There are considerable evidence of differentials between socio-religious groups and disadvantaged positions of certain groups. Beyond the issue of group inequality and deprivation, there are also diverse episodes of gross human rights violations against certain groups in the form of inter-group violence. In recent times, this has taken different dimensions, and has been one of the major challenges to majority-minority community relationship in India. Although several groups face violence based on their group identities, the religious identity has been dominant one in the discourse of violence. In Indian mainstream social life, besides the caste system, religion constitutes a primary institution that governs social relationships in community life. Religious identity takes precedence over all other identities during the time of a riot, which unleashes violence.

(Civil Society Network)

Madrasa has emerged simultaneously a place of learning revered by many and an institution feared by many others, especially in a post-9/11 world but Madrasas today still embody the highest aspirations and deeply felt needs of a vast number of traditional Muslims particularly for Muslims who live in poverty and where state educational infrastructure is in decay. Madrasas, in most Muslim countries today, exist as part of a broader educational infrastructure. The private educational sector provides what is considered to be a quality Western-style education for those students who can afford high tuition costs. Because of their relatively lower costs, many people turn to state schools, where they exist. However, in recent years and in more impoverished nations, the rising costs and shortages of public educational institutions have encouraged parents to send their children to Madrasas. Supporters of a state educational system have argued that the improvement of existing schools or the building of new ones could offer a viable alternative to religious-based Madrasas.

(Prof. Arshi Khan & Dr. G C Pal)

There are considerable evidence of differentials between socio-religious groups and disadvantaged positions of certain groups. Beyond the issue of group inequality and deprivation, there are also diverse episodes of gross human rights violations against certain groups in the form of inter-group violence. In recent times, this has taken different dimensions, and has been one of the major challenges to majority-minority community relationship in India. Although several groups face violence based on their group identities, the religious identity has been dominant one in the discourse of violence. In Indian mainstream social life, besides the caste system, religion constitutes a primary institution that governs social relationships in community life. Religious identity takes precedence over all other identities during the time of a riot, which unleashes violence.
 

(Dr. Malika B. Mistry)

It is generally believed that educational levels among the Muslim women in India are low and these low levels prevent them from attaining the benefits of a modern society. However, if any program to raise the educational levels among Muslim women is to be undertaken, first it is essential to have data on their level of education. In Indian censuses, information is collected on education of each individual member of the household by religion. Also tables on levels of education among men and women are prepared. But due to reasons best known to census authorities, this information by religion was not being published. The main aim of this research is to provide authentic data on trends of education and exposure to media among Muslim women in India.

(Ms. Naaz Khair)

The study proposes to investigate the efforts of the Muslim community in the field of education in India during the period 1986 to 2016. This is the period post the Supreme Court Shah Bano verdict in 1985, the Muslim Women (Protection of Rights on Divorce) Act in 1986 and up to 2016 when the country witnessed an intense debate over the triple talaaq issue. Other significant national developments of consequence for the Muslim community during this period included, implementation of the Mandal Commission Report on reservations for OBCs in 1990, demolition of the Babri Masjid in 1992, several major incidents of communal violence primarily aimed at the Muslim community and affecting states including Bihar, Uttar Pradesh, Delhi, Gujarat, Madhya Pradesh, Andhra Pradesh and Maharashtra (South Asia Collective, 2016), the passing of the National Commission for Minorities Act, 1992, the Sachar Committee Report, 2006, the creation of the Ministry of Minority Affairs, 2006 and the Ranganath Mishra Report, 2007. The Institute of Objective studies was set up at the beginning of this period in 1986 and completed thirty years of dedicated service to the nation, Muslim community and other minorities in 2016.

(Preparation of Booklets on 122 topics- from Da’awah point of view)
(Various Experts Involved)
 

In India, the population of which is more than one billion, Muslims constitute the second largest majority. But they face complicated problems in the way of safeguarding their Islamic identity from outside and are because of severe doctrinal and sectarian differences from inside. The main factors of vexed problem wide-spread of misunderstanding among non-Muslim citizens towards Islam, especially after the incident of the beginning of this century and the lack of knowledge regarding the teachings of Islam based on clemency, love, affection, goodness, peace, justice and humanity.

(Dr. Shabi Ahmad)

India enjoys a unique distinction among the ancient civilizations of the world-nearly four millennium old run of uninterrupted history in which each successive culture has been a synergized form of all or most of the preceding cultures. This multicultural character, undisputedly, has been the most significant feature of Indian civilization during its evolution through the ages. This multiculturalism embraces in its orbit beliefs, customs, rites, institutions, art, religions, localities and cultural zones.

(Vol. IV on Bihar is assigned to Dr. Hasan Imam, from Aligarh)
(Vol. V on Bengal is assigned to Dr. Amit Dey, from Kolkata)
(Vol. VI on Assam is assigned to Dr. Nitya Nanda Kalita, from Assam)

A particular school of historians in India is leaving no stone unturned to minimize the role of Indian Muslims in the freedom struggle movement. A lot of research work has been done on the various phases of freedom struggle in India. Not only the individual scholars have come out with their research monographs on one or the other aspect of the freedom movement in India and Pakistan but the respective governments have also sponsored a few projects on this topic.

(Prof. M K A Siddiqui & Javed A Siddiqui)

Muslims number about 3200 million individuals in the world. Constituting about a quarter of its total population, they inhabit mainly the continents of Asia, Africa, Europe and Oceania and are in substantial number in South and North America and Australia and New Zealand. Muslims inhabit almost every nook and corner of the world. Quite a few encyclopedic works on lands, people, races and ethnic groups deal with information on various religious communities including Muslims.
 

(Prof. Afzal Wani)

This volume is one among the various volumes on the project “Empowerment of Muslims in India” undertaken by Institute of Objective Studies.

(Prof. M. G. Hussain)

This is another volume among 11 volumes on “Empowerment of Muslims” series undertaken by Institute of Objective Studies. There is no denying fact that Muslim community in India has experienced extensive disempowerment during the past five decades. It is manifested in the grossly disproportionate and inadequate representation of the community in parliament and state legislature, in central and state governments, in the police and paramilitary forces, in the public and private sectors, in the judiciary and the bureaucracy, in the professions, in the institutions of higher learning and in the media. The disempowerment of the community is also evident in the abysmal level of poverty, illiteracy and economic backwardness.

(Prof. Mohsin Usmani)

The contribution of Islam to the enrichment of human civilization covers wide spectrum of fields, including science and medicine, technology and engineering, art and architecture, society and culture, language and literature, law and jurisprudence, statecraft and administration, and urbanization. The seminal and wide-ranging contributions of Islamic civilization to these areas have been widely recognized and documented by the historians and other specialists.

(Prof. Yaseen Mazhar Siddiqui)

Being universal and cosmopolitan in nature Islam since its very inception had profound impact on various civilizations and cultures with which it came into contact and in turn assimilated desirable traits rejecting their undesirable features while meticulously preserving its own distinct identity and character. In this process, that extended over different lands and varied cultural milieu, Islam not only raised its own distinct cultural edifice but also metamorphosed the cultural systems of these lands into Islamic ones in the classical period of its ascendance.

(Mr. Gurucharan)

The Uttarakhand Muslims are among less known groups of Muslims outside the Union Territories of India (Except Delhi, by course). By and large, the Muslim population of this state can be divided into three categories: The Muslim Gujjar tribes, settling down gradually to a pastoral life; the Muslims of the hills who are of a local stock and have been residing in the hill villages and small towns for centuries like other locals and finally the Muslims of the lower areas adjacent to Uttar Pradesh. Usually, it is easier to find relatively well-to-do Muslims among the last category than among the hills Muslims or the tribal. Despite a reasonably good share in the population of about 12 percent their share in the state‟s resources is virtually negligible. Even before it got separated from Uttar Pradesh, Muslims here have been generally unlucky in the leaders of their region, some of whom rose to become chief ministers of UP, Union cabinet ministers, UP cabinet ministers and governors.

(Prof. Faizan Mustafa)

The ultimate aim of criminal law is protection of right to personal liberty against invasion by others that is protection of the weak against the strong law abiding against lawless, peaceful against the violent. To protect the rights of the citizens, the state prescribes the rules of conduct, sanctions for their violation, machinery to enforce sanctions and procedure to protect that machinery. The state has to give protection to persons against lawlessness, disorderly behavior, violent acts and fraudulent deeds of others; liberty cannot exist without protection of the basic rights of the citizens by the Government. The entire existence of the orderly society depends upon sound and efficient functioning of the criminal justice system. Our criminal justice system is expected to provide the maximum sense of security to the people at large by dealing with crimes and criminals effectively, quickly and legally.