{"id":1267,"date":"2025-04-05T10:27:06","date_gmt":"2025-04-05T10:27:06","guid":{"rendered":"https:\/\/projectmishkat.org\/?page_id=1267"},"modified":"2025-04-07T14:09:36","modified_gmt":"2025-04-07T14:09:36","slug":"articles","status":"publish","type":"page","link":"https:\/\/projectmishkat.org\/?page_id=1267","title":{"rendered":"Articles"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-page\" data-elementor-id=\"1267\" class=\"elementor elementor-1267\">\n\t\t\t\t\t\t\t<div class=\"elementor-element elementor-element-bbc5194 e-flex e-con-boxed e-con\" data-id=\"bbc5194\" data-element_type=\"container\" data-settings=\"{&quot;content_width&quot;:&quot;boxed&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t<div class=\"elementor-element elementor-element-dbb6b2c e-con-full e-flex e-con\" data-id=\"dbb6b2c\" data-element_type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;,&quot;content_width&quot;:&quot;full&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-3a4e72b elementor-widget elementor-widget-heading\" data-id=\"3a4e72b\" data-element_type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<style>\/*! elementor - v3.14.0 - 26-06-2023 *\/\n.elementor-heading-title{padding:0;margin:0;line-height:1}.elementor-widget-heading .elementor-heading-title[class*=elementor-size-]>a{color:inherit;font-size:inherit;line-height:inherit}.elementor-widget-heading .elementor-heading-title.elementor-size-small{font-size:15px}.elementor-widget-heading .elementor-heading-title.elementor-size-medium{font-size:19px}.elementor-widget-heading .elementor-heading-title.elementor-size-large{font-size:29px}.elementor-widget-heading .elementor-heading-title.elementor-size-xl{font-size:39px}.elementor-widget-heading .elementor-heading-title.elementor-size-xxl{font-size:59px}<\/style><h2 class=\"elementor-heading-title elementor-size-default\">Explore Articles<\/h2>\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t<div class=\"elementor-element elementor-element-822c0e1 e-flex e-con-boxed e-con\" data-id=\"822c0e1\" data-element_type=\"container\" data-settings=\"{&quot;content_width&quot;:&quot;boxed&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-7940fcf elementor-posts--align-left elementor-grid-3 elementor-grid-tablet-2 elementor-grid-mobile-1 elementor-posts--thumbnail-top elementor-widget elementor-widget-posts\" data-id=\"7940fcf\" data-element_type=\"widget\" data-settings=\"{&quot;classic_row_gap&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:60,&quot;sizes&quot;:[]},&quot;classic_row_gap_tablet&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:33,&quot;sizes&quot;:[]},&quot;classic_row_gap_mobile&quot;:{&quot;unit&quot;:&quot;px&quot;,&quot;size&quot;:26,&quot;sizes&quot;:[]},&quot;classic_columns&quot;:&quot;3&quot;,&quot;classic_columns_tablet&quot;:&quot;2&quot;,&quot;classic_columns_mobile&quot;:&quot;1&quot;}\" data-widget_type=\"posts.classic\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t<link rel=\"stylesheet\" href=\"https:\/\/projectmishkat.org\/wp-content\/plugins\/elementor-pro\/assets\/css\/widget-posts.min.css\">\t\t<div class=\"elementor-posts-container elementor-posts elementor-posts--skin-classic elementor-grid\">\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2916 post type-post status-publish format-standard hentry category-blog tag-epistemology tag-eurocentrism tag-fana tag-islamic-tradition tag-khudi tag-modern-science tag-muhammad-iqbal tag-muhammad-u-faruque tag-sufism\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2916\" target=&quot;_blank&quot;>\n\t\t\t\tThe Crisis of Modern Subjectivity: Rethinking Muhammad Iqbal and the Islamic Tradition\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tAriz Usmani\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tApril 19, 2026\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary Muhammad U. Faruque&#8217;s paper critically examines Muhammad Iqbal&#8217;s intellectual contributions, focusing specifically on his concept of the self (khudi) and his interpretations of Sufism. The author argues that Iqbal&#8217;s attempt to synthesize Eastern and Western traditions is undermined by a Eurocentric perspective, which distorts<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2916\" aria-label=\"Read more about The Crisis of Modern Subjectivity: Rethinking Muhammad Iqbal and the Islamic Tradition\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2870 post type-post status-publish format-standard hentry category-blog tag-film-critique tag-gaza-conflict tag-historical-drama tag-holocaust-memory tag-norman-finkelstein tag-nuremberg-movie-2025 tag-politics-of-memory tag-propaganda tag-victors-justice tag-zionist-lobby\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2870\" target=&quot;_blank&quot;>\n\t\t\t\tNuremberg, Holocaust Memory and the Politics of \u201cNever Again\u201d in the Age of Gaza\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tMahfuzul rahman\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tMarch 29, 2026\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary The 2025 film Nuremberg is critiqued not merely as a historical drama, but as a political tool that weaponizes collective memory. The author argues the movie functions as propaganda designed to refresh Holocaust memory and counter global anti-Israel sentiments amid the ongoing conflict in<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2870\" aria-label=\"Read more about Nuremberg, Holocaust Memory and the Politics of \u201cNever Again\u201d in the Age of Gaza\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2834 post type-post status-publish format-standard hentry category-blog tag-cbfc-censorship tag-communal-polarization tag-hindutva-ideology tag-indian-cinema tag-love-jihad tag-media-representation tag-mishkat-project tag-political-cinema tag-propaganda-films tag-the-kerala-story\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2834\" target=&quot;_blank&quot;>\n\t\t\t\tThe Kerala Story: Cinema, State, and the Industry It reflects\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tAlisha Khatoon\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tMarch 23, 2026\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary Mainstream Hindi cinema has increasingly become a vehicle for Hindutva ideology, often demonizing the Muslim community through propaganda films. The Kerala Story franchise exemplifies this trend by promoting baseless conspiracy theories like &#8220;love jihad&#8221; to polarize audiences and advance a communal narrative. The essay<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2834\" aria-label=\"Read more about The Kerala Story: Cinema, State, and the Industry It reflects\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2769 post type-post status-publish format-standard hentry category-blog tag-constitutional-morality tag-legal-justice-and-human-rights tag-rational-spirituality tag-spirituality-and-personal-growth tag-uapa-and-judicial-reform\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2769\" target=&quot;_blank&quot;>\n\t\t\t\tPunishment Without Conviction:  UAPA and The Crisis Of Indefinite Incarceration\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tShreshta\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tFebruary 28, 2026\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary The Unlawful Activities Prevention Act (UAPA) faces significant criticism for its vague terminology and stringent bail provisions, specifically Section 43D(5), which prevents bail if a prima facie case is believed to exist. This legal framework often leads to prolonged pre-trial incarceration, as seen in<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2769\" aria-label=\"Read more about Punishment Without Conviction:  UAPA and The Crisis Of Indefinite Incarceration\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2748 post type-post status-publish format-standard hentry category-blog tag-citizenship-crisis tag-constitutional-values tag-geopolitics tag-hindutva-ideology tag-indian-muslims tag-minority-rights tag-political-ethics tag-refugee-rights tag-social-justice tag-statecraft-vs-faith\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2748\" target=&quot;_blank&quot;>\n\t\t\t\tWhen Refuge Becomes a Matter of Faith: Is India\u2019s Taliban Diplomacy a Mirror of Hindutva Politics?\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tMaria Khanam\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tJanuary 13, 2026\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary This article argues that India&#8217;s diplomatic engagement with the Taliban regarding minority protection exposes a deep contradiction when contrasted with its domestic treatment of Muslims, particularly under the CAA and NRC frameworks. It critiques how the Indian state institutionalizes religious exclusion by offering fast-track<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2748\" aria-label=\"Read more about When Refuge Becomes a Matter of Faith: Is India\u2019s Taliban Diplomacy a Mirror of Hindutva Politics?\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<article class=\"elementor-post elementor-grid-item post-2695 post type-post status-publish format-standard hentry category-blog tag-1950-presidential-order tag-affirmative-action tag-article-14 tag-article-25 tag-constitutional-law tag-dalit-muslims tag-religious-freedom tag-sachar-committee tag-scheduled-castes tag-substantive-equality\">\n\t\t\t\t<div class=\"elementor-post__text\">\n\t\t\t\t<h1 class=\"elementor-post__title\">\n\t\t\t<a href=\"https:\/\/projectmishkat.org\/?p=2695\" target=&quot;_blank&quot;>\n\t\t\t\tConversion without Liberation: The Constitutional Case for Dalit Muslims\t\t\t<\/a>\n\t\t<\/h1>\n\t\t\t\t<div class=\"elementor-post__meta-data\">\n\t\t\t\t\t<span class=\"elementor-post-author\">\n\t\t\tHammad Siddiqui and Sarim Uddin\t\t<\/span>\n\t\t\t\t<span class=\"elementor-post-date\">\n\t\t\tNovember 27, 2025\t\t<\/span>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-post__excerpt\">\n\t\t\t<p>Summary The article argues that the 1950 Presidential Order, which restricts Scheduled Caste (SC) status and related reservations to Hindu, Sikh, and Buddhist converts, is unconstitutional. It highlights that Dalit Muslims and Christians face caste-based stigma and marginalization similar to their Hindu counterparts, a fact<\/p>\n\t\t<\/div>\n\t\t\t\t\t<div class=\"elementor-post__read-more-wrapper\">\n\t\t\n\t\t<a class=\"elementor-post__read-more\" href=\"https:\/\/projectmishkat.org\/?p=2695\" aria-label=\"Read more about Conversion without Liberation: The Constitutional Case for Dalit Muslims\" target=\"_blank\">\n\t\t\tRead more\t\t<\/a>\n\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/article>\n\t\t\t\t<\/div>\n\t\t\n\t\t\t\t<div class=\"e-load-more-anchor\" data-page=\"1\" data-max-page=\"3\" data-next-page=\"https:\/\/projectmishkat.org\/index.php?rest_route=%2Fwp%2Fv2%2Fpages%2F1267&#038;paged=2\"><\/div>\n\t\t\t\t<nav class=\"elementor-pagination\" aria-label=\"Pagination\">\n\t\t\t<span class=\"page-numbers prev\">&#8592; <\/span>\n<span aria-current=\"page\" class=\"page-numbers current\"><span class=\"elementor-screen-only\">Page<\/span>1<\/span>\n<a class=\"page-numbers\" href=\"https:\/\/projectmishkat.org\/index.php\/?paged=2&#038;rest_route=%2Fwp%2Fv2%2Fpages%2F1267\"><span class=\"elementor-screen-only\">Page<\/span>2<\/a>\n<a class=\"page-numbers\" href=\"https:\/\/projectmishkat.org\/index.php\/?paged=3&#038;rest_route=%2Fwp%2Fv2%2Fpages%2F1267\"><span class=\"elementor-screen-only\">Page<\/span>3<\/a>\n<a class=\"page-numbers next\" href=\"https:\/\/projectmishkat.org\/index.php?rest_route=%2Fwp%2Fv2%2Fpages%2F1267&#038;paged=2\">&#8594;<\/a>\t\t<\/nav>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t\t\t<\/div>\n\t\t\n","protected":false},"excerpt":{"rendered":"<p>Explore Articles<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"inline_featured_image":false,"footnotes":""},"class_list":["post-1267","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/pages\/1267","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/projectmishkat.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1267"}],"version-history":[{"count":22,"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/pages\/1267\/revisions"}],"predecessor-version":[{"id":1317,"href":"https:\/\/projectmishkat.org\/index.php?rest_route=\/wp\/v2\/pages\/1267\/revisions\/1317"}],"wp:attachment":[{"href":"https:\/\/projectmishkat.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1267"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}