Recently, Dilip Mandal made claims about Fatima Sheikh as a character given birth by his imagination. Thereby, triggering an intense debate has set more than a few wheels of thought in motion. Was Fatima Sheikh a revolutionary educator and the first Muslim woman teacher? Or was she a product of modern narrative-building? Let’s delve into the evidence, examine Mandal’s shocking confession, and reflect on the implications of such storytelling tactics on India’s historical discourse.
The Fatima Sheikh Narrative: Evidence and Ambiguities
Fatima Sheikh is recognized as India’s first Muslim female teacher. She is celebrated as a close associate of Shri Jyotirao and Savitribai Phule. Moreover, she is credited with aiding the Phules in establishing the historic school for girls at Bhide Wada, Pune, in 1848. However, Dilip Mandal’s recent revelation has thrown her very existence into question.
Here are a few historical mentions that add credibility to Dilip Mandal’s claims. The mentions of Fatima, sparse and unclear in status, are as follows:
- Savitribai’s Letter (1856): A letter by Savitribai Phule mentions a “Fatima” assisting their work. However, the letter does not specify her surname or her role as a teacher or activist.
- Mahatma Jyotirao Phule’s Articles: Articles by Phule in the 1850s discuss the school’s activities but do not reference Fatima Sheikh.
- MG Mali’s Book (1988): Reportedly, in the book Savitribai Phule—Samagra Vangmay, M.G. Mali provides limited material on Fatima, suggesting she existed but leaving her contributions ambiguous.
- Modern Mentions: Before the early 2000s, Fatima Sheikh was nearly absent from historical records. Hence, raising questions about her sudden prominence in recent decades where caste-based and religion-based politics has taken a prominent role.
- Digital Amplification and Google Doodle: The surge in interest on a Muslim reformer began in 2022 when Google celebrated Sheikh’s 191st birth anniversary with a doodle. This global recognition propelled her into the spotlight but also highlighted the lack of concrete historical evidence about her contributions.
Dilip Mandal’s Shocking Confession: A Fabricated Icon?
In a startling admission, Dilip Mandal claimed that Fatima Sheikh was a “myth” he created for ideological purposes. He confessed to constructing her narrative and amplifying it for what he termed as “a matter of time and circumstance.”
However, the claim itself ,proven or otherwise, makes Dilip Madal a dubious source of information.
Confession:
I had created a myth or a fabricated character and named her Fatima Sheikh.
Please forgive me. The truth is that “Fatima Sheikh” never existed; she is not a historical figure. Not a real person.
It is my mistake that, during a particular phase, I created this name… pic.twitter.com/8pHjiQXTfG
— Dilip Mandal (@Profdilipmandal) January 9, 2025
In all likelihood, Madal used the mere mention of someone named “Fatima” in Savitribai Phule’s letter to build a narrative of an ahead-of-time female Muslim educator. The agenda may have been to help propagate the “Bheem + Meem” unity to help political parties cleave Dalit society memebrs away from the folds of Hindu majority.
The hypothesis of uing “Fatima” as a fabricated legacy has merit.
The mention of her in only one letter could have allowed distortians to allegedly make her a sister of Usman Sheikh. But this “unsung reformer” Fatima did not leave behind any written or oral legacy. Neither was she publicly part of any other social reforms conducted by the Mahatma Phule or Savitribai Phule. Hence, Fatima did not leave indisputable proof of her existence or contribution.
केजरीवाल और फ़ातिमा शेख की जुगलबंदी या तुष्टिकरण का एक और अध्याय
केजरीवाल की सरकार द्वारा 2022 में अख़बारों में छापा गया विज्ञापन। यह देश की किसी भी सरकार द्वारा फ़ातिमा शेख का पहला विज्ञापन है।@ArvindKejriwal जी,
आपकी सरकार ने सावित्री बाई फुले के विज्ञापन में फ़ातिमा शेख… pic.twitter.com/UaCdMEouWv
— Dilip Mandal (@Profdilipmandal) January 10, 2025
Dilip Mandala and his Claims:
- Lack of Historical Evidence: Mandal asserted that there are no credible mentions of Sheikh in pre-2000s texts, biographical works, or British colonial documents. Apart from that letter, naming Fatima and not Fatima Sheikh, there is no documentation or letter associated with this “reformer” teacher.
- Political Narratives: Mandal revealed that the creation of Fatima Sheikh fulfill certain ideological goals. Although, Dilip Mandal does not go into details, of which compulsions led to his claimed manufacturing of a “reformer”. He also states that her story was intentionally amplified by political and academic circles. In a later tweet he asks why AAP and Kejriwal glorified the name of Fatima Sheikh to gain votes in Delhi!
- Fabricated Imagery: Mandal admitted that the image associated with Sheikh is fictional, created to provide visual substance to a constructed narrative. This confession exposes the ease with which narratives can be planted and popularized, especially in an era dominated by digital media.
Revolutionary or Helper? Reassessing Fatima Sheikh’s Legacy
If Fatima Sheikh indeed existed, was she a revolutionary in her own right or a supporting figure in Phule’s social reform movement? The question is under heated debate in political and social circles. The lack of any written proof contributes to the mystery of her existence.
The mention of Fatima in Savitribai Phule’s letter may have been misused by Dilip Mandal and other “distortians”!
Fatima from the letter was probably turned into Fatima Sheikh to suit an undisclosed agenda. However, Fatima’s role, even as a helper, could be significant – given the context of 19th-century India where women, especially from the Muslim community, rarely participated in public life.
Wiki page on Fatima Sheikh before it was edited today pic.twitter.com/56Uarl2s4P
— Randomvichar (@randomvichar) January 9, 2025
The absence of detailed records on Fatima Sheikh could be attributed to the lack of documentation practices. The Muslim community continues to marginalize women and their existence. Hence, if she was indeed a reformer, her community members may have obliterated any proof of her actions due to religious beliefs and the need for societal conformity in that era. However, no matter the case, it seems that Fatima Sheikh and her contributions may have been exaggerated for political purposes.
Thus, this very admission raises ethical concerns about manufacturing icons to serve contemporary agendas.
The Ecosystem of Narrative-Building: A Colonial Legacy?
The social media confession by Dilip Mandal brings Bharat to a larger question. Is the creation of mythical heroes a modern phenomenon by LeLi distortions? The answer is a resounding – Yes! The history of Ayodhya Ram Mandir, Sati Pratha, and Jauhar was deliberately misconstrued by ‘distortians’ to fit a narrative. Some British records of school enrollement in the early 1900s prove that teachers and students of Shrudhra Varna were part of the same regular schools as the rest of the Varnas.
Thus, the narrative of oppressive, patriarchal, and castist Bharat was a narrative built to shame Indians deloerbatley and help undermine the societal structures and civilzaional knwoledge of the nation.
The trick to molding history and exaggerating or discriminating role models or communities has roots in colonial strategies. The Marxists used the “Dravidian” divisive narratives to build a disconnect between the South and North. They also discredited Bharat’s Indic knowledge systems by slamming it as casteist in nature. The attack on Bharat’s social fabric was deliberately engineered through Brahminical hatred! By rewriting history and glorifying select figures, they sowed seeds of discord among communities.
Thus, Bharat’s past has witnessed how historical figures and events are glorified or maligned to suit political narratives.
It helps to pit communities and societal sections against one another. The tendency to craft stories and elevate individuals as heroes continues to thrive in post-independence India. Another apt example is the Nehru-Gandhi Parivaar’s hyper-upliftment to reset History to suit paolitical narratives. These practices of re-writing histories help control the narrative of the Story of Bharat. Thus, they not only undermine historical accuracy but also risk fostering mistrust in the telling of Itihas!
A Lesson in Critical Thinking
Dilip Mandal’s claims about Fatima Sheikh challenge Bharat to stop believing in distorians. It demands that modern Bharat starts to think critically about history and its representation. If Fatima’s story was indeed fabricated, it demonstrates how easily narratives can be created and accepted as truth. Moreover, it displays the urgent need to examine how and why these narratives are constructed and used.
The Fatima Sheikh and Dilip Mandal controversy also reflects a deeper legacy of manipulation of Itihas that dates back to colonial times.
It reminds us of the importance of preserving the integrity of India’s history as a means to celebrate its rich, diverse heritage. In an age of misinformation, critical scrutiny and evidence-based research must guide our understanding of the past. However, taking anyone’s word as gospel truth can only be detrimental to the whole society. Only by dispassionately telling the truth can Bharat bow at the feet of Itihas and learn its lessons.
The modern era needs to honor true revolutionaries and freedom fighters while discarding myths that distort our collective memory.
References:
https://publications.azimpremjiuniversity.edu.in/429/1/Savitribai%20Phule_English.pdf