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Assam’s Muslim community deserves leaders, not just representation


The path forward demands urgent introspection, from political parties and the community alike. Parties must invest in building inclusive platforms that prioritize competence and character over tokenism.

by Ashfaq Choudhury
     

In Assam’s intricate political landscape, the state’s sizable Muslim population, nearly 34% of its total, remains one of the most electorally significant yet politically voiceless communities. On paper, representation appears sufficient: 31 out of 126 MLAs in the Assam Legislative Assembly are Muslim. But beyond numbers, there is a growing sense of abandonment, a leadership vacuum that becomes glaring during moments of crisis.

The recently concluded panchayat elections have only sharpened this perception. Despite the symbolic presence of Muslim leaders in the legislature, a striking absence of real advocacy persists. These elected figures are often visible during campaigns and in constituency events, but in the heat of critical debates—be it on citizenship, identity, or communal tensions—their silence is deafening. For many, it no longer feels like representation, but rather a performance devoid of agency.

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The Muslim community in Assam is not lacking in numbers or political engagement. What it lacks is a mass leader—someone with the courage, clarity, and intellectual heft to articulate the community’s concerns in the state’s mainstream discourse. Most Muslim leaders remain confined to their constituencies, avoiding broader engagement on sensitive issues that demand moral conviction and political skill.

Take, for instance, the recent controversy surrounding the WAQF Amendment Bill. Regardless of one’s stance on the bill, what stood out was the lack of a strong, unified voice from within the Muslim leadership. While a few MLAs from the AIUDF did register protest, their message lacked resonance in the absence of a credible, widely respected face, especially after Badruddin Ajmal’s defeat in Dhubri, which has left the party without a clear figurehead.

Historically, the Congress party has positioned itself as the natural home for Muslim voters in Assam. It has benefited from decades of loyalty, largely rooted in fears of marginalization and communal politics. But this reliance on Muslim-majority “safe seats” has bred complacency. The incentive to nurture bold, capable Muslim leaders has diminished. Instead of dynamic representation, the community has been handed ritualistic tokenism.


For young Muslims disillusioned by the recent election outcomes, this is not the time to retreat.

Many Muslim MLAs today seem more invested in political survival than in principled leadership. They hesitate to speak on issues that challenge the dominant narrative, fearing backlash or loss of favor within their parties. Their silence during moments that demand empathy and courage isn’t just disappointing; it’s dangerous. It sends a signal that the community can be electorally significant but politically disposable.

The current vacuum is particularly painful when viewed in the light of Assam’s past. The state once produced towering figures like Fakhruddin Ali Ahmed, who went on to become President of India, and Moinul Hoque Choudhury, a respected national leader. Their presence not only inspired pride but also offered tangible proof that Muslims in Assam could shape national discourse. Today, such leadership is conspicuously absent.

The path forward demands urgent introspection, from political parties and the community alike. Parties must invest in building inclusive platforms that prioritize competence and character over tokenism. But the onus also lies on the community to identify, encourage, and elevate a new generation of leaders—individuals who combine education with grassroots connection, who can speak not only for Muslims but also to the larger issues that shape Assam’s future.

For young Muslims disillusioned by the recent election outcomes, this is not the time to retreat. It is a clarion call to participate more deeply, to organize, speak out, and reclaim agency. Leadership is not handed down by political parties; it is built from the ground up, rooted in conviction and service.

Assam’s Muslims must stop waiting for saviors. The community must begin cultivating leaders who do not simply occupy legislative seats but embody the courage, clarity, and vision required to honor the trust placed in them. Only then can representation move beyond symbols to become a force for genuine change.


About the author ~

Ashfaq Choudhury is a student at Delhi University. An aspiring journalist from Assam with a passion for telling untold stories from the Northeast, Choudhury's hopes to amplify voices that often go unheard and spark conversations that matter.





Why Ramadan is called Ramadan: 6 questions answered

by Mohammad Hassan Khalil
Michigan State University

1. Why is Ramadan called Ramadan?

Ramadan is the ninth month of the Islamic lunar calendar and lasts either 29 or 30 days, depending on when the new crescent moon is, or should be, visible.

The Arabic term Ramadan connotes intense heat. It seems that in pre-Islamic Arabia, Ramadan was the name of a scorching hot summer month. In the Islamic calendar, however, the timing of Ramadan varies from year to year. This year Ramadan will begin at sunset on March 11, give or take a day depending on when the new moon is sighted. An Islamic year is roughly 11 days shorter than a Gregorian year.

Photo:Mehmet Subasi/Unsplash

2. What is the significance of Ramadan?

Ramadan is a period of fasting and spiritual growth and is one of the five “pillars of Islam” – the others being the declaration of faith, daily prayer, alms-giving and the pilgrimage to Mecca. Able-bodied Muslims are expected to abstain from eating, drinking and sexual relations from dawn to sunset each day of the month. Many practicing Muslims also perform additional prayers, especially at night, and attempt to recite the entire Quran. The prevailing belief among Muslims is that it was in the final 10 nights of Ramadan that the Quran was first revealed to the Prophet Muhammad.

3. What is the connection between soul and body that the observance of Ramadan seeks to explain?

The Quran states that fasting was prescribed for believers so that they may be conscious of God. By abstaining from things that people tend to take for granted (such as water), it is believed, one may be moved to reflect on the purpose of life and grow closer to the creator and sustainer of all existence. As such, engaging in wrongdoing effectively undermines the fast. Many Muslims also maintain that fasting allows them to get a feeling of poverty and this may foster feelings of empathy.

4. Can Muslims skip fasting under certain conditions? If so, do they make up missed days?

All those who are physically limited (for example, because of an illness or old age) are exempt from the obligation to fast; the same is true for anyone who is traveling. Those who are able to do so are expected to make up the missed days at a later time. One could potentially make up all of the missed days in the month immediately following Ramadan, the month of Shawwal. Those unable to fast at all, if they are financially able, are expected to provide meals to the needy as an alternative course of action.

5. What is the significance of 29 or 30 days of fasting?

By fasting over an extended period of time, practicing Muslims aim to foster certain attitudes and values that they would be able to cultivate over the course of an entire year. Ramadan is often likened to a spiritual training camp.

Besides experiencing feelings of hunger and thirst, believers often have to deal with fatigue because of late-night prayers and pre-dawn meals. This is especially true during the final 10 nights of the month. In addition to being the period in which the Quran was believed to have been first revealed, this is a time when divine rewards are believed to be multiplied. Many Muslims will offer additional prayers during this period.

6. Do Muslims celebrate the completion of Ramadan?

The end of Ramadan marks the beginning of one of two major Islamic holidays Eid al-Fitr, the “festival of the breaking of the fast.” On this day, many Muslims attend a religious service, visit relatives and friends and exchange gifts.


This is an updated version of an article originally published on May 22, 2017.The Conversation

Mohammad Hassan Khalil, Professor of Religious Studies and Director of the Muslim Studies Program, Michigan State University This article is republished from The Conversation under a Creative Commons license. Read the original article.

Jewish groups protest at U.S. Capitol, demand Gaza cease-fire

by Mark Richardson
Illinois News Connection

Chicago - Thousands of American Jews from Illinois and across the country protested at the U.S. Capitol in Washington, D.C., this week, calling for a cease-fire in the war in Gaza.

It has been more than a week since Hamas invaded Israel, leaving hundreds dead and injured. Since then, Israeli troops have bombarded Gaza in an effort to take out Hamas and free hundreds of Israelis and others who were kidnapped.

Scout Bratt, a member of Illinois Jewish Voice for Peace, said they are opposed to waging war against the Palestinians who live in Gaza, most of whom are not affiliated with Hamas.

"There is no military solution to this," Bratt argued. "We need to address root causes, which include the Israeli military occupation in apartheid, and again, our own government's role in funding this oppression."

Thousands of members from the same group protested at the White House earlier in the week. The event was peaceful, but dozens of protesters were arrested for "civil disobedience." A Marist poll found 63% of Americans favor U.S. public support for Israel, but 79% fear the war will lead to a larger Middle East conflict.

As the protests played out, President Joe Biden flew to Israel and other Middle Eastern countries to show solidarity with the Jewish nation. Bratt noted her group has a message for Biden: to end U.S. military support to Israel. She added most of the military equipment being used is paid for and made on U.S. soil.

"It's about holding accountable our government for contributing to these severe crimes," Bratt contended. "Essentially, what we're demanding is a cease-fire. Now."

Bratt pointed out American support for Israel's attack in Gaza is spurring violence against Palestinians here and in other parts of the world. She cited an incident in suburban Chicago this week when a landlord allegedly killed the 6-year-old child of one of his tenants because, according to the man's relatives, the child was Palestinian.

"There's a lot of rhetoric and vitriol that both Israeli and American leaders are perpetuating that is dehumanizing," Bratt stressed. "Clearly this vitriol is contributing to violence here in our own cities."


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