V. K. Tripathi travels to Imrana’s village and finds there are few takers of the Imrana’s account of rape, but grapevine is agog with malicious accounts of a crime that all looks cooked up.

I was concerned with the plight of Imrana, allegedly a victim of twin crimes, the lust of her father-in-law and a “fatwa” by a Mufti. I also saw a communal campaign building up to malign the image of Muslims as retrograde, anti-national, anti-feminine community. When such images acquire wide acceptance, ground becomes ready for communal catastrophe. Hence I decided to meet Imrana’s family and see the ground reality in her sasural (in-laws’ place), Charthawal, and parental village, Kookra in Muzaffarnagar district of Uttar Pradesh.

On July 16, I took an early bus from Delhi to Muzaffarnagar and from there to Charthawal, a town with a population of 25,000, half Hindus, half Muslims. In the Charathawal bound bus, I talked to fellow passengers and gathered their views. They looked relaxed. At noon I reached Charthawal. I talked to some shopkeepers including the one who was among the few who had assembled to intervene in the case between Imrana and her father-in-law. The press had wrongly called this tiny informal gathering as panchayat.

Then I reached Imrana’s sasural in a small lane. Imrana, her husband Noor Elahi and their five children were away in Kookra with Imrana’s brothers. Imrana’s mother-in-law, sister-in-law and a few others were there. Father-in-law Ali Mohammad was in jail. It is a laborers’ family. Noor Elahi, aged 32, is a rickshaw puller in Muzaffarnagar. Imrana an occasional worker, and Elahi’s three brothers, laborers. Ali Mohammad has also been an unskilled worker. Their house comprises two rooms made of mud, two pucca rooms and a courtyard. Imrana family lived in one mud room, mother and father in-law in the neighboring mud room, and Elahi’s younger brother in one pucca room. Other brothers live elsewhere.

I introduced myself to Imrana’s mother-in-law and enquired about the crisis in her family. She spoke a little and called a doctor from the neighborhood who did most of the talking in front of her and others. They denied any assault on Imrana’s dignity. Doctor narrated a story. Two years ago when Elahi’s sister got married, his father Ali Mohammad took a loan of around Rs. 30,000. The poor sons did not help him repay the loan, hence Ali warned that he would sell the house. Imrana said she would not allow selling the house and instead teach him a lesson. Next day she cooked up a case of assault on her. Few days later she called her brothers (doctor emphasized these were not real brothers as she does not have real ones, but in Kookra I met her real brother afterwards) and sister’s husband. When they came they beat up Ali at 9 pm. Then neighbors intervened. Next morning 10-15 neighbours met them again. Imrana claimed of assault on her dignity while Ali denied it and gave his version as told above. This version may have some truth but it looked exaggerated and one sided if not unfounded.

The doctor said, and all the people (Hindus and Muslims alike) whom I met earlier in the bus and the town said, that the Darul Uloom, Deoband was never approached, neither by Imrana, nor Ali nor anybody else, nor has there been any fatwa issued. Some one asked a general question to a Mufti and he made a general statement about Quranic position in such cases. A local correspondent of Dainik Jagran twisted and published it as if the fatwa, declaring Imarana haraam (taboo) for her husband, has been issued. From there the media picked it up. I also learnt of a newspaper report of alleged assault on the dignity and murder of a bahu (daughter-in-law)in a Hindu family by her father-in-law in Najibabad in neighboring Thanabhavan PS. But media did not take any notice of it.

From there I went to the Police station, read the FIR filed by Imrana and talked to the police. They saw truth in Imrana’s version. About the Najibabad incidence they said there was a newspaper report but they do not know any details. Outside the police station, while buying corn, I met an old man who believed Ali’s version.

Then I left for Kookra, a town as big as Charthawal with sizeable Muslim population.

I went to Imrana’s parental home, a very ordinary house, inside a narrow lane. It is also a family of labourers. Imrana and her husband were not home. I met her younger brother (who transports goods on his manual rickshaw and is gentle), and two children, one of whom is mentally retarded, and a few ladies. They said FIR is correct, sasuraal wale (in-laws) are telling lies to defame her. Imrana is currently in mental stress and has gone out to some place with her husband yesterday and that she would return tomorrow. They said that no fatwa has been given by anybody. When I asked could I talk to some elder people in the community they said Mukesh Kumar Gupta is the pradhan of the village, I could talk to him. Then I went to a shop and talked to an old Muslim gentleman. He said Imrana is speaking truth and her father-in-law will pay for the crime. I saw a strike contrast in the perception of people of sasuraal and maika (parental home). I went to pradhan’s place but he was not there. At 6 pm I left for Delhi.

The truth in such cases is very difficult to ascertain. Only the persons involved know it. Responsible family members alone can explore and intervene. For others it is largely a matter of loose talk and driving pleasure. Whosoever is at fault, in our male chauvinist society, woman is primarily the sufferer. In this case Noor Elahi stands with Imrana and his mother and sister with his father. It is quite probable, as is the practice in all such cases, that Ali has done the crime and circulated the version blaming Imrana to cover it up. It is also possible that Ali’s version has some truth. Only people with great sensitivity can help restore the confidence of the victim and bring justice. One must remember that such perversions are rare but exist in all communities and castes. A grassroots effort must be made to develop strength in family members to stand by truth and stop such atrocities without prejudice. One must also remember that the working classes, who go by tradition and not by scriptures or court laws, have a high degree of sensitivity and character. I often remember Bilkis Bano who suffered horrible atrocities during Gujarat riots and whom I met in the aftermath of Gujarat riots. Her husband provided her succour and support, not easy to find in upper classes.

(The author teaches physics at Indian Institute of Technology, New Delhi and is a Sadhbhavna Mission activist.)

Special Report