texts, in fact, have given way to two different modes of Islamisation. Thus, the conversion carried out by the Ulama, official preachers and rulers represents a vertical mode of Islamisation, where the subjects have been instructed and guided to particular sets of values and ideals prescribed in the texts. While in the conversion carried out by the sufis, general preachers, and merchants, Islamisation process is horizontal. That is, instead of giving instructions from the top, people have been attracted to the personal models, it is not the text that is prescribed; rather it is the practice that is emphasised. Sufism, at least in the early periods, was a natural expression of personal religion and so textual consciousness or introduction to formal texts succeeds rather than precedes religious experience (Trimingham, 1971, pp. 2-3). While in the former mode of Islamisation, expression of religion also was also a communal matter. Therefore, all attempts were to maintain a standardized social order emphasising upon ritual observances and a legalistic morality.

Bibliography:

Affifi, A. (1987). The rational and Mystical Interpretations of Islam. In K. W. Morgan, Islam: The Stright Path (pp. 144-80). New Delhi: Jainendra Press. Abu-Zahra, N. (1997). The Pure and the Powerful: Studies in Contemporary Muslim Society. Ithaca Press . Ahmad, I. (1981). Ritual and Religion and Religion among Muslims in India. New Delhi: Manohar. Ahmed, A. S. (1984). Introduction. In A. S. Ahmed, & D. M.Hart, Islam in Tribal societies: From the Atlas to the Indus. London: Routledge. Bowen, J. R. (1998). What Is “Universal” and “Local”: Communicating Multiple Identities in Muslim Communities. Ethos , 26 (2), 258-261. Brown, A. R. (1952). Structure and Function in Primitive Society. London: Cohen and West. Brown, D. W. (1999). Rethinking Tradition in Modern Islamic Thought. Cambridge: Cambridge University Press. Caldarola, C. (1982). Religion and societies Asia and the Middle East . Berlin: Mouton Publishers. Chittick, W. (1995). Sufi Thought and Practice. In J. 365

L. Esposito, Oxford Encyclopedia of the Modern Islamic World (Vol. vol 4 , p. 102). New York: Oxford University Press. Cummings, W. (2001). Scripting Islamization: Arabic Texts in Early Modern Makassar. Ethnohistory , 48 (4), 559-586. Draz, M. A. (1987). The Orignin of Islam. In K. W. Morgan, Islam-The Straight Path (pp. 3-41). New Delhi: Jainendra Press. Ghorbal, S. (1987). Ideas and Movements in Islamic History. In K. W. Morgan, Islam the Straight Path (pp. 42-87). New Delhi: Jainedra Press. Goldziher, I. (1981 ). Introduction to Islamic Theology and Law, Translated by Andras Hamori and Ruth Hamori. Princeton: Princeton University Press. Hanks, W. F. (1989). Text and Textuality. Annual Review of Anthropology , Vol. 18, pp. 95-127. Ihle, A. H. (2008). Islamic Morality, Youth Culture, and Expectations of Social Mobility among Young Muslims in Northern Ghana. Journal of Muslim Minority Affairs , 28 (2), 267 - 288. Hodgson, M. (1974). The Venture of Islam. Chicago: University of Chicago. Messick, B. (1986). The Mufti, the Text and the World: Legal Interpretation in Yemen. Man, New Series , 21 (1), 102-119. Messick, B. (2001). Indexing the Self: Intent and Expression in Islamic Legal Acts . Islamic Law and Society , 151-178. Sadruddeen. (2007). Islamile Thareeqathum Thareeqathile Islamum. Calicut: Vachanam Books Sardar, Z. (1987). The Future of Muslim Civilization. London: Pluto Press. Sardar, Z. (2003). Islam, Post modernism and other Future. London: Pluto Press Sardar, Z. (2007). What Do Muslims Believe: The Roots and Realities of Modern Islam. New York: Walker & Company. Stock, B. (1986). History, Literature, and Medieval Textuality. Yale French Studies (70), 7-17. Struass, L. (1955). The Structural Study Of Myth. Journal of American Folklore , 428-444. Voll, J. O. (1982). Islam: Continuity and Change in the Modern World . London: World View Press. Voll, J. O. (2004). Islamic Renewal and the ‘Failure of the West’. In P. Duara, Decolonialisation: Perspective from Now and Then: Rewriting History. London: Routledge. Tambiah. (1985). Culture, Thought, and Social Action. An Anthropological Perspective. 366

Cambridge: Harward University Press. Tapper, N. &. (1987). The birth of the prophet; ritual and gender in Turkish Islam. Man (N.S.) 22 , 6992. Zaman, M. Q. (2001). The Ulama in Contemporary Islam. Princeton: Princeton University Press.

End Notes

1. Musailima claimed to be prophet, a claim which was anti-Islamic and so the first Khalifa Abu Bakr waged a battle against him 2. There are differences in opinion regarding the etymological meaning of sufi. For some the term is derived from Arabic word suf, which means wool; then sufi is a wearer of wool, in reference to the coarse garment worn by the early ascetics while for others it is derived from safaa’ which means purity, in reference to the inner purity of the sufi 3. The word meaning of Thareeqa is path and it is used in the sufist terminology for the institutionalized brotherhood, denoting that it is the true spritual path to reach ultimate reality of Allah (Haqeeqah) 4. Despite being known for his theological wisdom, wide learning, and meticulous observation of ritual obligations, this utterance which was accused as heresy, earned him imprisonment and finally execution after a prolonged trial. 5. Born in Tus, Iran in 1058, Abu Hamid al- Ghazzali was a great Islamic theologian, Jurist and philosopher. His greatest work, Ihya al-ulum al-din provides a probing commentary on the ritual and social duties of the Muslims, the inner vices of the human beings and their remedies. It also incorporates a theory of knowledge and of mystical virtues. According to Ghazzali the acquisition of these virtues depends as much on the elimination of the inner vices as on the grace of God. The acquisition is thus a process through which the true nature of God is realised and man attains the ultimate goal. 6. Sufi masters have been known as Shiekh (elder), Murshid (guide) and Pir in Persian. It is important to note that to translate these terms as ‘saint’ is misleading, since “in the absence of both priesthood and a church in Islam, there can be no procedure for the canonization of individuals since there is no authority to validate their sanction (Waines, 1995, p.145).” 7. The Arabic word Wali means friends, and it is used to denote the ‘friend of Allah’, in reference to a text in Qura’an which says: Allah is the friend of those who believe (2:257)

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Other References:

• Holy Quran • Major Hadeeth Texts

picture- 3

picture- 2

picture- 4

{]_‘ kam-lmcw

367

Muhammed Haneefa AP

Selection by Malcom X and Rejection by Ambedkar: the Relevance of Islamic Liberation Theology

Abstract: This work is not all about religious conversion, but it does use some of the conversion histories to support the arguments of the paper. This work demonstrates that the relevance of Liberation theology is not only limited to Christianity but that its scope and relevance transcends the religious and national boundaries just as poverty and oppression, which are universal phenomenon that cut across religious and national boundaries. After discussing the relevance of Islamic liberation theology in the first part, second part of this paper will discuss how Malcolm X, a revolutionist from America, influenced and used Islamic liberation ideology as a movement against the ‘white oppressors’. How will conversion to Islam liberate the oppressed if the same such inhuman socio-cultural practices exist in Islam? To understand the restraining forces of Islamic liberation, last part of the paper will discuss Ambedkar’s criticism on Islam by looking at the specific issue of caste among Indian Muslims. In conclusion this work will argue that Islamic liberation movements must seek alliances with any ‘co-suffered’ groups or ‘forgotten people’ in history, like ‘Dalits’ or ‘Blacks’ or any other victims of capitalism to fight against any form of oppression. Firstly, it will liberate Islam from its dehumanizing, unjust social and cultural practices and finally, it will bring about a just and equal society in future. Key Words: Ambedkar, Conversion, Liberation Theology, Malcolm X, Islam The relevance of Islamic Liberation Theology This work is not all about religious conversion, but it does use some of the conversion histories to support the arguments of the paper. This work demonstrates that the relevance of Liberation theology is not only limited to Christianity but that its scope and relevance transcends the religious and national boundaries just as poverty and oppression, which are universal phenomenon that cut across religious and national boundaries. In the modern era of nation states, religion plays a powerful role both 368

in justifying oppression and in inspiring and sustaining thirst and struggles for justice. The oppressive role of religion plays a notorious role in the legitimisation of patriarchy and gender discrimination, and sometimes, caste based discrimination. It further is felt where dominant religions justify discrimination against religious minorities. In a similar manner, many religions and religious ideologies cause oppression and poverty by supporting unjust capitalist ideologies. Therefore, the discussion of Christian liberation theology or/and the argument that the liberation theology has only to do with Christi-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

anity is like arguing that one can find poor and oppressed only in Christian religion. Another argument raised by those who oppose the importance of liberation theology in Islam is that liberation theology has emerged in Latin American Catholic Christian context, so such discussions and debate in Islam is not possible and permissible. However, such arguments raised by some of the scholars reject the fundamental teachings of The Qur’an and the prophetic tradition. Qur’an rhetorically asks as to whom among those in need would require more attention than the poor and the destitute. In addition, The Qur’an has made justice the cornerstone of society. It says “Lo! Allah loves those who act in justice” (The Qur’an 49: 9). In addition, “Do justice, it is nearer to piety” (The Qur’an 5: 8). Thus, piety in Islam is not merely a meticulous observation of ritual prayers. Without social justice, there can be no piety. However today, in general, justice has become a tool, which applied at will by minorities who possess material wealth and power against the majorities. Analyzing the importance of justice in Islam, Asghar Ali Engineer argues that the revolutionary Islam soon transformed into the status quo Islam within no time after the death of the Prophet. Right through the medieval ages, it further imbibed feudal practices, and the ‘Ulama’ came to support the powerful establishments (Engineer: 1990). I will discuss these issues in detail at the end of this paper. Like The Qur’an, the Prophetic tradition also gives much importance to justice and the question of oppressed. Prophet said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” (Volume 3, Book 43, Number 624: Sahih Bukhari). Another tradition of the Prophet makes it clear that a country or society can survive with kufr (unbelief) but not with zulm (oppression). This makes it very clear that it is the duty of a Muslim to prevent the oppressor from his action and to support the oppressed. This marks the relevance of Islamic liberation theology, which emphasizes on praxis and action rather than on metaphysical theorization involv-

{]_‘ kam-lmcw

ing abstract, vague and ambiguous notions. It is not my intention to import liberation theology and impose it upon Islam. I do agree that Liberation theology had emerged within the wider context of Latin American Catholic social teaching and, in particular, with the significant development of Roman Catholic theology based on the Second Vatican Council and the encyclicals associated with it. Now the idea has propagated to different continents like Asia, Africa and Europe and the movement has adopted the local varieties and distinctions. Liberation theological movement has diffused through Contextual theology. As contextual theology we can distinguish it by regions – Latin American, African, Asian, and European – and by social groups such as the poor, women, blacks, Dalits, indigenous peoples and by religious groups such as Islamic, Protestant Buddhist and Minjung theology (Wielenga Bastiaan 1999, italics original) (Rowland, 1999). In this paper, instead of using contextual theology, I have used Liberation theology to describe the individual efforts and movements that used Islamic Ideology as a weapon to fight against their oppessors. Islamic Liberation theology has a universal character; its basic idea is based on The Qur’an and the teachings of Prophet, these two texts and their interpretations. It is like Gellner’s pendulum swing theory of Muslim society (Gellner 1981), where the knowledge and ritual practices oscillate within the kithab (The Quran and Hadith) and the interpretation of these texts by the religious scholarly class called Ulamas. Hence the liberation theology with many variations, cut across regional, national and ethnic boundaries, but the basic understanding and interpretation of liberation theology oscillate within the kitab and the interpretation of the kitab by the learned scholars. There are various definitions and understanding of liberation theology. While it is not the purpose of this introduction to provide all those definitions and debates of liberation theology, I would like to provide some of the debates and discussions on liberation theology that mainly came into being with relation to Islam. Analyzing the crux of liberation theology in Islam and other religions, Irfan A Omar argues that, the “liberation theology stands for the search for and revival of the liberative principles that place human beings at the center of 369

religious discourse and the struggle associated with these” (Omar 2008: 93). Further historically analyzing the development of Islam, he argues that “Islam also began as a liberationist movement in seventh-century Arabia, where tribal customs had created hierarchical social structure which systematically discriminated against people of other races and classes and even those from other tribes” (ibid: 93-94). To understand the development of liberation theology in Islam, he did a detailed review of the works of Asghar Ali Engineer and Iranian Ali Shariati. Asghar Ali Engineer, one of the first scholars from India who took a humble step to understand Islamic Liberation theology in detail, argues that liberation theology concerns itself primarily with here and now of human life and only then with the hereafter (Engineer: 1990). Engineer discusses the Qur’an and Hadith and has the opinion that “The Qur’an urges upon man to engage continuously in the struggle to better human lot, to wipe out what is evil and to end oppression and exploitation. It does not want corruption and fitna on earth” (Ibid: 15). His emphasis is mainly on praxis and he criticizes severely the inactive and distorted theological principles. He further extents his argument by saying that each and every individual, in order to promote values against oppression and exploitation, and for a better human life, is free to act according to his circumstances (Ibid, Italics is Original). However, this ‘free act’ does not mean that anyone can do anything according to his/ her will. He suggests that the guideline for this ‘revolution’ ought to be based on The Qur’an and Sunna. He further says, “Following Sunna does not mean, as implied in traditional theology, imitating it mechanically” (ibid: 15). He emphasizes the contextual understanding of Sunna and urges the community to get inspiration from the Sunna to fight against the oppressors. A critical understanding of Engineer’s work on liberation theology shows that, while analyzing the empirical reality, his work mainly centered on South Asian Muslim perspective. However, in a broader perspective, Hamid Dabashi discusses the idea of Islamic liberation theology by breaking the outdated bipolarity between ‘‘Islam and the West” and Huntington’s thesis of clash of civilization. In his work, Islamic Libera370

tion Theology: Resisting the Empire (2008), he proposes the end of militant form of Islamic ideology, and begins to articulate the terms of its emerging geopolitics (Dabashi 2008: 2). He further gives more attention to the theme of Liberation theology. That according to him “is contingent on the changing parameters of a whole new social history for a globalized Islam” (Ibid: 2). Nevertheless, he has not given any specific definition for Islamic liberation theology. Therefore, the works of African scholar and activist Farid Esack mainly influence the working definition of this paper on liberation theology. He wrote, “a theology of liberation is one that works towards freeing religion from social, political and religious structures and ideas based on uncritical obedience and the freedom of all people from all forms of injustice and exploitation including those of race, gender, class and religion” (Esack 1997: 83). Like Engineer (1990), he also says that, an Islamic liberation theology derives its inspiration from the Qur’an and the struggles of all the prophets. It does so by engaging the Qur’an and the examples of the prophets in a process of shared and ongoing theological reflection for ever-increasing liberative praxis (Esack 1997: 83). Broadly, any action and praxis inspired by The Qur’an, Sunna, and the struggles of the prophets that liberates the oppressed and poor from the exploitation and injustice comes under the discussion of Islamic Liberation Theology. The liberation movements have always criticized the unjust capitalist system. Moreover, it is meaningless to restrict liberation theology on individual liberating cases. Malcolm X, especially in his last years, severely criticized oppressive capitalist system. At the end of his speech In “The Harlem ‘Hate- Gang’ Scare,” in reply to a question about the kind of political and economic system that Malcolm wanted, he said, “I don’t know... but I’m flexible. . . , all of the countries that are emerging today from under the shackles of colonialism are turning towards socialism” (Malcolm X 1967: 65). After he visited Mecca and Africa, Malcolm saw the cause of racial oppression in a new light. He saw it as rooted not merely in racial or color differences, but as rooted in economic, political, social and cultural exploitation. He realized that the capitalist system, founded as it is on a logic of exploitation, is inseparable from the racial oppres-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

sion. Like Malcolm, many Islamic liberation theologists like Engineer (1990), Ali Shariati (1980) considered that, it is the ‘duty’ of every Muslim to fight against the oppressive aspects of the modern capitalist system. The very essence of capitalist system is the exploitation of the common masses. Qur’an teaches that exploitation is unjust, so the oppressive aspect of capitalist system is unjust. To fight against it is the duty of every Muslim. According to Dabashi such fight and liberation movement will have to account for the existence and accommodate the inclusion of the nonIslamic-and as a result not a liberation theology but a liberation theodicy-that at once recognizes and celebrates diversity (Dabashi 2008: 22). In his understanding, the liberation theodicy must announce and embrace, rather than denounce and dismiss the likeminded liberation and revolutionary movements. However, of all the ideologies that criticize the unjust social system, the ulama and hitherto existing ‘revolutionaries’ underestimated or tactically neglected the role of religion in the social revolution. The question that needs to be raised is as to, who speaks for whom in the social movement? As to who leads the revolution for whom? To understand the relevance of these questions, it is better to quote Gustavo Gutie´rrez, the distinguished Peruvian Liberation Theologist, and his understanding of the representation of the oppressed groups in the social movements. Gustavo Gutierrez argues, ‘‘we will have an authentic theology of liberation only when the oppressed themselves can freely raise their voice and express themselves directly and creatively in society and in the heart of the People of God, when they themselves ‘account for the hope,’ which they bear, when they are the protagonists of their own liberation” (Gutirr’ez 1988: 174). For this to happen, liberationist movements should join with other ‘co-suffered’ groups and individuals to fight against the oppressor. Here oppressor might be a religious regime like Jewish Israel or Brahminical Hindutva forces in India or ‘white man’s’ fundamentalist Christian America or any other ideology or regime or neoliberal capitalist system that rejects the basic human rights and individual dignity in any societies. They do share some common characteristics that, they use their ultimate power to dominate over another group

{]_‘ kam-lmcw

and parasitic upon the labor of the oppressed and indigenous communities in different societies. The oppressed in such societies should unite and make alliances with ‘co-suffered’ groups across religious and national borders to over through such power regimes or empires or neo liberal capitalist system or religious oppressors. In such movements, the religious as well as extra- religious elements can play an important role. It is true to argue that, it is not imperative that all issues of contemporary reality be settled on the basis of religious principles. However, it is equally true that as long as religion plays a role in the identities of people, it will play a role in politics. Moreover, the historical evidences from Latin America, Philippines and from the many third world countries show that the religion and religiously motivated ideologies and groups played an unavoidable role in bringing social revolution. Here, I am not ignoring the senseless and miasmatic religious adventurism and the four modes of religious tribalism - Christian Imperialism, accentuated by a Jewish state, an Islamic Republic and a pervasive Hindu fundamentalism- articulated by Hamid Dabashi, in modern society. The ‘revolutionaries’ should remember that rather than maintain status quo in society, religion is a powerful instrument in bringing revolution and change in society. It is not so easy to neglect the religious forces in social revolution. We should come out from the ‘opiate’ theories of religion and use religion and its institutions, as Paulo Ferrari’s argues, to literate the masses on the subject of exploitation (Freire Paulo: 1970). The empirical realities from Latin America and Middle East teach us that no one can underestimate the role of religion, especially in the socalled third world, in fighting against the inhuman and dehumanizing actions of capitalist societies as well as fighting against the colonizers. In this paper, by considering religion as a force and source of human liberation, I would like to examine the struggles and life histories of revolutionaries like Malcolm X and Dr. Ambedkar, who fought against their oppressors to bring about a just and equal society. Malcolm X, as a Muslim Revolutionary, with every move in his life expanded his thoughts and visions, actions and plans, in terms of diversity and dissent, intolerant of dogmatism and essentialism (Dabashi 2008: 246-247). Both, 371

Ambedkar and Malcolm, fulminated against the dominant religions, the casteist Hinduism and the White man’s Christianity respectively, and declared conversion as ‘absolute necessary’ for emancipation and social justice. Rather than abandoning the religious ideology, both of them embraced a ‘new religious ideology’, Malcolm embraced Islam while Ambedkar converted to Buddhism, to fight against the historical calamity called ‘casteism’ and ‘racism’. During their lifetime, and before and after that, the upper castes in India and the whites in the US reduced the untouchables and blacks respectively, to the level of animals by using metaphorical language (Guru: 2008). Gopal Guru has given the example that the Whites use the metaphor of ‘water buffalo’ for black women while the upper castes in India use the term “dead animal” for the untouchables (Ibid: 224). Both the revolutionaries, Malcolm X and Ambedkar, emerged from such oppressed societies and found that the dominant religion and its ideologies cause historic degeneration and humiliation of their kind. They led a revolution for the ‘forgotten people’ in our history. Who where these forgotten people? To borrow Wallerstein’s argument, they were first of all women, half the world’s population. They were secondly those who were defined in a given state as 'minorities'- a concept that is not really numerical but rather social and has usually been defined in terms of race or religion or language or some combination thereof (Wallerstein: 2011). Both these revolutionaries, Malcolm and Ambedkar, fought their life against the 'birth based' injustice committed against them by the 'white man's' Christian and Brahminical caste system respectively. They not only challenged the existing religious system but also thought that only through conversion will they get an equal and human status in society. Like that very recently, TM Mani, a revolutionary from Tamil Nadu embraced Islam with the ‘hope’ that the conversion to Islam will bring about radical change in his life and he can ‘join into a decent society’. To put it simply, all these revolutionaries ‘used’ religious conversion as a necessary tool for their emancipation and advancement in modern society. The fundamental question that need to be raised here is as to whether the conversion, especially the conversion to Islam, result in any change in the status of the oppressed individual or communities? 372

To understand the relevance of the abovementioned question, in the last part of this paper, I would like to examine the serious criticism raised by Ambedkar, and his rejection of Islam as a liberating or emancipatory religion. As I pointed out earlier, it is not my intention to import liberation theology and impose it upon Islam. Rather, through the discussion of the life and struggle of these revolutionaries, Malcolm X, Ambedkar and TM Mani, and through a close analysis of the works on Islamic Liberation Theology in different continents and contexts (Dabashi:2008, Engineer: 1990, Esack Farid: 1997, Omar Irfan: 2008), this work makes some fundamental arguments. Firstly, the relevance of Liberation Theology, alternative ideologies of resistance, is not limited to any particular religion, as of now, Christianity. Secondly, Islamic Liberation Theology is universal in its character and it helped the oppressed and poor to find a solution to the exploitation and social injustice. Thirdly, it is not teaching of The Qur’an and Sunna as such, but the distorted interpretation of Sunna, and humiliating cultural and social practices like child marriage and caste system, and above all the materially circumscribed Ulamas and their uncritical acceptance of neoliberal capitalist values, that works as an impedimentary force in the path of Islamic Liberation. Finally, rather than the metaphysical abstract theorization of Islamic ideology, it is the praxis and the just and equal culture and social values in Islam and of Muslims societies make the scope and relevance of Islamic Liberation theology. To substantiate the above arguments, this paper will next examine the life and struggle of American Revolutionary Malcolm X and his ‘discovery’ of Islam as an emancipatory religion. Malcolm: as a Revolutionary and Saviour Malcolm X was born on May 19, 1925. His father Earl Little was a Baptist minister. In his childhood, he attended many of his father’s preaching classes where he raised the critical question as to why the Negros have their heaven in the hereafter while the white man has his here on earth? When he was six years old, Malcolm witnessed the murder of his father by a gang of Ku Klux Klan. As a youngster, Malcolm X went to Boston and led the life of a minor important hustler, where he was arrested and jailed. During his prison years(1946–1952),

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Malcolm X successfully broke through the cycle of racism and violence that had so far defined his young life. His critical understanding of white man’s religion and conversion to Islam and, membership in the Nation of Islam, and subsequent political activism took shape right here. He read quite a lot and underwent a transformation in prison. He challenged the nature of American society where, as Ellison pointed out, the blacks were prevented from knowing whom they are (Ellison: 2001). They were the ‘invisible men and women’ from the white man’s history books. Malcolm taught these ‘invisible men and women’ to come out from the ‘white’ created ‘darkness’ and to fight against the racial oppressors. On November 1963, he was dismissed from the Nation of Islam, or better to say he put an end to his involvement with the nation of Islam. Malcolm’s increasingly militant disposition towards the racist violence targeted against blacks and Muslims gave the wrong idea that he propagated violence. However, a close analysis of his life history, through his biography and speeches, shows that, he never advocated violence. The teachings of Elijah Muhammad taught him how history had been “whitened”when white men had written history books, the black man had simply had been left out...the history of Negros had been covered in one paragraph (Malcolm X 1964: 177). The teachings of Elijah Muhammad and Malcolm’s critical understanding of black history in America forced him to think about an alternative to the oppressive racist system and conversion from the white man’s religion. As his son, Attallah Shabazz rightly pointed out, “he was an advocate of cultural and social reconstruction-until a balance of equality was shared, by any means necessary” (Shabazz 1999: xiii). Shabazz argues that the phrase ‘by any means necessary’ has been widely misused and misunderstood by many of his opponents and followers. ‘By any means necessary’, according to Shabazz, ''Malcolm X does not mean the armed violence, instead he meant, examine the obstacles, determine the vision, find the resolve, and explore the alternatives toward dissolving the obstacles'' (ibid : xiii). As an alternative toward dissolving the obstacles, Malcolm forced to choose another religion that gives the oppressed equality and social justice. However, one cannot deny

{]_‘ kam-lmcw

that, Malcolm, under the influence of the Nation of Islam, advocated racial segregation and demonized white people as essentially evil. Malcolm X changed and sensed injustice in his ideology after his Hajj pilgrimage to Mecca, where he encountered the racial and cultural diversity within Islam. This Hajj pilgrimage and his trip to Africa and other parts of the world forced him to re-arrange much of the thought patterns he previously held and to toss aside some of his previous conclusions. After the hajj pilgrimage, he wrote a letter to his wife Betty and Sister Ella, with the same content that, “America needs to understand Islam, because this is the one religion that erases from its society the race problem. Throughout my travels in the Muslim world, I have met, talked to, and even eaten with people who in America would have been considered ‘white’-but the ‘white’ attitude was removed from their minds by the religion of Islam. I have never before seen sincere and true brotherhood practiced by all colors together, irrespective of their color….” (Malcolm X 1964: 347) The pilgrimage taught him the true nature of a revolutionary, a man who tries to face facts, and accept the reality of life as new experience and new knowledge unfolds it. After the Hajj pilgrimage, his critical introspection helped him to change his parochial thoughts. Dabashi is very right to argue that “in more than 200 years encounter with colonial modernity, no Muslim revolutionary comes even close to Malcolm X in the liberating, global, and visionary grasp of his faith…he globalised the revolutionary quintessence of Islam long before globalization become a fashionable catchword” (Dabashi 2008: 203-248). His travel experiences and Hajj pilgrimage taught him the lesson that in Islam “there were no big Muslims and little Muslims, all Muslims were brothers of one another” (Jamal Hakim 1973: 141). He also said in Islam, “there are no big I’s and little you’s” (Ibid: 141). Like Malcolm X, TM Mani, a revolutionary from Tamil Nadu, in his work An End Castism (2009) argued that “Rather than live in a disgraceful manner among the Hindus who treat them as worse than dogs attributing ‘pollution’, Dalits can be given advice to follow Islam which gives equality and fraternity and assures them a life with self-respect and dignity” (Mani 2009: 90). Both, Malcolm and Mani 373

emphasized and highlighted the egalitarian principles of Islam. They had selected Islam as their emancipatory religion with the ‘hope’ and belief that the conversion will give them a life of dignity and self-respect. But did the conversion to Islam change their social status, or through conversion did they achieve what they had expected before the conversion? On the other hand, how can an individuals or groups conversion to Islam bring social justice and self-respect if the same such inhuman and oppressive practices continue to prevail in Islam? As a critical understanding of Islamic liberation theology, in a way a criticism against the ‘celebrated’ egalitarian nature of Islam, next part of this paper will analyze the serious and relevant criticism raised by Dr. Ambedkar on Islam and Muslim culture. Dr. Ambedkar and Islam: a Critical understanding of Islamic Liberation On 13 October 1935, Babasaheb Ambedkar declared, “I solemnly assure you that I will not die a Hindu”. On May 17, 1936, he had given a speech in Marathi language, where he warned the ‘untouchable community’ “if you continue to remain within the fold of Hinduism, you cannot attain a status higher than that of a slave” (Ambedkar: 2004). He proposed conversion as a method to improve the socio cultural life of ‘untouchables’ and as a force for liberation from their present hopeless and degraded condition, however he did not force any of his followers to convert to any particular religion. In an interview, commenting on a statement by a missionary that untouchables should accept Christianity rather than Islam, Ambedkar said that the untouchables were willing to stay where they were if given political safe guards; and that there was no agreement on where to go (Zelliot: 2005). Nevertheless, conversion to Islam was the greatest threat Ambedkar could hold over the heads of others (ibid). But even then many Muslim leaders approached Ambedkar and gave him the word that in Islam ‘untouchables’ would get perfect equality and that the conversion would offer him the possibility of being one of the leaders of the eighty million Moslems of India (Ibid). However, he did not accept these invitations but made some critical comments on Islam and Indian Muslim culture. In his controversial work, also misquoted by rightwing Hindutva forces, Pakistan or the 374

Partition of India (1946) Ambedkar raised many questions that challenge the very egalitarian and fraternal nature of Islam. On the tenth chapter of this work, he raised a question that, “one may well ask if there is any social evil which is found among the Hindus and is not found among the Muslims ?” (Ambedkar1946:160). Later on the book, with the evidence of many social and political reports, Ambedkar examine some of the social evils that existed within the cultures of Muslims in Indian subcontinent. He gave much attention to the issues of child marriage, purdha system, evils of polygamy, the status of women, and the sociological danger of Muslim marriage as a contract, and largely the issue of caste system. It is not the purpose of this paper to give a detailed review of all these issues. However, as a criticism of Islamic liberation theology, I would like to concentrate on the question of caste among Muslims, and how some of the “ascribed titles” among the Muslims, show their birth based “superior statuses”. Ambedkar examines the caste system among Muslims and argues, “Islam speaks of brotherhood. Everybody infers that Islam must be free from slavery and caste. Regarding slavery, nothing needs to be said. It stands abolished now by law. But while it existed much of its support was derived from Islam and Islamic countries…But if slavery has gone, caste among Musalmans has remained” (Ibid: 162). To substantiate his argument he analyses the conditions prevalent among the Bengal Muslims. Quoting the 1901 census of the Province of Bengal he says that, the conventional division of the Mahomedans into four tribes— Sheikh, Sayyid, Moghul and Pathan—has very little application to this Province (Bengal). The Mahomedans themselves recognize two main social divisions, (1) Ashraf or Sharaf and (2) Ajlaf. Ashraf means ‘noble’, includes all undoubted descendants of foreigners, and converts from high caste Hindus. All other Mahomedans including the occupational groups and all converts of lower ranks, are known by the contemptuous terms, ‘Ajlaf , ‘ wretches' or ‘mean people': they are also called Kamina or Itar, ‘base' or Rasil, a corruption of Rizal, ‘worthless'. In some places a third class, called Arzal or ‘ lowest of all', is added. With them no other Mahomedan would associate, and they are forbidden to enter the mosque to use the public

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

burial ground (Ibid: 163) He challenges those people, who argue that there is no such caste discrimination in Islam and Indian Muslims. He further goes by saying that “similar facts from other Provinces of India could be gathered from their respective Census Reports and those who are curious may refer to them. But the facts for Bengal are enough to show that the Mahomedans observe not only caste but also untouchability (Ambedkar 1946). Then he makes the conclusion that, “there can thus be no manner of doubt that the Muslim Society in India is afflicted by the same social evils that afflict the Hindu Society… Indeed, the Muslims have all the social evils of the Hindus and something more. That something more is the compulsory system of purdah for Muslim women” (Ibid: 164). It would right to argue that, after sixty-seven years of Ambedkar’s work, still the situation in Bengal and other parts of India has not changed much. In addition, if we reduce Muslim social stratification into the categories of Ashraf and Ajlaf it would be a 'gross over simplification of the existing reality' (Ahmad Imthiaz 1967). Many sociological works, Aggarwal’s (1966) work on Meos of Mewat in Rajastan, Pervaiz Nazir’s (1993) work on Punjab Muslims, Irfan Ahmad’s (2003) work on Bihar Muslims, argues that caste among Muslims is a social fact and a mere denial of it on the basis of abstract theological doctrine is a rejection of a social reality. While analyzing 'Dalit voices' of Islamic liberation theology, Yokinder Sikand argues that most of the articles published in 'Dalit voice' are extremely critical of the prevailing Islamic order and also of the 'elite' cultural practices among the Ashraf Muslims. At the end, he argues that the growing voices of protest are directed both internally, at the 'ulama and the Ashraf elite, as well as externally, at upper caste Hindus, both of whom are seen as complicit in the oppression of the Muslim masses (Sikand 2002). He also argues that 'several articles in 'Dalit Voice' critiquing the Mujawirs, the custodians of shrines, accuse them of claiming a special status for themselves as intermediaries between god and the individual, this being seen as completely opposed to the teachings of Islam' (Ibid). The wealthy and privileged Mujawirs and ulamas use their education to maintain an unjust status quo in Islam. Even the author’s experi-

{]_‘ kam-lmcw

ence in many north Indian Dargas shows that those who are ready to give money can go inside the Darga very easily. There is a back door policy in many Dargas. Those, who have money and 'status', mainly birth based, can go inside the Darga without any difficulty and they can stay inside the Darga as long they want. For mujawirs money matters first, they have been exploiting the common masses by showing their descent and they use their ‘custodian authority’ to maintain the social status in society. This dominance of one Muslim group over another is articulated in several forms like calling the converted Muslims as ‘Dalit Muslim’ or ‘lower caste Muslim’ and preferential selection of political or religious leaders based on his/her birth status. Even after their conversion into Islam, Malcolm X and TN Mani appeared in public life with prefixes like ‘Black Revolutionary’ or ‘Black Muslim’, ‘Dalit Muslim’ or ‘Dalit Muslim revolutionary’. This situation clearly articulated by Malcolm X in his autobiography says The public mind is fixed on ‘Black Muslims’. I tried for at least two years to kill off that ‘Black Muslims’. Every newspaper and magazine writer and microphone I got close to: “No! We are black people here in America. Our religion is Islam. We are properly called ‘Muslims’!” But that 'Black Muslims' name never got dislodged (Malcolm X 1964: 252) Even Alex Haley, the autobiographer of Malcolm X, on the epilogue (that was his own about Malcolm which would not be subject to Malcolm’s review) of Malcolm X Autobiography, more than fifty times used ‘black Muslim’ without any quotation to describe Muslims in American society. Here, I do agree with Gopal Guru’s argument that 'use of such attributions with a prefix is humiliating'. Humiliation in the sense it involves disrespecting and demeaning others, damaging their self-respect, and causing them moral hurt and pain (Parekh Bhiku 2009). Nevertheless, it is a fact that, many Muslims still appears in public life with prefixes like Thangals, Shaiks, Sayyids, and many other categories. This shows their birth status and they are claiming a special status for themselves in Islam. At the same time still in many parts of Kerala, mainly Malabar region, the barber groups are called as Ossans and they appear in public life with such prefixes like Ossans in addi375

tion to their names. Many so called ‘ulamas’ in Kerala even argue that they represent the lower ranks in Islam. The use of caste name or ‘birth symbol name’ with a prefix in any form is humiliating for some while for some others, it is a mark of honor or dignity. It involves an attempt to socially bracket, a name or a social position with the caste background or birth status of a person. The existence of ‘status symbol names’ and ‘humiliating prefixes’ among the Muslims in India still shows the relevance of the birth status among the Muslims. Considering the birth status as an ascribed status is one of the main features of caste system. Unless and until this social structure, the status of a person based on his/her birth, is changed and removed from Islam, it is futile to argue that Islam is an egalitarian religion. The caste system or ‘the caste like practices’ among the Muslims in India creates injustice and it degenerate the individual freedom and values. The influence of Hindu caste system in Islam was a catastrophe. Instead of removing this ‘catastrophe’ the ulamas, by misusing or misinterpreting the religious texts, validate such practices like child marriage, polygamy and the individual superiority or domination based on his/her birth status. With the help of powerful social and cultural capital, they reproduced the hierarchy by using the prevailing educational system. As Bourdieu said “the transmission of cultural capital is no doubt the best hidden form of transmission of capital, and it therefore receives proportionately greater weight in the system of reproduction strategies…” (Bourdieu 1986:19). So as a ‘reproduction strategy’ or to reproduce the ideology of ‘superiority’, the ulamas, Thangals, Sheikhs, Ashrafs and even Mujawirs invested their economic and cultural capital in education and educational institutions. This education is in fact one of the most effective means of perpetuating the existing social pattern, as it both provides an apparent justification for social inequalities and gives recognition to the cultural heritage, that is, to a social gift treated as a natural one (Bourdieu 1974). However, all the ‘superior’ groups in Islam used education as a tool to maintain status quo in their societies. Here we need a liberation theology, which puts more emphasis on praxis rather than the metaphysical abstract theorization of religious dogmas. It will liberate the oppressed 376

communities from the oppressors and finally will join with the fight against the oppressive capitalist system. Nevertheless, it cannot fight or lead the struggle alone, Islamic liberation movements must seek the alliances with any ‘cosuffered’ groups like ‘Dalits’ or ‘Blacks’ or the other victims of capitalism to fight against any form of unjust capitalist system and oppression. Firstly, it will liberate Islam from its dehumanizing, unjust social and cultural practices and finally, it will bring about a just and equal society in future. References: Aggarwal, P C (1966): “A Muslim Sub-Caste of North India: Problems of Cultural Integration”, Economic and Political Weakly, Vol 1, No 4, September, 159-161 Ahmad, Imthiaz (1967): “The Ashraf and Ajlaf Categories in Indo-Muslim Society”, Economic and Political Weakly, Vol. 2, No 19, May 887-891 Ambedkar (2004): Conversion as Emanicipation (New Delhi: Critical Quest)(1946): Pakistan or the Partition of India (Bombay:Thacker and Co) Bourdieu, Pierre (1974): “The School as a Conservative Force” in J.Eggleston (ed.), Contemporary Research in the Sociology of Education (London: Methuen) (1986): “the Forms of Social Capital” in Richardson J (ed.) Handbook of Theory and Research for the Sociology of Education (Westport CT: Greenwood) 241-258 Engineer, Asghar (1990): Islam and Liberation Theology: Essays On Liberative Elements in Islam (New Delhi Sterling Publishers) Esack, Farid (1997): Qur’an Liberation and Pluralism (Oxford: Oneworld Publication) Ellison, Ralph (2001): Invisible Man (London: Penguin Books) Freire, Paulo (1970): Pedagogy of the Oppressed (New York: Continuum International Publishing Group) Irfan, Ahmad (2003): “A Different Jihad: Dalit Muslims’ Challenge to Ashraf Hegemony”, Economic and Political Weakly, Vol 38, No 46, November, 4886-4891 Gelner (1981): Muslim Society (Cambridge: Cambridge University Press) Guru, Gopal (2009): Humiliation Claims and Context (New Delhi: Oxford University Press) Gutiérrez, Gustavo (1973): A Theology of Liberation: History, Politics, and Salvation, Trans. and ed. by Sister Caridad Inda and John Eagleson.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

(Maryknoll, N.Y: Orbis Books) Hamid, Dabashi (2008): Islamic Liberation Theology: Resisting the Empire (New York: Routledge) Jamal, Hakim (1973): From the Dead Level: Malcolm X and Me (New York: Warner Paperback Library) Malcolm, X (1964): The Autobiography of Malcolm X: as Told to Alex Haley (New York: Ballantine Books) (1967): “The Harlem ‘Hate-Gang’ Scare” in George Breitman (ed) Malcolm X Speaks: Selected Speeches and Statements (New York: Grove Press) Mani, T M (2009): An End Castism (Chennai: Vergal Publications) Omar, Irfan (2008): “Islam” in Miguel A. De La Torre (ed) The hope Liberation in World Religions (Texas: Baylor University Press) 91-112 Parekh, Bhiku (2009): “Logic of Humiliation” In Gopal Guru (ed) Humiliation Claims and Contexts (New Delhi: Oxford University Press) Shabazz, Attallah (1999): “Forward” In Malcolm X’s The Autobiography of Malcolm X: as Told to Alex Haley (Toronto: The Random House Pub-

{]_‘ kam-lmcw

lishing Group) Sikand, Yoginder (2002): “Islamic Perspectives on Liberation and Dialogue in Contemporary India: Muslim Writings in ‘Dalit Voice’ “, Economic and Political Weakly, Vol 37, No, 37, September, 3849-3858 Wallerstein, Immanuel (2011): “The Contradictions of Arab Spring”, 14 November, Al Jazeera, Viewed on 5 February 2012 (http:// www.aljazeera.com/indepth/opinion/2011/ 11/20111111101711539134.html) Wielenga, Bastiaan (1999): ”Liberation theology in Asia.” In Christopher Rowland (ed) The Cambridge Companion to Liberation Theology (Cambridge: Cambridge University Press) Zelliot, Eleanor (2005): Ambedkar’s Conversion (New Delhi: Critical Quest)

377

Mahmood Kuriya

EARLY MODERN MALABAR IN ENCOUNTERS: ARABIC SOURCES FOR THE INDIAN OCEAN STUDIES FROM SIXTEENTH CENTURY MALABAR, AN EVALUATION

Abstract: Indian Ocean Studies is one of the prominent interdisciplinary academic locales, in which the historical processes have been analyzed by various scholars since late twentieth century. Exploring the human relationship with the oceanic world for the mercantile, cultural, and social transactions, the academia has discussed different aspects depending on a variety of sources of textual traditions, inscriptional evidences, archaeological deposits, etc. The proposed paper attempts to introduce certain Arabic sources from sixteenth century Malabar, in which the socio-cultural and religious trajectories connected to the Indian Ocean gets unfolded. Malabar is one of the prominent maritime mercantile centres in the West Coast of India since the prehistoric and historic eras. It is a place that believed as the first entre-port of Islam into Indian subcontinent during the lifetime of Prophet Muhammad itself. Since the Early Medieval period onwards, the Arabs and Muslims dominated the maritime landscapes of the Indian Ocean and thus of the Malabar Coast. Arrival of Vasco da Gama and consequent advent of Portuguese powers to the Malabar generated enormous tensions among the existing Arab and Muslim traders, as well as among the Muslim mediators, leaders, and scholars who supported the traders. Invoking the frames of Islamic identity and the religio-political notion of Adobe of Islam, the scholars of the time attracted attention of the Muslim community to confront with the Portuguese who instigated communal atrocities. In that historical context, Islamic identity was invoked to encounter with the Christian Portuguese identity, as the textual sources refer to. The study will look into four significant Arab sources from Malabar: Tahriz Ahl al Iman ala Jihadi Abad al Sulban and Adhkiya of Shaikh Zainuddin Makhdum, the Senior, Thuhfatul Mujahidin fi Baa’zi Akhbaril Burthugaliyyin of Shaikh Zainuddin Makhdum, the Junior, and Fath al Mubeen of Qazi Muhammad. Indian Ocean Studies, Arabic, and Malabar Indian Ocean Studies is one of the prominent interdisciplinary academic locales, in which the historical processes have been analyzed by various scholars since late twentieth century. Exploring the human relationship with the 378

oceanic world for the mercantile, cultural, and social transactions, the academia has discussed different aspects depending on a variety of sources of textual traditions, inscriptional evidences, archaeological deposits, etc.1 Many scholars have looked the whole Indian Ocean largely utilizing the Arabic source, even though it is few comparing to other stud-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ies focused in the European languages, like Dutch, Portuguese, French, and English. KN Chaudhuri examined the historical processes in the Indian Ocean cutting across the geographical entities in his masterpiece Trade and Civilization in the Indian Ocean: An Economic History from the Rise of Islam to 1750. Though he has looked at various Arabic sources which has been celebrated among the Indian Ocean scholars, he falls short of the un-utilization of original texts and the monographs beyond the celebrated ones.2 Dionisius A Agius has explored the Indian and Islamic maritime culture by focusing on the means of oceanic transportation in the pre-Islamic and Islamic times. In his Classic Ships of Islam: From Mesopotamia to the Indian Ocean, he had evaluated maritime nautical terminologies of pre-Islamic and Islamic literatures, and explored various original texts in order to make very debatable substantiations.3 There are many other scholars of the Indian Ocean world who geographically concentrated on certain areas and came up with noteworthy contributions, in which the Arabic sources have utilized to a significant extent. On East Africa, the studies of (…) are worthy menti on. Derek Nurse and Thomas Spear look the Swahili Coast through an ethnohistorical perspective covering many of the Arabic primary sources, in their work The Swahili: Reconstructing the History and Language of an African Society, 800-1500.4 Anne K Bang looked the cultural transactions occurred through Sufis and scholars who utilized the maritime world as their arena, correlated with the social, cultural and religious aspects by looking the life and times of Ahmad bin Abi Bakr bin Sumayt.5 Sholomo Goitein’s scrupulous studies on the Egyptian Jewish mercantile communities introducing and basing on the Cairo Geniza records in Arabic is a worth mentioning contribution for the Indian Ocean studies in the for the last five decades.6 On West Asian or/and Middle Eastern sides… Ulrike F reitag focused on the migrants in the Indian Ocean world who played significant roles in the political and social transformations of Hadhramaut. Reda Bhacker looked through the economic and political undercurrents at Oman in the eighteenth and nineteenth centuries, focusing on the histories of Omani merchant communities, in his Trade and Empire in Muscat and Zanzibar: The

{]_‘ kam-lmcw

Roots of British Domination.7 The anthropological study Muslim Society and the Western Indian Ocean: The Seafarers of Kachchh, explored some of the Arabic sources as a background of the present-day Muslim community in Kachchh, along with other sources in the local languages.8 Frode Jacobsen’s Hadrami Arabs in Presentday Indonesia: An Indonesia-oriented Group with an Arab Signature excavates the present-day situations of the migrant Hadrami Arabs in Indonesia.9 Sultans, Shamans, and the Saints: Islam and Muslims in Southeast Asia by Howard M Federspiel is monograph with a religious history of Islam significantly utilizing both the local and Arabic original texts.10 Though the work is not much concerned with the trends in the Indian Ocean studies, it accommodates the notions of maritime mercantile and cultural transactions, which facilitated to the formulation of an hybrid Muslim culture in the subcontinent. Multi-volumed monograph of Andre Wink, Al Hind: The Making of the Indo-Islamic World evaluates the connections between the South and the West Asian cultural landscapes. Especially, the third volume, ‘Indo-Islamic Society, 14-15 th Centuries’, significantly concentrates on the oceanic maritime trade and the rise of medieval coastal cities throughout the Indian Ocean from East Africa to Southeast Asia and utilizes many of the original texts from the Islamic world.11 Azyumardi Azra is work, though is not directly related to the Indian Ocean world, shows the cultural and social transactions occurred through the oceanic world, in which Southeast Asian scholars learned from the Mecca and Madinah cities playing roles in the reforming activities at their homelands.12 Some of the contributions in the India in Africa, Africa in India: Indian Ocean Cosmopolitanisms edited by John C. Hawley considerably explores the intercontinental connections of the Asia and Africa cutting across any certain chronological brackets.13 From these contexts, the proposed paper attempts to introduce certain Arabic sources from sixteenth century Malabar, in which the sociocultural and religious trajectories connected to the Indian Ocean gets unfolded. Malabar is one of the prominent maritime 379

mercantile centres in the West Coast of India since the prehistoric and historic eras. The western coastal areas of Indian subcontinent were connected with a series of port-towns varying in size and magnitude. Developed as porttowns, these all stood at important crossroads between the Western Indian Ocean and Southeast Asia, largely connecting each other. Merchants from different regions met and traded products of all sorts. In the southwestern coastal area of Indian subcontinent, Quilon and Muziris were the prominent mercantile centre from the ancient period and we could not trace out reminisces of other port-towns in this area up to the early historic period. Thence ward, we get references to many other port-towns, which come in the region of Malabar. By the end of medieval period, and in the beginning of early modern period, Malabar coast is connected with a chain of smaller and bigger port towns. The towns like Ponnani…. are the major port towns in the wake of early modernity. Malabar is a place that believed as the first entre-port of Islam into Indian subcontinent during the lifetime of Prophet Muhammad itself. Since the Early Medieval period onwards, the Arabs and Muslims dominated the maritime landscapes of the Indian Ocean and thus of the Malabar Coast. Transitional Stage to the Early Modernity in Malabar: Context of ‘Encountering’ Monographs As much as inland expeditions functioned in the actions and counteractions of the Crusades in the medieval periods, the oceanic world also had played averting and reverting the course of victories. The coastal lines and port-towns in both Islamic world and Christendom became stages of vigorous attacks, and both groups developed their own navigational technologies. As the ports always had been participating in the integration of the economic sources, the dominant powers in the ocean dominated the course of wars too. Whereas Egypt had decisive influence both in the Indian Ocean and the Mediterranean oceanic worlds, it could dominate over the Christian European world who had only access in the Mediterranean. In the same way, after a while, the Portuguese dominated the European source of incomes, through its access to both Atlantic and Mediterranean. Later, while 380

it took over the maritime merchandise of the Indian Ocean it became the unquestionable first maritime empire in the world. However, the dominance in the oceanic world had a crucial role in the fixation of dominance of transnational political power too, as much as vice versa. Thus, during the crusades Egypt fixed the course of victories to large extent, playing its role in the Islamic world. To make an historical parallel for the European involvement in the Suez Canal crisis, Charles Issawi had evaluated the role of Egypt in the crusades in connection with the maritime cultures. Egypt and Syria acquired a geographical dominance between the Indian Ocean and the Mediterranean, through its natural bridge or barrier. Utilizing it very cunningly and economically, both countries acted as mediators between the European and Far Eastern trade centres. Though alternative routes existed either overland or more curvaceous sea-routes, those all were hazardous and requiring much investments. As the spices from South Asia and Southeast Asia were a most significant commodity in the oceanic trade, its easier and maximum acquirement was possible only through recognizing the intermediate-ship of Egypt. In the early Middle Ages, Jews from Egypt were a the major carriers of the trade between the Mediterranean and the Indian Ocean, with their extensive trade networks extending from Far West to the Far East up to China. Various travelogues and the Geniza records reveal their widespread mercantile influences, as discussed in the last chapter. They played leading part in the economy of Early Medieval Egypt under the Fatimids. But in the twelfth century, ‘European penetration had14 reached the point where the Pisans were allowed to establish a trading ‘factory’ in Cairo.’ Up to this period, the oceanic trade and the crusades were left unconnected, as the Jews politically didn’t come to any side of the crusading powers. Still, the economies grabbed from the oceanic trade were vaguely helping the Egypt for the betterment of counteractions against the Christians, as well as the Jews gave mental support to the Christian initiation. By the time of Salahuddin, frequent attempts were made to reserve the spice trade for Muslims, prohibiting the Jewish, Byzantine and the European traders from mercantile ac-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

tivities in the Red Sea. Thus a newly formed mercantile cultural entity was came to the scene, namely Karimis, taking over both the unorganized Muslim merchants from different coastal lines of West Asia, and the organized Jewish merchants. This was a conscious Egyptian attempt to monopolize the most valuable commodity in international trade; leading to its strength in the political and ideological confrontations with the Western world. But still, Salahuddin tried to maintain a good relationship with the European kingdoms by making treaties and avoiding wars, as much as possible. Obviously there are many reasons for that, and in a viewpoint of the oceanic mercantile world, ‘Salahuddin realized the need for preserving good relations with Europeans, since Moslem traders seldom operated in the Mediterranean, owing to European supremacy in that sea’. 15 Meantime, he confined their access only to Egypt’s main Mediterranean ports of Alexandria and Damietta. Having accepted such a maritime policy, Egypt maintained to dominate the course of crusades. As the trade was an inevitable and initial concern of many European countries, all of them gave primary importance to the mercantile interests in the relations with the Islamic world of Egypt, rather than the ideological concerns of the crusades. The famous Venetian quotation underlined this priority: ‘Siamo Veneziani, poi Cristiani’-‘we are first of all Venetians, then Christians.’ 16 Egypt exploited this preferential anxiety of the Europe with great bargaining power, especially utilizing the disunity of the Europeans; as there was competing each other Venetians, Genoese, Catalans, Marseillais, and Florentines. Many times Venice broke the European front to protect her own mercantile interests with the Muslim world. Through this bargaining power, Egypt was getting two imperative gains: a) It managed to reap tremendous income from the oceanic trade. To quote Labib, ‘it is not surprising that the price of Eastern goods (spices) should rise to three or four times its original level. Nor is it surprising to learn that the Egyptian Government received the equivalent of one ship’s cargo for every three or four ships.’ 17 This Egyptian mode of grabbing wealth continued up to the reign of BarsBay (I422-38), when Egypt began to undergo with major economic crisis, and the

{]_‘ kam-lmcw

ruler introduced the ‘nationalization’ of the spice-trade: Europeans wer e allowed to by only in Alexandria and no any trader was allowed to sell until the Sultan had disposed of his own stock of goods; the individual traders like Karimis compelled to sell their goods to the Sultan.18 These all increased the ratio of Egyptian income through maritime trade steeply upward. b) The dominance in the oceanic world greatly facilitated the Egyptians to control the course of crusades up to their will and mill. Crushing the already disunited European world on the basis of economic interests, the Egyptian rulers maintained to divert the strengths of the Christendom protecting the Islamic world. Venice in particular, or Italy in general, was always came to a crisis between the oceanic world and the Christian world, as it represented the vital roles in both spheres. Therefore Italy, along with other European countries tried to escape from the mercantile dominance of the Egypt over the Indian Ocean, sailing up to the Far East. Egyptian mode of profit appropriation from the European mercantile groups dragged extensive resents within the Mediterranean trade networks. You just imagine the obvious profit and range of anger while ‘a cargo of pepper that cost 50 dinars in Cairo was sold at Alexandria to Europeans for I30 dinars.’19 Egypt’s monopoly, as discussed above, was not merely on the merchandise, but it also consequently led to the dominance over the ideologies of Europe, castrating its initiations against the Islamic world. Hence, it was a damn necessity of the European world to overcome the Egyptian hegemonies at any coast. From twelfth and thirteenth centuries onwards, they frequently tried to cross the borders of the Red Sea, and to find out maritime routes to the Indian Ocean. In this regard there were multi-layered attempts from the European side: a) they tried to devastate the political power of the Egypt through series of crusades, led by Luis IX and many others; b) they also tried to open an overland route to the Far East, sending various expeditions such as that of the Marco Polo and relatives who went as far as China; c) they also tried to replace the centres of transactional trade from Alexandria to Jeddah and Aden as alternative centres with the cooperation of the Muslim merchants, who were enforced to sell their merchandise to Egyptian Sultan; and d) 381

they even tried to boycott the trading with the Egypt. These all attempts found unsuccessful, either because of hazardous geographical factors or because of the unaffordable economic components. The serious attempts were made by the Europeans, both individually and collectively. Initially Italian attempted to find a sea-route to India through various measures. The attempts were taken more systematically by the Portuguese. Extensively they studied the Arabic and other sources related to the navigation and shipbuilding, with practical applications by the Portuguese navigators. They mapped the West African coasts between 1430 and 1490 and discovered the sea route round the Cape of Good Hope, leading to the waters of the Indian Ocean. By 1490 onwards they sailed from Europe to South Asia, Southeast Asia, and to the Far East. During a quarter of a fifteenth century, Prince Henry gave the first momentum, creating a school of seamen who rounded Cape Bojador in 1435, Cape Blanco in 1443, Cape Verde in 1445, and reached the Gambia in 1454.20 The works were continued even after the death of the Prince with almost equal enthusiasm, by the succeeding-rulers Alfonaso the African, Joan the Perfect Prince, Manoel the Fortunate. Thus, the Portuguese navigators explored ‘the coasts of Newfoundland and North America, the mouth of the Río de la Plata and the coasts of Madagascar, East Africa, the Arabian peninsula and the Indian Ocean islands, scattering the world map with the names they bestowed on their discoveries – Labrador, Lagos, Cameroon, Natal, the Mascarenes, Tristan da Cunha, Formosa and many more.’ 21 By making the Cantino map, the first recognizably modern map of the world, it appeared that there was nowhere the Portuguese could not sail and nowhere they did not attempt to explore. Columbus, a Genoese in Castilian service, made a voyage to the Mina coast. His navigational knowledge and skills were all learned from Portuguese and he sailed for Portugal. Portuguese navigators were well positioned to take advantage of the extension of Columbus, in their westward expansion. But, the Portuguese landfalls in the Atlantic occurred even before Columbus: in the Madeira islands in about 1419, the Azores in about 1427 and the Cape Verdes in about 1456. However, while Vasco da Gama 382

sailed to the Cape Verdes in 1497, and then to South Africa and around the Cape of Good Hope to the coasts of East Africa, he was taking advantage of earlier voyages done by Portuguese navigators. Even the achievement of Pedro Álvares Cabral was secondary to the move to consoli date Portuguese presence in India in the first quarter of the sixteenth century, as A. J. R. Russell-Wood has pointed out.22 In connection with the crusades, wars with Morocco had left very social, economic, cultural and political impact on the consciousness and unconsciousness of the Portuguese moves. More than a period of at least a hundred years, Moroccan conquest was the prominent dream of Portuguese nobility and military class, the exceptional focus of the crown and of the royal princes. 23 It constituted military reputations of individual knights, legalizing their warfare of raids resulted in substantial plunder or in the taking of captives for ransom. In total, the Moroccan wars were disastrous for Portugal, without much long-term significance for Europe or even for Morocco itself.24 It had long impact on the Portuguese stands in the oceanic world in the following years, as for example, they engage with the Muslims all over in the Indian Ocean describing them as Moors. Noticing some of the historical writings, Malyn Newitt writes about the viewpoints on the Moroccan wars connected to the European overseas expansion: ‘It has been suggested, for example, that it was in Morocco that Portugal learned about the gold trade of West Africa and was encouraged to seek out allies, perhaps Christian allies, in Africa or the East to help in the wars against the common Muslim enemy. However, far from aiding overseas maritime expansion, the Moroccan wars were seen at the time as a competing enterprise which diverted resources from other activities.’ 25 The initial voyages conducted by the Portuguese navigators do not only designate the maritime expeditions of some individuals from particular nation to the particular regions. But, their expeditions primarily opened the ways between two geographical, social, economic, cultural and political entities connecting each other and marking the destiny of two ends for the following centuries. Hence, the Portuguese voyage to the waters of Indian Ocean simultaneously connoted the crossing of Europe, hence of the

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

whole west to Asia, hence to the whole East in large margin. It marked the proto-stages of colonialism, capitalism, modernism, and other isms which changed the course of history. Taking advantages of the developing Portuguese navigational acquaintance, Vasco da Gama set his journey in 1497 to the Cape Verdes, the site firstly explored by Joao Diaz rounding Cape Bojador, sequentially leading to the lands of Eastern world. The great epic poet Luis Camoens,26 who is largely credited to the remaining of name Vasco da Gama in history, introduces him: ‘Gama, captain of the vent’rous band, Of bold emprize, and born for high command, Whose martial fires, with prudence close allied, Ensured the smiles of fortune on his side’ 27 Vasco da Gama belonged to an ancient, valiant, and loyal family with the ancestral stories of warriors fought by the side of Alfonso III in the conquest of Algarve, and by the side of Alfonso V in the battle of Salado. His father, Estevan da Gama was chief magistrate of Sines, a little town in a bay, about halfway between Lisbon and Cape St. Vincent. Esteven had four sons; their biographical details before the date of the expedition are almost unknown. In the introductory pages of Career and Legend of Vasco da Gama, Sanjay Subrahmanyam notes down: ‘Paradoxically, it would seem, few figures in world history are at once so well known and so obscure as Vasco da Gama, Portuguese commander of a fleet of three vessels, which opened the all-sea route between Europe and Asia in the years 1497-1499’. 28 Vasco da Gama was selected by King Manoel to command the expedition to the East, along with his eldest brothers Paulo and Berrio. Two ships had been built, the Sam Gabriel of 120 and the Sam Bafael of 100 tons; another vessel was purchased from a Lagos pilot named Berrio, and named after him; and a provision-ship of 200 tons was also got ready. insisted upon accompanying and serving under Vasco, in command of the second- ship. All things were prepared for the great enterprise, and the ships were ready in the Tagus. They embarked the ships and started expedition on Saturday, July 8, 1497. The fleet was accompanied by the great navigator, Bartholomeu Diaz, as far as the Cape Verde islands. He was going out in a fast caravel, to

{]_‘ kam-lmcw

take up his command of the new Portuguese settlement of Lamina, on the coast of life in those regions. A warrior wrote: ‘At the proudest moment of that brief but glorious period of Portugal’s greatness, one great national song broke forth, like the dying note of the fabled swan, a dirge for the departing hero-nation. The remembrance of her departed glory is enshrined in this immortal work, created by the divine genius of her national poet to immortalize her fame. The exquisite bloom and grace of the diction of Camoens are unparalleled among modern writers.’ – as cited by Clements Markh am, 1898, p. 15 Guinea. In December the expedition reached the ‘Rio do Infante’ the furthest point of Bartholomeu Diaz on the eastern side of Africa, and entered upon new ground. Correa reports that there was a mutiny at this critical time. The men feared to proceed further, and wanted to return. Paulo induced his crew to obey orders by argument and persuasion, and interceded for Vasco’s prisoners. Vasco da Gama passed the coast, which was named by him ‘Natal’, on Christmas Day, and was well received by the natives of Delagoa Bay. He was at Quillimane in January, 1498; at Mozambique in March; and he reached Melinda on April 15. There was a terrible outbreak of scurvy off Mozambique, and again on the way home; and then it was that Paulo da Gama proved the guardian spirit of the expedition, giving up all his own private stores for the use of the sick, ministering to them, and warding off despondency by his words of encouragement and by his example. The Portuguese navigators often used native pilots of multifarious backgrounds in the areas from East Africa into Asia. Sometimes they mixed ‘scientific’ precision with marvelous speculations. 29 In his journey, the King of Melinda provided an Arab pilot, Ahmad-binMadjid, to lead him across the Indian Ocean from the east coast of Africa to Malabar.30 Before starting, Vasco da Gama, with the hearty concurrence of the King of Melinde, set up one of the padraos, with the escutcheon of the Quinas carved on one side, and a shield bearing a sphere on the other. Beneath was King Manoel’s name. It was placed on a hill above the town. After a long voyage of twenty-three days, the discoverers reached in sight of the 383

mountains above Malabar.31 Finally, in May, I498, Vasco da Gama reached India, marking many transitions in the course of oceanic history, through decades-long encounters, and shattering the existing power-centres of maritime trade, culture, and society for long centuries. To quote AshinDas Gupta: ‘...we may look upon this arrival not so much as an event in Indian history, but as a remarkable event in the history of the Indian Ocean. It is not difficult to show that medieval India did not recognize Vasco da Gama. But it is clear that there was a turn of events in the Indian Ocean from this time onwards.’ 32 Jonathan Hart makes a statement that ‘Portuguese practices at home later became the norm in colonies overseas’. 33 This observation is made in connection to the agricultural reforms and cultivation practices introduced by the Portuguese in the colonized areas. But, the same testimonial could be generalized to the Portuguese encounters in the Indian Ocean too, as they stretched the crusading practices at home to the peaceful waters of the eastern oceanic world. The approaches of the Portuguese navigators from Vasco da Gama onwards clearly demonstrated this extension of home-norms. In another words, a vow to ‘take the cross’ contin ued to earn public approval well into the fifteenth century and was frequently the way in which the most outrageous criminal behaviour could be expiated; where the case of Indian Ocean encounters also was not different. Mamluk and Ottoman attempts to destroy Portuguese sea power in the Indian Ocean were unsuccessful and the Venetian proposal for a canal across the isthmus of Suez received no serious consideration in Cairo. Along with the encounters, the oceanic mercantile world was also undergoing through tremendous changes. In the Indian Ocean, the tradings were limited to the intra-continental connections up to 1498, with a predominance of the West Asian traders. They collected the merchandise throughout the coasts of South Asia, Southeast Asia and East Asia, with the help of various intermediaries. East African coastal lines and Egypt played the role of connecter in the intercontinental trade, connecting the West Asians to the European world. As discussed above, the Westerners did not (could not) cross the border and come to the Indian Ocean up to 384

the advent of Gama. ‘Muslim shipping dominated the Mediterranean and the Indian Ocean during the ninth and tenth centuries linking alAndalus with China; by the fifteenth century the Venetian convoys had synchronized their shipping, timing it toward the end of August in order to coincide with the availability of the Indian Ocean ships that would by then have reached Aden and Jeddah.’ 34 The Atlantic and Pacific oceanic world also began to undergo vital mercantile transformations. The trade was intensified in the regions only from the sixteenth century onwards, when the Portuguese started their intrusions in the waters of Indian Ocean. Before the sixteenth century, both Atlantic and Pacific were desiccated without much significant degree of social and economic integration.35 In the Atlantic, West African mariners voyaged to the pre-Columbian Americas,36 Scandinavian mariners and perhaps European fishermen conducted recurrent transatlantic voyaging before 1492. But none of these oceanic voyages did generate any sustained interactions, as they did not lead to regular commercial, biological, and cultural exchanges.37 Thus, Atlantic Ocean basin began to move toward lively social and economic integration only in the sixteenth century. Comparatively, Pacific Ocean basin was a site of recurrent interactions well before the sixteenth century. Austronesian mariners inhabited almost all of the liveable islands of the Pacific Ocean, and overall there they introduced their own food crops and domesticated animals, including taro, yams, bananas, breadfruit, dogs, pigs, and chickens.38 Islanders from Samoa, Tonga, and Fiji traded, intermarried, allied, and fought with one another for centuries before European mariners ventured into the Pacific Ocean.39 However, by the introduction of Cape of Good Hope opening ways to the Indian Ocean led to the intensification of social, economic, and cultural integration of the Pacific world too. However, the voyage of Vasco da Gama was an opening for innumerable transitions in the history of world. It was a starting point of the economic colonialism, which continued for centuries, and of the cultural and social colonialism that still continues. To quote the venomously Eurocentric words of H. Reade: ‘Vasco da Gama was not only a saviour of civilization; with Albuquerque and Almeida he was one of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

the first pioneers on the road which, in the end, led England to her Empire in the East. He it was who taught Europe how to conquer and how to hold the East... Vasco da Gama was the first discoverer of the true means of utilizing sea power as the foundation of a colonial empire.’ 40 Gama’s voyage also set the background for the Renaissance in the European world. To put it differently, taking from the economic interpretation of history of Karl Marx, the economic expansion through the oceanic trade was bringing the Renaissance to the Europe; in which the course of history itself changed marking what we call today as ‘modernity’. However, the arrival of Vasco da Gama and consequent advent of Portuguese powers to the Malabar generated enormous tensions among the existing Arab and Muslim traders, as well as among the Muslim mediators, leaders, and scholars who supported the traders. Invoking the frames of Islamic identity and the religiopolitical notion of Adobe of Islam, the scholars of the time attracted attention of the Muslim community to confront with the Portuguese who instigated communal atrocities. In that historical context, Islamic identity was invoked to encounter with the Christian Portuguese identity, as the textual sources refer to. Evaluation of Arabic Sources from Malabar in Sixteenth Century The study will look into four significant Arab sources from Malabar: Tahriz Ahl al Iman ala Jihadi Abadath al Sulban and Adhkiya of Shaikh Zainuddin Makhdum, the Senior, Thuhfatul Mujahidin fi Baa’zi Akhbaril Burthugaliyyin of Shaikh Zainuddin Makhdum, the Junior, and Fath al Mubeen of Qazi Muhammad. End Notes 1. See for a detailed historiographical study of the Indian Ocean studies Arasaratnam, S., 1990, ‘Recent Trends in the Historiography of the Indian Ocean, 1500 to 1800’, Journal of World History, Vol. 1, No. 2 (Fall, 1990), pp. 225-248; and for the bibliographical references Gotthold, Julia J.; Donald W. Gotthold, 1988, Indian Ocean, in the Robert L. Collison (ed.), World Bibliographical Series, Vol. 85, Clio Press Ltd., Oxford. 2. Chaudhuri, K. N., 1985, Trade and Civilization in the Indian Ocean: An Economic History from the Rise of Islam to 1750, Cambridge University Press, Cambridge. 3. Agius, Dionisius A, 2008, The Classic Ships of

{]_‘ kam-lmcw

Islam: From Mesopotamia to the Indian Ocean, H. Altenmüller, B. Hrouda, B. A. Levine, R.S.O’Fahey, K. R. Veenhof, and C. H. M. Versteegh (eds.), Handbook of Oriental Studies, Section 1, The Near and Middle East, Vol. 92, Brill, Leiden and Boston 4. Nurse, Derek, and Thomas Spear,1985, The Swahili: Reconstructing the History and Language of an African Society, 800-1500, University of Pennsylvania Press, Philadelphia 5. Bang, Anne K, 2003, Sufis and Scholars of the Sea: Family Networks in East Africa, 1860-1925, Routledge Curzon, London. 6. See Goitein, Shlomo D., 1954, “Two eyewitness rep orts on an expedition of the king of Kish (Qais) against Aden”, Bulletin of the School of Oriental and African Studies, 16, i: 247–257; Goitein, Shlomo D., 1968, Studies in Islamic History and Institutions, E. J. Brill, Leiden; Goitein, Shlomo D., 1973, Letters of Medieval Jewish Traders, Princeton University Press, Princeton; Goitein, Shlomo D., 1999, A Mediterranean Society: The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, volumes I– VI, University of California Press, Berkeley, first published 1967–19 93; Goitein, Shlomo D., and Mordechai Akiva Friedman, 2008, India Traders of the Middle Ages: Documents from the Cairo Geniza - ‘India Book’ , Brill, Leiden and Boston 7. Bhacker, M Reda, 2003, Trade and Empire in Muscat and Zanzibar : Roots of British Domination, Routledge, London and New York. 8. Simpson, Edward, 2006, Muslim Society and the Western Indian Ocean: The Seafarers of Kachchh, Routledge, London and New York. 9. Jacobsen, Frode F.,2009, Hadrami Arabs in Presentday Indonesia: An Indonesia-oriented Group with an Arab Signature , Routledge, London and New York. 10. Federspiel, Howard M, 2007, Sultans, Shamans, and the Saints: Islam and Muslims in Southeast Asia, University of Hawai’i Press, Honolulu. 11. Wink, Andre, 2004, Al Hind: The Making of the Indo-Islamic World, Volume 3, Indo-Islamic Society: 14th-15th Centuries, Brill, Leiden, Boston. 12. Azra, Azyumardi, 2004, The Origins of Islamic Reformism in Southeast Asia: Networks of MalayIndonesian and Middle Eastern Ulama in the Seventeenth and Eighteenth Centuries, University of Hawai’i Press, Honolulu. 13. Hawley, John C., 2008, India in Africa, Africa in India: Indian Ocean Cosmopolitanisms, Indiana University Press, Bloomington. 385

14. Subhi Labib, ‘At tujjar al Karimia wa tijarat misr fil ‘usur al wusta’, inMajallat al jami’a al misria liddirasat at tarikhia (Cairo, May I952) – as cited by Charles Issawi, 19 57, Crusades and Current Crises in the Near East: A Historical Parallel’, International Affairs, Royal Institute of International Affairs 1944-, Vol. 33, No. 3(Jul., 1957), p. 277 15. Charles Issawi, 1957, Crusades and Current Crises in the Near East: A Historical Parallel’, International Affairs, Royal Institute of International Affairs 1944-, Vol. 33, No. 3(Jul., 1957), p. 277 16. Aziz Suryal Atiya, The Crusade inz the Later Middle Ages (London, I938), p. 114, - as cited by Charles Issawi, 1957, pp. 277 – 278. 17. Labib, 1952; Charles Issawi, 1957, p. 278 18. Having thus become the sole monopolist, BarsBay was able to raise the price of spices by 50 dinars. ‘A cargo of pepper that cost 50 dinars in Cairo was sold at Alexandria to Europeans for I30 dinars.’ These measures were, naturally, resented by both Moslem and European traders. The former tried to organize alternative centres of trade in Aden and Jidda, but could not escape the Egyptian stranglehold. The latter tried boycotting, but were equally unsuccessful. –Stanley Lane-Poole, I925, A History of Egypt in the Middle Ages, London, p. 340; Labib, 1952; Charles Issawi, 1957, pp. 278–279. 19. Stanley Lane-Poole, I925, p. 340. 20. Clements Markham, 1898, ‘The Fourth Centenary of Vasco da Gama’s Voyage to India’ The Geographical Journal, Vol. 12, No. 1 (Jul., 1898), pp. 10-19 21. Malyn Newitt, 2009, p. 49 22. A. J. R. Russell-Wood, 1992, The Portuguese Empire, 1415–1808: A World on the Mo ve, Johns Hopkins University Press, 1998, Baltimore, p. 9. – as cited by Jonathan Hart, 2003, p. 15. See also A. H. de Oliveira Marques, 1972, History of Portugal. Vol. 1. From Lusitania to Empire, Columbia University Press, New York; and Bailey W. Diffie and George D. Winius, 1977, Foundations of the Portuguese Empire, 1415–1580, University of Minnesota Press, Minneapolis. 23. Malyn Newitt, 2009, p. 52 24. For an English account of the Moroccan wars see Weston F. Cook, 1994, The Hundred Years War for Morocco, Boulder, co. 25. Malyn Newitt, 2009, p. 53 26. Luis Camoens is said to have been born in the year that Da Gama died. Schlegel says: ‘The discovery of India, the greatest event of modern times, could only be worthily celebrated by one 386

who had himself passed a portion of his 27. Luis Camoens, The Lusiad; or the Discovery of India: An Epic Poem, Translated by William Julius Mickle, 1791, Published by John Archer, Dublin, p. 20 28. Sanjay Subrahmanyam, 1997, Career and Legend of Vasco Da Gama, Cambridge University Press, Foundation Books, New Delhi, p. 18 29. Jonathan Hart, 2003, p. 17 30. A. J. R. Russell-Wood, 1992, pp. 14-15, 18 31. as cited by Clements Markham, 1898, pp. 11-14 32. AshinDas Gupta, 1999,‘The Vasco da Gama Epoch’, in Uma Das Gupta, compiled, 2001, The World of the Indian Ocean Merchant, 1500-1800, Collected Essays of Ashin Das Gupta, Oxford University Press, New Delhi, p. 243; AshinDas Gupta, 1998, Vasco da Gama and India, International Conference, Paris. 33. Jonathan Hart, 2003, p. 19 34. Dionisius A Agius, 2008, The Classic Ships of Islam: From Mesopotamia to the Indian Ocean, H. Altenmüller, B. Hrouda, B. A. Levine, R. S. O’Fahey, K. R. Veenhof, and C. H. M. Versteegh (eds.), Handbook of Oriental Studies, Section 1, The Near and Middle East, Vol. 92, Brill, Leiden and Boston, p. 65 35. Jerry H. Bentley, 1999, ‘Sea and Ocean Basins as Frameworks of Historical Analysis’, Geographical Review, Vol. 89, No. 2, Oceans Connect (Apr., 1999), pp. 219-222 36. I. Van Sertima, 1976, They Came before Columbus, Random House, New York 37. JRS Phillips, 1988, The Medieval Expansion of Europe, Oxford University Press, Oxford, pp. 164184 38. PS Bellwood, 1987, The Polynesians: Prehistory of an Island People, Thames and Hudson, London 39. Jerry H. Bentley, 1999, p. 219 40. H. Reade, 1898, ‘Vasco da Gama’, Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jul., 1898), p.590 19. Stanley Lane-Poole, I925, p. 340. 20. Clements Markham, 1898, ‘The Fourth Centenary of Vasco da Gama’s Voyage to India’ The Geographical Journal, Vol. 12, No. 1 (Jul., 1898), pp. 10-19 21. Malyn Newitt, 2009, p. 49 22. A. J. R. Russell-Wood, 1992, The Portuguese Empire, 1415–1808: A World on the Mo ve, Johns Hopkins University Press, 1998, Baltimore, p. 9. – as cited by Jonathan Hart, 2003, p. 15. See also A. H. de Oliveira Marques, 1972, History of Portugal. Vol. 1. From Lusitania to Empire, Columbia

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

University Press, New York; and Bailey W. Diffie and George D. Winius, 1977, Foundations of the Portuguese Empire, 1415–1580, University of Minnesota Press, Minneapolis. 23. Malyn Newitt, 2009, p. 52 24. For an English account of the Moroccan wars see Weston F. Cook, 1994, The Hundred Years War for Morocco, Boulder, co. 25. Malyn Newitt, 2009, p. 53 26. Luis Camoens is said to have been born in the year that Da Gama died. Schlegel says: ‘The discovery of India, the greatest event of modern times, could only be worthily celebrated by one who had himself passed a portion of his 27. Luis Camoens, The Lusiad; or the Discovery of India: An Epic Poem, Translated by William Julius Mickle, 1791, Published by John Archer, Dublin, p. 20 28. Sanjay Subrahmanyam, 1997, Career and Legend of Vasco Da Gama, Cambridge University Press, Foundation Books, New Delhi, p. 18 29. Jonathan Hart, 2003, p. 17 30. A. J. R. Russell-Wood, 1992, pp. 14-15, 18 31. as cited by Clements Markham, 1898, pp. 11-14 32. AshinDas Gupta, 1999,‘The Vasco da Gama Epoch’, in Uma Das Gupta, compiled, 2001, The World of the Indian Ocean Merchant, 1500-1800, Collected Essays of Ashin Das Gupta, Oxford University Press, New Delhi, p. 243; AshinDas Gupta,

{]_‘ kam-lmcw

1998, Vasco da Gama and India, International Conference, Paris. 33. Jonathan Hart, 2003, p. 19 34. Dionisius A Agius, 2008, The Classic Ships of Islam: From Mesopotamia to the Indian Ocean, H. Altenmüller, B. Hrouda, B. A. Levine, R. S. O’Fahey, K. R. Veenhof, and C. H. M. Versteegh (eds.), Handbook of Oriental Studies, Section 1, The Near and Middle East, Vol. 92, Brill, Leiden and Boston, p. 65 35. Jerry H. Bentley, 1999, ‘Sea and Ocean Basins as Frameworks of Historical Analysis’, Geographical Review, Vol. 89, No. 2, Oceans Connect (Apr., 1999), pp. 219-222 36. I. Van Sertima, 1976, They Came before Columbus, Random House, New York 37. JRS Phillips, 1988, The Medieval Expansion of Europe, Oxford University Press, Oxford, pp. 164184 38. PS Bellwood, 1987, The Polynesians: Prehistory of an Island People, Thames and Hudson, London 39. Jerry H. Bentley, 1999, p. 219 40. H. Reade, 1898, ‘Vasco da Gama’, Journal of the Royal Asiatic Society of Great Britain and Ireland, (Jul., 1898), p.590

387

Muhammed shaheer UT

Rethinking Islam In a New Reading of its Cultural Heritage with Secularism

Introduction: Discussing secularism, principally, it a study the cultural degradation of the Muslim community from the self efficiency and self reliance that of the rich full Islamic principality to inferiorous parasitical mode that on the cultural ‘other’. This, the corner-stone of the political ‘westernization’ and inevitable outcome of the cultural ‘modernization’, secularism has put drastic change on the Muslim society. It has impacted worsely on all the educational, cultural and social aspects of the world Muslim life. The subjects of west became the yardstick of its major curricula, life style of the Europe engulfed its life simplicity and also the liberal political western concepts, deprived of religious ethnicity, became the manual s of its constitutions. Then, the secularism, it has defined and discussed in several aspects. Especially, majority of these were cultural analytics and social criticisms that are done in Muslim community after the emergence modern era. Even though, we can see some features of secularism in the pre-modern Islamic history, starting from 130 A.D, it is happened so because of the formation of such an ideology is only happened succeeding European Enlightenment in 16th century. Starting from Jamaludheen afgani,muhammed abdu , sayed qutub, allama muhammed iqbal,abul a’la moududi,muhammed asad,malik bin nabi,ali hasan nadwi to the contemporary ziaudheen sardar sayed Husain Nasr, 388

ali asgar enjineer jadul haq jad, bassam tibi,sayed muhammed naquib al attas and fuad zakariyya a number of Muslim done different works on this topic. Idea, Origin and Evolution (i)Idea Defining the secularism, a number of definitions are opted by different intellectuals of different thoughts. Some of the opinions are given below. The secularist modern academician Bassam Tibi explains: The term secularization is derived from the Latin saeculam (Arabic alam) meaning generation, age. In short, secular means ‘worldly’, that is concerned with the affairs of this world. An early Arabic translation of the European term secularism was almaniyya this was accurate but didn’t prevail long. It was replaced by the new Arabic term ilmaniyya ‘which derived from ilm (science, knowledge)1 In the terms of the contemporary Muslim secularist critic academician sayed muhammed naquib al attas : The term secular, from the Latin saeculam, conveys a meaning with a duel connotation of ‘time’ and ‘location’; the refers to the’ now’ or present sense of it, and the location to the ‘world’ or ‘worldly’ sense of it. Then the saecullam means ‘this age’ or the present time refers to events in this world, and it also then means ‘contemporary events’.2

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Whatever the derivations and definition are, the ideology, secularism, we can explain that, is a belief that the religion should not be involved in the organizations of society as politics, economics and culture. And also it is divided as three kinds, which are secularity, the state of affairs in society, secularization, a social process and secularism, an ideology that are wholly concerned only with the material life. (ii) Origin What about its origin, the expression, secularism was a reflection a civilizational condition, which is appeared in Europe at the dawn of renaissance, and it is what still distinguishes the westâ&#x20AC;&#x2122;s position on religion. In fact, secularism was inevitable out come of the decades prolonged clash between the church and political kingdom of Europe, where the church was dominated the thought and divinity of its adherents and took rigid and blind approach to the scientific developments and in other the political kingdom was occupied and privatized the political sphere and took the leadership of scientific and material advancements, taking care of religion from interfering in all these. In addition to that, there in the Europe, in the period of educational and scientific stagnancy that hammered by the church on society, there was formed a new trend of materio-spiritual merging, inspired from the cultural experience of educational enlightenment and social renaissance that exchanged from the Muslim community1. But the Protestant-Catholican churches locked the doors of religio-scientific co-existence and there by the material and educational advancement. Gradually it turned to the separation between the church and its adherents. The church also turned to the defensive mode and at last, to the apologetic tune but with out avoidance of the old complex dogmas and theories instead of the scientific progressive missions of the political kingdom. It is what the ideology; secularism got emerged, controlled the almost west and later intruded to the Muslim world. (iii) Evolution For about seven hundred centuries after the ideology formed, it had evoluted and transformed as several forms as regarding the provincial and geographical natures. It has been essentialized by Europe, yet now, as a separation of religion from the public sphere and also

{]_â&#x20AC;&#x2DC; kam-lmcw

the have been claiming for the abolition of it from all parts of life. In other case, some of the West-Asian countries, following the footsteps of India, put the secularism as their constitutional policy, defining it as acknowledging all religion with equality but not giving everyone of it the superiority of legislation or any other cases or it is nonpartisan tendency of the state between religions.It offers all the religious right to the people. The third phase of these evolution is the case of some Arabian countries , that they constituted on the Islamic teaching but give complete freedom for followers of any other religions to execute their own religious practices as in the case of civil right. Islam, Muslim and Islamization Islamic Concept of Material Life As we defined earlier that the secularism is connected with only the material world, it is necessary to identify the Islamic approach to the material life and thereby to the ideology, secularism. The Islamic view of worldly life is that it is the cultivation land for the fruitful and secured another world life, which is Hereafter. But this is not disengouraging and disregarding of the worldly life. On other, it is unavoidable and inevitable duty of everybody, every Jinn (a kind of spiritual beings) and human being to devote only the God, Allah and it is only one goal of their creation. The innermost purpose of Islamic law is the righteousness in individual sense. And it is equally noteworthy that it could be more effective only if it coordinated by different individuals, that is the communal effort. This is based on enjoining of what is right and forbidding of what is wrong. The social and public life are not ever out of the Islamic circle of theoretical principles. Besides, there is no any point of the life of a Muslim, whether it is social or individual, free from the divine laws and prescriptions. Therefore everyone who believes in the God, Allah, not approved and canâ&#x20AC;&#x2122;t do anything that is not according with the divine law. In addition, There is in Islam, certain and ordained laws and directions for the human being, individually, socially, politically and other. There is no need of separating the religion from material and collective life surroundings. More notably, the Islamic laws are came down to the prophets, as more regarding the human nature, that he is created from a matter and spirit (madhah and ruh ). And 389

it is not possible for human being to outgrow life problems and to gain life success without considering and enjoining both these two factors. A state based on secular politics is identified by only one thing, nation’s progress, and it is based on only one criterion, nation’s interest, whether it is danger to the human nature or it is on contrary with its different citizen’s interest. The thing is that, there in secular state and ideology, not a stable and reasonable norm to justify between good and evil. Therefore only a stable religious norm that is equally addressing both the spiritual and material instinct of the human being can lead the mankind rightward perpetually and solve its problematic life conditions accurately. That is the relevance of the Islamic principle. In Islam, there is no place for the old theory of Gospel, ‘give Caesar what belongs to Caesar and give God what belongs to God’. But, it takes a theoretical ideology that admits to both moral and socio-economic requirements of mankind. The integral components of secularization are the disenchantment of nature, the desacralization of politics and the decosecration of values3. These do not exist in the theoretical structure of Islam. In detail, disenchantment of nature, to be free the nature from its religious overtones, is right contrary with the Islamic perspective of the nature. The Holy Quran’s description of nature and man as ayat (sentences, signs, symbols) is self explanatory in the respect that, nature has cosmic meaning and must, because of its symbolic connection with God, be respected. Man according to the holy Quran is Gods vicegerent (caliph)and inheritor of the kingdom of nature. According to the Quranic teaching, he must treat must nature and must be harmony with it, and he must feel the presence of the God, Allah. And the second thing, desacaralazation of politics, that the abolition of sacral legitimation of political power and authority. Everything that is politically and spiritually moral, is ought to be legitimated and if it is done in a good niyyah(intention) it also owe to the divine reward. And the third one, deconsecration of values, that is the secularist definition as rendering transient and relative all cultural creations and every value system including religion, and in the way of history, the future is open to change and 390

man is free to create the change. Even though we selected this case under a special sub-title, we can identify that what the religion, Islam, has been doing is that to essentialize the deeds and directions of the mankind of every age according to the sharia’. Human being is ought to live according to the divine intention, that is completed in the form of sharia. Otherwise, it will more dangerous for a religion, to put change on the religion based on the mutable and changing human nature. The essential features of secularism, like rationalism, liberalism and nationalism have their own problems, in enjoining all of them with religion especially Islam. Islam agree with reason, that is separating the mankind from other beings and enable them to judge between good and evil and fact and fallacy, but it disagree with rationalism, that claim for the rational and there by the philosophical supremacy over the mankind. Such as the great pre-medieval philosopher Al farabi, argued for a republic led by philosophers. The concept of liberalism in the human life, especially in the political field is not applicable with Islamic view of life, that is governed by immutable and ordained norms and conditions, even though it is opened phase toward the progress and modern developments absorbing its positive features. Thirdly, the nationalist concept of secularism, which is based on national ethnicity, will never applicable with the Islamic umma concept that is based on the broad-brotherhood of Muslim community without considering the national boundaries. Muslim Community; Action and Reaction The Muslim community’s advancement and approach to the secularism can be dividing to two phases. 1. before the fall of caliphate in 1924 2. after the fall of caliphate (i) Before the fall of caliphate Even though, the term and ideology, secularism formed in the enlightenment period of Europe. We can find out some features of the secularism from the early periods of the Umayyad caliphate. The contemporary Muslim intellectuals ziaudheen sardar1 and sayed Husain Nasr2 are defined and evaluated that in different aspects. By the end of caliphate al Rashida(of first four good successors of prophet), the Islamic caliphate turned to a semi secular ruling, that is

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

based on autocracy and personal authority. By the swiffin war it bedded and by the succession of Umayyad caliphate it got formed. The political sense of Islam became divorced from divinely revealed principles and fell in to power politics based on human ambitions.By the advancement of Islamic caliphate to the northward countries, to the political domains of Persian and Byzantium empires, Islam encountered another kind of political and fiscal institutions and laws that are challenging the unified structure of early madinian community. As part of the genetic cultural integration nature of Islam and Islamic society, many of them absorbed to the Islamic law of politics and even many of them Islamized. Yet another some adaptation of Byzantine and Persian customs, just like taxation, put hetereogenetic political tendency on the unified and unifaced form of Islamic political law, and it played an important role in secularizing process of Islamic society later in nineteenth and twentieth centuries. By the coming of Abbasid caliphate, new forms of political systems introduced. Exploiting the internal conflict and weakness in Abbasid caliphate, some of the provincial rulers came to scene, like Sunni dominated Seljuk’s and shia dominated fathimids, where both kingdoms didn’t based on the theological political directions, but left the religion behind privet life and introduced a new kind of kingship in the name of sultan alongside the caliph and the sacred law. Similarly it absorbed different kinds of foreign elements in to muslin world, by turning to the ancient Mediterranean civilization from Persia to some parts of India. In this period there were formed the important element of secularism, that is rationalism. It was based on the Greco-roman, neo platonic and Hellenistic thoughts of reason and rationalism, namely philosophy. It claims for the exclusive and ultimate validity of judgments that are made by human reason alone. Some of the muslin factions, namely mu’thazalites, absorbed this theory entirely and applied it to the Islamic theology. Occasionally, there was a number of sufis and sufi orders that are based on spiritual world alone, get ridding of the material life. That, we cannot put in the case of secularism for several causes that deserve a vast discussion, this like it is not a abolition of material life from the rule of religion. Suffice it is to

{]_‘ kam-lmcw

say that the role model of all these sufi orders, the prophet Muhammad(PBUH) was at this same time a sufi and a political leader. In this course of the Islamic history, what the more devastated and destructive secularism is invade the Muslim community is about after the eighteenth century, where the weakened Ottoman Empire was on the helm of Islamic caliphate. Through a series of administrative reformations, various kinds of European political codes are intruded to the political constitution of Islamic caliphate that was based on the quranic law of social livings. More clearly, the starting of this destructive secularizing of Muslim community is begun by the defeat that the ottoman army faced in advancement to Vienna in 1683. As consequence of this military defeat, because of the poor equipments, the ottoman caliphs forced to send a group of Muslim students to the European countries to study the mystery of European military superiority. And the seeds of liberal thoughts in Islamic society, can find out from the activities of Rifa’ Al Tahtawi, the first Muslim scholar to go Paris. He was returned from there, intoxicated with the western cultures, and later claimed for the cultural borrowing from the west. Rightly it was the seeds of cultural modernism and liberalism, led by Muhammed Abdu,Jamaludheen Afgani, Ameer ali and Al Zahawi, that took in the strong hold on the Muslim community worldwide and impacted on it very severely. As the part of that, a new faction, namely Bahaism, formed by Bahaullah in nineteenth century, came to the Islamic cultural scene translating the western secular ideologies to the expedient and immutable Islamic principle. (ii) After the fall of Caliphate The second phase of the secular invasion on the Muslim community started by the fall of Ottoman caliphate in Turkey in 1924. This was the start of a wide and exotic cultural colonialism and ultra secularism, which is led by Kamal Ataturk, which the almost Muslim countries and Muslim community shocked. We can also divide this phase to two parts. 1) that is appeared when the Islamic community especially modern Arab world. Is subjected to the civilizaitional shock that the west put on its body. Even though it was started from the last quarter of 19th century; almost adapta391

tion of the theory was happened by the fall of caliphate. There was, in Europe, a new tendency and hope that the science will answer for all the problems of human race. This message was also handed over to the Muslim world, besides of the inferiority complex and in security that the Muslim community entrapped by the fall of caliphate. The Arab leaders convinced this self that only by adopting the European secularist model; they can save from the danger of middle ages backwardness. This attitude was also differed to about three different opinions that are: · Reconstruction of Arab society alongside the lines of modern European model · To modernize all parts of Muslim life in the western fashion. · To follow the footsteps of Europe in order to achieve emancipation from it 2) The contemporary secular prospect that occurred in the second half of the 20th century. In this current, the first attempt was to gain freedom from the imperialist rule. By the Arab world’s advancement to freedom, it shifted to the question economic developments to maintain minimum level of livelihood. In spite of the fact that, the Islamism, nationalist, leftist and liberalist factions were took part in this course, the Islamist ideology was more popularized. Therefore, the political authority took anew decision of using the Islamism faction to silence those who advocate for democracy and social justice. That was by supporting the Islamists morally and economically. In the present, the Arabian political scenario is changed utterly. Secularism, which was in the defensive mode because of the torrential Islamic emergence, has been, nowadays, becoming the ruling factor of the countries. Notwithstanding of that this was the outcome of the propaganda-led media propagation done by western media, it was really reached in such condition as unavoidable outcome of the earlier caliphate’s liberal political approach to the western secular ideas. After the recent currents of Arab spring almost Arab countries are forced to put entire secular policy, but the willpower of their own leaders, seems to have been leading the Arab generation through a secure path, that is based on Islamic law of ruling, giving its entire minority all the civil and religious rights. Reading anew of Islamic Experience with 392

Secularism In this, I try to read anew the Islamic cultural experience with secularism in the light of modern currents that is taking place around the globe with preference to the identity crisis that the minority Muslim community, who live in non-Muslim majority countries especially the secularist countries. The thing is that, the relevant question that what kind of approach and ideology they should keep in these countries The basic principles and directions in such like issues, we can find out that from the Quranic and prophetic verses, some of that are given below: 1."O my servants who believe! Truly, spacious in my earth. Therefore, serve you me (and me alone)4 2. Allah forbids you not, with regards to those who fight you not (for) faith, nor drive you out of your homes out, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you, with regards to those who fight you for (your) faith, and drive you out of your homes, and support (others) in driving you out, from turning to them (for friendship and protection). It is such as turn to them (in these circumstances), that do wrong.5 3. All the nations are God’s own and all the servants are God’s own. Therefore, wherever you get goodness, you san reside there6. Every state and condition is favorable for a Muslim, but not a state that is not save his cultural identity. He could stay under a nonMuslim ruler according to Imam Abu Hanifa. And according to the religious scholars, sometimes his electoral representation in such like nations, would be necessary, where it is useful and good for the community’s all case of healthy conditions. But the absorbing of western secular norms abandoning aside his own religion is not ever acknowledgeable with Islamic principle. Essentially, Islam is gnostic, prescribing its adherents to be aware of universal realities and to reform self. But, the modernizing concept made by Jamaludheen Afagani, the Martin Luther mode of religious reformation, is not matching with the Islamic view of self renovation. Even though he was used the religious modernism to combat with material modernism of west, was ironically prepared path way to intrude for secularism to the Islamic body easily. And also it was only aimed the destruction of sufi orders, by differ-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

ent forms o puritanical rationalism like Wahhabism in Arabia and Ahl-e-hadith in India. But the fact is that, the tendency of young generation of the Muslim world, to imitate the western civilization and to assimilate their culture in it, was also because of the unwillingness of the Muslim scholars and intelligentsia to the progresses and developments. But the matter of fact the cultural reformation and religious modernization could be realized according to the ideas of two great Muslim intellectuals. The first one of them, Muhammed asad writes: ‘We must have the will to learn and to progress and to become scientifically and ethnically as efficient as the western nations are. But don’t wish to see with western eyes, to think on western patterns of thought, don’t Wish to exchange the spiritual civilization of Islam to the materialistic civilization of Europe.7’ And secondly the contemporary Muslim academician, Sayed Husain Nasr defines: Only by accepting the validity of sharea and especially of the personal laws promulgated by it and by relying upon these laws can Islamic society face the problems of the modern world. And only through the sharea can meaningful change be brought about, if we were to lose the sharea, we would lose that very thing for whose subsistence we are trying to reform our present society. In such a case, our reformations would only become deformations8 Conclusion To conclude this paper, I acclaim that this paper on the so-called problematic topic, secularism, concerning with the immutable Islamic principle, considering its cultural heritage with Islam and corresponding it to the present experience of the community in the light of reading anew of the Islamic scriptures, establishes that the secularism, which is emphasized on the separation of religion from the public, political and social spheres, could not to be legitimized in any respect. That any point of every Muslim is

{]_‘ kam-lmcw

not coming out the circle of Islam, the complete religion, corresponding to both the spiritual and material instinct of human being. Meantime, it agree with reading anew of the traditional texts and principles, based on the Quran and Sunnaih, in the light of modern experiences, as taking place in the cases of modern fiqh,al fiqhul aqalliyya and al fiqhul muyassara. Bibliography: • Mukhtasaru ibn Katir, Ibn katir • buhuthu fatawa islamiyya fi qalaya muasira,Jadul Haq Jad. • Mada khasira al alam bi inhitatil muslimeen, Abu Hasan Ali Nadwi • Aswirau’ bain- al- fikril islami wal fikril garbi,Abu Hasan Ali Nadwi • Islam at the Croosroad, Muhammed Asad. • Principles of Islamic State and Government, Muhammed Asad. • Breaking Monalith, Ziaudheen Sardar • Islamic Life and Thought, sayed Husain Nasr • Islam; history, society and Civilization, sayed Husain Nasr • Islam’s predicament with modernity, Bassam Tibi • Islam and Secularism, sayed Muhammed Naquib Al Attas • Myth and Reality in the Contemporary Islamic Movements End Notes: 1. Islam’s predicament with Modernity, Bassam Tibi 2. Islam and Secularism, Sayed Muhammed Naquib Al Attas 3. Some of the modern academicians, like Bassam Tibi and Muhammed Naquib Attas, are expressed this view. 4. Al ankabuth;56, Holy Quran. 5. Al Mumthahina;8-9, Holy Quran. 6. Prophet (pbuh), reported byAhmad bin Zubair Al Awwam,Mukhtasaru ibn Katir. 7. Islam at the Cross Road, Muhammed Asad 8. Islam and secularism, Sayed husain nasr

393

tUm. jloZv da-Zm≥

t£acmjv{Sw CkvemanI ImgvN-∏m-Sn¬

km-ºØn-I im-k{v- X-Øn-\v am-\hn-I t£-aØ - ns‚ \n¿-hN-\w \¬-In-b-Xv 1680- ¬ Dr. Alfred Marshel B-Wv. A-Xn-\v ti-j-am-Wv t£-a km-ºØn-I im-kv{Xw (welfare economics) F-∂ hy-Xn-cn‡am-b km-ºØn-I im-J D-b¿-∂p h-∂n-´p-≈-Xv. A-tXm-sSm-∏w km-aq-ly t£-aØ - n-\v {]m-[m\yw \¬In sIm≠v t£-a km-º-Øn-I im-kv-{Xw h-f-sc-b[n-Iw hn-Ik - n-°p-Ib - p-≠m-bn. H-cp hy-‡n-bp-sSbpw kw-Xr-]v-Xn°v Ipd-hv kw-`-hn-°m-sX a-s‰m-cmƒ-°v kw-Xr-]v-Xn-bn¬ h¿-≤\-hv kw-`-hn-°p∂-Xv km-aqly t£-aw h¿-≤n-®p-sh-∂-Xn-s‚ am-\-Z-fi-am-bn ]-cn-K-Wn-°-s∏-´p. Xp-S¿-∂v, tem-I-bp-≤-tØm-Sp-°qSn -`c-W-Iq-S-ßƒ t]m-eo-kv cm-{„-Øn¬ \n∂pw B-[p\n-I t£-a-cm{„w (modern welfare state) F∂ k-¶¬-]-Øn-te-°v ]-cn-Wm-aw sN-ø-s∏´p. ]uc-∑m-cp-sS A-Sn-ÿm-\ Po-hn-Xm-h-iy-ßƒ \n-h¿Øn°p-I F∂-Xv `c-WI - q-Sß - f - p-sS {]m-Yan-I ]-cnK-W\ - b - m-bn amdn. A-]I - Sw, tcmKw, sXm-gn-en√mbva F-∂n-h-s°-Xn-sc km-aq-ln-I-kp-c-£n-XXzw D-d∏m-°m-\pw km-ºØn-I hn-`h - ß - f - p-sS \o-Xn-bp-‡amb hn-X-c-W-Øn-eq-sS-bpw D-≈-h-\pw C√m-Ø-h\pw X-Ωn-ep-≈ A¥-cw Ip-d-°m-\pw, hn-Zym-`ymkw, Btcm-Kyw, s]m-Xp- D-Sa-ÿ-X F-∂n-h-bn-eq-sS km-aqlyk-aXzw Dd-∏p h-cp-Øm\pw `-c-W-Iq-S-ßƒ _≤{i≤cmbn. CØ-cw km-aq-lym-hi - y-ßƒ-°v th≠n s]m-Xp^-≠v hn\n-tbm-Kn-°p-Ibpw `-c-W-Iq-Sß-fp-sS D-Øc - h - m-Zn-Øhpw Nn-ehpw K-Wy-am-bn h¿≤n-°p-Ibpw sNbvXp. B-tcm-Ky, hn-Zym-`ym-k ]-≤XnIƒ, Zm-cn{Zy \n¿-am¿-P-\-Øn\pw, sXm-gn-en√mbva ]-cn-l-cn-°p-∂-Xn-\p-ap-≈ hnhn-[ ]-cn-]m-Sn-Iƒ, kv-{Xo-Iƒ, Ip-´n-I-ƒ, hr-≤¿, A-i-c-W¿ XpS-ßn k-aq-l-Øn-se A-h-i-hn-`m-K-ßƒ-°v th-≠n-bp-≈ {]-tXy-I ]-cn-]m-SnIƒ, s]m-Xp-hnX-cW - k-{º-Zmbw, 394

hnhn-[ ]-cn-]m-Sn-Iƒ°p-≈ k¿-°m¿ k-lm-b-ßƒ, k-_v-knUn, s]m-Xp-Nn-e-hp-I-ƒ F-∂n-h-bn-eqsSbpw t£-ac - m{„w F-∂ k-¶¬-]Ø - n-\v A¿-∞w e`n-°p-I-bp-≠mbn. F-∂mepw t£-a-cm{„w F-∂ e£yw H-cp a-co-Nn-I-bm-bn \n-e-\n∂p. km-º-ØnI im-kv-{X-Øn-\v sh¬-^-b¿ \n¿-∆N-\w h∂p. Welfare Economics D-≠mbn. A-Xn-s\-Øp-S¿-∂v Welfare State F-∂ k-¶¬-]w h∂p. A-Sp-Ø Im-eØ - m-bn B-[p-\n-I `-cW - I - q-Sß - ƒ \-S-∏n-em-°n-b \-h- D-Zm-co-I-cWw Neo-liberal kmºØn-I ]-cn-jv-Im-c-ß-ƒ t£-a-sØ-°p-dn-® ]-e k-¶¬-]\-ß-fpw am-‰p-I-bpw, `-c-W-Iq-S-ß-fp-sS _m[y-X Ip-d° - p-Ibpw (Downsized state role), kmaqln-I D¬-]-∂-ß-ƒ kz-Im-cy h-¬-°-cn-°p-Ibpw (Privatisation of Social Goods) sN-bvXp. B-tKmfoI-cW - {]-{In-b t£-ac - m{„w k-¶¬-]w ]p-\¿-\n¿∆-Nn-°p-∂-Xn¬ {]-tXy-I ]-¶v h-ln-°p-I-bpw, enwK˛Pm-Xn km-aqln-I _-‘ß - f - nepw km-aq-lym-hÿ - I-fnepw \n-tj-[m-fl-I kzm-[o-\w sN-ep-Øp-I-bpw sN-bvXp. C-Xv D-]-cn˛a-[y h¿-K hn-`m-K-Øn-\v Iq-SpX¬ D-]-Im-c-s∏-´psh-¶nepw A-h-i`q-cn]-£w kmaqln-I kp-c£ - nX-Xz h-eb - Ø - n¬ \n∂pw ]p-ds - Ødn-b-s∏´p. ]pXn-b km-º-Øn-I \-b-ßfpw ]-≤-XnIfpw Cu \n-e-]m-Sn-\-\p-k-cn-®v cq-]o-I-cn-°-s∏-SpI-bpw, `-cW - Iq-S \n-b{- ¥-Wß - f - pw C-Ss - ]-Se - p-Ifpw H-gn-hm-°n ap-gp-h≥ \n-b-{¥-W-ßfpw I-tºm-f i‡n-I-fp-sS A-[o-\-Øn-em-hp-Ibpw hnhn-[ km-aqln-I t£-a ]-≤-Xn-Iƒ A-´n-a-dn-°-s∏-Sp-I-bpw sNbvX - p. 1948˛¬ sF-Iy-cm-{„k`- a-\p-jym-hIm-i {]Jym]-\w \-S-Øp-I-bpw 1990˛¬ km-ºØn-I hn-Ik\-Øn-\v am-\pjn-I ap-Jw \¬-In a-\p-jy-hn`-h kq-NnI (Human Development Index) hn-I-kn-∏n°p-Ibpw A-Xv B-tKm-fX - e - Ø - n¬ Aw-Ko-Ic - n-°s - ∏Sp-Ibpw sN-bv-sX-¶n-epw P-\-tIm-Sn-I-fp-sS Po-hn-Xm-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

h-ÿIƒ Z-b-\o-b-am-bn Xs∂ Xp-S-¿∂p. Zm-cn-{Zyw Ip-d-bv-°p-I, {]m-Y-an-I hn-Zym-`ym-kw D-d-∏m-°p-I, enw-K-\o-Xn D-d-∏p-h-cp-Øn kv{Xo im-‡o-Ic-Ww Xzcn-Xs - ∏-Sp-Øp-I, in-ipa-cW - \nc-°v Ip-db - ° v- p-I, amcI-tcm-Kß - ƒ X-Sbp-I Xp-Sßn-b e-£y-ßt- fm-sS temI-cm-{„-ßƒ c-≠m-bn-c-am-≠n¬ H-∏p sh-® k-l{km_vZ hnI-k-\ e-£yßƒ (Millenuim Development Goals), ]-Xn-\-©v h¿-j-tØ-°p-f-f I-cm¿, c-≠m-bn-cØ - n-∏X - n-\t- ©m-sS e£yw Im-tW-≠XmWv. ]-t£, 2015˛¬ Cu k-l{- km_vZ hnI-k\ e-£y-ßƒ ssI-h-cn-°m-\mIptam F-∂ N¿®-°v t]mepw ]-e cm-Py-ßfpw A-i‡ - a - mWv. cm-Py-ßƒ X-Ωnepw cm-Py-Øn\p-≈nepw A-Xn-i-‡am-b Ak-¥p-en-XØhpw A-k-a-Xzhpw \n-e-\n¬-°p∂p. F-∂p- ]d-™m¬ -im-kv-{X˛km-t¶XnIhn-⁄m-\obß-fp-sS hnkv-t^mS-\w \-S-°p-∂ Cu Im-e-L-´Ønepw a-\p-jy-s‚ Po-hn-X \n-e-hm-cw Xo-sc ]-cnXm-]I - c - am-b A-hÿ b - n-em-Wv. Cu k-µ¿-`Øn¬ a-\p-jy-Po-hn-XØ - n-\v am-\yamb ÿm-\w I¬-∏n-°p-∂, A-h-s‚ A-Sn-ÿm-\m-hiy-ßƒ k-^-eo-I-cn-®p-sh-∂v D-d-∏p-h-cp-Øp-∂, a\p-jy-s‚ B-flo-b˛`uXn-I PohnX hnPbw D-d-∏ph-cp-Øp-∂, C-kv-eman-I t£-a-cm-{„ k-¶¬-∏w Chn-sS {]-k-‡-am-Ip-∂p. Po-hn-X-tØmSpw a-\pjyt\mSpw k-ºØn-t\m-Spw sXm-gnen-t\mSpw hy‡ntbmSpw k-aq-l-tØm-Sp-ap-≈ C-kv-em-an-s‚ X-\Xmb Im-gv-N-∏m-Sn¬ \n-∂pw {]-Im-iw sNm-cn-bp-∂ {]Im-it- Km-]p-cam-b Po-hn-XZ- ¿-i\ - Ø - n¬ \n-∂pamWv C-kve - m-an-s‚ t£-ac - m-{„ ]-≤X - n-Iƒ B-hn-jv° - c - n°-s∏-´-Xv. km-aq-ly-\o-Xn-bnepw \o-Xn-bp-‡ hn-`hh - n-Xc - W - Ø - nepw A-[n-jT v n-Xam-b km-aq-ln-It- £ahpw km-ºØn-I h-f¿-®bpw `-cW - I - q-SØ - n-s‚bpw hy-‡n-If - psSbpw k-aq-lØ - n-s‚-bpw Ip-Spw-__ - ‘ - p°-fp-sSbpw kz-Im-cy-ÿm-]-\-ß-fp-sS-bpw Iq-´p-Øc-hm-Zn-Ø-am-bn C-kvemw Im-Wp-∂p. t£-a-Øn-s‚bpw sF- i z- c y- Ø n- s ‚bpw ]q¿- Æ - X - ° v `u- X nI˛Bflo-b kw-Xr-]vX - n-bp-sS ]qc-Iw A-\n-hm-cy-amsW-∂v A-Xv hn-`mh-\w sN-øp∂p. C-_v-\p J-¬Zq≥ social solidarity F-∂ concept hn-hc - n®p-sIm-≠v hy-‡n-Iƒ X-Ωn-ep-≈ Iq-´m-ba -v b - n-eq-sS hy-‡n-Xm¬∏-cy-ßƒ km-aq-lnI-Xm¬-∏-cy-ßƒ-°v th-≠n Ah-K-Wn-°p-∂ H-cp am-\-knIm-h-ÿ-bn-te-°v a-\pjy-sc-Øp-∂ H-c-h-ÿ Nn-{Xo-I-cn-°p-∂p≠v. A-tXm-sSm-∏w ap-gp-h≥ B-fp-Iƒ°pw ASnÿm\ B-hi - y-ßƒ Xr-]X -v n-s∏-Sp-Øp-Is - b∂-Xv C-ke v man-I t£-ak - ¶ - ¬-∏Ø - n-s‚ A-Sn-Ød - b - m-Wv. Xm-¶ƒ°-hn-sS hn-i-∏p-≠m-hp-I-bn√, \-·-\m-tI-≠n h-cpI-bn√, Zm-ln-t°-≠n h-cp-Ib - n√, sh-bn¬ sIm-t≈≠n-h-cp-I-bn√ (Xzm-lm: 118˛119). hn-i-∏v, \-·-X, Zm-lw, sh-bn¬ F-∂n-hb - n¬ \n-∂p-≈ kw-c£ - W - am-Wv C-kvemw Dd-∏v X-cp-∂-Xv. B-[p\n-I Im-e-L´-Øn¬ a-\p-jy-s‚ A-Snÿm-\ B-hi - y-ßf - m-bn \mw F-Æp-∂ -`£-Ww, h-kv-{Xw, sh-≈w, ho-Sv F∂nh ]-cn-ip-≤ Jp¿-B-≥ hf-sc Ir-Xy-am-bn \sΩ t_m-[y-s∏-Sp-Øp-∂p. C-ke v man-I k-aq-lØ - n¬

{]_‘ kam-lmcw

Po-hn-°p-∂ Hmtcm a-\p-jy-\pw C-Xp \n-dt- h-‰¬ A\n-hm-cy-am-Wv. Cu _m[y-X Ip-Spw-_w, hy-‡nIƒ, k-aqlw, `-c-W-Iq-Sw F-∂n-h-bn¬ Iq-´p-Ø-c-hm-ZnØ-am-bn C-kv-emw G¬-∏n-°p-∂p. A-Xp-t]m-se Ckvem-an-s‚ [-\h - nX-cW - k-µ¿`-ßf - n¬ K\o-aØ - mW-¶n-epw ss^-lv B-sW-¶n-epw kz-Z-J-bm-sW-¶nepw k-Im-Øm-sW-¶n-epw C-S-]m-Sv \-S-Øp-∂n-SsØ√mw, A-h-icpw A-ic-W-cpw Bb B-fp-Iƒ°v th-≠n hn-Xc-Ww sN-øm≥ ]-d-bp-∂ CXv-t]mep≈ [m-cm-fw kq-‡-ßƒ hn-ip-≤ Jp¿-B-\n¬ Im-Wm≥ km-[n-°pw. C-kv-eman-I `-c-W-Iq-S-Øn¬ \n-∂v k-aq-l-Øn-ep-≈ A-h-i-cm-b, A-i-c-W-cm-b, Z-cn-{Z-cm-b, Pohn-X am¿-K-Øn¬ \n-∂v ]p-d-¥-≈-s]´ B-fp-Iƒ-s°√mw X-s∂ kw-c£-Ww e-`n-°p-sa∂v \-ap-°v a-\-kn-em-°m≥ km-[n-°pw. A-`-bm¿∞n-Ifm-b B-fpIƒ, A√m-lp-hn-s‚ am¿-K-Øn¬ C-dß - n-Øn-cn-®n-´p-≈ hn-Zym¿-∞nIƒ, A-≤ym-]I¿, A-Xym-ln-Xw kw-`-hn-Nn-´p-≈ B-fp-Iƒ F√m-h¿°pw Cu kw-c£-Ww e-`n-°p-∂-Xm-Wv. C-kv-em-ans‚ Cu kwc-£-W k-¶¬-∏w ap-kv-en-wIƒ-°v am{Xa√, a-X˛Pm-Xn˛h¿-K˛h¿-W hn-th-N\ - ß - ƒ-°X - oX-am-bn A-hn-sS Po-hn-°p-∂ ap-gph≥ a-\p-jy-Ip-eØn-\pw C-Xv e-`n-°p-∂XmWv. C-kv-eman-I t£-a ]-≤-Xn-bn¬ hf-sc {]-[m-\-am-bn a-\-kn-em-t°≠ H-cp L-S-Iw, C-ß-s\ k-lm-bw sN-øp-∂ k-µ¿-`Øn¬ tIhe Zm-\[ - ¿-aß-fm-bn \¬-Im≥ C-kvemw C-„-s]-Sp-∂n√. tI-h-e Zm-\-[¿-Ω-sØ C-kvemw t{]m-’m-ln-∏n-°p-∂n√. Imc-Ww, A-Xv t£-aw D-d∏p-h-cpØm-t\m, Zm-cn{Zyw ASn-tbm-sS ]n-gp-sXdnbmt\m A-hi - s-cbpw Zp¿-_e - h - n`m-Ks - Ø-bpw am\yam-b Po-hn-X\ - n-eh - m-cØ - n-te-°v D-b¿Øn-sIm-≠phcmt\m A-Xn-\v km-[y-a√. F-t∏m-sg-¶n-epw GsX-¶nepw hy-‡nIƒ \¬-Ip-∂ Zm-\-[¿-Ω-ßƒ ss\-an-jn-I-am-Wv, A-sXm-cp kw-hn-[m-\-a√. bq-kp^p¬ J-dZ- m-hn-bp-sS \n-co£-Ww {]-k‡ - a - m-Ip-∂p. Zm-\-[¿-a-sa-∂ Bi-bw au-en-I-am-bnØ-s∂ _-elo- \ - a m- W v . Zm- c n- { Zy- \ n¿- a m¿- P - \ - Ø n- \ v AXv A]cym]vX-am-Wv. Z-cn-{Z-s‚ B-hiyw \n-d-th-‰m≥ km-[n-°p-∂ hn-ln-Xw A-Xv \n-›-bn-°p-∂n√. hyh-ÿm-]n-X-kz-`m-hw ]p-e¿-Øp-∂ _m[y-X F-∂ ]Z-hn A-Xn-\n√. A-Xn-\m¬, A-Xn-s‚ t\-´w \nkm-chpw A-ÿn-chpw £-Wn-I-hp-am-Wv. hy-‡n-bpsS k-Zp-t±-iØ - n\pw a-\k - m-£n°pw hn´p-sIm-Sp-°Ø-° Xn-I®pw hy-‡n-]-cam-b _m-[y-X-bm-sW∂Xv A-Xn-s‚ t]m-cm-bv-a-bm-Wv. A-Xv ]n-cn-s®-Sp-Øv hn-Xc-Ww \-SØp-I F∂-Xv cm-{„-Øn-\v km-[y-a√sb∂-Xv A-Xn-s‚ hy-h-ÿ-m]n-Xam-b \n¿-h-l-WsØ {]-Xn-Iq-e-am-bn _m-[n-°p-I-bpw sN-øp-∂p. CXv bq-kp-^p¬ J-dZ- m-hn-bp-sS H-cp \n-co-£W - a - m-Wv. tI-h-eam-b Zm-\-[¿-a-sa-∂-Xn-\-∏p-dw H-cp hy-‡nbp-sS, Ip-Spw-_-Øn-s‚, k-aq-l-Øn-s‚ ]q¿-Wam-b h-f¿®-°v A-h-bp-sS kz-bw ]-cym-]v-X-X-bv°pw Bh-iyam-b co-Xn-bn-em-bn-cn°-Ww Cu co-Xn-bn-ep-≈ k-lm-b-ßƒ sN-tø-≠-sX-∂v C-hn-sS \-ap-°v a-\ n-em-°m≥ km-[n-°pw. F-∂m¬, C-kv-em-an¬ G395

‰hpw Iq-Sp-X¬ t{]m-’m-ln-∏n-°-s]-´-Xm-Wv Zm-\[¿-Ωw F-∂Xpw \n-tj-[n-°p-∂n√. t£-aw ssI-hcn-°p-∂nS-Øv Iq-´p-Øc - h - Z- n-Øa - m-Wv G-‰h - pw {]-[m\-s∏-´-X-v. C-Xn¬ {]-Z-a-am-b ÿm-\w hy-‡n-°v Xs∂-bm-W.v {]-hm-N-I-s‚-b-Sp-Øv k-lm-bw tNm-Zn-®p-h-∂ A≥-kzm-cn-tbmSv Xn-cp-ta-\n hnd-Iv sh-ń Po-hn-°m≥ ]-d-™ I-Y kp-]-cn-Nn-X-am-Wv. C-Xn-eq-sS {]-hm-NI≥ ]Tn-∏n®-Xv H-cmƒ-°v I-gn-hp-s≠-¶n¬, H-cmƒ°v ti-jn-bp-s≠-¶n¬ Zm-\-[¿-Ω-ßƒ \¬In Abm-sf \-in-∏n-°m≥ ]m-Sn√; a-dn-®,v A-bm-sf tPmen sN-øm\pw A-≤zm-\n-°m\pw t{]-cn-∏n-°p-I-bmWv th-≠-Xv. hy-‡n-I-fm-Wv {]-iv-\-ßƒ Xn-cn-®-dn™v ]-cn-l-cn-°m≥ ap-t∂m-´v h-tc-≠Xv. C-kv-em-anI km-aqln-I tk-h-\-Øn-s‚ {]-Y-a co-Xn A-≤zm\-am-Ip-∂p. C-kv-eman-I k-aq-l-Ønse Hm-tcm hy‡n-bpw A-≤zm-\n-°m≥ _m-[y-ÿ\ - m-Wv. A√m-lp ]-d-bp-∂p: ""A√m-lp `q-an \n-ßƒ-°v hmktbm-Kyam-°n-Ø-∂p, ]-e h-gn-I-fn-eq-sS \n-ßƒ k-©-cn°p-I, Aß-s\ A-hn-sS-bp-≈ `£-Ww I-s≠-ØpI-bpw `£n-°p-Ibpw sN-øp-I''. F-∂p- ]-d-™m¬ `q-an-bn-ep-≈ `£-Ww A-≤zm-\-Øn-eq-sS-bpw \nc¥-c ]-cn-{i-a-Øn-eq-sSbpw Is-≠-Ø¬ hy-‡n-bpsS _m-[y-X-bm-Wv. A-Xn-\pth-≠n A-≤zm-\n-t°≠-Xp-≠v. kz-¥w \m-ń¬ A-Xv km-[y-as - √-¶n¬ thsdm-cp \mńte°v t]m-Ip-∂-Xpw C-kvemw ]p-Wy-Ic-am-bn Im-Wp-∂p-sh-∂v a-\ - n-em-°m≥ km-[n-°pw. C-kveman-I `c-WI - q-Sß-sf kw-_‘ - n-t®S-tØm-fw \m-ń-ep-≈ ap-gp-h≥ ]u-c-∑m¿-°pw A-≤zm-\n-°phm-\p-≈ A-hk-cw Xp-ey A-f-hn¬ \¬-tI-≠Xp≠v. A-tXka-bw hy-‡n Ah-s‚ I-gn-hp-If - nepw {]-tXy-IX - I - f - nepw hy-Xy-kX -v c - mWv. A-XpsIm-≠pXs∂ ]-e co-Xn-I-fn-em-bn-cn-°pw B-fp-Iƒ k-ºm-Zn°p-∂Xv. Cu ssh-hn-[yw C-kvemw Aw-Ko-I-cn-°p∂p. Cu ssh-hn[yw Aw-Ko-I-cn-°p-∂-tXm-sSm-∏w X-s∂ ]-Ww H-cp `mK-Øv am{Xw Ip-∂p-Iq-Sp-∂-Xv C-kvemw Aw-Ko-I-cn-°p-∂n√. AY-hm A-Xv G-sX¶n-epw `m-KØ - n-eq-sS Ip-∂p-Iq-Sp-∂p-s≠-¶n¬ X-s∂ A-Xv ]p-\¿-hn-X-c-W-Øn-eq-sS k-aq-l-Øn-te-°v Hgp- t °- ≠ - X p≠v . ]Ww D]tbmK iq\yambn InS°p∂Xv (Idle Money) C-kv-emw Aw-Ko-I-cn-°p∂n√. A-bmƒ G-sX-¶nepw co-Xn-bn-¬ A-Xv k-aql-Øn-te-°v C-dt- °-≠X - p-≠v. [-\n-I¿-°n-Sb - n¬ am{Xw k-º-Øv I-d-ß-cp-Xv F-∂v Jp¿-B≥ hy-‡-am°n-b-XmWv. hy-‡n I-gn-™m¬ km-aq-ly t£-aw G-‰-hp-a-[n-Iw {i-≤n-t°-≠ ÿm]-\w Ip-Spw-_-amWv. AY-hm H-cp hy-‡n-°v A-[zm-\n-°m≥ km-[ya√, A-bmƒ i-øm-h-ew-_-nbm-bn In-S-°p-I-bmWv. CØ-cw k-µ¿`Øn¬ A-t±-lØ - n-s‚ {]-iv\ - ß - ƒ ]-cn-lc - n-°p-hm≥ A-t±-lØ - n-s‚ Ip-Spw-_ß - ƒ - ° - mWv _m-[y-X. CØcw sXm-gn-se-Sp-°m≥ km-[n-°mØ-h-cp-sS D-Ø-c-hm-Zn-Øw Ip-Spw-_-Øn-se k-º∂-cm-Wv G-s‰-Sp-t°-≠Xv. Ip-Spw-_mw-Kß - ƒ ]-ck - v]-c kw-c-£-W-Øn-\v D-Ø-c-hm-Zn-I-fm-sW-∂v Ckvvemw ]Tn-∏n-°p-∂p. A√m-lp-hn-s‚ In-Xm-_-\p396

k-cn-®v c-‡-_-‘-Øn-ep-≈ B-fp-Iƒ ]-c-kv]-cw _m-[y-X-bp-≈-h-cm-Ip-∂p. ]-e k-µ¿-`-ß-fnepw ]cn-ip-≤-Jp¿-B-\n¬ A-Sp-Ø B-fp-Iƒ F-∂ kq-N\-Iƒ Im-Wm≥ km-[n-°pw. C-Xn-eq-sS Ip-Spw-_ _‘p- ° ƒ°v Cu _m- [ y- X - b p- ≠ v F- ∂ v a\ nem°mw. a-‰pNn-e k-µ¿-`ß-fn¬ Ip-Spw-_w ap-gp-h≥ Z-cn-{Z-cm-bn-cn-°pw. AØ-cw k-µ¿-`ß-fn¬ A-Xv k-aq-l-Øn-s‚ _m-[y-X-bmWv. H-cp \m-ń-ep≈ k-º-∂cm-b B-fp-Iƒ A√m-lp-hn-s‚ J-P-\mhv kq-£n-∏p-Im-cm-Ip-∂p. A-XpsIm-≠v B-h-iy-ap≈n-S-Øv D-Ø-c-hm-Zn-Ø-sa-∂ \n-e-°v B ]-W-saSp-Øv B-h-iy-°m¿-°v sIm-Sp-t°-≠-Xp-≠v. \-_nXn-cp-ta-\n(k) H-cn-°¬ ]Tn-∏n-®p; ""H-cp \m-ń¬ Hcp a-\p-jy≥ H-cp cm-{Xn hn-i-∂p-he-™p In-S-∂p-dtß-≠n h∂p, F-¶n¬ B \m-´p-Im-cp-sS ap-gp-h≥ kwc-£-W D-Ø-c-hm-Zn-Ø-Øn¬ \n-∂pw A√m-lp H-gn-™n-cn-°p∂p''. F-∂p ]-d-™m¬ H-cp \m-ń¬ ]-ńWn, t£-a{- ]-i\ -v ß - ƒ F-∂n-hb - p-s≠-¶n¬ Ah ]cnlcn°pI F∂-Xv B \m-´p-Im-cp-sS _m-[y-Xbm-Ip∂p. hy-‡n-sb-bpw _-‘p-°-sfbpw k-aq-lsØbpw Cu A¿-∞-Øn¬ X-ß-fp-sS D-Ø-c-hm-ZnØw \n¿-∆-ln-°m≥ ]-cym-]v-X-am-°p-I-sb-∂-Xm-Wv `-c-W-IqS-sØ kw-_-‘nt®-S-tØm-fw G‰hpw {][m\s∏´ Imcyhpw. kºØv F√m-h¿-°pw Hmlcnsh-®p sIm-Sp°p-I F-∂ \n-e-]m-Sn¬ \n∂pw amdn k-aql-sØ H-cp-an-®p sIm≠p-t]m-Ip-∂ H-cp Imgv-N-∏m-Sm-Wv `cWIqSsØ kw_‘n®v C-kvemw ap-t∂m-´v sh-°p-∂Xv. Cu t£-a ]-≤-Xn-bn¬ G‰hpw {]-k-‡-am-bn-´p≈-Xv C-kvem-an-s‚ k-Im-Øv hy-h-ÿ X-s∂-bm-Wv. k-Im-Øn-\p k-am-\-am-b Hcp hy-h-ÿbpw temI-Øv C-∂ph-sc H-cp \m-ńepw H-cp km-ºØn-I hy-h-ÿ-bnepw \-S-∏m-°n-bn´p-an√. h-fs - c Ir-Xy-am-b km-ºØ - n-I kp-c£ - nXXz ]-≤X - n-bm-Ip-∂p k-Im-Øv hy-hÿ . H-cp k-ºZ- vLS-\ h-fc - p-tºmƒ h-fc - p-∂ kºØv kzm`mhnIambn k-aq-l-Øn-te°v, ]m-h-s∏-´-h-cn-te-°v C-d-ßp-∂ (Automatic Stabilizer) H-cp {]-{In-bb - m-Wv b-Ym¿-∞Øn¬ k-Im-Øn-eq-sS \-S-°p-∂Xv. k-Im-Øv H-cp hy-‡n-sb kz-bw ]-cym-]v-X-\m-°n am-‰pw. k-Im-Øv Kp-W-t`m-‡m-°fmb B-fp-Iƒ A-Sp-Ø h¿-j-ßfn¬ k-Im-Øv Zm-bI - c - m-bn am-td-≠X - p-≠v. A-a¿-Xymsk-∂ns‚ Entitlement Approach C-hn-sS hf-sc {]-k-‡-am-Ip∂p. 1937-¬ _w-Km-fn-se £m-a-sØ∏-‰n ]T-\w \-S-Øn-b-Xn-\m-bn-cp-∂p A-t±-l-Øn-\v t£-a-km-º-Øn-I im-kv-{X-Øn¬ t\m-_¬ k-Ωm\w e`n-®X - v. B ]T-\Ø - n¬ A-t±-lw ]-db - p-∂p≠v; B Im-e-L-´-Øn¬ _w-Km-fn¬ B-h-iy-Øn-\v Acn-bp≠v, tKm-X-ºp≠v, A-hn-sS hnf-hv \-S-∂n-´p-≠v, _¿-a-bn¬ \n∂pw a‰pw C-d-°pa-Xn \-S-∂n-´p-ap-≠v. ]-s£, A-cn In-´m-Ø-Xn-s‚ t]-cn¬, `£-Ww e-`n°m-Ø-Xn-s‚ t]-cn¬ [m-cm-fw B-fp-Iƒ a-c-W-s∏Sp-I-bp-≠mbn. I¬-°-Ø-bn¬ sX-cp-hp-I-fn¬ Bfp-Iƒ cq-£-am-bn a-cn-®p ho-gm≥ Xp-S-ßn. A-cn hmßm≥ B-fp-Iƒ-°v ti-jn-bn√m-sX t]m-bX - m-Wv CXn-\p Im-c-W-sa-∂m-Wv sk≥ I-s≠-Øn-bXv. C-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

kv e m- a n- s e k- I m- Ø v hy- h - ÿ C- X p- a m- b n _‘s∏SpØm≥ \-ap-°v km-[n-°pw. Entitlement Empowerment B-Wv b-Xm¿-∞-Øn¬ k-Im-Øneq-sS \-S-°p-∂-Xv. kº-Øv h-f-cp-tºmƒ Cu h-fcp-∂ k-º-Øn-s‚ \n-›n-X-am-b `m-Kw B-fp-I-fnte°pw ]m-h-s∏-´-h-cn-te°pw H-gp-°n-s°m-≠v Ahsc Empower sN-øp-∂ H-cp kn-Ãw \-ap-°nhn-sS Im-Wm≥ km-[n-°pw. A-Xpt]m-se X-s∂ t£a-sØ-°p-dn-®v hf-sc k-a-{Kam-b ]T-\w \-SØn-b B-fm-Wv C-¥y≥ im-kv-{X-⁄\m-b kn.Sn.Iq-cy≥. A-t±-lw c-≠pX-cw k-ºZ- vL - S-\s - b-°p-dn-®v ]Tn-∏n°p∂p; Need based economy, BPW Want based economy. Need based economy F-∂m¬ a-\p-jys‚ A-Xym-hiyw am{Xw \n¿-∆l - n-°p-∂ L-´w. Want based economy F-∂m¬ B-fp-Iƒ°v k-ºØn-t\mSv h√m-Ø Xz-c-bp-≈ L´w. ]-≠p Ime-Øv C-¥y≥ {KmaoW kºZvLS\ Need based economy B-bn-cp∂p. A-∂v B¿°pw H-cp {]-iv\ - h - p-ap-≠m-bn-cp-∂n√. A-∂v F√m-hc - pw Ah-cp-sS A-Sn-ÿm-\m-h-iy-ßƒ \n¿-∆-ln-®p. F√mhcpw kw-Xr-]vX - c - m-bn-cp∂p. {I-ta-W Development F-∂ {]-{In-b-bn-eq-sS Need based economy, Want based economy B-bn am-dn-b-t∏mƒ B-fp-Iƒ BfpI-sf Nqj-Ww sN-øm≥ Xp-Sß - n. A-ßs - \-bm-Wv Zm-cn-{Zy-hpw {]-iv-\-ß-fp-sam-s° D-≠m-bXv. C-hn-sS \-ap-°v Im-Wm≥ km-[n-°pw, C-kvemw Need based economy-bn¬ t^m°-kv sN-øp∂p. B-fp-I-fp-sS Bhiyßsf Xr-]v-Xn-s∏-Sp-Øm≥ th-≠n P-\-ßfp-sS [-\-tØmSpw k-ºØn-t\m-Sp-ap-≈ h√m-Ø Xzc-sb I-Sn-™m-Wn-Sm≥ C-kvemw {i-an-°p∂p. C¥y≥ km-ºØn-I im-k{-v X-⁄cm-b sk-∂n-s‚bpw kn.Sn Iq-cy-s‚bpw Cu hn-iI - e-\w b-Ym¿-∞Ø - n¬ k-Im-Øv hy-h-ÿ-bp-am-bn _-‘-s∏-Sp-Øn a-\- nem-°m≥ km-[n-°p-∂-XmWv. A-Xpt]m-se ^n-Xzv¿ k-Im-Øv, {]m-b-›n-Øw Xp-S-ßn-bn-´p-≈ C-kv-em-anse a-‰p-Im-cy-ß-sfm-s° X-s∂ \m-´n-se Zm-cn-{Zyw t]m-ep-≈ {]-iv-\-ßƒ ]-cn-l-cn-°m\pw t£aw h¿[n∏n°m\pw th-≠n D-]-tbm-Kn-°m-hp-∂-Xm-Wv. `-c-W-Iq-S-Øn-s‚ a-‰p h-cpam-\ am¿-K-ß-ƒ D-]-tbmK- s ∏- S p- Ø n- s °m≠pw A[nI \nIpXn CuSm°ns°m≠pw a‰pw t£-aw h¿-≤n-∏n-°m≥ {ian-°m-hp-∂-XmWv. D-a¿(d) d-_v-Zv F-∂ ÿ-ew {]tXy-I s]mXp ta-®n¬ ÿ-e-am-bn dn-k¿-hv sN-øpI-bp-≠mbn. A-Xn-s‚ {]-tXy-I-X A-Xv ]m-h-s∏-´h-¿-°v th-≠n am{Xw kw-hcWw sN-bv-Xp F-∂-XmWv. [-\n-Icm-b B-fp-Iƒ A-hn-sS-sh-®v B-SpI-sf ta-°m≥ ]m-Sn√. C-Xp t]m-se ]m-hs - ∏-´h-sc am{Xw D-t±-in-®p sIm-≠p-≈ Nn-e {]-tXy-I \-S-]-Sn-I-fpw `-c-W-Iq-S-Øn-\v F-Sp-°m-hp-∂-Xm-Wv. C-kvem-an-s‚ t£-a-]-≤-Xn-Iƒ Xo¿-®-bmbpw ap-gp-h≥ a-\pjy¿°pw th-≠n-bp-≈X - m-Wv. k-Im-Øm-sW-¶nepw Zm-\[ - ¿-Ωß - f - m-sW-¶nepw a-‰p {]m-b› - n-Øß - f - m-sW¶nepw H-cn-°epw H-cp P-\-hn-`m-K-Øn-\p am-{X-am-bn ]cnanXs∏SpØm≥ ]mSn√ F-∂v C-kvemw ]Tn-∏n°p∂p. Jm-en-Zp-_v-\p h-eo-Zv(d) lo-d-bn-se ss{I-

{]_‘ kam-lmcw

kv-X-h-cp-am-bn D-≠m°n-b I-cm-dn-¬ A-hn-sS-bp-≈ B-fp-Iƒ-°v C-kvem-an-s‚ s]m-Xp-J-P-\m-hn¬ \n∂v hf-sc Ir-Xy-am-bn kw-c£-Ww \¬-Ip-sa-∂v Dd∏v \¬-In-bn-cp-∂p-. A-Xp t]m-se X-s∂ D-a¿(d) Zn-Ωnbm-b H-cp bm-NI-s\ I-≠t- ∏mƒ A-t±-lt- ØmSv ]d-™p; ""\n-t∂m-Sv \mw \o-Xn sN-bv-Xn√, \n-s‚ bph-Xz Im-e-Øv Pn-kv-b hm-ßn hm¿-≤-Iy-Øn¬ \n-s∂ I-„s - ∏-Sp-Øp-Ib - m-Wv''. A-XpsIm-≠v A-hnsS-sh-®p X-s∂ A-t±-l-Øn-s‚ ÿn-Xn sa-®-s∏-SpØm≥ B-h-iy-am-b F√m kw-K-Xn-I-fpw G¿-∏m-Sv sNbvX - ti-ja - m-Wv D-a¿(d) A-hn-sS \n-∂v a-Sß - n-bXv. C-kve - m-an-s‚ N-cn-{X kw-`h - ß - f - n-eq-sS, ap-kvenw A-ap-kvenw hy-Xym-k-an√m-sX F√m-h-scbpw Dƒs∏-Sp-Øn-s°m-≠v C-kve - m-an-s‚ t£-a] - ≤ - X - n-Iƒ D]-tbm-Ks - ∏-Sp-Øp-tºm-gm-Wv k-aq-lØ - n¬ sam-Øw h-f¿-®b - p-≠m-hp-I F-∂v a-\ - n-em-°m≥ km-[n-°pw. H-cp hn-`m-Kw tcm-K-ap-≈-hcpw H-cp hn`m-Kw tcm-Kan√m-Øh - c - p-am-bn am-dn-bm¬ k-aq-lw tcm-Kn-If - m-bn am-dpw. Cu H-cp I¨-k-]v-‰v \mw a-\- n-em-t°-≠Xp-≠v. AXp-t]m-se A-b¬-hm-kn-I-tfm-Sp-≈ _m[y-XIƒ, _-en-amwkw, {]m-b-›n-Øw, l-Zv-b, t\msº-Sp-°m-Ø B-fp-Iƒ {]m-b› - n-Øw sN-tø-≠X - v, hn-fb - n-ep-≈ hn-ln-Xw, ]-en-ic - ln-X hm-b] -v , C-ke v man-Iv ssa-t{Im ^n-\m≥kv t]m-ep-≈ kw-hn-[m\ßfn-eq-sSbpw k-aq-l-Øn-s‚ t£-aw h¿-≤n-∏n-°m≥ km-[n-°pw. C-kv-em-an-s‚ Im-gv-N-∏m-Sv hy-‡n-bp-sSbpw Ip-Spw-_-Øn-s‚bpw k-aq-l-Øn-s‚bpw Iq-´pØ-ch - m-Zn-Øt- Øm-sS k-aq-lØ - n-se ]m-hs - ∏-´h-sc D-b¿-Øn-s°m-≠p -h-cp-I F-∂-XmWv. Iq-´p-Ø-c-hmZn-ØØ - n-eq-sS am-{X-ta k-aq-lØ - n-s‚ t£-aw ssIh-cn-°m≥ km-[n-°q F-∂v C-kvemw \-sΩ ]Tn-∏n°p-∂p. B-Zy-Øn¬ kq-Nn-∏n®-Xp t]mse Neo-liberal Im-e-L-´-Øn¬ H-cp ]-‰w tIm¿-]-td-‰v `o-a-∑m¿ BfpI-sf Nqj-Ww sN-bX -v psIm-≠n-cn-°p-Ib - m-W.v Cu Nqj-Ww sN-øp-∂ I-≈∑ - m¿-°v I-™n-sh-®p sImSp-°p-∂ k-ao-]\ - a - m-Wv `c-WI - q-Sß - ƒ sN-bX -v p sIm≠n-cn-°p-∂-Xv. Cu-sbm-cp ]-›m-X-e-Øn¬ Xo¿-®bm-bpw \mw Xn-cn-®-dn-bp-I. C-\nbpw H-cp am-‰-Ønte-°v \mw h-tc-≠-Xp≠v. `-c-W-Iq-S-ßƒ a-\p-jys\ tI-{µ-_n-µp-hm-°n-s°m-≠v a-\p-jy-s‚ t£-aam-Wv \-Ωp-sS hn-j-b-sa-∂v a-\- n-em-°n-s°m-≠v F√m-hcpw Iq-Sn H-cp-an-®p-≈ H-cp kw-hn-[m-\-Ønte-°v \o-ßm≥ \-ap-°v km-[n-t°-≠-Xp-≠v. Xo¿-®bm-bpw H-cp {]-Xo-£b - p-≈ Im-eL - ´- Ø - n-em-Wv \mw Po-hn®p-sIm-≠n-cn-°p-∂Xv. I-gn-™ am-kw \-sΩ k-t¥m-jn-∏n-® H-cp hm¿-Ø \mw tI-´p. H-cp a-I≥ A-]-I-S-Øn¬ s]-´ hm¿-Ø tI-´-t∏mƒ C-\n Fs‚ a-I-s\ X-ßƒ-°v Xn-cn-®p-In-´p-I-bn√ F-∂v Xncn-®-dn™ am-Xm-]n-Xm-°ƒ X-s‚ aI-s‚ I-Æpw hr-°bp-w a‰pw a-s‰m-cmƒ-°v D-]-Im-c-s∏-Sp-sa-¶n¬ A-h¿ Po-hn°-s´ F-∂p Xo-cp-am-\n-®p sIm-≠v Ah Zm-\w sN-bvX-p. Cu H-cp a\- v \n-e-\n¬-°p-∂ k-aq-l-Øn¬ C-\nbp-sam-cp h-k-¥-ap-≠m-Ip-sa-∂v \-ap-°v {]-Xo-£n-°mw. ¥ 397

F. apl-ΩZv Akvew

\h-en-_-d¬ \b-ßfpw Ckvem-anI cmjv{Sob kao-]-\-ßfpw

B[p\nIXbpsS XpS¿®-bmb BtKm-f-h-XvIc-WØ - ns‚ ]pØ≥ cq]-amWv DZm-co-Ic - Ww F∂ t]cn¬ Adn-b-s∏-Sp-∂-Xv. kzImcyhXvI-cWw, Xpd∂ am¿°- ‰ v , hntZi aqe- [ - \ w, kzX{¥ hmWnPyw, k¿°m¿ CS-s]-S¬ Ipd-b° v ¬, s]mXp Nne-hp-Iƒ Ipd-bv°¬ F∂n-hbmWv AXns‚ khn-ti-jX - I - ƒ.

{][m\ khn-ti-j-X-Iƒ s]mXp-]-¶m-fnØw Ipd-bv°pI: kzImcy ]¶m-fnØw h¿[n-∏n-°pI: k¿°m¿ t\Xr-Xz-Øn¬ D¬]m-Z-\hpw tkh\-{]-h¿Ø-\-ßfpw t£a {]h¿Ø-\-ßfpw \S∂p-sIm-≠n-cp∂ coXn°v ]Icw kzIm-cy-ta-J-ebpsS i‡nsb B{i-bn-°p-I F∂-XmWv DZm-co-Ic- W - Ø ns‚ G‰hpw {][m- \ {]tXy- I - X . s]mXpkwcw-`ß - f - psS hym]vXnbpw Imcy-£a - a - n-√mbvabpw a’-c-an-√m-bvabpw kmº-ØnI hf¿®sb ]nd-tIm-´-Sn-°p-∂-Xn-\m¬ kzImcy taJ-e°v IqSpX¬ Ah-kcw \¬Ip-Ibpw AXn-eqsS a’cw krjvSn-°-s∏-Sp-Ibpw Db¿∂ kmº-ØnI hf¿® t\Sn-sb-Sp-°pIbw sNøpI F∂-XmWv CXn-eqsS Dt±-in-°p-∂X - v.

hmWnPyw DZm-c-h-XvI-cn-°pI cmPym-¥c Xe-Øn¬ hmWnPyw \S-Øp-∂-Xn\p≈ IS-ºI - ƒ Ipdp-®s - Im-≠p-hc - n-Ib - m-Wn-Xns‚ Dt±-iw. cmPy-ßƒ XΩn¬ Cd-°p-aX - n°pw a‰p-ap≈ \nb-{¥-W-ßfpw AanX \nIp-Xnbpw FSp-Ø-I-fbp-∂-X-eqsS hmWnPyw ]pjvS-s∏-Sp-Ibpw kmºØnI hf¿® i‡n-s∏-Sp-Ibpw sNøpwsa∂mWv DZm-co-Ic - W - Ø - ns‚ Ah-Im-ih - m-Zw.

398

s]mXp-sNe-hp-Iƒ {Iao-I-cn-°pI k_vkn-Un-Iƒ XpSßnb D¬]m-Z-\-£-a-a√mØ sNe-hp-Iƒ k¿°m¿ \n¿h-ln-°p-∂-Xn\v ]Icw {]mY-anI hnZym-`ym-kw, {]mY-anI BtcmKyw, ASn-ÿm\ kuIcy hnI-k\w F∂n-ß-s\bp≈ taJ-e-bn¬ k¿°m¿ {i≤ sNep-Øp-I. k¿°m¿ sNe-hp-I-fpsS henb `mKw D¬]m-Z-\£-a-a-√mØ t£a {]h¿Ø-\-ßƒ°mWv Nne-hgn-°p-∂-Xv. AXn\v ]Icw hyh-kmb kwcw-`-ßƒ \S-Øm≥ Ign-bp∂ A¥-co£w k÷o-Ic - n-°e - mWv k¿°mcpIƒ sNtø-≠-Xv. Aß-s\-bp-≠mIp∂ kmº-ØnI hf¿® P\-ß-fpsS PohnXw sa®-s∏SpØpw.

\nIpXn Ipd-bv°pI hyh-kmb hmWn-Py-ßsfbpw a‰v kmºØnI {]h¿Ø-\-ßsfbpw t{]m’-mln-∏n-°m≥ henb LS-\-bp≈ \nIpXn t{iWnsb eLq-I-cn-°p-I. k¶o¿W-amb \nIpXn LS\ efn-Xa - m-°p-I, \nIpXn-bpsS ]cn[n Ipd-bv°pI F∂nh k¿°m-cp-Iƒ CXn-\mbn kzoI-cn®v hcp∂p. hm‰v, Pn.-Fk - v.Sn XpSßn- C- ¥ y- b pƒs∏sS temI- c m- j v { S- ß ƒ \S∏m°ns°m≠n- c n- ° p∂ \nIpXn kwcw- ` - ß ƒ CXns‚ DZm-lc - W - a - m-Wv.

k¿°m¿ ÿm]-\ß - sf kzIm-cy-hX - vIc- n-°pI s]mXp-hn¬ kzImcy kwcw-`-I¿°v t{]m’ml\w \¬Ip-∂-tXm-sSm∏w k¿°m¿ \S-Øn-s°m≠n-cn-°p∂ ÿm]-\-ßsf kzIm-cy-h-XvI-cn-°p-I F∂Xpw Cu \b-ß-fpsS `mK-am-Wv. AXn-eqsS IqSp-X¬ kzImcy \nt£-]-I¿ IS-∂p-h-cn-Ibpw a’cw h¿[n-°p-Ibpw anI® tkh\w Ipd™ \nc-°n-eqsS P\-ß-ƒ°v e`y-am-°p-Ibpw sNøpI. s]mXp-ÿm-]-\-ß-fpsS Imcy-£-aX h¿-[n-∏n-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

°m\pw Cu kao-]\w klm-b-I-c-am-Ipw.

hnZym-`ymk cwKw hnZym-`ymk cwKØpw CXns‚ {]Xn-ê - \ - ß - ƒ D≠m-bn-´p-≠v. ]T\w ]q¿W-ambpw k¿°m¿ kuP\y-ambn \¬I-Ws - a∂ kao-]\ - Ø - n\v ]Icw IpńIƒ ]Tn°p-∂-Xns‚ hne \¬I-W-sa∂ coXn kzoI-cn-°s - ∏-´p. kzImcy ÿm]-\ß - ƒ hnZym-`ymk taJ-e-bn¬ ]W-an-d-°m≥ XpS-ßn. an° cmPyß-fnepw hntZi hnZym¿Yn-Isf BI¿in-°m-\p≈ ]cn-]m-Sn-Ifpw kzoI-cn-®p-Xp-S-ßn. CØcw \b-ß-fn-eqsS Db¿∂ kmº-ØnI hf¿® ssIh-cn-°p-Ibpw Acn-®n-d-ß¬ {]{In-bbn-eqsS Xmsg-Ø-ń-ep≈ P\-hn-`m-Kßƒ°v hsc CXns‚ êw e`n-°p-Ibpw sNøpw F∂-XmWv kmº-ØnI DZm-co-Ic - W - Øns‚ XØzw. 1930 Ifnse t{K‰v Un{]-js\ adn-I-S-°m≥ Ata-cn-°≥˛bqtdm-]y≥ k¿°m-cp-Iƒ \S-∏n-em°nb BtKm-f-h-XvI-cWØns‚ {Ia-{]-hr-≤-amb hf¿®-bmWv \h DZm-co-Ic - W - w. 1980 Ifn¬ tkmjyenÃv tNcn-bpsS XI¿®-tbmsS Cu \b-ßƒ°v temI-Øp-S\ - ofw {]m[m\yw e`n-°p-Ibpw a‰v {]tZi-ß-fn-te°v hym]n-°p-Ibpw sNbvXp. temI _m¶v, sF.-Fw.-F^ - v, Uªyp.Sn.H XpS-ßnb A¥mcm-jv{S thZn-I-fn-eqsS Ata-cn°bpw apX-em-fnØ cmPy-ßfpw DZm-co-Ic - W \b-ßƒ temI-sØßpw \S-∏n-em-°m≥ {ian-®p. kmº-ØnI cwKØv hfsc henb am‰-ßƒ°v DZm-co-I-cW \b-ßƒ Imc-Wam-bn. samØ-Øn-ep≈ kmº-ØnI hf¿® Db-cØn-se-Øn. AtX-ka - bw kmº-ØnI Ak-¥p-enX-Xz-Øn\pw Cu \b-ßƒ Imc-W-am-bn. DZm-co-I-cW-Øns‚ t]mkn-‰ohpw s\K-‰o-hp-amb ê-ßƒ Cßs\ kw{K-ln°mw: samØ-Øn-ep≈ kmº-ØnI hf¿®-bp-≠mbn. A¥m-cmjv{S hym]m-c-Øn¬ hºn® IpXn®p Nmáp≠mbn. cmPy-ßƒ XΩnep≈ hym]m-c-Øn-\p≈ IS-ºIƒ Hgn-hmbn. k¿°m¿ ÿm]-\ßƒ kzIm-cy-hX - I v c - n-°s - ∏´p. k¿°m-cns‚ `c-W-ssh-]peyw Ipd™p. \K-c-h-XvI-cWw h¿[n®p. tIm¿∏-td-‰p-I-fpsS i‡n h¿[n®p. ]cn-ÿnXn {]Xym-Lm-X-ßƒ h¿[n®p. kmº-ØnI Ak-¥p-e\w D≠m°n. Zcn-{Z¿ IqSp-X¬ Zcn-{Zcpw ]W-°m¿ IqS¬ ]Wap-≈-h-cp-ambn amdn. DZm-c-h-XvI-cWw i‡-ambn aptºm´v t]mb kml-N-cy-Øn-ep≠mb Nne kw`-hhn-Im-k-ßƒ Cu \b-ßsf i‡-amb hnNm-c-W°v hnt[-b-am°n. A¿P≥-do\, Nnen XpS-ßnb em‰n-\-ta-cn-°≥ cmPy-ßf - psS kmº-ØnI XI¿®-bmWv DZm-co-Ic - W {]In-b-bpsS apºn¬ hºn® sh√p-hn-fn Db¿ØnbXv. DZm-co-Ic - W \b-ßƒ icn-bmbn \S-∏n-em-°p-

{]_‘ kam-lmcw

Ibpw AXn-eqsS anI® kmº-ØnI Ah-ÿ-bnte-°v Cu cmPy-ßƒ FØp-Ibpw sNbvXp-sh∂v sFIy-cmjv{S k`-bpsS hnI-k\ dnt∏m¿´pw sF.Fw.-F^v temI _m¶v dnt∏m¿´p-Ifpw ]pd-Øn-dßnbXns‚ ASpØ h¿j-ßf - n¬ Xs∂ Cu cmPyß-fn¬ sXmgn-en-√m-bva-bp-sSbpw ]´n-Wn-bp-sSbp t]cn¬ P-\-ßƒ sXcp-hn-en-d-ßp-Ibpw {]t£m`w kwL-Sn-∏n-°s∏SpIbpw sNbvXp. CXv cmPysØ `c-Wm-[n-Im-cn-Iƒ cmPn-sh-s®m-gn-bp∂ Hcp kmlNcyhpw krjvSn-°s - ∏-´p. DZm-co-Ic - W - Ø - ns‚ hna¿iI¿ D∂-bn® ]e LS-I-ßfpw icn-bm-sW∂v t_m[y-s∏-Sp-Øp-∂-Xm-bn-cp∂p Cu cmPy-ß-fnse kw`-hh - n-Im-kß - ƒ. ]pXnb kml-Ncyw AXnepw hyXy-kvX-am-Wv. \h DZm-co-I-cW \b-ß-fpsS {]Nm-c-I-cm-bn-cp∂ Ata-cn-°bpw bqtdm∏pw ISpØ kmº-ØnI {]Xnk-‘n-If - n-eqsS IS∂p t]mhp-Ibpw sNøp-Ib - mWv Ct∏mƒ. sXmgn-en-√m-bva, kmaq-lnI kpc-£-bn√mbva F∂n-hbn¬ s]mdpXnap´nb P\-ßƒ Atacn-°b - nse kmº-ØnI tI{µ-amb hmƒkv{So-‰nepw a‰pw ka-c-Øn-em-Wv. CXv Cu cmPy-ßsf ISpØ {]Xn-k‘n-bn¬ AI-s∏-Sp-Øn-bn-cn-°p-Ib - m-Wv. s]mXpsNe-hp-Iƒ Ipd-bv°p-∂-Xn\p ]Icw kmaq-lnI kpc-£° - p≈ IqSp-X¬ \S-]S- n-Iƒ FSp°m≥ Chn-Sß - f - nse k¿°m-cp-Iƒ kΩ¿±-Øn-emIp∂ kml-Nc - y-amWv D≈-X.v hn]-Wn-bn-te°v IqSpX¬ XpI k¿°m¿ Cd°n Cu kmº-ØnI {]Xnk-‘nsb adn-I-S-°m≥ {ian-°p-I-bm-Wv. Ata-cn°, bqtdm-]y≥ cmPy-ßƒ, C¥y XpS-ßnbh Ct∏mƒ Cu ]mX-bn-em-Wv.

Ckvem-anI kaq-l-Øns‚ {]Xn-I-cWw BtKm-f-h-XvI-c-W-tØmSpw AXns‚ XpS¿®bmb \h DZm-co-Ic - W - t- ØmSpw Ckvem-anI kaqlw {]Xn-I-cn-®n-´p-≠v. BtKm-fo-I-c-W-Øns‚ ^e-ßfmb hnh-ck - m-t¶-XnI hnZy-bpw C‚¿s\‰pw ]pXnb kmt¶XnI hnZy-I-sfm-s°-bpw D]tbm-Ks∏SpØm\pw Ckvem-an\v A\p-Iq-ea - mb coXn-bn¬ hn\ntbm-Kn-°m\pw Ckvem-anI kaqlw {ian-®n-´p-≠v. Ad_v hk-¥Øn\v Imc-Wamb P\-Iob {]t£m`-ß-fn¬ CØcw LS-I-ß-fpsS ]¶v {]m[m-\y]q¿hw tcJ-s∏-Sp-Ø-s∏-´n-´p-≈-Xm-Wv. -BtKm-fo-Ic-WsØ aq∂v taJ-e-I-fmbn XcwXncn®v Hmtcm∂nt\mSpw {]tXyI kao-]\w kzoI-cn-°p-I-bm-bncp∂p Ckvem-anI kaqlw s]mXpsh sNbvXXv.

1. cmjv{Sob cwKsØ BtKm-fo-I-cWw BtKm-f-h-XvI-c-W-Øns‚ cmjv{Sob hisØ hfsc cq£-ambn Ckvem-anI ]WvUn-X-∑mcpw kwL-ßfpw FXn¿Øn-´p-≠v. Ata-cn-°≥ B[n]Xyhpw ]m›m-Xy≥ B[n-]Xyhpw temI-Øp-S\ofw hcp-Øm-\p≈ {iaßsf ]q¿Wm¿Y-Øn¬ \ntj-[n-°p-Ib - mWv Ah¿ sNbvXX - .v hy‡n-If - psS kzmX{¥yw kwc-£n-°-s∏-SpI F∂Xpt]mse 399

{][m-\-s∏-´-XmWv Htcm cmjv{S-Øn-s‚bpw ]c-am[n-Imcw kwc-£n-°s - ∏SpI F∂Xv Ckvem-an-Ia- mbn Kuchap≈XmWv. cmjv{Sob BtKm-fo-Ic - W - Ø - ns‚ G‰hpw henb Cc apkvenw \mSp-I-fmbncp∂p F∂Xpw Cu FXn¿∏ns‚ {][m\ NmeI iIvXnbmbn h¿Øn-®n´p≠v. A^vKm-\nepw CdmJnepw ^e-kvXzo-\nepw Ckvem-anI {]ÿm-\ß - ƒ kzoI-cn-°p∂ kao-]\ - ß - ƒ - Cu \ne-]m-Sns‚ {]Imi-\ß - f - m-Wv. cmjv{Sob BtKm-fo-Ic - W - t- Øm-Sp≈ \ne-]m-Sp-I-sf-°p-dn®v Ckvem-anI kaq-l-Øn¬ hyXykvX A`n-{]mbw \ne-\n¬°p-∂n√ F∂p Xs∂ ]d-bm-hp-∂X - m-Wv.

kmwkvIm-cnI BtKm-fo-I-cWw ]m›mXy kwkvImcw F√m-bn-SØpw hym]n∏n-°m-\p≈ {ia-amWv CXn-eqsS kw`-hn-°p-∂-Xv. kmwkv I m- c nI hyXn- c n- ‡ - X - b p- ≈ , ]m›mXy kwkvIm-c-tØmSv \ne-]m-Sp≈ kaq-l-sa∂ \nebn¬ Ckvem-anI kaqlw kmwkvIm-cnI A[n-\nth-isØ i‡-ambn {]Xn-tcm-[n-°m≥ {ian-®n-´p≠v. \·-X-bpsS kwkvIm-cw, ssewKnI Acm-P-IXzw, kzh¿K ssewKn-I-X, K¿Òn{Zw, Cw•ojv `mjm {àw XpSßn Ch-bpsS LS-I-ßsf FSpØp-]-d™v hna¿in-°p-Ibpw Ah-bn¬ \n∂v AIew ]men-°m≥ Blzm\w \S-Øp-Ibpw sNbvX-hc - n¬ bqkp-^p¬ JdZmhn ap≥\nc-bn¬ \n¬°p∂p. am{X-a√, Ckvem-an-s‚ kmwkvIm-cnI ss]XrIsØ apdpsI∏nSn®v CXn-s\-Xnsc {]Xn-tcm[w Xo¿°-W-sa∂pw At±lw Bh-iy-s∏-ń-´p-≠v. AtXkabw Xs∂ Ckvem-ans‚ kmwkvImcnI X\n-aI - sf temIsØ P\-ßƒ°v ap∂n¬ FØn°m-\p≈ Ah-k-c-ambn BtKm-fo-I-c-WsØ D]tbm-Kn-°-W-sa∂pw At±lw Blzm\w sNbvXn´p≠v.

kmº-ØnI BtKm-fo-I-cWw kmº-ØnI BtKm-fo-Ic - W - a- mWv IqSp-X¬ N¿®Iƒ°v hnt[-ba - m-bn-´p-≈X - v. DZm-co-Ic - W \b-ßƒ B[p-\n-I-X-bpsS XpS¿®-bm-Wv. temIØv {]mapJy-ap-≠m-bn-cp∂ c≠v Xcw kmº-ØnI kao-]-\ßƒ apX-em-fn-Øhpw tkmjy-enÃv kmº-ØnI kao- ] - \ - ß - f p- a m- W v . hy‡n- I ƒ°v IqS- p X¬ {]m[m\yw \¬Ip∂Xpw kmº-ØnI hf¿®°v Du∂¬ \¬Ip∂XpamWv apX-em-fnØ kao-]\ - w. {]Ir- X n- t bbpw kaq- l - ß - t fbpw ]c- a m- h [n NqjWw sNbvXv kº-Øns‚ h¿[-\-hmWv apXem-fnØw e£yw sh°p-∂-Xv. apX-em-fnØ cmPyß-fnse Iº-\n-Iƒ I®-hS- - hn-]p-eo-Ic - W - Ø - n-eqsS \nc-h[n cmPy-ßf - n-te°v IS-∂p-Ib - d - p-Ibpw kzm[o\ap-d-∏n-°p-Ibpw sNøp-∂p. tkmjy- e nÃv kmº- Ø nI {Iaw tÃ‰n\v {]m[m\yw \¬Ip-∂p. kmº-ØnI {]h¿Ø-\-ßsf√mw cmjv{S-Øns‚ t\Xr-Xz-Ønepw \nb-{¥-WØn-ep-am-bn-cn-°pw. djy-bpƒs∏-sSbp≈ tkmjy400

enÃv cmjv{S-ßƒ CXv \S-∏n¬h-cp-Øp-Ibpw sNbvXp. F∂m¬, kmº-ØnI hf¿®sb XS- s∏-Sp-ØpIbpw hy‡n-I-fpsS kzbw hf-cm-\p≈ tijnsb XS-bp-Ibpw sNbvX Cu kao-]\w XpS°-Øn¬ Xs∂ sh√p-hnfn t\cn-´p. djy-bpsS XI¿®-tbmsS AXns‚ B°w IqSn. DZm-co-I-c-W-Øn¬ \S-∂Xv apX-em-fnØ kao]-\-Øns‚ BtKm-fo-I-c-W-am-bn-cp-∂-t√m. apX-emfn-ØØ - ns‚ kl-Pa - mb {]iv\ß - ƒ CXnepw {]IS-am-bn. {]_-‘-Øns‚ XpS-°Øn¬ kqNn-∏n-®Xp-t]mse DZm-co-Ic - W \b-ßƒ cmPy-ßf - n¬ kmºØnI A¥cw h¿[n-°p-∂-Xn\pw Zmcn{ZyØns‚bpw sXmgn-en-√m-bvab - p-sSbpw h¿[-\h - n\pw CSbm-°n. AtX-k-baw hmWnPy hyh-kmb tkh\ taJ-eI - f - n¬ i‡-amb hf¿®bpw Aßs\ cmPyØns‚ samØw hf¿®m \nc-°n¬ h¿[-\hpw {]IS-am-bn. DZm-co-Ic - W - Ø - ns‚ km[y-XI - sf {]tbm-P\-s∏-Sp-Øp-Ibpw AXns‚ {]iv\-ßsf adn-I-S°pIbpw sNøp-Is - b∂ kao-]\ - a - mWv Ckvem-anI kaqlw s]mXpsh C°m-cy-Øn¬ FSpØ \ne]m-Smbn a\- n-em-°m≥ Ign-bp-∂-Xv. Jd-Zmhn BtKm-fh - X - vIc - W - hpw apkvenw-Ifpw F∂ ]pkvXI-Øn¬ ]d-bp-∂Xv C{]-Im-ca - mWv: BtKm-f-h-XvI-c-W-Øn¬ \n∂pw HmSn-c-£-s∏Sm≥ \ap°v km[y-a-s√-∂-XmWv kXyw. ImcWw, AXv \ΩpsS ta¬ ASn-t®¬∏n-°p-Ib - m-Wv. AtXb-hk - cw Xs∂ AX-ßs\ kzoI-cn°m\pw \n¿hml-an-√. tI´p, A\p-k-cn®p, F∂v ]d™v Xe-Ip\n®v Iog-Sß - m\mhn-√. th≠Xv bYm¿Y-Øn¬ tNcntNcm cmjv{S-ßfpw temI-Øp≈ apgp-h≥ Zcn-{Zcpw Zp¿_-ecpw ]c-kv]c kl-I-c-W-tØmsS Cu ]pXnb B{I-aW - Ø - n¬ \n∂v Xßsf c£n-°m≥ th≠ G¿∏m-Sp-Iƒ sNøp-Ib - m-Wv. \ap°p tN¿∂ \ne-]mSv Ft∏mgpw a[y-a-\ne-]m-Sm-Wv. AXm-bX,v BtKm-f-h-XvI-c-W-Øns‚ \n¿am-Wm-flI hi-ßƒ D]-tbm-K-s∏-S-pØp-I, AXnse \∑-Iƒ kzoI-cn-°p-I. AtXm--sSm∏w \ntj-[m-flI hi-ßƒ \ncm-I-cn-°pI. AtXkabw DZm-co-Ic - Ww F∂-Xn¬ \√ hißsf NnI-™n-cp-∂m¬ kaq-l-Øns‚ kºq¿W XI¿®°v km£n-If - m-Imt\ Ignbq F∂pw Atacn-°b - p-sSbpw apX-em-fnØ cmPy-ßf - p-tSbpw Xm¬]cy-Øn-\\ - p-kc - n®v aptºm´v t]mIp∂ Cu \b-ßsf i‡-ambn FXn¿°p-I-bmWv th≠Xv F∂ \ne]mSpw Ckvem-anI kaq-l-Øn¬ \n∂v Db¿∂p-hcp-∂p-≠v.

temI Ckvem-anI {]ÿm-\-ß-fpsS kao-]\w temIØv -`-cWw ssIbm-fp∂ Ckvem-ant\mSv B`n-ap-Jy-ap-ff {]ÿm-\-ßƒ Cu hnj-b-Øn¬ F¥v \b-amWv kzoI-cn-®n-cn-°p-∂Xv F∂ ]cn-tim[°v {]m[m-\y-ap-≠v. Ckvem-anI {]ÿm-\ß - f - psS t\Xr-XzØn¬ `c-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

W-Øn-en-cn-°p∂ k¿°mcpI-fn¬ Xp¿°n-bmWv G‰hpw {][m-\w. XpS¿®-bmbn c≠m-asØ XhW-bmWv Ah¿ `c-WØ - n¬ hcp-∂X - .v CuPn-]X v n¬ CJvhms‚ cmjv{Sob apJ-amb {ôUw B‚ v PÃnkv ]m¿ńbpw Xp\o-jy-bn¬ A∂-lvZbpw `cWw XpS-ßm-\n-cn-°p-Ibpw sNøp-∂p. Xp¿°n-bn¬ D¿Zp-Kms‚ t\Xr-Xz-Øn-ep≈ PÃnkv B‚ v Uh-e-]vsa‚ v ]m¿ń \h-en-_-d¬ \b-ß-ƒ F∂v hnfn-®p-sIm-≠n-cn-°p∂ hntZi \nt£- ] w kzoI- c n- ° ¬, kmaq- l nI kpc£ cwKsØ ]p\-{I-ao-IcWw, hym]mc \nb-{¥-Wßƒ FSp-Øp-If - b - ¬ F∂o \b-ßƒ ]n¥p-Sc - ∂ - Xmbn ImWm≥ km[n-°pw. AhcpsS sXc-s™Sp∏v am\n-s^tÃm Xs∂ kmº-ØnI hf¿® apJyDu∂-embn {]Xn-]m-Zn-°p-∂-Xv ImWmhp-∂-Xm-Wv. Zo¿L-Imew tkmjy-enÃv kmº-ØnI {Iaw ]n¥pS¿∂v AXn-eqsS kmº-ØnI amµyw _m[n-®n-cp∂ Xp¿°nbpsS kmº-ØnI cwKsØ hf¿Øn-sb-Sp°pI {][m\ e£y-ambn ImWp∂ k¿°m¿ hntZi \nt£-]hpw kzImcy kwcw-`-I-Xzhpw hym]n- ∏ n- ° m≥ Xs∂- b mWv {ian- ° p- ∂ - X v . s]≥j≥ {]mbw h¿[n-∏n-°p-I, kmaq-lnI t£a{]-h¿Ø-\-ßsf ]p\-kw-L-Sn-∏-n°p-I XpS-ßnb coXn- I ƒ Xp¿°n k¿°m¿ kzoI- c n- ° p- ∂ p. s]≥j≥ {]mbw 50 Bbn-cp∂Xv 65 hbkmbn h¿[n- ∏ n- ® p. 7200 {]h¿Øn Znh- k - ß tfm 65 hbtkm Ign-bmsX hnc-an-°m≥ Ign-bn-√. 7200 {]h¿Øn Znh-k-ßƒ ]q¿Øo-I-cn-®mepw 65 hbkn\v tijta s]≥j\pw a‰v B\p-Iq-ey-ßfpw e`n-°p-I-bp-≈q. ]pXnb kmaq-lnI kpc£ \nbaw sIm≠p-hcn-Ibpw k¿°m-cns‚ kmaq-lnI kpc£ kwhn[m- \ - ß sf ]p\- { I- a o- I - c n- ° p- I bpw sNbv X p. BtcmKy C≥jp-d≥kv Ith-dPv \¬Inbpw a‰p {Iao-I-c-W-ßƒ \-S-Ønbpw Ckvem-an-I- Nmcn‰n s\‰v h ¿°n- e qsS kmaq- l n- I - a mbn ]n∂m°w \n¬°p∂ hn`m-Kß - f - psS kpc-£°pw hf¿®-°pap≈ kwhn-[m-\-ßƒ ImWp-Ibpw sNøp∂ coXnbmWv D¿Zp-Km≥ `c-WI - qSw kzoI-cn-®X - v. CXn-eqsS kmº-ØnI hf¿® ssIh-cn-°m\pw kmaq-lnI kpc£ Dd-∏p-h-cp-Øm\pw Ign-™n-´p-s≠-∂mWv F.sI ]m¿ń Ah-Im-i-s∏-Sp-∂-Xv. cmPy-Øns‚ hf¿®-tbm-sSm∏w a‰p Zcn{Z cmjv{S-ßsf klm-bn°m\pw temI-cm-jv{S-ß-fpsS kanXn cq]o-I-cn®v BtKmf cmjv{So-bØ - n¬ CS-s]-Sm\pw Xp¿°n {ian°p-∂p-≠v. temIsØ kmº-ØnI Ak-¥p-enXzw adn-I-S-°m\p≈ \b-ßƒ cq]o-I-cn-°m≥ _p≤nPo-hn-IfpsS kwLw cq]o-Ic - n-°m\pw Xp¿°n {iaw \S-Øp-∂p. CØcw {ia-ßƒ Ah¿ XpS-cp∂ \bß-fpsS ê-Øns‚ Bfl-hn-izm-k-Øn¬ \n∂msW-∂mWv \nco-£-I-cpsS hne-bn-cp-Ø¬. F∂m¬, Xp¿°n-bnse CS-Xp-]£ atX-Xc I£n-Iƒ k¿°m-cns‚ Cu \b-Øn-s\-Xnsc i‡-

{]_‘ kam-lmcw

amb {]N-mcWhpambn cwK-Øp-≠v. \h-en-_-d¬ \b-ß-tfm-Sp≈ s]mXp-hmb hna¿i\w t]mse, Xp¿°n-bnepw AXv kmº-ØnI Ak-¥p-en-XXzw h¿[n-∏n-°p-∂p-sh∂pw kmº-ØnI A¥cw h¿[n∏n- ° p- ∂ p- s h∂pap≈ hna¿i\amWv Ah¿ Db¿Øp-∂X - v. CkvemanI B`n-ap-Jy-ap-≈ k¿°mcn-s\-Xn-cmb atX-Xc - ] - £ - Ø - ns‚ hna¿i\w F∂Xp-am-{X-ambn CXns\ Npcp°n ImWm-\m-hn-√.

Xp\ojy dmin-Zp¬ K\qjn t\XrXzw \¬Ip∂ CkvemanI {]ÿm-\a - mb A∂lvZ k¿°m-cn\v t\XrXzw \¬Ip-sa∂v Dd-∏m-bt- XmsS, ]m¿´n kzoI-cn-°p∂ kmº-ØnI kao-]\ - ß - ƒ GXm-bn-cn-°p-sa∂v N¿® Xp\o-jybn¬ \S-°p-I-bp-≠m-bn. hntZi aqe-[\sØ BI¿jn-°p∂ DZmc kao-]-\-am-bn-cn°pw k¿°m¿ XpS-cp-Is - b∂ hni-Zo-Ic - W - a - mWv HutZymKn-I-ambn \¬-I-s∏-´-Xv. kmº-ØnI apc-Sn-∏p-ambn apt∂m´v t]mIm≥ Xßƒ B{K-ln-°p-∂n√ F∂pw Ah¿ hy‡-am-°pI-bp-≠m-bn. Xp\o-jy≥ tÃm°v FIvkvsNbv©v {]kn-U‚ v A∂-lvZ-bpsS kao]-\sØ kzmKXw sNbvXXpw {it≤-ba - mb hkvXpX-bm-Wv. F∂m¬, _n≥ Aen-bpsS kmº-ØnI \b- ß ƒ Xs∂- b mWv A∂- l v Z bpw ]n¥p- S cp∂sX∂mWv Xp\o- j y- b nse CS- X p- ] £w Db¿Øp∂ {]-[m\ hna¿iw.

CuPn]vXv CJvhm≥ {]Xy-£a - mb {]Jym-]\ - ß - ƒ \S-Ønbn-ń-s√-¶nepw CuPn-]vXnse {][m\ hyh-km-bamb Sqdnkw XI-cp∂ kao-]\ - ß - ƒ D≠m-Ip-Ib - n√ F∂v {]Jym-]n-°p-Ib - p-≠m-bn. IqSmsX kmº-ØnI hf¿® e£yw shbv°p∂ kao-]-\-ßƒ kzoI-cn°p-sa∂ kqN-\bpw Ah¿ \¬In-bn-´p-≠v. \h DZm-co-I-cW \b-ßsf ]q¿W-ambpw X≈n√ F∂mWv Cu {]Xn-I-c-W-ß-fn-eqsS a\- n-em-°mhp-∂X - v. CuPn]vX,v Xp\ojy XpS-ßnb ÿe-ßf-- n¬ P\Iob {]t£m-à - p-≠m-bX - n\p ]n∂n¬ \h DZm-co-Ic-W-Øns‚ ê-am-bp-≠mb Db¿∂ sXmgn-en-√mbvabpw Zmcn-{Zyhp-am-sW-∂ \nco-£Whpw i‡ambn tcJ-s∏-Sp-Øn-bn-´p-≠v. 1990 apX¬ DZm-co-IcW \b-ßƒ \S-∏n-em-°m≥ CuPn]vXpw Xp-\ojybpw XpS-ßn-bn-cp-∂p. henb s]mXp-ta-Jem ÿm]- \ - ß sf kzIm- c y- c w- K - Ø n\v ssIamdn. thƒUv _m¶v, sF.-Fw.-F^v F∂n-hn-S-ß-fn¬ \n∂v DZm-c-ambn hmbv]-Iƒ kzoI-cn-®p. hnπhw CØcw \b-ßƒs°-Xn-cm-bn-cp∂p F∂-Xn\v DZml-c-W-amWv Xp\o-jy-bn¬ skbvØq\ _m¶v {]t£m-`-I¿ XI¿ØXv F∂pw Nq≠n-°m-Wn-°s∏-Sp-∂p. Xp\o-jy-bn-sebpw CuPn-]vXn-sebpw {]t£m`- ß sf kw_- ‘ n®v thƒUv _m¶v Xe- h ≥ tdm_¿´v tkmenIns‚ {]Xn-Ic - Ww {it≤-ba - m-Wv. 401

P\-ßf - psS i_vZsØ Xncn-®d- n-tb-≠n-bn-cp-s∂∂pw C≥¢q-kohv Bb hnI-k\ \b-ßƒ ssIs°m≈-W-sa-∂p-amWv At±lw ]d-™-Xv. DZm-co-I-cWØns‚ Xn‡ ê-ßsf Xncn-®-dn-b-W-sa∂v Xs∂-bmWv At±lw ]d-™X - v. F∂m¬, Cu cmPy-ß-fnse GIm-[n-]Xy `cW-Iq-Sß - f - psS ssIbn¬ DZm-co-Ic - W \b-ßƒ òIc-ambn amdn F∂v \oco-£n-°p-∂-hcpw Ad_v temI-Øp-≠v. hmbv]-bmbpw a‰pw cmPy-Øns‚ hnI-k-\-Øn\v D]-tbm-Kn-t°≠ [\w Agn-a-Xnbnte°v hI-am-‰p-I-bm-bn-cp∂p _n≥ Aenbpw lpkv\n ap_m-dIpw sNbvX-Xv. IpSpw-_-°mcpw _‘p-°fpw k¿°m¿ [\w D]-tbm-Kn®v XSn®v sImgp-°p-I-bm-bn-cp∂p. \b-ßƒ \S-∏n-em-°nb coXn-bm-bn-cp∂p {]iv\w F∂mWv Cu \nco-£W - Øns‚ ImX¬. Ckvem-an-I {]ÿm-\ß - f - psS DZm-co-Ic - W \bß-tfm-Sp≈ kao-]\ - ß - sf ]e-hn-[Ø - n¬ \nco-£n°-s∏-Sp-∂p≠v. Xp\o-jybpw CuPn]vXp-sa√mw Ct∏mƒ Xs∂ BtKmf [\-Imcy ÿm]-\ß - f - n¬ \n∂v henb XpI-Iƒ hmbv]-bmbn kzoI-cn-®n-´p≠v. AXn-\m¬ Xs∂ Ah¿ \n¿tZ-in® Xc-Ønep≈ kmº-ØnI coXn-I-fn¬ \n∂v s]s´∂v amdm≥ km[n-°m-ØX - n-\m-emWv AØcw kao-]\w kzoI-cn-°p-∂-sX∂v ]d-bp-∂-h-cp-≠v. F∂m¬, kmº-ØnI hf¿®sb apc-Sn-∏n-°p∂ tkmjy-enÃv kao-]\ - w kzoI-cn-°m≥ km[n-°mØ Ch¿ kmºØnI hf¿®-°mbn DZm-co-Ic - W - sØ D]-tbm-Kn-°pIbpw AtXkabw kaq-l-Ønse ]n∂m°w hcp∂ hn`m-Kß - f - psS im‡o-Ic - W - Ø - n\v k¿°mcns‚bpw s]mXpkaq-lØ - n-s‚bpw ]n¥p-Wt- bmsS ]≤-Xn-Iƒ Bhn-jvIc - n-°p-Ib - mWv sNøp-∂s - X∂ \nco-£W - hpw i‡-am-bn´p-≠v. Xp¿°n-bnse kao]-\ß - ƒ CXn\v DZm-lc - W - a - m-W.v F∂m¬, CØcw DZm-co-I-cW \b-ßƒ B cmPy-ßƒ Fs¥ms° ê-ßf - mWv D≠m-°n-s°m-≠n-cn-°p-∂s - X∂ kq£va-amb ]T-\ßƒ C\nbpw htc-≠-Xp-≠v. CS-Xp]£ {]ÿm-\ß - f - psS hna¿i-\ß - ƒ ]q¿W-ambn FSp-°m≥ Ign-bp-Ib - n-√. ]q¿W DZm-co-Ic - W - Ø - n\pw kmº-ØnI apc-Sn-∏n\pw a[y Ckvem-ans‚ km[yX-Iƒ Is≠-Øp-I-bmWv Ah¿ F∂ kmam\y A\p-am-\-Øn-se-Øms\ Ct∏mƒ e`y-amb hnh-cßƒ sIm≠v km[y-am-hp-I-bp-≈q.

hni-I-e\w temIsØ Ckvem-anI {]ÿm-\-ß-fp-sSbpw Ckvem-anI ]finX-∑m-cpsSbpw \ne-]m-Sp-Iƒ ap∂n¬sh®v hni-I-e\w \S-Øp-tºmƒ DZm-co-I-cWsØ Ipdn®v s]s´-s∂mcp \ne-]m-Sn¬ FØm≥ Ign-bp∂ hn[w efn-X-a√ Imcy-ßƒ F∂v a\- nem-°m≥ Ign-bpw. kmº-ØnI hf¿®-°mbn DZmco-Ic - Ww kzoI-cn® \ne-]m-Sp-If - psS kmam\y ]cntim-[-\-bn¬ Ah Ckvem-apambn G‰p-ap-´n-s√∂v 402

a\- n-em-°m≥ Ign-bpw. DZm-l-c-W-Øn\v Hcp Iº\n _lp-cmjv{S Iº-\n-bmbn amdpI, AXns‚ {]h¿Ø-\-ßƒ a‰v cmjv{S-ß-fn-te°v hym]n-∏n°pI, AXv henb henb hyh-km-b-ßƒ XpSßpI F∂nh ]pdta t\m°n-bm¬ efn-X-am-Wv. F∂m¬, CØcw Iº-\n-Iƒ Xß-fpsS hyh-kmbw XpS-ßp-∂X - n-\mbn cmjv{S-Øns‚ \n-ba - \ - n¿am-Wß - fn¬ CS-s]-Sp-I, `qan A\-[n-Ir-X-amtbm k¿°mcns\ D]-tbm-Kn®v IpSn-sbm-gn-∏nt®m kz¥-am-°pI, A]-I-S-I-c-amb hkvXp-°-fpsS hyh-kmbw a‰v cmjv{S-ß-fn¬ ÿm]n-°pI XpSßn AØcw Iº\n hcp-∂-Xp-aqew B \m´n¬ hcp∂ kmaqln-Ihpw ]mc-ÿn-Xn-Ihpamb am‰-ßƒ F∂nh hni-Z-ambn hni-I-e\w sNøp-tºmƒ _lp-cmjv{S IpØ-II - f - psS CS-s]-Se - p-Iƒs°-Xnsc \ne-]m-sSSp-°m≥ Ign-bmØ kml-NcyamWv cq]-s∏Sp∂Xv. am¿°‰v CS-s]-Se - n-s\-°p-dn®v Btem-Nn-®mepw CØcw Ahÿ ImWm≥ Ign-bpw. {]hm-N-I≥ am¿°-‰ns‚ kzX-{¥m-h-ÿbn¬ CS-s]-´n-cp-∂n√ F∂ hkvXp-Xbpw _lp-cmjv{S IpØ-I-Iƒ \SØp∂ Nqj-WØn\v XSkw hcm-Xn-cn-°m-\mbn am¿°‰v CS-s]-S¬ ths≠∂v ]d-bp-∂Xpw c≠pw c≠m-Wv. A√m-lp-hmWv hne-Ib - ‰ - p-∂Xpw Npcp-°p∂Xpw ]c-Øp-∂Xpw A∂w Xcp-∂Xpw F∂ lZoknse {]tbmKw NqjWw \nd™ C∂sØ hn]Wnbn¬ {]tbm- K n®v am¿°- ‰ n- S - s ]- S - e ns\ FXn¿°p∂ efnX ka-hmIy coXn icnbmb kao]-\a-√. Nqj-I\ - mb I®-hS- ° - mtcm CS-\n-e° - mtcm C√mØ am¿°-‰n-s\- C∂sØ hn]p-ea - mb NqjW kwhn-[m\w \nd™ am¿°-‰pambn Xpe\w sNøp∂-Xn¬ icn-tISp-≠v. am¿°‰n\v kzX-{¥-amb Hcp coXn D≠v F∂-tXm-sSm∏w Xs∂ i‡-amb CSs]-S¬ \S-tØ≠ ]e kml-N-cy-ßfpw kwPm-XamIpw F∂Xpw AwKo-Ic - n-t°≠ hkvXp-Xb - m-Wv. hnZym-`ymkw k¿°m¿ ap≥ssI-bn¬ am{Xw \S∂ncp∂ kml-Nc - y-Øn¬ \n∂pw kzImcy kwcw`-ßƒ Db¿∂p-h-∂Xv ]pXnb {]h-W-X-bm-Wv. Aßs\ hnZym-`ym-kw t\Sp-∂-Xn\v hnZym¿Yn ]Ww \¬tI≠ kml-Ncyw \ne-hn¬ h∂p. CXns\ i‡-ambn FXn¿°p-∂-h¿ ]d-bp-∂Xv k¿°m¿ hnZym-`ymkw \¬In-bn-cp∂ ]gb coXn XpS-c-W-sa-∂m-Wv. k¿°m¿ hnZym-`ymkw \S-Ønbn-cp∂ ImeØv Ipd™ iX-am\w t]cmWv hnZym`ymkw t\Sn-bncp-∂-sX∂v ImWm≥ Ignbpw. hnZym¿Yn {]mb-Ønep≈h-cn¬ A[nIw t]cpw hnZym- ` ymkw t\Sp- I bpw hnZym- ` ymk taJe sshhn-[yhpw hn]p-e-hp-ambn amdp-Ibpw ]pXnb ]T\ taJ-e-Iƒ Db¿∂ tPmenbnte-°p≈ Nhn´p-]S- n-bmbn amdp-Ibpw sNbvXn-cnt° Cu Bh-iyß-sf√mw k¿°m¿ sNø-s´-sb∂v ]d-bp-∂Xv F{XtØmfw icn-bmWv. {]tXy-In®pw hnZym-`ymk taJe-bpsS Ne-\m-fl-I-X°-\p-k-cn®v k¿°m-cn\v t]mIm≥ Ign- b m- X n- c n- ° p∂ kml- N - c y- Ø n¬

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

\s√mcp hn`mKw hnZym¿Yn-Iƒ ]pXnb taJ-e-Ifn¬ \n∂v Hgn- h m- ° - s ∏- S p- s a- ∂ - √ msX H∂pw kw`hn°p-Ib - n-√t- √m. AtX kabw hnZym¿Yn-bpsS kmº-Øn-Im-hÿ {]th-i-\-Øn\v am\-Z-WvU-amIp-tºmƒ as‰mcp hn`mKw hnZym¿Yn-Iƒ kaq-lØns‚ apJy-[m-c-bn¬ \n∂v Hgn-hm-°-s∏-Sp-Ibpw sNøpw. ChnsS DZm-co-I-c-W-Øn-eqsS F¥mWv kw`hn-®p-sIm-≠n-cn-°p-∂s - X∂ IrXy-amb hni-Ie - \w \S-ØmsX efnX ka-hm-Iy-ßƒsIm≠v DZm-co-Ic - W-sØ-bmWv Ckvemw AwKo-Ic - n-°p-∂s - X∂ hniI-e\w \S-Øp-∂-Xn¬ Imcy-an-√. Ata-cn-°bpw ]m›m-Xy≥ cmPy-ßfpw DZm-co-Ic - W \b-ßƒ a‰v cmPy-ßƒ \S-∏n-em-°W - sa∂v imTyw ]nSn-°p-∂Xv B cmPy-ßsf hnI-k-\-Øn¬ FØn°mw F∂ tamlw sIm≠-√ F∂Xv \mw a-\- n-em-t°≠ hkvXp-Xb - m-Wv. hym]mc \nb-{¥-Wß - ƒ FSpØp If™pw Xocph C√m-Xm-°nbpw Ata-cn-°≥, ]m›m- X y≥ Iº- \ n- I ƒ°v a‰v cmPy- ß - f n¬ hym]mcw h¿[n-∏n-°pI hgn Xß-fpsS \m´nse {]Xn-k‘ - n-Isf adn-IS- ° - m\pw kmº-ØnI hf¿® t\Sm-\p-amWv Ah¿ B-{K-ln-°p--∂-Xv. F∂m¬, tkmjy-enÃv at\m-`m-hØ - n¬ \n∂psIm≠v BtKm-fo-I-c-W-sØbpw DZm-co-I-c-WsØbpw ]q¿W-ambpw am‰n-\n¿Øp-I- F∂ hmZhpw kzoI-cn-°m≥ Ign-bn√. ]pXnb kml-Nc - y-ßs - fbpw Ah-ÿI - s - fbpw bmYm¿Yy t_m[-tØmsS ImWpI-bmWv th≠-Xv. tkmjy-enÃv kwhn-[m-\Ø - nse hnI-k\ apc-Sn∏v F∂Xv bmYm¿Yy-am-Wv. ]pXnb

{]_‘ kam-lmcw

coXn-Iƒ ]co-£n-°msX ]gbhgnbn¬ Xr]vXn-s∏Sp-Is - b-∂Xv ]cm-Pn-Xc - psS, ]pXnb Du¿P-an-√m-Øh-cpsS at\m-`mh-am-Wv. Ne-\m-fl-I-amb Hcp kaql-sa∂ \ne-bn¬ Ckvem-anI kaqlw ]pXnb ImesØ Bh-iy-ßsf ]pXnb ImesØ {]hW-XI - ƒsIm≠v t\cn-SpI Xs∂ thWw. Ne-\m-flI - hpw ]ptcm-Ka\m-flI - hp-amb kmºØnI kao-]\ - ß - ƒ kzoI-cn-°p-Ibpw AXp-ap-tJ\ kmº-ØnI cwKØpw kmaq-lnI cwK-Øp-ap-≠mIp∂ {]Xn-Iq-em-h-ÿ-Isf adn-I-S-°m≥ a‰v coXnIƒ B{i-bn-°p- Ibpw sNøpI F∂-XmWv Ic-Wob-amb amXr-I. Xp¿°n-bnepw Xp\o-jy-bnepw CuPn-]X v nepw Ckvem-anI {]ÿm-\ß - f - psS t\XrXz-Øn¬ \S-°p∂ {ia-ßf - pw Ah-bpsS ^e-ßfpw kq£v-a-ambn hni-I-e\w sNøp-Ibpw ]T\ hnt[b-am-°p-Ibpw sNtø-≠Xv DZm-co-Ic - W - t- ØmSv kao]\w kzoI-cn-°m≥ Bh-iy-am-W.v AØcw kq£va ]T-\-ßƒ C\nbpw \S-t°-≠-Xm-bmWv a\- n-em°p-∂-Xv. cmjv{Sob hiw ap≥\n¿Øn-bp≈ \nco£-Wß - fpw CS-Xp-]£ - Ø - ns‚ hna¿i-\ß - f - p-amWv Ct∏mƒ e`y-am-Ip∂Xv. AtXkbaw kmº-ØnI cwKsØ kao-]-\-sa-∂Xv sSIvÃv _p°v coXn-bne√ hnI-kn-°p-∂-sX-∂Xpw as‰mcp bmYm¿Yy-amWv. ]co-£W - ß - fpw hni-Ie - \ - ß - fpw Xncp-Øepw Iq´n-t®¿°-ep-ambn apt∂m´p t]mIp-tºmƒ Dcp-Øncn-bp-∂X - mWv icn-bmb coXn F∂ bmYm¿Yy-am-Wv Ah-km\ hni-I-e-\-Øn¬ apt∂m´v hcp-∂-Xv.

403

^mcnkv H.sI

CkvemanI ImgvN-∏m-Sn¬

cm{„Øns‚ kmºØnI CSs]S¬

_m¿´¿ coXn apX¬ \h en_d¬ coXnIƒ hsc kmºØnI cwKØv Uk≥ IW°n\v coXnIƒ \ap°v ImWmw. AXn¬ hfsc N¿® sNøs∏´Xpw {]mh¿ØnI cwKØv \ap°v ]cnNbap≈Xpamb coXnIfmWv Im∏n‰enkhpw IΩyqWnkhpw. Im∏n‰enkw kzImcy hy‡nIƒ°v AanX kzmX{¥yw \¬Iptºmƒ IΩyqWnkw kzImcy hy‡nIƒ°v kzmX{¥yw \ntj[n®v F√m kmºØnI CS]mSpIfpw Kh¨sa‚ v t\cn´v ssIImcyw sNøp∂p. IΩyqWnkw a\pjys‚ kmºØnI {]tNmZ\ßsfbpw A[zm\n°m\p≈ B{Klßsfbpw ifioIcn°pIbmWv sNøp∂Xv . F∂m¬, cmjv { Sw kmºØnI hnjbßfn¬ CSs]Sptºmgpw kzImcy hy‡nIƒ°v ]camh[n kzmX{¥yw \¬Ip∂ \ne]mSmWv Ckvemant‚Xv. kmºØnI cwKØv IWniamb \n¿t±ißƒ Ckvemw \¬Ip∂p. ]eni, NqXm´w, ]qgvØnsh∏v, ambw tN¿°¬, Afhnepw Xq°Ønepw Ir{Xnaw ImWn°¬, aZyw, ]∂namwkw t]mep≈ Ckvemw \njn≤am°nb hkvXp°fpsS hn¬]\ XpSßnbhsb√mw Ckvemw \ntcm[n®ncn°p∂p. adphiØv I®hSw, Irjn, sXmgn¬, Zm\[¿Ωßƒ XpSßnbhsb√mw t{]m’mln∏n°pIbpw kImØv \n¿_‘am°pIbpw sNbvXXmbn ImWmw. H∏w Xs∂ ISw, A\¥cmhImiw, bp≤ apXepIƒ, ]nip°v, [q¿Øv XpSßnb ]e Imcyßfnepw Ckvemw \ne]mSv hy‡am°p∂p≠v. \akv I mcØns‚ cq]w hniZoIcn®n´n√mØ Jp¿B≥ ISw \¬Ip∂Xpw AXv 404

FgpXnsh°p∂Xpw AXn\v F{X km£nIƒ thWw F∂XS°w hy‡am°ns°m≠v Jp¿B\nse G‰hpw henb BbØnd°nbXv ImWmw. kmºØnI hnjbw F{X KuchØnemWv Ckv e mw I≠sX∂v CXv hy‡am°p∂p. CØcw \n¿t±ißƒ°v ]pdsa Hcp cmjv{SØn¬ CXv Fßs\ \S∏nem°mw F∂pw {]hmNIs‚bpw \mev Jeo^amcpsSbpw `cWØn¬ \n∂pw \ap°v a\ nem°mw. kImØv kw`cWhpw hnXcWhpw `cWIqSØns‚ DØchmZnØamWv. ]W°mcn¬ \n∂v kw`cn°m\pw Jp¿B≥ Xs∂ hniZam°nb F´v AhIminIƒ°v (Zcn{Z¿, AKXnIƒ, kImØv tPmen°m¿, Ckvemapambn a\ nW°s∏´h¿, ASna tamN\w, ISw sIm≠v hnjan°p∂h¿, A√mlphns‚ am¿KØn¬ {]h¿Øn°p∂h¿, bm{X°m¿) hnXcWw sNøpIbpw thWw. Aapkv e nIfn¬ \n∂v Pnkv b hmtß≠Xpw `cWIqSamWv. CXn\v ]pdsa bp≤apXepIfpsS Hcp hnlnXw, A\¥cmhIminIfn√msX acWs∏Sp∂hcpsS kzØv XpSßnbhsbms°bmWv JP\mhn¬ ]Ww hcp∂ t{kmX pIƒ. CkvemanI `cWIqSØns‚ `cW®nehpIƒ A√mlphns‚ am¿§Øn¬ F∂ kImØv C\Øn¬ s]Spw. Dadn (d) s‚ ImeØv \S∏n¬ hcpØnb tdj≥, s]≥j≥ XpSßnbhsb√mw Zcn{Z¿, AKXnIƒ XpSßnb kImØns‚ AhIminIƒ°mWv. Ckv e manI cmjv { Sw kmºØnI cwKØv {i≤nt°≠p∂ c≠v {][m\ \ne]mSpIfmWv 1. (A∂nkmAv: 5)

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

a\pjys‚ \ne\n¬]n∂m[mcamWv kºØv (A¬liv¿: 7) [\w \nßƒ°nSbnse [\nI∑m¿°nSbn¬ am{Xw Idßp∂ H∂mImXncn°Ww. CkvemanI cmjv { SØns‚ kmºØnI cwKsØ \ap°v aq∂mbn Xncn°mw: 1. kzImcy kzØv˛kzImcy hy‡nIƒ°v kzØv kºmZn°m\pw ssIhiw sh°m\pw AhImiap≠v. 2. s]mXp kzØv˛F√mh¿°pw BhiyambXpw kzImcy hy‡nItfm k¿°mtcm ssIbS°n sh®m¬ s]mXp PohnXØn\v {]bmkw krjvSn°p∂Xpamb hn`hßƒ. DZmlcWØn\v IpSnsh≈w, IS¬ hn`hßƒ, D∏v, ]p√v XpSßnbh. `cWIqSØns‚ IrXyamb \nba hyhÿbnepw ta¬t\m´Ønepw kzImcy hy‡nIƒ°v ]camh[n kzmX{¥yw \¬Ip∂ kmºØnI coXnIfmWv Ckvemant‚Xv. cmjv{Sw A\nhmcyamb kmºØnI {]h¿Ø\ßƒ am{Xta \SØq. em`w e£yam°n kzImcy hy‡nIƒ \SØm≥ Xm¬]cys∏Sp∂ F¥pw, cmjv{SØns‚ s]mXp Xm¬]cyßƒ°pw Ckv e manI \nbaßƒ°pw hncp≤as√¶n¬ A\phZn°pw. CXmWv {]hmNIs‚bpw \mev Jeo^amcpsSbpw `cWØn¬ \n∂pw \ap°v a\ nemIp∂Xv. F∂m¬, IpØI B¿°pw A\phZn°n√. PqX\v IpØIbm°n sh® InW¿ Dkvam≥ (d) hne°v hmßn s]mXp P\ßƒ°v \¬InbXv CXn\pZmlcWamWv. kIm-Øn\v ]pdsa \nIpXn hmßn-°p∂ kwhn2.

{]_‘ kam-lmcw

[m\w CkvemanI `c-W-Im-eØv D≠m-bn-cp-∂n-√. F∂m¬, Bh-iy-am-sW-¶n¬ hmßn-°m-sa∂pw ]fin-X-∑m¿ A`n-{]m-b-s∏-Sp-∂p. s]mXp-tdm-UpIƒ, Xpdap-Jw, sdbn¬, hnZym-`ymkw ÿm]-\ßƒ, Bip-]-{Xn-Iƒ XpSßn s]mXp Bhiyßƒ°pth≠n \nIpXn hmßn-°mw. F∂m¬, ChbpsS \n¿ΩmWw t]mepw \S-Øm≥ kzImcy hy‡n-Itfm ÿm]-\-ßtfm Xøm-dm-sW-¶n¬ Ahsc G¬]n-°mw. AXn\v Ah¿°v em`w CuSm°mw. C∂v C¥y-bn¬ hcp-am-\Ø - n\v 10˛30 iX-am\w hsc \nIpXn CuSm-°p-∂p-≠v. CXn\v ]pdsa ]tcm£ \nIp-Xn-Ifpw a‰v \nIp-Xn-Ifpw thsd. Cu \nIp-Xn-Iƒs°ms° ]pd-sa-bmWv kzImcy ]¶m-fn-Øt- ØmsS \S-Øp∂ kwcw-`ß - ƒ°v tSmfpw ^okp-sams° \¬tI≠n hcp-∂-Xv. \nIp-Xn-bn¬ \n∂mWv k¿°m¿ \ap°v tkh-\-ßƒ e`y-am°p-∂-Xv. Agn-a-Xnbpw ssI°q-enbpw kzP-\-]-£]m-Zhp-sams° Ign™v P\-ßƒ°v e`n-°p∂Xv an®w. CXnepw \√Xv kzImcy hy‡n-Isf G¬]n°p-∂Xv Xs∂-bm-Wv. am{X-a√ Imcy-£-a-Xbpw thK-Xbpw ]pXp-abpw `wKn-bmbn \S-∏n¬ hcpØepw kzImcy taJ-e-°mWv Ffp∏w km[y-amhp-I. Dr. Monzer Kahf CtX hnj-bØ - n¬ \S-Ønb ]T-\-Øns‚ kam-]-\-Øn¬ At±lw FØnt®¿∂ \nK- a \w CXp Xs∂- b m- W v . AYhm kzImcy kwcw-`-ßƒ Xøm-dm-Ip∂ taJ-e-I-fn¬ \n∂pw Kh¨sa‚ v Hgn™v sImSp-°p-Ibpw kuIcy-ßƒ sNbvXp-sIm-Sp-°p-Ibpw thWw.

405

sI.Sn lm^nkv

BtKmfh¬°cWw UnPn tamtUWnkw; tIcf apkvenw kwkvImc cq]oIcWw

C¥ybpsS a‰v kwÿm\ßfn¬ \n∂v Xo¿Øpw hn`n∂amb Hcp XeØnemWv tIcf apkvenw kaqlw BtKmfh¬°cWsØ kzmwioIcn®Xv. a‰nSßfn¬ kmºØnIambn Db¿∂, kaqlnI A[n°mcw (social power) ssIbnep≈ Hcp hn`mKw am{Xw BtKmfh¬°cWØns‚ KpW^eßƒ B¿Pn®t∏mƒ tIcfØn¬ {]hmkw km[yam°nb {]tXyI kmlNcyØnepw, kmºØnI hf¿®bnepw apkv e nw kaqlw s]mXphn¬ Xs∂ BtKmfoIcWØns‚ `mKambn. {]hmkØns‚ kmºØnI hf¿®bpw BtKmfoIcWØns‚ km[yXIfpw tIcf apkv e nw kmaqlnI LS\sb KpW]cambn Fßns\bmWv kzm[o\n°p∂sX∂v Filipo Ossello, Carolin Ossello F∂nh¿ tIcf apkv e nwIsf Ipdn® XßfpsS ]T\Øn¬ \nco£n°p∂p≠v. tIcfØnse apkvenw a[yh¿Kw XßfpsS kmºØnI hf¿®bpw khntijamb aXt_m[hpw hgn Fßns\bmWv kapZmbØns‚ kmaqlnI \nehmcsØ ]ptcmKXnbnte°v \bn°p∂Xv F∂pw apkvenw kaqlØns‚ kmaqlnI A[nImcØn¬ kzm[o\w sNepØp∂Xv F∂pamWv Ah¿ At\zjn°p∂Xv. (Filipo Ossello, Carolin Ossello, muslim entrepreneurs between india and gulf, being good and doing good) CXv krjvSn°p∂ hnZym`ymk kmaqlnI hf¿® apJy[mcbn¬ \n∂v hyXykvXamb Hcp \h B[p\nIXbmWv (modernity) cq]s∏SpØp∂Xv F∂pw Ah¿ hmZn°p∂p. BtKmfh¬°cWw Hcp kmºØnI cmjv { Sob {]{Inb F∂Xnep]cn AXns‚ 406

kmwkvImcnI km[yXIfmWv apkvenw kaqlØn\v KpWIcambn D]tbmKs∏SpI F∂v lk≥ Xpdm_n hmZn°p∂Xv t]mse, (lk≥ Xpdm_n, ]pXp\mKcnIXbpsS \ΩpsS ZuXyw, FUn.Aivd^v Iogp]dºv) Cu _Z¬ B[p\nIX(alternative modernity) a‰ ]eXnt\mSpsam∏w apkv e nw kaqlØn\pw BtKmfh¬IrXhpw, kmt¶XnI anIhv t\SnbXpamb (Globalized and technologized) kmwkv I mcnI aqe[\Øn\pw CSbn¬ Hcp ]meambn h¿Øn°p∂p≠v. CXv hgn X\Xmb kmwkvImcnI D¬∏∂ßsf (cultural productions) cq]oIcn°m\pw AXn\p km[n°p∂p. AXns‚ anI® DZmlcWamWv ae_mdn¬ cq]w sIm≈pIbpw Gsd {]Nmcw Ipdn°pIbpw sNbvX tlmw kn\naIƒ. aXaqeyßfpw A[ym]\ßfpambn i‡amb _‘w \ne\n¿Øp∂tXmsSm∏w BtKmfh¬°cWØns‚ km[yXIƒ D]tbmKs∏SpØn hf¿∂v h∂ Cu B[p\nIX krjvSn°p∂ kmwkvImcnI ]cnkchpw AXns‚ CS]mSpIfpw apJy[mcbn¬ \n∂v thdn´v \n∂pw AXns‚ s]mXp [mctbmSv Ieln®pw kam¥camb Hcp counter culture Bbn cq]m¥cs∏Sp∂p≠v. CXn¬ UnPn tamtUWnkw km[yam°nb hf¿®bpw s]mXp afieØnt\mSp≈ IelØns\bpw ASbmfs∏SpØm\p≈ {iaamWv Cu ]T\w.

UnPn tamtUWnkhpw tIcfapkvenw B[p\nIXbpw BbncØn sXm≈mbncØn sXmÆqdpIfn¬ c≠mw ]mXnbn¬ \h aoUnb kwhn[m\ßfpsS

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

hym]\tØmsS cq]s∏´ kmwkvImcnI amXrIIfpsS (cultural pardigms) ^eambn DØcm[p\nIXbpsS bpKw Ahkm\n®p F∂pw UnPn tamtUWnkØns‚ khntijamb Hcp L´Øn\v XpS°w Ipdn°s∏´p F∂pw Ae≥ In¿_n ÿm]n°p∂p≠v . AhnsS t]mÃv tamtUWnkØn¬ tamtUWnkw Hcp unfinished project Bbn Ahtijn® t]mse am{XamWv t]mkv‰v tamtUWnkw Ahtijn°p∂Xv F∂pw At±lw hmZn°p∂p. (Alan Kirby; Digimodernism: how the new technologies dismantle the post modern and reconfigure our culture) technolagized textDw AXn¬ \n∂¬]w IqSn apt∂m´v h∂v computarized text-Dw {][m\ khntijXbmb Cu UnPn tamtUWnkw km[yam°p∂ hyXykvX XeßfnemWv Ign™ GXm\pw Imeßfmbn temIw Pohn®Xv . kmwkv I mcnI B[n]Xy bp‡nItfmSpw (dominant cultural logic) A[nImc {]Xnam\ßtfmSpw (hegimonic norms) hyXykvX {Kq∏pIƒ°v t]mcSn°m\p≈ kmwkv I mcnI D¬∏\ßƒ (cultural productions) \nc¥cambn D¬]mZn∏n°s∏Sp∂ Hcp cultural indutry-sb BWv CXv km[yam°nbXv. audio, VHRC Imk‰pIƒ AXns‚ XpS°hpw social networks, blogs F∂nh AXns‚ ]pXnb cq]IßfpamWv. Cu A¿∞Øn¬ {]`mjW Imk‰v kwkv I mcw Fßns\bmWv CuPn]vXns‚ aX afieØnt\mSpw s]mXpafieØnt\mSpw tZiobXtbmSpsa√mw Ieln®pw CgtN¿∂pw \n∂sX∂v Nmƒkv lnjvInµv At\zjn°p∂p≠v (Charls Hirschkind; the ethical sound scape, cassettee sermons and islamic counter publics). AXns‚ G‰hpw ]pXnb cq]amb BtKmf CkvemanI Ne\ßsf ASbmfs∏SpØphm≥ Garry R. Bunt Dw {ian°p∂p≠v. lmIvSnhnkw (haking and cracking in the name of islam) ZAvh F∂p XpSßn Hcp XcØnep≈ C˛PnlmZns\bpw ]finX∑mcpsS Hm¨sse≥ ^XvhIfpw a‰pw DƒsIm≈p∂ Hcp BtKmf ssk_¿ Ckveman°v F≥hntdm¨sa‚ vs\bpw AXns‚ kz`mhsØbpamWv At±lw ASbmfs∏SpØp∂Xv. (Garry R. Bunt, 1. islam in the digital age: e-jihad, online fatwas and cyber islamic environment, 2. i-muslim, Rewiring the House of Islam.) as‰mcnSØpw amXrIIfn√mØ hn[w sshhn[ymflIamb, temIsØ Ckv e manI [mcIfpsS apgph≥ {]Xn\n[m\ßfpw ]e AfhpIfn¬ ktΩfn®, AtXmsSm∏w X\Xmb amXrIIfpw cq]s∏SpØnb tIcfob CkvemanI kaqlhpw Cu UnPn tamtUWnkØns‚ km[yXIƒ D]tbmKn®v AhcptSXmb CSßƒ cq]s∏SpØnbn´p≠v. HmUntbm Imk‰v, VHRS

{]_‘ kam-lmcw

apX¬ social networks, blogs FØn\n¬°p∂ C\nbpw ]Tn°s∏´n´n√mØ B {iaßfpsS kz`mhsØ facebook group Ifnse N¿®Isf ap≥\n¿Øn ASbmfs∏SpØphm\p≈ {iaamWv CXv. ssk_¿ Ckveman°v F¨hntdm≥sa‚ v DƒsIm≈p∂ tªmKpIƒ, tP¿WepIƒ, hnUntbmIƒ XpSßnb F√mw ]¶psh°s∏Sp∂ CSw F∂Xpw, s]mXp ]¶mfnØtØmsSbp≈ kzX{¥ N¿®IfpsS thZn F∂XpamW facebook group Isf sXcs™Sp°m\p≈ ImcWw.

s]mXp afiehpw Iu≠¿ ]ªn°ns‚ cq]oIcWhpw sl_¿sakns‚ s]mXp afiesØbpw Ipdn®p≈ kn‘m¥ßsf hniIe\w sNbvXpsIm≠v \m≥kn {^bvk¿ BWv Iu≠¿ ]ªn°v F∂ ]Zw BZyambn D]tbmKn°p∂Xv. B[p\nI aoUnbIfpsS (tdUntbm, Sn.hn) IS∂v hcthmSpIqSn, enlightment HmSpw {^©v Atacn°≥ hnπhßtfmSpw IqSn D¬`hn® en_d¬ _p¿jz s]mXp afieØns‚ hyXykvX XeØnep≈ kwhmZßfneqsSbpw N¿®IfneqsSbpw cq]s∏´ncp∂ s]mXp A`n{]mb cq]oIcW {]{Inb XIcpIbpw \n¿anXm`n{]mbßfpsS (manufactured opinion) {]NcW CSambn s]mXpafiew amdpIbpamWv sNbv X Xv . F∂m¬, sl_¿sakv DZmØ amXrIbmbn ]cnKWn°p∂ _q¿jz s]mXpafieØn¬ Nne hn`mKßfpsS Akm∂n[ysØ ap≥\n¿Øn \m≥kn {^bvk¿ Iu≠¿ ]ªn°ns\ ASbmfs∏SpØnbt∏mƒ BtKmfoIcWm\¥cap≈ \haoUnbIfpsS (social networks, blogs) IS∂phchv \n¿anXm`n{]mbßfpsS ]cnanXnsb ewLn®psIm≠v hn⁄m\hpw N¿®Ifpw cmjv{Sob kwL´\ßfpw kwhmZßfpsa√mw \S°p∂ Hcp \hs]mXp CSsØ krjvSn°p∂p≠v F∂v \nco£n°pIbp≠mbn. Htckabw broadcasting media bpw cyberspace Dw Zn\ PohnXØnse face to face CS]mSpIfpw BWv Cu \h s]mXp afieØns‚ {][m\ LSIßƒ. tIcfØnse hyXykvX apkvenw aX[mcIƒ hfsc {InbmXvaIambnØs∂ Cu \h s]mXp CSØns‚ `mKam°p∂p≠v. apkvenw kaqlØn¬ km\n[yw sXfnbn°p∂ F√m hn`mKßfpw cyberspace epw kPohamWv . cyberspace-s‚ hnimeamb km[yXIƒD]tbmKs∏SpØn AhnsS cq]w sIm≈p∂ N¿®Ifpw kwhmZßfpw CXp hsc aXtIcfØnt\m AXns‚ \S∏pcoXnIƒt°m ]cnNnXa√mØXpsIm≠v Xs∂ ]pXnb Hcp kwhmZ kwkvImcsØ CXv cq]s∏SpØp∂p. IqSpX¬ {]hmkn aebmfnIfm¬ 407

kPoham°s∏SpIbpw F∂m¬ Xt±iob¿ Xs∂ sNdpX√mØ km∂n[yw ASbmfs∏SpØpIbpw sNøp∂ Cu \h s]mXpafiew Hcp ]cn[n hsc kwLS\m AXncpIƒ°XoXambn apkvenw kaqlØns‚ s]mXp ]¶mfnØtØmsS hyXykvX AScpIfn¬ N¿®Ifpw kwhmZßfpw krjvSn°p∂p≠v. Religious discource-Isf Ipdn® ]mcºcy [mcWIsf hyXykv X XeØn¬ N¿®s°Sp°pIbpw Ahbn¬ IqSpX¬ IrXyamb hnZym`ymkw \¬IpIbpw sNøp∂tXmsSm∏w s]mXp kaqlØnt\mSp≈ apkvenw kaqlØns‚

408

kmaqlnI {]XnIcWßsf ASbmfs∏SpØpIbpw sNøpI hgn Htckabw aX s]mXpafieØnt\mSpw tIcfØns‚ atXXc s]mXp afiØnt\mSpw hyXykv X Afhn¬ kwL¿js∏SpIbpw XßfpsS sshhn[yßsf ASbmfs∏SpØpIbpw sNøp∂p≠v. Cßs\ Htckabw c≠v CS]mSpIfp≈ Hcp Iu≠¿ ]ªn°mbmWv ssk_¿ kvs]bvkn¬ apkvenw kaqlw cq]m¥cs∏Sp∂Xv.

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

Shameel Sajjad Islamic Epistemological Question Applied to Normative Issues of

Trade and Development in the Muslim World

Islamic epistemology is premised on Divine Unity as the source of all knowledge. From this premise are derived flows of worldly knowledge. The emanating knowledge-flows in relation to all world-systems are shown to give form and meaning to cognitive and material constructs. This methodology is applied to the topic of trade and development in the Muslim World. The Muslim World has gone through a continued regime of low economic growth, intercommunal trade, high indebtedness and socioeconomic problems of poverty, economic and political instability. The institutions of the Muslim World, namely the Organization of Islamic Conference (OIC) and the Islamic Development Bank (IDB) along with many of the Islamic banks and financial institutions that have mushroomed, particularly following the days of the high oil revenues and in recent times by the prospect of profitability in the new financial age, have all failed to achieve the goal of self-reliance in the Muslim World. The looming question then is why this debility has in the Muslim World continued, even though many other regional economic blocs have succeeded in paving the way to their progress in recent times? It is true that economic integration has been in the agenda of the OIC and IDB for quite some time now. In this paper we will argue that this debility in the Muslim World stems from two causes. First there is her blind accession to the models

{]_â&#x20AC;&#x2DC; kam-lmcw

of trade and economic development of the Western genre. These have been forced into the Muslim World by her member Governments and elites, who have overlooked the immense costs that are associated with these model implementations. Trade thus brought about with it diversion into northern markets, with only a slim 10 percent of world trade flowing between the Muslim countries (IDB Annual Report, 1999). The flow of foreign direct investments between Muslim countries is a nil and there are no effective flows of capital goods between them. These conditions show that the Muslim countries as a whole suffer from lack of coordination of their trade policies and fail to generate linkages among themselves as well among their domestic sectors of the economy. The second cause of the Muslim debility is the lack of political will, ineffective institutions, inefficiencies of human resource and technical know-how that have remained tied to technologies imported from the West and that remain least adapted to the existing levels of skills and knowledge in Muslim countries. Development can never be a borrowed artefact. It must stem from and carry along with it the synergy of culture and values pertinent to the people who develop their futures. Against such a background stands the episteme of values and the rational ways of understanding and mobilizing such values in an indigenously selfreliant way. Above all, in such a milieu of de409

velopment lies the 1. Acknowledgment is made to SSHRC grant on “Trade and Development in the Muslim World”. intrinsic role of participation on an extensive scale. These changes require institutions, economic agents, finances, businesses and markets that together respond to the role of participation through actions and responses among the agents and entities of in these areas. For the Muslim World a relevance of development must thus commence from her own epistemological foundations of morals, values, models, methodology, thought process and the resulting technology, programs, socio-economic order, markets and institutions. All these together comprise the appropriate framework of the Islamic political economy capable of defining her own worldview and then applying this worldview to the issue of trade and development for general well-being. Objective The objective of this paper is to delineate such a worldview or praxis in the Islamic context that could have the power to help construct a new conscious future for the Muslim World and mobilize her own resources towards realizing this future prospect. This new model will be shown to stem from the normative background of Islamic epistemology premised deeply on Divine Unity as the source of absolute, perfect and complete knowledge. We will call this primal source as the Stock of Knowledge because of its immutable and unchangeable nature. From the Stock that comprises the Divine Law will be deduced flows of knowledge for understanding the world-systems according to the organization of thought, axioms, instruments and dynamic evolution of ideas, around which the multifaceted problems and issues of the Muslim political economy revolves. This value-based praxis will be shown to be contrary to the theory of knowledge of the Western genre. Hence the implications on human well-being, the material and cognitive perspectives emanating from the understanding and the application of the episteme of Divine Unity through the knowledge-flows will be shown to be quite different from those gained from Western epistemological roots. Our next task will be to apply this epistemological methodology of the Islamic 410

worldview to the practical problem of trade and development. We will discover here the role of unity of knowledge on the issues at hand. The Islamic Epistemological Model Islamic theory of knowledge is premised on the Unity of God, which in the context of knowledge we will treat as the complete and absolute. In mathematical terms we will refer to this Stock of Knowledge as the primal topology. Topology is a dimensionless mathematical method capable of creating extensive relations. In our case we will treat the extensively relational and process-oriented orders generated by the topology of the knowledge-flows. We will show below that such relationships between the Stock and flows of knowledge take the form of a relational process-oriented order. Within and by it knowledge-flows appear as rules, laws, instruments and guidance, all derived from a combination of the fundamental sources and are discoursed among participants in organizations and institutions in every aspect of the Islamic political economy. The fundamental sources of Islamic knowledge are the Qur’an and the guidance of the Prophet Muhammad (Sunnah). Upon these are also the reinforcing consensus of the community and the Islamically learned. While Qur’an and Sunnah remain immutable, yet their interpretation and comprehension are to be continuously evolved by discourse and consensus. Thus consensus formation assumes a dynamic nature over time and space in compliance with the immutable nature of the principal sources. Since we are treating the episteme of Divine Unity as the primal topology in mathematical terms, its subsets of elements, which are knowledge-flows and their induced forms, must also be a topology. Hence the principal characteristic of unity of knowledge of the Divine origin is carried through in the nature and function of the knowledge-flows. This unraveling or manifestation in the material and cognitive worlds from increasing unity among the various knowledgeinduced forms becomes a process of social becoming within the framework of the unifying entities. Such a process is referred to as unification of knowledge and its induced forms. Entities and forms mentioned above are material and cognitive elements of all kinds of

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

systems, for the Unity of God as the absolute and complete in knowledge pervades all possible domains. By a system we will mean a relational order formed by knowledge-flows and their induced entities. Thus there are knowledgeinduced world-systems within which abide agents, social, economic, scientific and similar variables, their relations in functional and structural categories and similar systems of interrelating but diverse entities. If unity of knowledge is to be derived from the divine core and then carried through in a functional and meaningful way into living experience, then all the material and cognitive entities together with the instruments used on them, must be uniquely derived on the framework of unity. This framework or medium of deriving the worldly laws of unity from their Divine moorings is called Shari’ah, the Islamic Law. The agents, institutions and variables of the emerging world-systems, their relations and complexes of interrelations among further entities of such diverse systems, all are seen to unify according to Shari’ah. Here appropriate instruments, programs, policies and methodology are used to realize this process of unification among the knowledge-induced forms. The praxis of Islamic epistemology in political economy is thus to derive that vastly interacting and participatory domain of entities that leads into dynamic consensus by the exercise of discourse and participation in accordance with Shari’ah. On a methodological sense, creative evolution of the continuum of interacting and consensual entities is seen to be engineered by simulation of such knowledge-induced states as opposed to attaining optimum states. Optimal states are essentially non-learning due to their loss of creative novelty. Interactions in the sense of gaining knowledge-flows through extensively relational and participatory orders require the existence of diversity of possibilities. Then between such extensively relational orders of diverse possibilities emanate the convergent or equilibrium forms. Such a manifestation of unity by linkages among the Shari’ah recommended diverse possibilities being of the pervasive nature within and across relational systems, is termed as the principle of universal complementarily. We then have complementarily among knowledge-induced entities and their systems as the sign of integration following from

{]_‘ kam-lmcw

the background of interactions among diversity of possibilities recommended by Shari’ah. This is equally the sign of unification through a process of learning. Interactions thus lead to integration among the material and cognitive entities of the knowledge-induced domains. Finally, from the interactions and integration comes about post-evaluation of the performance of the rules, laws, guidance, policies and programs set in motion by the existing set of Shari’ah instruments and knowledge-flows and followed by the corresponding organization of the Islamic political economy. Such a creative evolution is termed here as the evolutionary stage of the process of unification. The complete process is formed by interactions leading to integration and these two are followed by creative evolution towards more of the same kind in continuum. We thus derive the interactive, integrative and evolutionary (IIE) process-oriented worldview of unity of knowledge. The Interactive, Integrative and Evolutionary Process-Oriented Methodology The knowledge-inducing process of unification is explained in figure 1 by the sequences of functional relations appearing and continuing by cause and effect. We first define the symbols. Figure 1: The interactive, integrative and evolutionary process (IIE) W denotes the topology of Stock of Knowledge, which is non-dimensional and without form, but creates all knowledge-flows and their induced forms. The same argument applies to ‘de-knowledge’ as the mathematical complementation (opposite) of knowledgeflows. The concept of ‘de-knowledge’ and its model of rationalism will be explained later on. Since W is axiomatically complete and absolute, it must close itself in the very large-scale universe of all space-time subsystems. Consequently, W at the beginning is shown to complete itself at the end. In other words, W maps on to itself through the process of the knowledge-flows and their induced world-systems. The world-systems are defined by knowledge-flows, {q}, and their induced forms, 411

{x(q)}, which appear as vectors and matrices because of interactions among diversity of possibilities. Between these entities exists pervasive complementarity as the sign of unification of knowledge through the {q}-values, which comprise various tenets of Shari’ah. The performance of the knowledge-induced world-system is post-evaluated by the well-being function, SW(q, x(q)), after the enactment of policies, programs, institutions and the realized socio-economic order based on the previous values of {q, x(q)}. The test of the well-being function is on the degree to which unification has been realized in the sense of interactions leading to integration. Thereafter, the creative evolutionary function of interactions and integration is shown by the emergence of new sequences of knowledgeflows arising from the realization of the material and cognitive proof of unity in a given process. The corresponding variables appear in the accented form. This knowledge-induced interactive, integrative and evolutionary (IIE) process continues on in continuity together with their induced forms, x(q) and SW(q, x(q)). One notes the strong methodological properties of the above IIE-process and methodology. The deductive premise of knowledge-flows derived is the episteme of Divine Unity. Continuous reference to this episteme is made in realizing the process of unification in world-systems and thereby deriving new rounds of knowledge-induced processes. Therefore, the deductive conception is circularly integrated with the inductive process of knowledge-from the world-system to the emergence of new knowledge-flows. Such a methodology of circular causation and continuity of unified reality is a strong proof of intrinsic unification in the Divine roots of human knowledge brought about by cause and effect between deductive and inductive sensations. Secondly, we note that knowledge-flows and their induced forms being circularly linked to each other over evolutionary processes become endogenous in Islamic world-systems. The IIEmethodology is therefore essentially endogenous in morals and values. Consequently, by such a praxis the organization of institutions, technology, policies and instruments becomes endogenous in nature. Endogenous variables and functions are seen as those that causally relate with 412

systemic variables and are themselves regenerated within the given systems under examination. For instance, if price, which is an endogenous variable relates with money and so does money relate with price level, then there is an endogenous relationship between money and prices. On the other hand, if only the quantity of money affects price level and not vice versa, then money is an exogenous economic entity. Knowledge-flows generate all variables as endogenous ones except for God and His Stock of Knowledge that remains the Creator of all. But in the very large-scale universe of all knowledge at the end, even God becomes endogenous in the end revelation of W. Contrasting Islamic Epistemology with Occidental Epistemology In what ways is the Islamic theory of knowledge as explained by its IIE-methodology, different from the occidental theory of knowledge? The premise of W as the functional core of knowledge is missing in the latter. Kant who critiqued pure reason on the pretext that God cannot be sensed in real-world situations and hence His existence and functional need lies outside human domain, invoked the beginning of scientific rationalism (Kant trans. Friedrich, 1987). Before Kant Descartes on similar grounds propounded his logical positivism premised on a similar reductionist rationalist philosophy. Popper’s falsification hypothesis and Darwinism are other classes of rationalism that are inextricably premised on multiplicity as opposed to unity of knowledge (Popper, 1972). In all of these thoughts we note that rationalism is a praxis of multiplicity as opposed to unity of the epistemes. Consequently, competition among such falsifying doctrines replaces the essence of participation and interactions leading to integration and creative evolution. In occidental epistemology and its methodology we find no sustained process-oriented worldview or unification of knowledge explaining such a process. If process exists it remains random. Furthermore, competition replaces the principle of universal complementarity in IIE-methodology by the principle of marginal substitution and trade-off in occidental thought. This principle is most pronounced in all of mainstream economics that relies on neoclassical economics. From the marginalist origin also emanates the competing and power-centric nature of institutions, poli-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

cies and methodological individualism as opposed to the pervasive worldview of participation in the framework of unity of knowledge. Eurocentric order and global governance by large institutions and Governments over weaker ones becomes the permanent feature of global relations. Issues of trade, development, technology, education, human resources, institutions, science and culture revolve within such a relationship. Furthermore, endogeneity of knowledgeflows is replaced by complete exogeneity of policies and instruments in the marginalist praxis. Consequently, ethics and values remain outside scientific domains including political economy. They belong to compartmentalized subsystems of their own and are differentiated between themselves. No recursive relationship by cause and effect (i.e. circular causation as in IIE) can be defined between learning entities and emergent knowledge-flows. There is no continuity between the deductive and inductive organization of thought in occidental epistemology of rationalism. The occidental praxis remains inherently random and unstable by not being unified and hence open rather than closed. Within this permanently falsifying praxis, competition leads into the emergence of Darwinian type natural selection categories out of their previous histories. Thus occidental thought and its cognitive and material forms move into domains of individuated entities separated from their previously short-run interacting roots. If we were to depict occidental epistemology of competing branches of knowledge by means of figure 1, we would obtain multiple W’s. each of these differentiated roots will generate a path as shown in figure 1, but only in the very short run. Continuously emanating competition and trade-off between entities will further atomize the branches of knowledge. Ultimately such independent branches will result in isolation and non-interactions. All the properties of the IIE-methodology in respect to unity of knowledge are thereby lost in the occidental world-systems. Rationalism and unity of knowledge are thus opposite views of reality (Etzioni, 1988). Rationalism was thus termed as ‘de-knowledge’ previously. Its methodology and worldview being of the non-interacting and non-relational type,

{]_‘ kam-lmcw

it cannot sustain systemic interrelationships for long. The new systems arising from such organisms being of the competing type in gaining their optimal share of benefits, must necessarily adopt the methodology of marginal substitution, optimization and steady-state equilibrium. All these properties are causally interrelated with respect to the cessation of learning at the points of optimum, steady state equilibrium and marginal trade-off in resource allocation. Contrarily, the continuous evolution of knowledge-flows must reject optimization. We must then resort to simulation methods of continuous learning in the Islamic world-systems. The rationalist methodology is thereby linear in the long run. The methodology of unity of knowledge is continuously non-linear and complex. Predictability is enforced axiomatically in the occidental scientific methodology at the expense of realism. Realism is gained in the IIE-methodology but only bounded predictability can exist over the long run in such a complex and extensively relational order. Normative Issues of Trade and Development in Islamic Epistemological Perspective We will commence with the formal nature of the IIE-methodology as shown in figure 1 to explain how this methodology of unity of knowledge applies to the issue of trade and development from a normative viewpoint. The endogenous nature of IIE-methodology is reflected in the following knowledge-induced interrelationships between endogenous money and economy (Choudhury, 1997): If, X1 (trade flow) ® X2 (financial instrument) ® X3 (quantity of money), ...… (1) then X3 ® (X1,X2) only by first regenerating a new q (=q ). It is the same with the other interrelationships among the (X1,X2,X3) variables, etc. In this way, elements of pure economic theory that remain benign to the idea of process in discourse due to their reliance on the precepts of optimality and steady-state equilibrium, are replaced by knowledge-induced discursive interrelationships and their orderly evolution through interactions and integration across complex relations among the (X1,X2,X3)-variables. Monetary Relations in Trade and Development from IIE-Perspective We will now consider specific applications 413

of expression (1) to issues relating to trade and development in the IIE-perspective. Money and monetary policy become endogenous and have a distinct process in price stabilization with respect to trade and development. We start by noting that unsustainable relationship between exchange rate, abolition of interest rate (required under Shari’ah) and monetary policy arise when money is treated as an exogenous economic entity, having no intrinsically endogenous interrelationship with the real economic sector. In an economic and social system the preferences of consumers and investors may not be sufficiently transformed by existing knowledge-flows towards changing them into ethical ones. Technological choices may not have been directed into the choice of appropriate sectoral projects that can establish one-toone „real order interrelationships with the monetary and financial sectors. Projects selected may thus fail to have sufficient linkages among themselves due to the instability caused by exogenous interactions between the real sectors and the monetary and financial sectors. Consequently, national development plans cannot realize the participatory learning process using the common weal of agents representing these diverse sectors. The framework of universal complementarity among diverse possibilities remains foreign to the development planners. The result of exogenous rather than endogenous money (Choudhury, 1997) and its real sectoral relationships has made the Muslim countries become subservient to hard currency baskets and to interest-based debt financing. This happened because trade became an instrument of competition among Muslim countries to penetrate northern markets for hard currencies, while the Muslim regional bloc could not develop its own independent transaction numeraire for managing their trade and development matters and valuing their assets. Cycles of devaluation and borrowing despite high interest rate policy to stabilize prices and external sector imbalances caused low real value of accumulated savings. this impeded economic development. The result instead was the accumulation of large external debts and debt servicing ratios together with volatile fluctuation in the current and capital account positions. All these happened in the name of economic growth in which sectors re414

mained de-linked among themselves. The issuance of money that remains exogenously delinked from real economic activity causes monetization of external debt. The result then is price instability and contraction in investment. Upon these predicaments the dictates of international development organizations to organize their policies, programs and institutions in the light of the existing notions of money, finance and specific notions of structural development by preferred sectors, caused high volatility of ‘portfolio investments’. The volatile speculative capital that resulted in such shortrun capital movements culminated in the 1997 financial turmoil of Southeast Asia region, causing currency runoff and the ensuing political instabilities. On the contrary, the normative IIE-model of linkage, complementarity and participation necessitates the nature of money and monetary policies to be based on non-speculative real sectoral activities. Consequently, the demand and supply of money are determined by market exchange in those goods and services that are permissible under Shari’ah (Islamic Law). Yet such a transformation to endogenous monetary regime cannot be realized unless the prevailing economic and political climate is changed to a participatory form. In light of the IIE-model we argue that such a transformation can come about if and only if there is adoption of the extensively complementary model of unity of knowledge. Realizing this episteme will require rejection of the prevailing thinking and usage of development models that are governed by methodological individualism and the economic epistemology of marginal substitution. The complementary process that emerges by cause and effect from the episteme of unity of knowledge in IIE-methodology remains unknown in systems governed by the epistemology of marginal trade-off, competition and economic rationality. Even when the topic of interdependence is discussed here, the focus is always towards a regime of development, coordination of trade and capital market policies and choices of technology that remains embedded in neoclassical marginalism. This is testified by increasing marginalizing of the agricultural sector in the development plans of all developing countries. The resulting prescriptions then

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

are driven by models of the neoclassical, monetarist and institutional types. Such models and their underlying theory of growth and development are known to emanate strongly from the background of the Bretton Woods institutions and their latter days’ sister organizations. If then the Muslim countries are to import these models and methodologies for Islamic reconstruction, the core principle of complementarity through diversities, which is the mark of unification of knowledge in the IIE-process, will always be contradicted by the foundational neoclassical premise of marginal trade-off. The consequential nature of monetarism, social contracts and institutionalism will emerge. Issue of Appropriate Technology, Trade and Development in IIE-process The issue of appropriate technological choice is another important one linked with trade and development. In the IIE-methodology characterized by its unifying complementary process among diverse possibilities, dynamic basic-needs regimes of development make up the moral and socio-economic goal (Ahmed, 1991). Such regimes are subsequently sustained by ecologically interconnected technological know-how capable of integrating the grassroots responses with the higher levels of technology. A social meaning is then injected into the well-being function of figure 1. Markets for goods in such regimes are transformed by the IIE-preferences of consumers, entrepreneurs, lobby groups and Islamic institutions. Such endogenous transformations attune the appropriate dynamic basic-needs regimes of development with the acceptance of Islamic change in consumption, production and distributive menus, self-reliance and the relevant development futures. Consequently, the issues of price stabilization, debt management, monetary issues, intersectoral linkages for focusing on real economic activity are concurrently determined by the appropriate choice of technology and economic transactions emanating from a worldview of such systemic linkages. They signify the process of unification of knowledge across increasingly complementing world-systems.

Choice of Investments in IIEperspective

Debt management and control of volatile

{]_‘ kam-lmcw

foreign investments, particularly those that come in the form of ‘portfolio investments’, lured by short-term returns of speculative transactions, can be attained by maintaining a close relationship between money and real economic activities. Indeed it was the de-linking between money and „real economic activity that brought about global volatility, financial and economic uncertainties in recent years. The excess supply of money by commercial banks was caused due to inadequate moral suasion by central banks to control and guide the direction of the quantity of money into appropriate projects. Money thus flowed into the hands of the wrong kinds of investors. Over and above this the power of corrupt political systems transferred easy money in the hands of patrons of speculative ventures. Transparency in the financial sector was lost. On the other hand, the IIE-related economic and financial instruments will help because of their primal determinant of ethical values that are endogenously embedded in the unification worldview of the IIE-process through participation and thus financial as well as project-specific transparency. The processes employed in such a framework of well-coordinated organization, actions and responses both at the grassroots levels of policy-making and at the interactive, integrative and dynamic forms of higher levels of decentralized decision-making are contrary to the doctrines of marginal trade-off and the hegemonic models of the Eurocentric genre. They are participatory and hence complementary in nature among all knowledge-induced entities in this milieu. At the end, the issues of elimination of interest rate, so strongly required under Shari’ah, and the consequential determination of stable exchange rates in the Islamic political economy, becomes centrally linked with the concept of endogenous money and its monetary interrelations with real sectoral activities. This kind of complementary relationship between money and real sectors on which the economic sages (see Von Mises, 1981) have written is normatively prescribed here to develop sustainable development of the Muslim World along her own epistemological prescriptions of development and change. Contrary to the interest-based financing and exogenous monetary approaches there are co415

gent sets of Shari’ah prescribed instruments (IDB Annual Report, 1999). Examples are equity financing, joint ventures, profit sharing, economic cooperation, foreign trade financing, leasing, choice of investments for the Islamic investors portfolio, development of Islamic secondary financial instruments. Furthermore, during a maturing Islamic transformation the Muslim World will also have to think about the development of an Islamic capital market. There would also be need to protect nascent marketing channels for the products of the grassroots. This would be brought about by means of specific Islamic financial instruments and Shari’ah prescribed goods and services in economic transactions. Details of such financial ventures and development of appropriate instruments must be a matter for vigorous discourse within the participatory and complementary framework of institutions and entities governed by the IIE-methodology. Now on the one hand, resource allocation, equitable distribution and life-fulfilling opportunities are expanded in the midst of interestfree transactions and financial instruments within a regime of endogenous money, monetary policy, financial instruments and authentic development. On the other hand, exchange rate now ceases to be an issue of monetary policy alone. It is jointly determined by conditions of productive linkages between the monetary sector and real economic activities. The economic and socially meaningful performance of these sectors is determined by prices of exchangeables. These reflect average costs of production and not marginal cost pricing conditions, because optimal condition of marginal cost cannot exist in the IIE-simulation methodology. Real prices now become the determinants of rates of return. They replace interest rate as an exclusive price of money when money and real sectoral valuation become complementary in an ethically and systemically interlinked market environment. Exchange rate stability is now attained in terms of stable ratio between terms of trade and the cost of production of commodities transacted in dynamically basic-needs regimes of development according to the creative evolution of the IIE-worldview. Such perspectives of the Islamic political economy are contrary to the theory of interest rate and exchange rate determination as exogenous policy instruments 416

in the interest-bearing economy or in a system that imports such methodology from the occidental order. Interest rate cannot be removed by sheer market forces in a Muslim economy that imitates the macroeconomic policies and programs based on the concept of exogenous money, promissory notes and banking methods based on paper money contrary to a statutory 100 per cent reserve requirement. Consequently, interest rate and exchange rate movements will remain volatile as long as speculation negates the money-economy endogenous linkage within the Shari’ah environment, wherein morally guided human possibilities are continuously evolved by the IIE-process. Conclusion: This paper was an introduction to a topic of massive proportion on the theory and paradigm of trade, development and financial instruments in an Islamic political economy in the light of the IIE-model. The epistemology of this worldview is premised on Divine Unity, which acts as the foundation of unity of knowledge. It governs and sensitizes the world-systems with a universal process-oriented methodology of unification among entities within and across systems. When functionally and structurally comprehended and used, such a paradigm of unity of knowledge becomes not merely a powerful alternative to the occidental epistemological worldview, but also powerful because of its vast application and meaningful social, economic and scientific content. In this paper we have narrowed down our focus to certain problems of trade and development in the Muslim World in the light of the extensively relational, complementary and participatory worldview that emanates from the episteme of unity of knowledge. The theory of endogenous money in relation to real economic activity and its various effects on price stabilization, exchange rate stabilization and economic development were examined. In the end we found that the theory of endogenous money is a necessary condition for replacing interest transactions with real economic activities and realize effective economic integration and development. Muslim development organizations must keep this goal foremost in view. Islamic social theory is to be understand as the paradigm of unity of knowl-

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

edge in light of the IIE-methodology in the most rigorous way. Indeed, this is a message not simply for the Muslims. The life-fulfilling worldview of unity of knowledge and its possibilities in trade and development for a new monetary and financial architecture is for all of mankind. The theory of endogenous money and its implications in domestic and global political economy for a stable world order should be examined carefully by the IMF, which is now developing a new global monetary and financial architecture. References: Ahmad, Z., Islam, Poverty and Income Distribution, London: The Islamic Foundation, 1991. Choudhury, M.A., Money in Islam, London, Eng.:

{]_‘ kam-lmcw

Routledge, 1997. Etzioni, A., The Moral Dimension, Towards a New Economics, New York: The Free Press, 1988. Islamic Development Bank, IDB Annual Report 1999, Jeddah, Saudi Arabia, 1999. Kant, I., Critique of Pure Reason, in Friedrich, C. ed. The Philosophy of Kant, New York: The Modern Library, 1987. Popper, K.., Conjectures and Refutations: The Growth of Scientific Knowledge, London: Routledge & Kegan Paul, 1972. Von Mises, L., “The Nature of Money”, in his The Theory of Money and Credit, Indianapolis, IN: Liberty Fund. 1981.

417

418

" "

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" "

1 3

{]_Ă&#x201D; kam-lmcw

" "

419

91 2 90

178

" 21 22 " 23 91 92 "

164

" " " "

420

190 "

" " "

18 Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" 97

10 "

" "

{]_Ă&#x201D; kam-lmcw

5 271

" "

421

422

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" 24 2 " "

" 38

" "

{]_Ă&#x201D; kam-lmcw

423

" "

424

" "

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

{]_Ă&#x201D; kam-lmcw

425

" "

" 426

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" 4

6 7 "

1 2 3 {]_Ă&#x201D; kam-lmcw

427

428

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

{]_Ă&#x201D; kam-lmcw

429

2 1

" 430

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

4 1 2 3 4 5

{]_Ă&#x201D; kam-lmcw

431

1 6

" 1 2 3 4

5 432

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

3 –

1403 4

5 852 6

1422

1423 7

1992

1412 8 1

1405 1401

{]_Ô kam-lmcw

1989 2

433

434

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" "

{]_Ă&#x201D; kam-lmcw

435

–

4 56 5

436

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

544 1

12 1 "

289 1

202 1 284 3

{]_Ă&#x201D; kam-lmcw

437

" "

36 170 1 " "

217 1 " 438

" "

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" –

–

164 1

3 20

" "

2 {]_Ô kam-lmcw

439

20 210 1 "

" 161 1

167 1 "

" 57 1

440

" "

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

–

– "

" –

20 1 2 3 4 5

{]_Ô kam-lmcw

441

7 8

9 10

–

442

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

{]_Ă&#x201D; kam-lmcw

443

101 50

444

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

387 595

{]_Ă&#x201D; kam-lmcw

445

446

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

‘

’

{]_Ô kam-lmcw

447

" 6" 3 ’

‘ "

’

" " "

‘

’

‘

’

" 4 "

" ‘

7‘

" ’

" 8"

448

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

‘ ‘

’

’ ‘

’

9" ‘

‘

’

" ’

’ ‘

’

‘

" 10"

’ 11‘

’

{]_Ô kam-lmcw

449

" ‘ 13

;

14’

’

’ 12‘

’

" "

‘

‘ ‘

450

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

2 17

’ 1 18 ‘

21‘

19’ 2

22 {]_Ô kam-lmcw

451

‘ 26’ ‘

23’

4 24

‘

28’ 3

29 25

452

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

1 " 33" 2

34"

30 32

3 2 35" ‘ "

" 36’

{]_Ô kam-lmcw

453

41’

" "

1 "

37" 6

38" 7

42" 2

‘

39’

44" 45"

43" 3 " "

4 5

" " 2 375 40

‘ 454

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" "

46"

‘

48’ 3

1 49"

4 " 50

" 5

51" "

" 6

47" 2

52 {]_Ô kam-lmcw

455

54" ‘ 3 ’ "

‘ 55’"

‘

56’ ‘

53’ 57’ ‘ 456

" Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

62 ’

58’ ‘

59’ ‘

63’

‘

2 64’ 3 " 65" {]_Ô kam-lmcw

60’

" ‘

61" ‘ 457

‘ 66’

67’

‘ ‘

68’

’

‘ ’ 458

‘ Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

’

‘

69’ ‘

72’

70’ 3

‘ 71’

{]_Ô kam-lmcw

‘

459

76 78

79 80

‘ 81’ 460

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

‘ 4

" 83"

’

{]_Ô kam-lmcw

‘

‘ ’

461

462

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

89"

90"

" 86 ‘

91’

87" 88

{]_Ô kam-lmcw

463

98’

92" 99

‘ 93’

100"

‘

" 101"

’

94’ 2

102‘

‘ ’ 103 96 ‘

104

97’

" 105" 3 464

‘ Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

108"

109

106"

" 110" "

" 111’

{]_Ô kam-lmcw

‘

107"

465

3 4

4 112 5

’ ‘

115 116

113"

’

‘

117" ‘ 114 1

" 2

118" 6 466

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" 1

120 3

119 "

{]_Ă&#x201D; kam-lmcw

467

123

121 122 3

124

125"

’

‘

" 2

126 4

468

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

‘ 6

127 ’

‘

’

‘

‘ 128’

{]_Ô kam-lmcw

469

470

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

4 1578 11 213 3 1306 3 209 167 12 1 619 2 465 1 303 1 310 1 313 5 1949 1 339 2617 6 659 2 1 16 2 611

325 326

1 647 1 159 1 158 1 23 1 66 4 264 3 368 1 253 1 406 8 147 3 427 2 613 1 63 1 340 21 29 3 24 3 22 2 159 2 162 275 29

{]_Ô kam-lmcw

37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74

‘

’

30 54 157 2 222 143 8 129

5625

360 1275

3678

3 3274 1213

198

697 2 78

548 589 590 230 292 32

125 78 6 91 38 37 17 185 28 286 157 82 29

1 23 12 274 1 337 1 343

3 4 5 6 7 8 9

10 2 11 12 13 14 15 16 17 18 19 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 471

282 1 451 1 164 282 5 659 1 6 2676 119 106 1 160 1 97 173 199 2 768 12 16 2 45 2 73

472

112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128

90 91

1 23 3 5 119 32 106 1 178 101 426 4 ’ ‘

1 160 1 160

4 198

3 1203 2 448 3 1646 5 2069 3 1131 2 492 1 99 2 379 101 2 561 1 490 184 1 732 4 99 1 657 1 129 1 266 2 639 1 376 1 145 3 1902 184 1 117 1 265

75 76 77 78 79 80 81 82 83 84 85 2 137 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

" "

{]_Ă&#x201D; kam-lmcw

473

Tulasidas

Ramayana

6 " 1792 7

1 "

1791 8

1989 1977

10 11 " "3

474

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

2 3

16 12 17

13 1 2 3

18 14 19 21

22 {]_Ă&#x201D; kam-lmcw

15 1 475

28 23 "

" "

as "

;

" "

25 of the same nature

" 16 82 42 11

;

32 26 27 476

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

33 53 24 31

33 33 32 53

40 1

33 59

36 37

41 42 43 {]_Ă&#x201D; kam-lmcw

2005 477

44"

" 45

46 47 4 58 43

2 282

49 1 43 478

Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

2 3 58 53

55 " "

1 Mary Tony Rose Feminist thought A {]_Ă&#x201D; kam-lmcw

54 56

57 479

11 Sherrie Steiner Religious Research Association 1996 12 Syed Khalida Tanwir Her struggle for identity INSIGHT 2009 vol 2 issue 1 see Struggling to Surrender Jeffry Lang Amana Publication USA 1995 also 13 Wadud Amina Qur’an and Wom en; Rereading the sacred text from a women’s perspective Oxford Univer sity Press New York 2009 14 Jeffry Lang Struggling to Surrender Amana Publication USA 1995 15 Abdu Latif Al Shafi “The effect of contemporary culture on the Arabic language” its English translation ti tled as ‘The movement for feminist in terpretation of the Qur’an and religion and its threat to Arabic language and tradition’ The International Journal for Qur’anic studies 2010

206

512

1999

1999 1468 7 97

Qur’an 4 1 17 18 19 20

22 Wadud Amina Qur’an and Wom en; Rereading the sacred text from a women’s perspective Oxford Univer sity Press New York 2009 23 Qur’an 38 71 72 24 Page no 13 Wadud Amina Qur’an and Women 2009

887 480

comprehensive introduction 2 Huma Hasan Women’s movement ;Historical perspective AMU 3 Emile Jean Jacques Rousseau From hunting and gathering; Societies to Capitalism 4 Encyclopedia of Muslim Women Edit Archana Chaturvedi 2002 5 Ibid 6 Hamlet; Shakespeare William and Encyclopedia of Muslim Women Edit Archana Chaturvedi 2002 7 Marry wollstonecraft an English writer She taught school and worked as a governess and as a translator for a London publisher Her early Thoughts on the Education of Daughters 1787 foreshadowed her mature work on the place of women in society A Vindica tion of the Rights of Woman 1792 whose core is a plea for equality in the education of men and women The Vindication is widely regarded as the founding document of modern feminism for more details http en wikipedia org wiki Mary Wol lstonecraft 8 Olympus de gouges was a French playwright and political activist whose feminist and abolitionist writings reached a large audience Today she is perhaps best known as an early feminist who demanded that French women be given the same rights as French men In her Declaration of the Rights of Woman and the Female Citizen 1791 she challenged the practice of male authority and the notion of male female inequality for more details http en wikipedia org wiki Olympe de Gouges 9 Search result for the word ‘women and Islam’ on www amazon com or www google com 10 See Fiorenza 1979 Ruether 1972 Rusell 1974 Ckvem-anIv A¡m-Z-anIv tIm¬^-d³kv

43 44 45

65 210

tional Journal for Qur’anic studies, 2010 47. P. 127, Struggling to Surrender, Jeffry Lang, Amana Publication, USA, 1995 48 642 2

26. Page no. 25, Wadud, Amina: Qur’an and Women, 2009 27. Riffat Hassan was born in the 1940s to a Shi‘ite family in Pakistan; her grandfather was a poet and playwright and the family was known for its creativity and patronage of music and dance. She now holds American nationality and teaches Religious Studies Louisville University. Journal for Qur’anic studies, 2010 29. Qur’an-24:31, 24:60, 33:59

1999 2658 173 3 79 86 1 50 P .174, Struggling to Surrender, Jeffry Lang, Amana Publication, USA, 1995 51. P.112, Wadud, Amina: Qur’an and Women, 2009

Progress and Dialogue: A comparison proach to the issue of head covering Vol.19 , No.1, 2005 55. An Egyptian feminist, writer and doctor 56. Kristina Nordwall, Egyptian feminism 2010 Journal for Qur’anic studies, 2010 59. Qur’an-26:195, 16:103

31 32

33 Page no. 37, Wadud, Amina: Qur’an and Women, 2009 2001,www.islamfortoday.com/syed01. htm tional Journal for Qur’anic studies, 2010 36. P. 174, Struggling to Surrender, Jeffry Lang , Amana Publication, USA, 1995 37 351 38 www.archive.arabnews.com, ‘women imam raise mixed emotion’, Arab news, 2005 40. For more details, http://en.wikipedia. 41

42 429 {]_Ô kam-lmcw

206

129 9 481

FgpØpIm¿ 1. s{]m^. lmanZv \kow d^nbm_mZn: Imivao¿ k¿∆Iemimebn¬ aXXmcXay ]T\w& kq^nkØn¬ s{]m^k¿. hamidnaseem.rafiabadi@gmail.com 2. tUm. aplΩZv apwXmkv Aen: atejy≥ bqWnthgvkn‰nbn¬ aXXmcXay]T\w& CkvemanI XXzimkv{XØn¬ Atkm. s{]m^k¿. mumthazali303@gmail.com 3. hn.]n AlvaZv Ip´n: sSmdt≠m CkvemanIv C≥Ãn‰yq´n¬ ko\nb¿ eIvNd¿. BkvIv Z kvtImf¿ F∂ sh_vssk‰n¬ Hm¨sse≥ ^XvhIƒ \¬Ip∂p. askthescholar.com 4. FdnIv hnwKnƒ: C‚¿\mj\¬ CkvemanIv Atkmkntbj≥ Hm^v kb≥kv, atejybn¬ {]n≥kn∏nƒ dnk¿®v s^t√m. ericwinkel@gmail.com

Ckvem-anI {]am-W-ßfpw hymJym\ imkv{X-ßfpw 5. B¿. bqkp^v: Fkv.-sF.H ap≥ kwÿ-m\ {]kn-U‚ v. ate-jy-bnse C‚¿\m-jW¬ Ckvem-anIv bqWn-th-gvkn-‰n-bn¬ hnZym-`ymk Nn¥-I-fn¬ Kth-jWw \S-Øp-∂p. yusufrahath@gmail.com. 6. Ppssa¬ ]n.]n: im¥-]pcw A¬ Pm-anA A¬ Ckvemanøbn¬ \n∂v Ip√n-b-Xp¬ Jp¿-B\n¬ _ncp-Zm-\-¥c _ncp-Zw. Ckvemw Hm¨ssehv k_v FUn-‰dmWv. jumailpp@gmail.com 7. CkvamCu¬ Sn: AeoKUnse Ckvem-anIv A°mZanbn¬ Kth-jW hnZym¿Yn. ismail.du@gmail.com 8. ln_m Ajvd^v: ate-jy-bnse C‚¿\m-jW¬ Ckvem-anIv bqWn-th-gk v n-‰n-bn¬ Ckvem-anIv dnho¬Uv t\mfPv B‚ v lyqa≥ kb≥kv Un∏m¿´v s a‚ n¬ sskt°m- f Pn _ncpZ hnZym¿Yn- \ n. hiba_kakkat@yahoo.com 9. ^Z¬ apl-ΩZv ^piqiv: ba≥ kztZ-in-, AeoKUv apkvenw bqWn-th-gvkn-‰n-bn¬ Ckvem-anI ]T-\hn-`m-K-Øn¬ Kth-jI hnZym¿Yn-. fushoosh2@gmail.com 10. kønZv AJo¬ CJv_m¬: AeoKUv apkvenw bqWn-th-gvkn-‰n-bn¬ Ad-_nIv hn`m-K-Øn¬ KthjI hnZym¿Yn. aqeeliqbal@gmail.com 11. A\kv ]n: sNΩmSv Zmdp¬ lpZ Ckvem- a nIv bqWn- t h- g vkn‰nbn¬ hnZym¿Yn. anaspeleppuram@gmail.com 12. lwk A_vZp¬ eØo^v: IÆq¿ sF\p¬ aB-cn^n¬ \n∂v _ncpZw. im¥-]pcw A¬Pman-Abn¬ _ncp-Zm-\-¥c _ncpZ hnZym¿Yn. kph.amais@gmail.com 13. X≥ho¿ Sn: sF\p¬ aB-cn^v IÆq-cn¬ ]T-\w ]q¿Øn-bm-°nb teJI≥ im¥-]pcw A¬PmanA A¬Ckvem-an-ø-bn¬ Ip√n-b-Xp¬ lZo-kn¬ _ncp-Zm-\-¥c hnZym¿Yn. thanveert666@gmail.com 14. apl- Ω Zv dfn Jmknan: im¥- ] pcw A¬PmanA A¬- C - k v e m- a n- ø - b n¬ A[ym- ] - I ≥. raziqasmi@gmail.com

Ckvem-anI Nn¥bpw kmaq-lnI kn≤m-¥-ßfpw 15. tUm. A_vZp¬ lJv A≥kmcn: Pam-AsØ Ckveman ap≥ AJn-te¥ym Aao-dmb teJ-I≥ Adn-bs - ∏-Sp∂ ]finX\mWv. lm¿hm¿Uv bqWn-th-gk v n‰n, AeoKUv apkvenw bqWn-th-gk v n-‰n, dmw]q¿ Z¿kvKmlv F∂n-hn-S-ß-fn¬ ]T\w ]q¿Øn-bm-°nb A_vZp¬ lJv A≥kmcn kq^nkw B‚ v icoA Dƒs∏sS Ht´sd ]pkvX-I-ß-fpsS cN-bn-Xm-hm-Wv. \nc-h[n A¥¿tZ-iob tP¿W-ep-I-fn¬ {]_-‘-ßƒ {]kn-≤o-I-cn-®n-´p-≠v. 16. sI.-Fkv jao¿: tImgn-t°mSv Bÿm\ambn {]h¿Øn-°p∂ AZ¿ _pIvkn¬ FUn-‰dpw Ckvemw C‚-dm-Œohv sh_v t]m¿´-ens‚ FIvkn. FUn-‰-dpw. shameeersk@gmail.com 17. ^hmkv A_vZp¬ kemw: Ph-l¿em¬ s\lvdp bqWn-th-gvkn-‰n-bn¬ tkmtjym-fPn hn`m-K-Øn¬ _ncp-Zm-\-¥c _ncpZ hnZym¿Yn. fawaz57@gmail.com 18. F.sI ap\o¿ lpZhn: sslZcm-_m-Znse Cw•ojv B‚ v t^mdn≥ emwtKzPv bqWn-th-gvkn-‰n-bn¬ Cw•ojv hn`m-KØn¬ Kth-j-I≥. akmuneer@gmail.com 19. X^vk¬ CAvPmkv A≥hm-cnø: tImgn-t°mSv F≥.-sF.-Sn-bn¬ Kth-jI - ≥. A¬ A≥hm¿ amknI ]{Xm-[n-]k - a - n-Xn--bw-Kw. taffsalijaz@yahoo.com 20. bAvJq_v: Beph Akvl-dp¬ Deq-an¬ hnZym¿Yn. yahkoobet@gmail.com 21. jmlp¬ Aao≥: Im¨]q¿ sF.-sF.-Sn-bn¬ kmaq-lnI imkv{X-hn-`m-K-Øn¬ Kth-j-I≥. ameen.heritage@gmail.com

482

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

22.Pao¬ Alv a Zv : ae- ∏ pdw Kh- ¨ sa‚ v tImf- P n¬ ae- b mfw hn`mKw Akn.- s {]m- ^ - k ¿. jameelahmednk@gmail.com 23.kp^v b m≥ kØm¿: Aeo- K Uv apkv e nw bqWn- t h- g v k n‰nbn¬ Kth- j I hnZym¿Yn. sufyansathar@gmail.com 24. PmthZv A≥h¿: Z¬ln-bnse Ph-l¿em¬ s\lvdp bqWn-th-gvkn-‰n-bn¬ Un∏m¿Svsa‚ v Hm^v FbvkvsØ-‰nIvkv Fw.^n¬ _ncp-Z-[m-cn. javidanwar@gmail.com

A¬ ae-I-Xp¬ ^nJvlnø 25. tUm. sI.Fw Ajvd^v: im¥-]pcw A¬Pm-anA A¬ Ckvem-an-ø-bn¬ icoA hn`mKw {]n≥kn-∏ƒ. kmmashraf@gmail.com 2. tUm. apl-ΩZv _jo¿.kn: hmg-°mSv Zmdp¬ Deq-an¬ A[ym-]-I≥. mbshrc@gmail.com 3. Fkv.Fw ssk\p-±o≥: a∂w h\nXm Ckvem-anb tImsfPn¬ A[ym-]I - ≥. smsainudheen@gmail.com 4. k¬am≥ ^mcnkv sI: im¥- ] pcw A¬Pm- a nA A¬- C - k vem- a nøbn¬ hnZym¿Yn. salmupkd@gmail.com 5. Fw.sF Akv e w Xu^oJv : im¥- ] pcw A¬Pm- a nA A¬- C - k v e m- a n- ø - b n¬ hnZym¿Yn. aslam.thoufeequemi@gmail.com

^nJvlv: ka-Im-eo\ {]h-W-X-Iƒ 1. A_vZp¬ l^okv \Zvhn: "Ckvemw ]mT-ime' sh_vssk‰v FUn-t‰m-dn-b¬ t_m¿Uw-Kw. ahkochi75@ovi.com 2. tUm. ]n.F A_q_°¿: tIm´-°¬ Bcy-ssh-Zy-im-e-bn¬ A[ym-]-I≥. awckoo@gmail.com 3. kn.Sn A_q-Z¿: im¥-]pcw A¬Pm-anA A¬-Ck - vem-an-øb - n¬ sset{_-dn-b≥. ctabudarr@gmail.com 4. ssk\p¬ B_n-Zo≥ Zmcnan: \¥n Zmdp eman¬ ]T\w ]q¿Ønbm°n. Ct∏mƒ im¥-]pcw A¬Pm-anA A¬-C-kvem-an-ø-bn¬ A[ym]I≥. zaindarimi@gmail.com 5. aplΩZv dnkvhm≥: Aeqh Akvl-dp¬ Deq-an¬ hnZym¿Yn. rizwanperingala@gmail.com 6. \nkm¿ F.kn: sNΩmSv Zmdp¬ lpZ bqWn-th-gvkn-‰n-bn¬ hnZym¿Yn-. nizarac@gmail.com 7. lm_o¬ Fw: im¥-]pcw A¬Pm-anA A¬-C-kvem-an-ø-bn¬ ]T\w ]q¿Ønbm°n. sslZcm_mZv Cw•ojv B‚ v t^mdn≥ emwtKzPv bqWn-th-gvkn-‰n-bn¬ hnZym¿Yn. habeelmm@gmail.com 8. sI apl-ΩZv \njmZv: sslZcm_mZv Cw•ojv B‚ v t^mdn≥ emwtKzPv bqWn-th-gvkn-‰n-bn¬ Ad_nIv hn`m-K-Øn¬ Kth-j-I≥. mnishadk@gmail.com 9. A¿inbm \mkv: im¥- ] pcw A¬Pm- a nA A¬- C - k vem- a n- ø - b n¬ hnZym¿Yn\n. arshiyaperumal@gmail.com 10. A_vZp¬ hlm_v A¬ XpsshØn: Aeo-KUv apkvenw bqWn-th-gvkn-d-dn-bn¬ Ckvem-anI ]T-\hn-`m-K-Øn¬ Kth-j-I-\m-Wv. twati123@yahoo.com

Ckvem-anI cm{„ob Nn¥mhnIm-khpw ]cn-am-Whpw

1. Ajvd^v Iogp-]-dºv: {]t_m-[\w hmcn-I-bpsS FIvkn-Iyq´ohv FUn‰¿. ashk.k65@gmail.com 2. kpssl_v kn.Sn: Fkv.-sF.H kwÿm\ Zo\o-a-Zm-cnkv I¨ho-\¿. A¬Pm-an-A A¬Ckvem-an-bbn¬ Jp¿-B≥ ]T-\-Øn¬ _ncp-Zm-\¥c _ncp-Zw. ctsedayur@gmail.com 3. Sn. apl-ΩZv thfw: tkmfn-Um-cn‰n kwÿm\ P\.-sk-{I-´dn, FgpØpImc≥. tm.velam@gmail.com 4. Aen^v ip°q¿ sI.Sn: Aeo-KUv apkvenw bqWn-th-gvkn‰nbn¬ Kth-j-I≥. alifvnb@gmail.com 5. Xukn^v AlvaZv ]mdmbv: Aeo-KUv apkvenw bqWn-th-gvkn-‰n-bn¬ Ckvem-anI ]T-\-hn-`m-K-Øn¬ Kth-jI - ≥. tauseef.parray21@gmail.com 6. A_vZp-d-lvam≥ sI.kn: sNΩmSv Zmdp¬lpZ Ckvem-anIv bqWn-th-gvkn-‰n-bn¬ Kth-j-I≥. kcabdurahman@gmai.com

Ckvem-anI cm{„ob Nn¥: ka-Im-enI {]h-W-X-Iƒ 1. B¿. bqkp^v: Fkv.-sF.H ap≥ kwÿ-m\ {]kn-U‚ v. ate-jy-bnse C‚¿\m-jW¬ Ckvem-anIv bqWn-th-gvkn-‰n-bn¬ hnZym-`ymk Nn¥-I-fn¬ Kth-jWw \S-Øp-∂p. yusufrahath@gmail.com. 2. kaZv Ip∂-°mhv: {]Xo£ _pIvkns‚ Akn.Ub-d-IvS¿. samadkunnakkavu@gmail.com 3. hn.F apl-ΩZv Ajvd^v: sIm®n Bÿm-\-amb t^mdw t^m¿ s^bvXv B‚ v {^t‰Wn‰n (FFF)

{]_‘ kam-lmcw

483

AwKhpw A¬ lm¿aWn amK-kn≥ FUn-‰dpw. vamashrof@gmail.com 4. ]¿t∆kv AlvaZv `´v: Aeo-KUv apkvenw bqWn-th-gvkn-‰n-bn¬ Kth-j-I≥. parvazebhat@gmail.com 5. ap\o¿ sI apl-ΩZv: ate-jy-bnse C‚¿\m-jv\¬ Ckvem-anIv bqWn-th-gvkn-‰n-bn¬ _ncp-Zm-\-¥c _ncpZ hnZym¿Yn-. muneeriium@gmail.com 6. ssk^p-±o≥ Ip™v: \yq Z¬ln- PmanA an√nø Ckvem-an-ø-bn¬ sk‚¿ t^m¿ shtÃ-jy≥ ÃUokn¬ Kth-j-I≥. saikulam@gmail.com

Ckvemw, apkvenw hmb-\-Iƒ: B[p-\n-I-X°pw sk°p-e-cn-k-Øn\pw tijw 1. Fw.Sn A≥kmcn: sslZ-cm-_mZv sk≥{S¬ bqWn-th-gvkn-‰n-bn¬ Iw]m-cn-‰ohv en‰-td-®¿ hn`mKw Xeh≥. ansarimt@gmail.com 2. tUm. ss^k¬ lpZhn: Aeo-KUv apkvenw bqWn-th-gvkn‰n ae-∏pdw sk‚-dn¬ tkmtjym-fPn hn`mK-Øn¬ Akn. s{]m-^-k¿. faisaljnu@gmail.com 3. sI.Sn lpssk≥: Ckvem-anIv ]ªn-jnwKv lukv (IPH) Akn.-U-b-d-IvS¿. ktmhussain@yahoo.com 4. ssk\p-≤o≥ aµ-emw-Ip∂v: A¬ A≥hm¿ amkn-I-bpsS ]{Xm-[n-]¿. alanwarmonthly@gmail.com 5. sPbnwkv ssa°nƒ: sslZ-cm-_m-Znse Cw•ojv B‚ v t^mdn≥ emwtKzPv bqWn-th-gk v n‰nbn¬ kmwkvImcnI ]T-\-hn-`m-K-Øn¬ Kth-j-I≥. james.icfai@gmail.com 6. aplΩZv l\o^ ]n: Z¬ln- b nse Ph- l ¿em¬ s\lv d p bqWn- t h- g v k n- ‰ n- b n¬ hnZym¿Yn. mudh.haneefa@gmail.com 7. alvaqZvv Iqcnb: Z¬ln-bnse Ph-l¿em¬ s\lvdp bqWn-th-gvkn-‰n-bn¬ Ncn{X hn`m-K-Øn¬ Kth-jI≥. mahmoodpana@gmail.com 8. apl- Ω Zv ilo¿: sNΩmSv Zmdp¬ lpZ Ckv e m- a nIv bqWn- t h- g v k n- ‰ n- b n¬ hnZym¿Yn. shaheerpullur@gmail.com

BtKm-fo-I-c-Ww, \h-˛-D-Zm-co-I-c-Ww, ka-Im-eoI Ckvem-anI cm{„obw

1. tUm.-i-loZv daZm≥: aWm-t»cn Kh-¨sa‚ v tImsf-Pn¬ A[ym-]-I≥. cpsramzan @gmail.com 2. iao¬ k÷mZv: kn¿h _nkn-\kv skmeq-jy≥ Ub-d-IvS¿. shameelsajjad.pa@zirvabs.com 3. ^mcnkv H.sI: Fkv.-sF.H kwÿm\ kan-Xn-bw-Kw. okfaris@gmail.com 4. apl-ΩZv Akvew: tkmfn-Um-cn‰n kwÿm\ kan-Xn-bw-Kw. aoUnbh¨ Nm\¬ dnt∏m¿´-¿. aslamtvm1981@gmail.com 5. sI.Sn lm^nkv: Z¬ln-bnse PmanA an√nø Ckvem-an-ø-bn¬ _ncpZm\¥c _ncpZ hnZym¿Yn. kthafis@gmail.com

484

Ckvem-anIv A°m-Z-anIv tIm¨^-d≥kv

'' Thank you, organizers, for a very successful conference! I hope to write about the conference in our Institute's bulletin and journal. I was impressed on the intellectual breadth and depth of the presentations. I think SIO is unique for having the conviction to consider all intellectual points of view. - Dr. Eric Winkel, on mail

'' A well planned out programme of discussions on topics of great contemporary importance - Dr. Caroline Osella, on facebook

'' It is the first time i have seen that these issues are being discussed in India. It is very relevant academic, practical. Sio Kerala has taken a good step to discuss such topics which are prominent debates in academic circle and rarely discussed in South Asia. - Dr. Obaidullah Fahad, on interview

Days

Sessions

80+ 130+ Papers

Guests

1300+ 45000+

Delegates

Chief Patrons: Yusuf al-Qaradawi / Syed Jalaluddin Ansar Umri Patron: T. Arifali / Chairman: Shihab Pokkottor Director: Sadique PK / Asst. Director: Suhaib CT General Convener: Safeer Sha Committee Members: Nahas AH / Jaleel Pokottor / Muhsin Parari Muhammed Sha / Jumail PP / Mubassir Sharqi / Nisar KS

Online Viewers