Buying drones is one thing; making them think and fight responsibly is another. Here lies India’s big bet: artificial intelligence in command and control.

For decades, India’s defence story was often told in terms of tanks, ships, and fighter jets. Today, the narrative is changing. Software is becoming as important as steel, and algorithms are shaping strategies as much as aircraft squadrons. From cybersecurity and drones to artificial intelligence (AI), India is quietly reshaping its role in the global military balance—and doing so in a way that blends technology, resilience, and innovation.

“Armed Forces must operate jointly and remain future-ready in today’s ever-evolving multi-domain environment where cyber, space & information warfare are as potent as conventional operations,” Defence Minister Rajnath Singh said earlier this year. His remark captures a profound shift: wars are no longer just fought with firepower but also with code, data, and machines that think.

Cybersecurity: Protecting the Digital Nervous System

Modern wars begin not with missiles, but with malware. A hacked power grid, a jammed communications network, or a breached financial system can disable a country before a single shot is fired. India, which has experienced repeated cyberattacks on its critical infrastructure, is now taking cybersecurity as seriously as tanks and submarines.

In 2025, the National Critical Information Infrastructure Protection Centre (NCIIPC) and CERT-In tightened breach-reporting rules, forcing institutions to respond faster. Independent reviews have noted that India’s approach has matured from mere “awareness” to proactive governance, with companies adopting global security frameworks like NIST and ISO.

This progress is visible outside the military as well. Recently, MahaMetro signed an agreement with IIT-Kanpur’s C3iHub to secure metro systems, including signalling and telecom networks, against cyber intrusions. Civilian infrastructure is often the first target in hybrid warfare, so hardening it is a form of national defence.

Challenges remain: India still lacks a single, publicly released National Cybersecurity Strategy, and experts warn that faster “red-team” drills are needed to expose vulnerabilities. Still, the trajectory is promising. In a region where a future conflict could begin with a blackout instead of a barrage, resilience is deterrence.

Drones: From Experiments to Core Doctrine

If cyber is the nervous system, drones are fast becoming the muscle. India’s military has embraced unmanned systems not as temporary stopgaps but as a central element of force design.

At the strategic level, New Delhi approved a $4 billion deal for 31 MQ-9B Sea/SkyGuardian drones from the United States. These long-endurance drones provide surveillance over oceans and precision-strike capabilities, directly plugging into India’s networked warfare plans. Crucially, the deal includes domestic maintenance facilities, ensuring India sustains—not just imports—the capability.

At the tactical level, India is also relying on its own innovators. The Army recently placed emergency orders with ideaForge, a Mumbai-based drone startup, for vertical take-off UAVs. These will support frontline soldiers in high-altitude regions like Ladakh, proving that startups can deliver battlefield solutions at speed.

Then comes the futuristic layer: HAL’s “CATS Warrior” loyal wingman project. This drone, designed to fly alongside manned fighter jets, can extend range, carry sensors, and even absorb enemy fire. A prototype was unveiled at Aero India 2025, with first-flight tests expected soon. If successful, it would push India into the league of nations developing combat drone swarms.

The Indian military is also stress-testing these systems. In October, it will conduct its largest-ever drone and counter-drone exercise, codenamed Cold Start. The drills will simulate swarm attacks, electronic warfare, and countermeasures. When militaries train the way they plan to fight, they reveal their theory of victory—and India’s is increasingly unmanned and algorithm-driven.

AI: Trustworthy Autonomy and Faster Decisions

Buying drones is one thing; making them think and fight responsibly is another. Here lies India’s big bet: artificial intelligence in command and control.

The Defence Research and Development Organisation (DRDO) recently launched an “ETAI” framework for ethical and trusted AI, emphasising that systems must be resistant to adversarial cyberattacks and transparent in their decision-making. India’s Chief of Defence Staff underscored that while AI is revolutionising warfare, brittle or hackable AI would be unacceptable in battle.

To institutionalise this, the government has created the Defence AI Council (DAIC) and a dedicated Defence AI Project Agency, ensuring adoption is not piecemeal but structured. Meanwhile, India’s innovation ecosystem is feeding the pipeline. Through the iDEX (Innovations for Defence Excellence) programme, over 40 startup-led technologies have already been inducted into the services—ranging from swarm drones to AI-based surveillance platforms.

The Army’s AI roadmap envisions machine learning crunching battlefield data to cut decision-making time from hours to minutes. The logic is clear: let algorithms sift through the fog of war, but keep humans in charge of the final ethical and legal choices.

Shifting the Global Balance

Why does all this matter internationally? Because military deterrence in the 2030s will not be measured only by the number of fighter jets or tanks a country owns, but by the resilience and adaptability of its systems. The real test will lie in networks that cannot be shut down, sensors that prevent surprise, drones that are cheap enough to be expendable yet effective enough to wear down the enemy, and AI systems that can make faster and more accurate decisions while keeping humans firmly in control.

India is quietly building these advantages. Its cyber defences are becoming more sophisticated, its drone fleets are expanding across different branches of the armed forces, and its AI doctrine is increasingly shaping procurement decisions. Earlier this year, New Delhi even declared 2025 as the “Year of Defence Reforms,” with a clear emphasis on artificial intelligence, space, and robotics—signals that innovation is now central to defence planning.

There is also a significant economic dimension. American think tanks have begun urging Washington to co-produce drones and munitions with India, not just to meet Indian requirements but also to bolster U.S. and allied stockpiles. If India can mass-produce such systems, it could fundamentally reshape defence supply chains across the democratic world, challenging China’s long-standing assumption that democracies lack the industrial staying power to sustain a prolonged conflict.

Risks and Opportunities

Of course, momentum is not guaranteed, and India faces several risks that could slow its progress. Long-term consistency is one challenge, as ambitious projects such as stealth combat drones will have to withstand both budgetary pressures and inevitable technical hurdles. Another is cyber coordination, since the country has yet to finalise a single, unified cybersecurity strategy with clearly defined roles for crisis response. A third concern lies in startup sustainability; without sufficient funding and export pathways, many promising innovations may never scale beyond prototypes.

Yet despite these obstacles, the overall direction is unmistakable. When India retired its last MiG-21 fighter jets this month—a Cold War relic that once symbolised its air power—the moment carried symbolic weight. It underscored a transition away from outdated platforms toward a future built on resilient networks, versatile drones, and trusted AI systems.

If the wars of the next decade are determined by whose systems are hardest to hack, whose drones are cheapest and most expendable, and whose algorithms remain reliable under pressure, then India is no longer just a regional participant. It is positioning itself as an active force reshaping Asia’s—and perhaps the world’s—military balance.

Time and again, emotional appeals for street protests have been presented as the only recourse—akin to a one-size-fits-all remedy.

Last week, India’s Parliament passed the Waqf Amendment Bill, a piece of legislation aimed at reforming the management of Islamic charitable endowments known as Waqf properties. This move has sparked significant unease among Muslim organizations, civil society groups, and opposition political parties in the country. Despite appeals to India’s President, Droupadi Murmu, to withhold her approval, the bill has now been enacted into law.

Prominent political figures, including Muslim parliamentarians such as Asaduddin Owaisi of the All India Majlis-e-Ittehad Muslimeen, Mohammed Jawed of the Indian National Congress, and Amanatullah Khan, a Delhi legislator and chairman of the local Waqf Board from the Aam Aadmi Party (AAP), have filed legal challenges in India’s Supreme Court, questioning the bill’s alignment with the nation’s constitution.

In contrast, Sanjay Raut, a member of parliament from Shiv Sena (UBT)—a regional political party—has indicated his party’s decision not to oppose the legislation, suggesting a divergence of views even among the government’s critics.

India’s ruling Bharatiya Janata Party (BJP)-led central government defends the bill, asserting it is in the nation’s best interest. Key officials, including Kiren Rijiju, the Minister of Minority Affairs, and Amit Shah, the Minister of Home Affairs, have repeatedly emphasized that the law does not infringe on Muslim rights. Instead, they argue it seeks to improve the efficiency of Waqf Boards—bodies responsible for overseeing these endowments. The government has dismissed opposition claims that the bill undermines constitutional protections as baseless.

Nevertheless, a coalition of Muslim organizations, individuals, and opposition parties continues to argue that the legislation threatens the sanctity of mosques and graveyards managed under Waqf. Labeling it unconstitutional, these groups are mobilizing for nationwide protests, including large-scale sit-ins and street demonstrations, to demand the law’s repeal.

The Historical Context of Waqf Management

Before jumping to support calls for protests, it’s worth exploring the historical management of Waqf properties—endowments established under Islamic law for charitable purposes—since India’s independence in 1947. This moment of controversy offers a chance to reflect on how these assets, meant to serve religious and social welfare, have been handled over decades.

A 2011 report by the Sachar Committee, a government-appointed panel studying the socio-economic conditions of Indian Muslims, alongside data from the Central Waqf Council, revealed that over 50% of Waqf land in India is either encroached upon or tangled in legal disputes—a striking indicator of systemic mismanagement across regions and political regimes.

In Telangana, a southern Indian state never governed by the BJP, approximately 75% of Waqf land is reportedly encroached upon, with the figure rising to 82% in its capital, Hyderabad. This underscores that the problem transcends any single political party or central policy. These statistics challenge the narrative that the current uproar is solely a result of the national government’s actions and prompt scrutiny of the role local Waqf Boards and regional leaders played in allowing such widespread losses to occur.

The Gap Between Rhetoric and Results

For decades, the administration of Waqf properties—intended to fund education, healthcare, and welfare initiatives—has failed to deliver on its charitable promise. Despite controlling vast assets, the benefits to India’s Muslim community remain limited. This raises pressing questions about who has truly profited from Waqf properties since India’s independence, who bears responsibility for the encroachments, mismanagement, and misuse of these lands, and how many schools, hospitals, or welfare centers have been established using Waqf resources.

Furthermore, what actions were taken against those who exploited these endowments, and in what measurable ways has Waqf contributed to the economic advancement of Muslims? Calls for accountability and reform in Waqf management should have surfaced long ago. Instead, the same organizations now rallying for protests—many of which oversaw this decline—are accused of stirring emotions for political leverage.

Critics argue these self-proclaimed “guardians” of the Muslim community have historically mismanaged Waqf resources, often prioritizing personal or political gain over communal welfare.

The Myth of Wake-Up Calls

Much has been said about “wake-up calls” to galvanize India’s Muslim community. Yet, the reality suggests that community leaders and Waqf custodians were never dormant—they were simply focused elsewhere.

Many Waqf properties have been illegally occupied, with rents kept artificially low, allowing beneficiaries to exploit them for decades without oversight or adjustment. This pattern of neglect raises doubts about the sincerity of those now decrying the new law.

The Pattern of Response to Legislation

A recurring trend emerges in how certain groups react to laws perceived to affect Muslim interests in India. When the Citizenship Amendment Act (CAA) and National Register of Citizens (NRC) were introduced—policies aimed at streamlining citizenship processes—similar fears were ignited, with claims that Muslims would be stripped of citizenship. Years after the CAA’s implementation, no widespread evidence of such disenfranchisement has emerged.

This history prompts questions about the opposition to the Waqf Amendment Bill: Are objections rooted in genuine threats to religious rights, or do they reflect an automatic resistance that ultimately serves political agendas rather than community well-being?

The Human Cost of Protest Without Protection

Time and again, emotional appeals for street protests have been presented as the only recourse—akin to a one-size-fits-all remedy.

During the CAA-NRC protests, fears of mass citizenship loss fueled widespread unrest. Yet, as Minister Kiren Rijiju noted during the Waqf bill debates, no Muslims have lost citizenship under CAA. Still, the fallout from such movements lingers: young Muslims arrested during protests against CAA, NRC, and earlier laws like the Triple Talaq ban often remain in jail, lacking legal or financial support from the groups that spurred them into action.

In Muzaffarnagar, a city in northern India, 24 Muslim youths faced legal notices simply for wearing black armbands as a symbolic dissent—not even a full protest—each required to post a ₹2 lakh (approximately $2,400 USD) bond. In Ahmedabad, a western Indian city, around 40 people were detained during demonstrations.

These cases highlight the risks to ordinary citizens when protests lack strategic planning, legal backing, or institutional support.

Before heeding new calls to protest, communities deserve to know whether organizers have secured proper permissions from authorities, are prepared to provide legal aid to those arrested, have a legal team in place, will accept responsibility for the outcomes, and will support the families of detainees financially and emotionally.

The Path Forward: Reform and Accountability

The current Waqf management system demands overhaul. Transparency, accountability, and effectiveness must take precedence over political maneuvering. Rather than blanket opposition, India’s Muslim community could benefit from demanding targeted amendments to problematic clauses in the bill instead of outright rejection, proposing governance models that balance religious autonomy with accountability, establishing independent oversight to track how Waqf resources serve the community, creating forums for community input into Waqf decisions, and developing long-term plans to leverage Waqf assets for education, healthcare, and economic growth.

From Reaction to Responsible Engagement

India’s Muslim community faces a pivotal choice. The current approach lacks strategy, unified leadership, negotiation, or internal reform—just a repetitive cycle of politicization until issues reach the courts. Continuing this pattern of protest and division is an option, but so is redirecting energy toward ensuring Waqf properties fulfill their charitable mission. The community must resist further manipulation.

For decades, Waqf assets have been plundered while leaders stood by. Now, as the government pushes for accountability, some of these same figures are accused of misleading the public once more.

True leadership goes beyond rallying crowds—it requires vision, strategy, and responsibility. By advocating for reforms that bring transparency and efficiency to Waqf management, the community can ensure these resources uplift its most vulnerable members and build enduring institutions for future generations.

The challenge is not merely whether to oppose a law, but how to ensure the sacred trust of Waqf serves its intended purpose: benefiting the community it was created to support.

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings

As the crescent moon of Ramzan 2025 fades, we reach the conclusion of a deeply spiritual journey. This is a time of gratitude, renewal, and profound introspection. We have fasted, prayed, given charity, and sought closeness to Allah. But have we also paused to reflect on the unintended impact of our worship on those around us? Have our actions, meant to bring us nearer to God, inadvertently created hardship for others?

Too often, our religious enthusiasm spills into public life in ways that disrupt daily routines. Our devotion should be a source of harmony, not inconvenience. If our prayers, gatherings, and celebrations cause public distress, are we truly embodying the values of Islam?

The Changing Landscape of Ramzan: Congested Mosques and Blocked Roads

During Ramzan, our mosques transform overnight. Once sparsely filled, they overflow with worshippers, forcing many to pray on the streets, blocking traffic, and creating chaos. Hasty parking of bikes and cars worsens the problem, making already narrow lanes impassable. In our eagerness to fulfill religious obligations, do we pause to consider the inconvenience to pedestrians, emergency vehicles, or those simply trying to pass through?

The moments before Iftar should be filled with gratitude and calm. Yet, in many areas, they bring chaos. People rush to buy food, crowding markets and streets. Roadside Iftar parties block pedestrian paths and disrupt traffic. Worse, we often leave behind a trail of discarded plastic plates, cups, and food waste, turning our surroundings into a mess. Is this the discipline and cleanliness Islam teaches?

Taraweeh prayers are among the cherished practices of Ramzan. But when held in public spaces or amplified over loudspeakers, they disturb those seeking rest. In the last ten nights, Qiyam-ul-Layl extends into the early hours, further disrupting neighbors. The Prophet (peace be upon him) instructed us to lower our voices in prayer if it might disturb others. If even Quranic recitation should be quieted for consideration, should we not rethink how we conduct our night prayers?

Ramzan is a time of heightened generosity, with many distributing ration kits, Zakat, and food. Yet, unorganized charity efforts often create overcrowding, long queues, and public disorder. A well-intended act of kindness should not lead to chaos or distress.

Laylatul Qadr is a night of immense spiritual reward, but for some, it has become an excuse for reckless behavior. Youth engaging in dangerous bike stunts force authorities to close flyovers and deploy extra police personnel. What should be a night of devotion instead places an undue burden on law enforcement. Staying awake in worship should not translate into actions that harm public order.

Islamic Teachings on Consideration and Responsibility: Respecting Public Spaces

The Prophet (peace be upon him) explicitly forbade blocking public pathways for prayer. A sahih hadith graded by Albani highlights the importance of keeping pathways clear. Worship should not come at the cost of inconvenience to others.

The Quran instructs us to balance our voices in prayer (Surah Al-Isra 17:110). If even Quranic recitation should be kept moderate, how much more should we be mindful of loudspeakers at night?

The Prophet (peace be upon him) said, “A Muslim is one from whose hands and tongue other Muslims are safe.” (Sahih Bukhari). Our worship should reflect this principle, ensuring that our presence in public spaces does not become a source of hardship for others.

Islam mandates respect for neighbors. Disturbing their sleep with loud prayers is not an act of devotion but of negligence. We must ask ourselves: are we embodying the spirit of Ramzan if our actions cause distress?

Faith and Civic Responsibility

Islam is not just about personal worship but also about our duties to society. Our faith calls us to be disciplined, just, and considerate. This aligns with laws meant to maintain public order, including:

• Noise Pollution (Regulation and Control) Rules, 2000 – Limits loudspeaker use, especially at night.

• Motor Vehicles Act, 1988 – Prohibits obstructing roads and pathways.

• Section 133 of CrPC – Prevents public nuisance and unauthorized gatherings.

The Quran reminds us:

“O you who have believed, fulfill your contracts.” (Surah Al-Ma’idah 5:1)

This extends to our social contracts—upholding laws that govern noise control, traffic management, and public safety.

Striking a Balance: Worship with Wisdom

Ramzan should deepen our connection with Allah while strengthening our role as responsible members of society. We can fulfill our religious duties without creating disorder. Practical changes include:

• Organized Worship: Mosques should manage crowd control, ensuring that prayers do not spill into streets.

• Eco-Friendly Iftar: Community meals should be planned with waste management in mind, minimizing litter.

• Responsible Taraweeh: Limiting loudspeakers and ensuring prayers do not disrupt neighbors.

• Structured Charity: Distributions should be well-coordinated to avoid unnecessary crowding.

• Discouraging Reckless Behavior: Community leaders must actively address youth engaging in dangerous activities during Laylatul Qadr.

True devotion is measured not only by how we pray, but also by how we uphold the dignity of our surroundings and the well-being of those around us.

As we step beyond Ramzan, let our worship continue—not just through prayer, but through our everyday actions of respect, discipline, and kindness.

Shoeb Siddiqi

One alarming aspect of this cultural shift in Hyderabad, is the rise of the late-night culture and obsession with food among the city’s youth

Muslims have been an integral part of India for centuries, and their cuisine reflects the amalgamation of different cultures and influences. Food is an integral part of Indian culture, and the Muslim-dominated cities like Hyderabad, Lucknow, and Delhi, are also famous for their street food. From kebabs and rolls to biryani and chaat, the streets are lined with vendors selling a variety of delicious snacks late night.

Hyderabad, for instance, has long been revered for its rich heritage and regal history. It was a city that stood as a testament to the architectural brilliance and cultural opulence of the bygone era. Its legacy is engraved in the pages of history. The reign of the Nizams saw the city flourish as a centre of art, literature, and architecture. The Nizams were patrons of art, literature, and architecture, leading to the development of a vibrant cultural scene in Hyderabad.

However, lately there has been a noticeable shift in the focus of the city’s youth. The once-proud cultural capital has taken a backseat to the emerging obsession with food, leading to concerns about their future and the dilution of its vibrant heritage as well.

While Hyderabad’s culinary delights, such as haleem and biryani, have always been renowned, the recent food obsession has reached unprecedented heights. The city’s gastronomic reputation has overshadowed its other aspects. It is disheartening to witness a city that was once celebrated for its diverse heritage now being primarily known for its delectable dishes.

One alarming aspect of this cultural shift in Hyderabad, is the rise of the late-night culture and obsession with food among the city’s youth. Instead of engaging in productive activities, many young individuals are caught up in a nocturnal routine of sleeping during the day and indulging in excessive eating during the night. This lifestyle not only takes a toll on the health but also hampers personal growth and potential contributions to society.

All thanks to the food influencers, bloggers and instagrammers who have significantly contributed to the growing late night food culture. No doubt these influencers have played a role in promoting city’s culinary scene, but they have gained immense popularity by showcasing and reviewing the food establishments. The visually appealing posts, videos enticing description and their positive recommendations have influenced the youth so much so that they encourage and indulge in late night food adventures.

Another concerning aspect of this cultural shift is observed in Ramadan. Traditionally, this month holds great religious significance for Muslims, marked by increased spirituality, prayer, and communal activities. However, there has been a noticeable trend where the shopping and food exploration is prioritized over religious practices during the nights of Ramadan. This behaviour not only deviates from the essence of the holy month but also leads to traffic congestion and inconvenience for others.

As the government, led by influential figures like Minister KTR strives to promote a work-centric culture and propel Hyderabad into a modern metropolis by inviting foreign investments, it is disheartening to see a significant section of the youth disconnected from this vision, and youth from other states and cities are the show runners from these advancements of the city.

The youths from other cities are actively engaging in professional development and representing their respective cities in various fields, it is disheartening to see the youth of Hyderabad predominantly associated with food culture.

In today’s competitive world, it is essential for young individuals to contribute to their city’s growth and showcase its diverse talents and accomplishments. By focusing solely on food and neglecting other avenues of personal and professional growth, the youth of Hyderabad are missing out on opportunities to represent their city in a more holistic and impactful manner.

The vibrancy of Hyderabad’s culture and its potential for growth are at risk of being overshadowed by an excessive preoccupation with food and nocturnal pursuits. Hyderabad’s cultural transformation from a city steeped in history, heritage, arts and education to one fixated on food and late-night indulgence is a cause for concern. There is a need to recognize the balance by embracing the opportunities presented by the modern world.

Furthermore, community leaders also play a significant role in shaping the cultural landscape of Hyderabad. It is imperative that they take a proactive stance in addressing this issue and encourage a more well-rounded approach in encouraging the youth to explore beyond the realm of food and late-night indulgence.

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.

Help the sufferer, not the propagandist.

The horrendous campaign against the Indian Muslims, particularly the members of Tablighi Jamaat at a time when the nation was supposed to fight the pandemic of Coronovirus has several lessons in it.

When Media, the fourth pillar of democracy shifts its focus from the main issues towards the demonizing of Muslims, falsely ascribing stories to them, then you should know that there is a bias and politically motivated vile movement against a particular community. The Media which shouldn’t be biased toward a particular race, community, or religion, while it must work beyond the political system, has lost all its credibility when it has purportedly been feeding the propaganda — driven by bias and by blowing the issues out of proportion.

All sorts of stories from Muslim vendors spitting to Jamatis running naked in hospitals were bust, at a point, even an institute like All India Institute of Medical Science (AIIMS) of Raipur clarified that the reports of Tablighi Jamat members spitting and misbehaving with the doctors were false. Videos of Muslims preacher as old as 2017 were used as a reference to accuse Muslims of intentionally spreading the virus.

Unfortunately, some of the Indian Muslims who own wealth, resources, and voice, stood silent against this vilification campaign, and threw their own people under the bus, in order to please some opportunistic liberals. They wished that by doing so, they will be “accepted” by the majority. They even went on the extent of declaring “Our community is backwards and uneducated. Hence, they might have done all these things”.

Their silence resulted in a surge of discrimination and an increased crime against the poor Muslim vegetable vendors, who were boycotted and were not allowed to sell essentials to make their livelihood. At many places politicians reportedly distributed the saffron flags to the vendors, in order to identify themselves as Hindus, which eventually caused terror in the hearts of Muslim vendors.

When Muslims couldn’t help themselves, various fact-checking websites and influencers were standing up for the underprivileged community. They not only busted the print media propaganda but also the electronic and social media propaganda. Sadly, the community that keeps silent, others could only help them to a limit, and then they become reluctant.

The Bombay High Court judgement has taught a lesson and has come as a relief. The HC not only quashed FIRs against the Jamatis but has condemned the vilification campaign and media trails. Referring to the plea the court said, “There was a big propaganda in the print and electronic media against the foreigners who have come to Delhi Markaz”. The 58-page judgement also slammed State Governments and Police.

The judgement is an eye-opener for the privileged ones amongst us who did not speak. It is the duty of every privilege individual to use all the available resources to fight misinformation and stop the wicked reporters from tormenting us, instead of being embarrassed by our own community. If you cannot speak up then at least be silent, and never support the fascists when you very well know that the stories are all planted and false.

Help the sufferer, not the propagandist.

There was a lot of other Muslims who were also part of this hate campaign, just due to the difference in the schools of thought, or to represent themselves as a modern community, or to satisfy others or perhaps to save themselves.

If you are part of a community and a section of it is demonized, and you were taken by the propaganda than you have aligned with those who hatched the propaganda. These demons will not chase you based on your organizational affiliations rather based on your Muslim identity.

Disclaimer: Views expressed by writers in this section are their own and do not reflect Milli Chronicle’s point-of-view.

The first and last chapter of India’s freedom movement was written by the Wahabis, with the intervening parts not devoid of them.

Indian Independence is indebted to the contribution of Wahabi Scholars for their role in mobilizing not only Muslims but all the split-up rebel units to fight the British Colonial rule. The Wahabis were the first frontiers of Freedom Struggle in India. It was the Wahabis who started the first united war of India’s Independence or The Indian Rebellion of 1857, Wahabis were the architects of this historic uprising with no personal ambitions nor appetite for political powers.

It was the struggle of Wahabis to assemble the rebel centers, who spearheaded the rebellion and were the motivating force behind it, during the 1857 rebellion. Wahabis evolved strategies to contact native rulers and primes of neighbouring countries. They deputed activists to contact native soldiers of British Army. Wahabis were well aware that native soldiers were seething with anger, and will join disgruntled elements for the freedom struggle. Wahabis also persuaded tribals to join them in campaign against the British, but only the names like Mangal Pande, Nana Saheb and Jhansi Lakshmibai remains now in the history for the Sepoy Rebellion.

Maulvi Najmuddin established contacts with Muslim soldiers of Sikh Army in Punjab. Maulana Wilayat Ali and his associates corresponded with British Army soldiers stationed in Hyderabad. Ahmadullah was another preacher who was active in Madras. The center of Wahabi training and recruitment in Patna was raided by British soldiers leading to the arrest of Maulana Ahmadullah and Muhammed Hasan which paralyzed the center. The uprising of 1857 ended in failure but it saw a national determination to liberate homeland.

Fatwas also played an important role in mobilizing Muslims to join freedom struggle against the British. It was Shah Abdul Aziz Dehlawi, the son of Shah Waliullah Dehlawi who issued the first Fatwa in 1803 against the British Rule in India. He proclaimed, “Our country has been enslaved. To struggle for independence and to put an end to the slavery is our duty”. This proclamation witnessed a new momentum in India’s freedom struggle. The historic fatwa was endorsed by many Ulema of that time including Mufti Ilahi Baksh, Sanaullah Panipati, Shah Rafiuddin, and Shah Abdul Qadir.

The first commander of patriot warriors was Shah Ismail Dehlawi, the grandson of Shah Waliullah Dehlawi, who was another revivalist, who joined Syed Ahmed Barelvi despite of difference in ideologies. Both Shah Ismail and Syed Ahmed led many revolts and attacks on British, they were martyred along with 300 of their followers in 1831 during the fierce battle at Balakot.

Wilayat Ali was one of the prominent disciple of Syed Ahmed. He was deputed to the Deccan (in south), to mobilize masses in Hyderabad, which attracted many scholars and nobles, including Nawab Mubariz-ud Daula, the brother of Nasir-ud Daula, the Nizam of Deccan. Later Nawab Mubarizud Daula was arrested and was imprisoned in Goconda Fort, the episode is known as Hyderabad Conspiracy Case 1839.

Inayat Ali, the younger brother of Wilayat Ali was deputed to mobilize Muslims in Bengal. He was also deputed to go to the frontiers with over 2000 followers, who captured many forts. Both Wilayat Ali and Inayat Ali were later arrested and taken to Lahore. Maulana Abdullah, the eldest son of Wilayat Ali succeeded Inayat Ali and revived the activities in the Frontier region.

Wahabis ignited flame of rebellion in millions of countrymen, which ultimately led to a raging fire and burnt the colonial rule to ashes. The Wahabi activities and activists in Bengal and Bihar inspired revolutionaries like Abul Kalam Azad, the first Education Minister of Independent India, who raised his voice against the British rule. He established close contact with non-Muslim Bengali revolutionaries. He revived the Wahabi Mission with his call which was an echo of his great predecessors Shah Abdul Aziz, Shah Ismail and Syed Ahmed. Maulana Azad established his Urdu Journal ‘Al-Hilal’ and infused spirit in 20^th Century Muslims.

In short, the Wahabi Movement gave a number of freedom fighter personalities to the nation in the form of Shah Ismail, Syed Ahmed, Wilayat Ali, Inayat Ali, Mia Syed Nazri Hussain, Nawab Siddiqui Hasan, Sir Syed, Sanaullah Amritsari and Abdul Kalam Azam. The first and last chapter of India’s freedom movement was written by the Wahabis, with the intervening parts not devoid of them.

References:
The Salafis (History of The Ahle Hadees Movement in India) – by A.Q Naqvi.
The Wahhabi Movement in India – by Qeyamuddin Ahmed.
The Indian Musalmans – by William Wilson Hunter.
The First War of Indian Independence: Recounting untold history – M. Burhanuddin Qasmi.
‘Our Introduction’ section from website of Markazi Jamiat E Ahle Hadees Hind.

Shoeb Siddiqi

If their sacrifices result in abandoning them, then that would be more than death for them.

Parents are the original P.P.E for their children, they are our “Personal Protective Equipment” in our childhood against all odds, and elderly parents are an obligation on children, especially in Indian culture, care for elderly parents is perceived as a filial obligation. If not, it is the moral responsibility of the children to take care of their aging parents. Any child would go beyond his/her capacity to take care of the parents to ensure they survive this pandemic or at least live their lives with dignity.

While dealing with aging parents it is certainly stressful to control emotions as caretakers, helping them, smiling at them, talking to them, not letting them feel alone or left out. The very people whom you were dependent on in past, now they need your assistance possibly professional help.

More often children are considered as assets for supporting parents in their old age, however, it is devastating to read the incidents of children abandoning their parents at a time when the pandemic is gripping all over the world, while mostly the elderly ones being vulnerable to it, or the ones with comorbidities need to be taken care.

• In a report 70-year-old paralyzed mother was abandoned on road by her three sons, who later took her after police counseled them.

• In a shocking incident in Andhra Pradesh’s Guntur district, a man abandoned his 80-year-old ailing mother at a bus station and fled after she was tested positive for COVID-19.

• A daughter denied performing the funeral last rites of her father in Telangana’s Suryapet. She drew his savings of Rs 4,00,000 and did not help him getting treated.

• An 80-year-old father who worked for his entire life and shared his savings of Rs 8 Crore, went homeless later due to his sons.

• In Medchal, a 77-year-old mother, who was unwell for quite some time, was left abandoned at a bus stop after his son snatched away Rs 40,000 from her.

• A similar incident was reported in Hyderabad, an elderly woman was left, but later one of his grandsons took her back.

It is unfortunate to see such incidents occurring at the peak of this pandemic. Parents suffer and provide luxuries to their children even if they are unable to meet their own necessities. If their sacrifices result in abandoning them, then that would be more than death for them.

• Akin to this, a 50-year-old single mother traveled 1,400 km in lockdown to bring back his stranded son on a moped, even the youngsters making road trips on their cruise bikes wouldn’t be able to take up such missions, but it is the love and determination that enabled her to undertake this extraordinary journey.

• Migrant labor from on a 1,300 km walk from Andhra Pradesh to Chhattisgarh was spotted carrying his two children on a milkmaid’s yoke, this reminded many Indians the story of Shravan Kumar carrying his old blind parents on two baskets.

• A woman laborer was found dragging her five-year-old son on a suitcase, setting on her journey of 800 kms. The incident wrenched the hearts of many during the lockdown.

• In a similar experience, one of my close friends, traveled to look after his ill-father, it took him 28 hours of long drive that was 1,500 km road trip. With the fear that he would be dissuaded by the state police, he sought permits from about three to four states, and he spent most of his saving in treating his father.

Religion of Islam has ordained the children to honor and respect their parents and look after them while they are aging.

God instructs in the Quran to treat parents with great consideration and if either of them reaches their old age, do not even use expressions of frustrations.

“And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], ‘uff’, and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, “My Lord, have mercy upon them as they brought me up [when I was] small.” [Quran 17:22-23]

“And We have enjoined upon man [care] for his parents. His mother carried him, [increasing her] in weakness upon weakness, and his weaning is in two years. Be grateful to Me and to your parents; to Me is the [final] destination.” [Quran 31:14]

Prophet Mohammed (peace be upon him) said: “God has forbidden to be undutiful to mothers”.

Living parents are more important to be looked after than the holiness of Jihad, as narrated by Abdullah Ibn Amr, that a man asked Prophet (peace be upon him) regarding his participation in Jihad. Prophet asked him to look after his parents if they are alive, and said “Do Jihad for their benefit”.

It’s seriously disheartening to see people mistreating and abandoning their parents, while it’s incumbent upon them to understand that PPE stands for Pandemic Parents and Emotions.

Shoeb Siddiqi

The Humanitarian efforts of these NGOs and individuals during this testing time have been lauded by their City Police and Municipal Departments respectively.

The ongoing lockdown, in the wake of COVID—19 pandemic, has affected the lives of thousands of communities across India, such as migrant laborers, daily wage workers, rag pickers, underprivileged and senior citizens, etc.

While Indian Media is pre-occupied with campaigns against Muslims for the spread of COVID—19, it completely ignores the fact that several Muslim individuals and organizations are at the forefront of providing essentials to the needy during the lockdown.

From Kashmir to Karnataka, and Hyderabad to Lucknow, these individuals and organizations are coming up with initiatives to aid the helpless irrespective of the religion.

The Milli Chronicle has tried reaching out to some of them, following is the list of some of the NGOs, mosques, individuals and other institutions working towards this cause across India.

Mumbai

Jama Masjid Ahle Hadees of Sakina area offers food to around 800 laborers who have lost their source of livelihood. Apart from the cooked meal, the mosque is also providing ration to people in the nearby locality. Maulana Atif Sanabili said: “like COVID—19, hunger is also a serious disorder and affects everyone irrespective of religion. Our motto is ‘Koi Bhuka Na soye’”.

Nikhat Vaid of Idafah Investment is leading the operations to feed cooked meals, she has fed almost 97,000 meals, and her target is to reach out to 500,000 dwellers in the Mumbai slums. She is being helped by Salman Khan’s Being Human Foundation and 10 different NGOs.

Zeeshan Siddique, a Congress MLA, distributes groceries to around 5000 families of daily wage workers, waste pickers, etc., with 26 tonnes of ration per day, he is also sanitizing and disinfecting areas in Mumbai.

Bangalore

Zain Ataullah of iGET provides around 800 meals and 500 ration kits among the widows, physically handicapped, blind, hearing impaired and underprivileged,

Mohsin Kamal of iCARE Foundation provides relief package to orphans, widows, single mothers and women laborers. iCARE also raises funds for the treatment of poor families at hospitals.

Mercy Mission, a conglomerate of 17 NGOs has delivered around 9,000 food packets and 900 ration kits, the beneficiaries of their work are the migrant workers from states like Bihar, UP, Jharkhand, and Odhisa.

Hyderabad

Masjid E Tawheed, a Mosque located in Tolichowki area has provided 1500+ rations kits and feeds around 300 people daily.

Masjid Raheem O Sughra of Jamiat Ahle Hadees, AC guards chapter provides ration consisting of essentials to daily wage workers like electricians, plumbers, etc.

Mohammed Murtuza of Karwan-e-Khair NGO famously known as Power of 100, distributes food packets to needy patients at Government hospitals, and around 200 families in and around Hyderabad.

Akbaruddin Owaisi, the MLA of AIMIM party has distributed ration to over 20,000 families in the old city area of Hyderabad.

Mrs. Khaleda Parveen of Amoomat Society is providing cooked meals daily for 150-200 migrants without a kitchen and around 20-30 ration kits per day for bachelors and families.

Muhammed Amjad Ali, an individual working in Saudi Arabia has mobilized ration and delivered it to Handicap and auto drivers with the help of his friends in India in the old city area.

Mrs. Hajera Begum has waived off the rent of her 30 tenants that amounts to around Rs 600,000 setting an example for others.

Tamil Nadu

Jamiat Ahle Hadees in Tamilnadu and Pondicherry provides ration and meals to needy. 5000 ration kits have been distributed and 500 meals are served to date.

Hosur, a small town in Tamil Nadu has seen Jamiat Ahle Hadees-led social welfare trust, which distributes ration among 250 families per day.

Kashmir

Helping Hands for Humanity in Srinagar distributes ration to around 100 families per day, despite the lockdown and curfew in Kashmir since the abrogation of article 370.

Umar Bin Ahmed who leads Helping Hands for Humanity also runs a clothing brand has manufactured and donated PPE suits to hospitals in Kashmir, his target is to donate around 6000 PPE suits.

Uttar Pradesh

Rational Thinkers Society provides ration kits to around 250 families in Lucknow City.

Muwahhid Foundation in Barabanki City helps widows and daily wage workers with around 130 ration kits.

Taqdirul Insan Trust in Ghaziabad provides ration to needy and those without access to Govt. Schemes, so far they have managed to help 200 families not just with groceries but also with monetary help.

Delhi

Jamia Milia Islamia Students teamed up with other NGOs cover the parts of Delhi and villages in Bihar in distributing ration packages among the needy.

Bihar

Khula Aasman, an NGO in Bihar actively distributes food in different parts of the state like Chakia, Aarrah, Patna, and Madhubani, they have distributed ration packages to around 550 families of street dwellers, widows and those who are not beneficiaries of Govt Schemes.

While NGOs are always ahead in charity work, this time Muslim women, Muslim politicians and mosques are also leading the way in these activities, each of these organizations and individuals is unique in their cause, project, and initiatives.

The Humanitarian efforts of these NGOs and individuals during this testing time have been lauded by their City Police and Municipal Departments respectively.

Even the Union Minister G Kishan Reddy has come to rescue of such organizations by enabling them to procure wheat and rice at lower prices from Food Corporation of India, without the need to be registered with them.

Shoeb Siddiqi

He was flooded with requests seeking help and videos of stranded workers.

Hyderabad – Coronavirus epidemic which has not only caused loss of lives due to the infection but has also taken lives due to the hunger and starvation.

As the crisis around the COVID-19 pandemic grows, the livelihoods of a large number of families surviving on daily wages have been shaken up.

The unprecedented lockdown in India has stranded several thousands of migrant laborers from states like Bihar, UP, Odhisa and other parts of India.

After the announcement of lockdown by Prime Minister Narendra Modi, migrant workers across India traveling to their native places have created chaos and crammed national highways.

The 21 days lockdown which some of the states have even extended now, has left these migrants in Hyderabad with no money, little food and even without options of returning to their places.

Telangana Government has announced 12 kilos of rice and Rs 1500 cash for ration holder and has also been providing free meals through its Rs 5 canteens. It has also set up makeshift accommodation for these migrants.

Many NGO groups and individuals are also seen providing food and ration kits in different parts of Hyderabad city.

One such individual we came across is a Hyderabad-based construction engineer Manzoor Akhtar, who is originally from Jharkhand. Akhtar has been associated with the construction industry in Hyderabad for the past eight years and is well known among municipal and metro-rail departments.

When Akhtar posted a WhatsApp status of an NGO providing ration and meals, many of the migrant workers who worked for him throughout his career contacted him and were seeking help as they had lost their jobs and lacked food for survival.

All of these workers hail from different states of India and are stranded in parts of Hyderabad. He was flooded with requests seeking help and videos of stranded workers.

Initially, Akhtar helped them through his personal savings, but when he was unable to cope-up with the requirement he sought help from his contacts in the construction industry.

He was able to raise funds for some of them, but as the word spreads he is now flooded with requests for more help. Many of his friends have volunteered to help financially and also to deliver the ration.

Akhtar is now fundraising within the construction industry to help the stranded labourers in Hyderabad.

Shoeb Siddiqi

Faiz Syed says, “it is sinful on the part of a person who has COVID-19 and then it is spread due to his irresponsibility”.

Some of the Indian media outlets who are infamous for the smearing campaigns against Indian Muslims have now resorted to a new low, from citing fake news to ascribing false reports, they can stoop to any level.

For the couple of weeks, malicious and deliberate attempts were made by the Indian media channels to falsely attribute the spread of coronavirus to Tablighi Jamat and abase the Indian Muslims.

A day after Zee News issued an apology over a fake news report about Tablighi Jamat. INDIA TV has now attempted to attribute an old video of Islamic preacher Advocate Faiz Syed that he instigated Tablighi Jamat to spread coronavirus by spitting method.

INDIA TV in its so-called “Investigative Bulletin” on April 11, 2020 has claimed that Faiz Syed is the Maulana (scholar) who taught Tablighi Jamat to deliberately spit on people in order to spread coronavirus.

Faiz Syed who is an Islamic speaker and also an Advocate, runs the Islamic Research Centre (IRC) based in Aurangabad, Maharashtra. He delivers regular lectures and is known among Muslim youth through his abundant videos available on Youtube and other social networking sites. 

The Tablighi Jamat in its religious rulings follows the Deobandi sect but Faiz Syed is well-known among the followers of Tablighi Jamat to be an adherent of Salafi sect.

The video of Faiz Syed which INDIA TV purportedly used for its campaign against Talighi Jamat is dated as old as 25^th October 2017 (around three years ago).

The video which is also available on Faiz Syed’s official youtube channel, refers to the Whispering of Shaytaan in creating doubts about Allah, Disturbances caused by Shaytaan – during the offering of Namaz and waking up after seeing a bad dream.

In the video Faiz Syed provides the solution for the above questions through spiritual angle that is by spitting on the left side during Namaz and other times by reciting some incantations.

Another video which is available on his Youtube channel dated April 10, 2020, a day before the INDIA TV bulletin report. Faiz Syed says, “it is sinful on the part of a person who has COVID-19 and then it is spread due to his irresponsibility”.

He also highlighted that they have maintained social distancing even during the recording of the video. There are several videos available on his youtube channel in which he has requested for the closure of Mosques and also presented Islamic guidelines on coronavirus. All these videos are directly opposite to what INDIA TV has claimed in its so-called “Investigative Report”.

Zaid Patel (Founder of iPlus TV, an Islamic TV channel) has come in Faiz Syed’s support and cleared the air by giving references to old videos of Faiz Syed and presented Islamic perspective and cautions related to contagious diseases like coronavirus.

In conclusion, INDIA TV has amplified an unsubstantiated allegation against Faiz Syed at a time when misinformation against Tablighi Jamaat and Muslims in India is widespread. Multiple Fact-checking websites like AltNews and The Quint have debunked the false claims imputing Muslims as spreaders of coronavirus.