{"id":5165,"date":"2026-09-30T14:45:14","date_gmt":"2026-09-30T14:45:14","guid":{"rendered":"https:\/\/moralitycentral.com\/?p=5165"},"modified":"2026-09-30T14:45:14","modified_gmt":"2026-09-30T14:45:14","slug":"heart-lamps-by-banu-mushtaq-narrative-bias-and-the-misrepresentation-of-islam","status":"publish","type":"post","link":"https:\/\/moralitycentral.com\/?p=5165","title":{"rendered":"Heart Lamps by Banu Mushtaq: Narrative Bias and the Misrepresentation of Islam"},"content":{"rendered":"\t\t<div data-elementor-type=\"wp-post\" data-elementor-id=\"5165\" class=\"elementor elementor-5165\">\n\t\t\t\t<div class=\"elementor-element elementor-element-b9136c1 e-ecs-flex e-flex e-con-boxed e-con e-parent\" data-id=\"b9136c1\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;ecs_container_type&quot;:&quot;flex&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-041e509 elementor-widget elementor-widget-theme-post-title elementor-page-title elementor-widget-heading\" data-id=\"041e509\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"theme-post-title.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h1 class=\"elementor-heading-title elementor-size-default\">Heart Lamps by Banu Mushtaq: Narrative Bias and the Misrepresentation of Islam<\/h1>\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-624ad9b e-ecs-flex e-flex e-con-boxed e-con e-parent\" data-id=\"624ad9b\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;ecs_container_type&quot;:&quot;flex&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-8959f90 elementor-widget elementor-widget-post-info\" data-id=\"8959f90\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"post-info.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t<ul class=\"elementor-inline-items elementor-icon-list-items elementor-post-info\">\n\t\t\t\t\t\t\t\t<li class=\"elementor-icon-list-item elementor-repeater-item-5cedbcd elementor-inline-item\" itemprop=\"author\">\n\t\t\t\t\t\t<a href=\"https:\/\/moralitycentral.com\/?author=33\">\n\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-icon-list-icon\">\n\t\t\t\t\t\t\t\t<svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" id=\"Layer_2\" data-name=\"Layer 2\" viewBox=\"0 0 22.97 30.15\"><g id=\"Layer_1-2\" data-name=\"Layer 1\"><path d=\"M0,30.15c0-6.34,5.14-11.49,11.49-11.49s11.49,5.14,11.49,11.49h-2.87c0-4.76-3.86-8.61-8.61-8.61S2.87,25.39,2.87,30.15H0Zm11.49-12.92c-4.76,0-8.61-3.86-8.61-8.61S6.73,0,11.49,0s8.61,3.86,8.61,8.61-3.86,8.61-8.61,8.61Zm0-2.87c3.17,0,5.74-2.57,5.74-5.74s-2.57-5.74-5.74-5.74-5.74,2.57-5.74,5.74,2.57,5.74,5.74,5.74Z\"><\/path><\/g><\/svg>\t\t\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t<span class=\"elementor-icon-list-text elementor-post-info__item elementor-post-info__item--type-author\">\n\t\t\t\t\t\t\t\t\t\tUmar Harish\t\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\t\t<\/a>\n\t\t\t\t<\/li>\n\t\t\t\t<li class=\"elementor-icon-list-item elementor-repeater-item-1e3697b elementor-inline-item\" itemprop=\"datePublished\">\n\t\t\t\t\t\t<a href=\"https:\/\/moralitycentral.com\/?m=20260930\">\n\t\t\t\t\t\t\t\t\t\t\t<span class=\"elementor-icon-list-icon\">\n\t\t\t\t\t\t\t\t<svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" id=\"Layer_2\" data-name=\"Layer 2\" viewBox=\"0 0 29.01 29.01\"><g id=\"Layer_1-2\" 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class=\"elementor-element elementor-element-1eb723e7 e-con-full e-ecs-flex e-flex e-con e-child\" data-id=\"1eb723e7\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;background_background&quot;:&quot;classic&quot;,&quot;ecs_container_type&quot;:&quot;flex&quot;}\">\n\t\t\t\t<div class=\"elementor-element elementor-element-6250bdb6 elementor-widget elementor-widget-heading\" data-id=\"6250bdb6\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"heading.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t<h2 class=\"elementor-heading-title elementor-size-default\">Summary<\/h2>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<div class=\"elementor-element elementor-element-64ef20f elementor-widget elementor-widget-text-editor\" data-id=\"64ef20f\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p class=\"p1\" style=\"text-align: left;\"><span data-path-to-node=\"0,0\">Umar Harish&#8217;s review of the collection referenced in &#8220;Heart Lamps.docx&#8221; acknowledges the book&#8217;s focus on the genuine socio-cultural struggles and oppression faced by Muslim women in Karnataka<\/span><span data-path-to-node=\"0,2\">. However, the reviewer argues that the stories unfairly overgeneralize these negative experiences and inaccurately depict Islam as the root cause of this systemic oppression rather than distinguishing the religion from flawed cultural practices<\/span><span data-path-to-node=\"0,4\">. The critique emphasizes the book&#8217;s lack of positive counter-narratives, noting the absence of righteous characters who use authentic Islamic teachings to challenge issues like domestic violence and gender injustice<\/span><span data-path-to-node=\"0,6\">. Ultimately, the author asserts that true Islamic doctrine advocates for gender equality and provides the necessary moral framework to resolve these societal problems<\/span><span data-path-to-node=\"0,8\">.<\/span><\/p><p style=\"text-align: right;\">\u00a0<span style=\"background-color: #dcfce7; font-family: 'Nanum Gothic Coding', sans-serif; font-size: 12px; color: black;\">\u00a0\u00a0\u24d8 This summary is generated by Ai\u00a0\u00a0<\/span><\/p>\t\t\t\t\t\t\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-6fdb5da6 e-ecs-flex e-flex e-con-boxed e-con e-parent\" data-id=\"6fdb5da6\" data-element_type=\"container\" data-e-type=\"container\" data-settings=\"{&quot;ecs_container_type&quot;:&quot;flex&quot;}\">\n\t\t\t\t\t<div class=\"e-con-inner\">\n\t\t\t\t<div class=\"elementor-element elementor-element-2a39c3d3 elementor-widget elementor-widget-text-editor\" data-id=\"2a39c3d3\" data-element_type=\"widget\" data-e-type=\"widget\" data-widget_type=\"text-editor.default\">\n\t\t\t\t<div class=\"elementor-widget-container\">\n\t\t\t\t\t\t\t\t\t<p><strong>Introduction<\/strong><\/p><p>Banu Mushtaq\u2019s collection of short stories titled<strong> \u201c<em>Heart Lamps: Selected Stories\u201d<\/em><\/strong> gained prominence after it won the International Booker Prize in 2025. The collection consists of twelve short stories, originally written in Kannada between 1990 and 2023 and translated into English by Deepa Bhasthi.\u00b9 Set within the social and cultural realities of Muslim communities in Karnataka, the collection explores the experiences of women in relation to family, religion, social expectations, and gender.<\/p><p>The collection portrays Muslim women at the center of oppression, violence, discrimination, and torture. Belonging to Karnataka\u2019s Bandaya (rebel) literary tradition, Mushtaq challenges and excoriates patriarchy, socio-cultural and religious expectations, theological guidelines and family dynamics. Though the collection highlights many relevant issues including the gender-bias, domestic violence, denial to educational rights and other social problems that may exist within Muslim society, it apparently also aligns with the widespread anti-Muslim narratives and therefore, misrepresents and distorts the factual position of the women in a typical Muslim society.<\/p><p><strong>Narrative Framing of Religion<\/strong><\/p><p>The stories are set in a Muslim socio-cultural landscape, depicting the day-to-day life of Indian Muslim households. The presence of Islam-specific elements adds to the cultural depth of the stories. The use of words such as <em>fatwa, mutawalli, khatna, nikah<\/em> and <em>talaq<\/em> function as key indicators of the cultural and social settings of the stories. These factors collectively reinforce the portrayal of the perceived \u201ccurse\u201d of being a female in a Muslim society.<\/p><p>However, the issues portrayed are generalized up to an appalling extent and the selected cases have been used to represent a large community. This generalization is, in itself, a significant drawback of the collection and ultimately, leads to the erroneous representation and deceptive portrayal of the Muslims. The experiences of particular women can certainly be represented where necessary, and the suffering they experience deserves to be acknowledged. The concern arises when a recurring selection of such narratives, and their recognition at national and international levels, creates an impression that oppression and dysfunction constitute the defining condition of Muslim society.<\/p><p>Also, the stories usually fail to provide the Islamic ruling about the issues discussed and unfortunately, Islam itself has been depicted as the root cause of those issues. However, Islam being a comprehensive religion, provides practical solutions to the issues highlighted in the stories and provides enough rights, security and justice to fight with the challenges impacting the society. Adding to the woes, the author presents some concepts as Islamic, while in reality they are nowhere to be found in the Islamic sources and also, at times, contradict the very essence of the basic Islamic concepts.<\/p><p>For instance, the author writes in the first story of the collection<strong>, \u201c\u2026<em>for us Muslims, it is said that, other than Allah above, our pati is God on earth.<\/em>\u201d[2]<\/strong> However, such a concept is contradictory to monotheism, the basic pillar of Islam. No such notion is supported by the foundational Islamic sources. If this statement is intended to describe a belief held within a particular Muslim household or community, it illustrates a social reality. It cannot, however, be treated as an Islamic teaching without evidence from the Qur\u2019an and Sunnah.<\/p><p>The distinction is important because Muslims can hold beliefs and practise customs that have no basis in Islam. Furthermore, while the stories in the collection hinge on oppressive and dominant Muslim men who play the role of silencing, ignoring and abusing women, the absence of counter-narratives, where honest and just Muslims should have been present, raises questions regarding the unbiasedness of these narratives. While men exercising their rights and authority in an unfair manner may exist in any society, that doesn\u2019t necessitate the absence of fair and righteous men, who discharge their duties and affairs in compliance with the Islamic guidelines. The presence of cruel and tyrant men in the capacity of husbands, fathers, <em>mutawalli<\/em> and <em>maulvi<\/em> is highlighted throughout the stories, whereas any impression of a good and just man can rarely be noticed.<\/p><p>The presence of such characters would have added considerable depth to the stories. A Muslim man can possess flaws, anger, ignorance, or weaknesses while still recognizing his obligations before Allah and attempting to fulfil them. An Islamic figure can misuse his position, while another Islamic figure can challenge that misuse through Islamic teachings. A Muslim woman can experience oppression while receiving support from individuals who understand and uphold her Islamic rights. Such counter-narratives would provide a broader picture of Muslim social reality.<\/p><p>Yet another major problem of the work is that it fails to distinguish between Islam and its followers. While Muslims as a community face various socio-cultural issues which need to be addressed and solved, this doesn\u2019t prove that such practices are endorsed by Islam. A Muslim committing a wrong must be condemned and corrected, however, that doesn\u2019t require associating the wrongdoings to Islam. Muslims and Islam are not synonymous in absolute terms. This distinction should remain central while examining each of the stories. When a Muslim commits an injustice, the injustice should be condemned. When a Muslim misunderstands an Islamic teaching, that misunderstanding should be exposed. The teachings of Islam themselves should then be examined through their primary sources.<\/p><p>The collection goes far beyond condemning genuine issues in the Muslim society and at times, even makes mockery of God, such as in the closing lines of the final story in the words, <strong><em>\u201cIf you were to build the world again, to create males and females again, do not be like an inexperienced potter. Come to earth as a woman, Prabhu! Be a woman once, oh Lord!\u201d[3]<\/em><\/strong> This passage requires particular attention because it moves the discussion from social criticism towards a theological representation of God and creation. Such a representation should be evaluated against the Islamic understanding of Allah rather than being accepted as an expression of Muslim belief.<\/p><p>It should also be noted that the discussed problems exist in other communities in a comparatively overwhelming ratio. However, <em>Heart Lamps <\/em>end up portraying these problems as community- specific. The obvious consequences of such narratives cannot be ignored just because the work itself is fictional since the collection claims to show the ordinary lives of Muslim women. The author <em>Banu Mushtaq<\/em> says in an interview, <strong><em>\u2018\u2018My stories are about women \u2013 how religion, society, and politics demand unquestioning obedience from them, and in doing so, inflict inhumane cruelty upon them, turning them into mere subordinates. The daily incidents reported in the media and the personal experiences I have endured have been my inspiration. The pain, suffering, and helpless lives of these women create a deep emotional response within me. I do not engage in extensive research; my heart itself is my field of study.\u201d[4] <\/em><\/strong>The author\u2019s statement provides context for understanding the nature of the collection. Her stories may have emerged from personal experiences, reported incidents, and an emotional engagement with the suffering of women. At the same time, they represent particular experiences and observations, and their literary representation should be distinguished from a comprehensive account of Islamic teachings or Muslim society as a whole. Therefore, such a work needs to be analysed and evaluated unbiasedly and the negative framing of a particular community needs to be examined against its actual teachings and sources.<\/p><p><strong>Birth Control <\/strong><\/p><p><strong>\u201c<em>Stoneslabs for Shaista Mahal\u201d<\/em><\/strong>, the opening story of the collection, revolves around Shaista, a woman who dies after her seventh delivery. Her health had severely deteriorated due to continuous child births. The story, layered with fictional elements, echoes misconceptions about Muslim culture and strengthens the propaganda of reproductive burden among Muslim women. It is worth mentioning, unapologetically, that Islam encourages its followers to have children. However, maternal health is not to be regarded as unimportant and proper attention has to be paid to the physical and emotional well-being of the women.<\/p><p>Furthermore, Islam doesn\u2019t impose a blanket restriction on contraception. In a narration, Jabir says, <strong><em>\u201cWe used to engage in \u2018Azl (coitus interruptus) and the Qur&#8217;an was revealed. <\/em><\/strong>Ishaq adds, Sufyan says, <strong><em>\u2018If anything were to have forbidden it, we would have been forbidden it by the Qur\u2019an\u2019.\u201d[5] <\/em><\/strong>Thus, birth control due to a valid reason is not condemned in Islam and the general practice of the Muslim community in India too acknowledges contraception, when and where it is required. Shaista\u2019s tragedy therefore deserves to be understood alongside the actual Islamic position on childbirth and contraception. Islam encourages procreation while also recognizing circumstances in which contraception may be permissible. Maternal health and well-being remain relevant considerations.<\/p><p>Generalization of selected cases may unintentionally fuel communal hatred<strong>. <\/strong>A careful critique should therefore distinguish the tragedy of an individual woman from a general claim about Islamic teachings or the entire Muslim community.<\/p><p><strong>Domestic Violence <\/strong><\/p><p>The story <strong><em>\u201cThe Arabic Teacher and Gobi Manchuri\u201d<\/em><\/strong> revolves around a <em>maulvi<\/em> (Islamic cleric) from North India. He is hired to teach Arabic to the narrator\u2019s children. However, the narrator, who is an advocate, remains suspicious about the <em>maulvi<\/em> from the beginning for no obvious reason. One fine day, the narrator finds her children cooking Gobi Manchuri for the <em>maulvi<\/em> while he sits on a stool in the kitchen. On getting caught red handed, he runs away and never comes back to teach again. Eventually, a girl approaches the narrator to complain about domestic violence and shows scars on her face, caused by hitting. It turns out that she is married to the same <em>maulvi<\/em> and he beats her for not being able to cook Gobi Manchuri.<\/p><p>Though at the surface, the story reads merely as a critique of domestic abuse, it serves much more than that. The crafting of a character of an Islamic cleric as the perpetrator of domestic violence conveys that the Islamic teachings promote or at least, permit such heinous crimes. The Islamic identity given to the perpetrator therefore becomes significant within the larger narrative of the collection. When an Islamic figure repeatedly appears in connection with oppression, while characters who uphold Islamic teachings are largely absent, the reader receives little opportunity to distinguish between the misconduct of the individual and Islam he represents.<\/p><p>It also claims to portray an average Muslim household of India, as has been the central argument of the collection. However, the story makes no attempt to provide the Islamic view on domestic violence and psychological abuse. Islam, provides no space for such abhorrent acts. The Prophet (\ufdfa) said, <strong><em>\u201cNone of you should flog his wife as he flogs a slave and then have sexual intercourse with her in the last part of the day.\u201d [6] <\/em><\/strong>It has also been narrated from the Prophet that the best of you are those who are best to their women.[7] Furthermore, domestic violence is one of the universal problems faced by women which cannot be linked to any particular community.<\/p><p>An Islamic perspective within the story could have provided an important counterpoint: a character who condemns the abuse, supports the woman, or invokes Islamic teachings concerning the treatment of wives. Such a presence would have shown the reader that Islamic teachings can themselves provide a basis for confronting domestic violence.<\/p><p><strong>Discrimination Against Female Child<\/strong><\/p><p><strong><em>\u2018Black Cobra\u2019 <\/em><\/strong>narrates the story of a woman called Aashraf, who is abandoned by her husband for giving birth to three daughters in a row. Aashraf, therefore, struggles to meet the expenses of herself and the three girls. She fails to provide even basic healthcare for her newborn baby. She pleads for her rights before the secretary of the locality&#8217;s mosque, but remains unheard. Once again, instances of such happenings cannot be rejected altogether. However, it is well known that Islam denounces any sort of gender discrimination and the popular Arab culture of burying girls alive was curbed by Islam. Prophet Muhammad (\ufdfa) said: <strong><em>\u201cWhoever takes care of two girls until they reach puberty, he and I will come like this on the Day of Resurrection<\/em><\/strong>\u201d \u2013 and he held his two fingers together.[8] The Messenger of Allah (\ufdfa) also said, <strong><em>\u201cWhoever has three daughters and he cares for them, he is merciful to them, and he clothes them, then Paradise is certainly required for him.\u201d It was said, \u201cO Messenger of Allah, what if he has only two?\u201d<\/em><\/strong> The Prophet said, <strong><em>\u201cEven two.\u201d Some people thought that if they had said to him one, the Prophet would have said even one.<\/em><\/strong>[9]<\/p><p>It should also be noted that the sex ratio at birth among Muslims in India is 106 boys per 100 girls, while the natural ratio is 105 boys per 100 girls. The reports have also found that the Muslims are accountable for 6.6% of the toal sex-selective abortions in the country.[10] Though in the light of the teachings of Islam with respect to girls, the ratio is still alarming, it is much lower in comparison to the other significant communities in India. The comparatively weaker dowry pressure, Islamic and cultural disapproval of abortion, as well as the lofty status granted by the Islamic laws to girls reduces the possibilities of such happenings to minimum. These figures should nevertheless be interpreted carefully and within their wider social context. Statistics can help us understand the prevalence of a problem, while Islamic teachings help us evaluate its moral character.<\/p><p><strong>Conclusion <\/strong><\/p><p>Among the problems discussed in other stories of the collection are female education, class divide, inheritance issues etc. For all the relevant issues, the practical solution lies in the divine rules of Islam, which believes in gender justice. Islam provides us the comprehensive framework to eradicate the social evils and thus, should not be contrarily portrayed as the root cause of the socio-cultural problems faced by women. Moreover, the incidents of discrimination should not be overgeneralised and stereotyped, as that would paint a false image of the society and overstate the problems instead of solving them. Muslim society, like every human society, contains people at different stages of moral commitment. A realistic portrayal can accommodate flawed Muslims, people who struggle with anger and guilt, individuals who regret their mistakes, families experiencing conflict, and people who continue trying to become better Muslims. Such complexity would give readers a fuller understanding of Muslim social life.<\/p><p>Literature can therefore portray a Muslim man who fails in his responsibilities and later recognizes his mistake. It can portray a woman who experiences oppression and also finds strength through her Eeman It can portray a figure who misuses his position alongside another who challenges injustice through Islamic teachings. Such characters would allow the stories to explore both the reality of social problems and the moral resources available within Islam to confront them. Given the author\u2019s statement that she does not engage in extensive research, a wider engagement with existing Muslim literature could have offered a broader range of representations Before making generalized statements, it thus becomes necessary to refer to works that portray characters with both strengths and weaknesses, allowing them to experience guilt, repentance, confusion, regret, and personal growth. Such engagement would enable a more nuanced understanding of Muslim social life, where characters are neither idealized nor defined entirely by their failures.<\/p><p>How frequently do widely celebrated works present Muslims who challenge injustice through Islamic teachings? How often are Muslim characters shown struggling to live according to Islam, failing, repenting, and trying again? How often does Islam itself appear as a moral framework through which characters understand and overcome social problems? These questions are worth considering when evaluating the broader literary representation of Muslim communities.<\/p><p>The strength of the critique ultimately depends upon maintaining this distinction throughout the discussion. Muslim wrongdoing should be brought into the light. Social evils within Muslim communities should be confronted honestly. At the same time, Islamic teachings should be examined through their authentic sources before practices are attributed to Islam. A critique of <em>Heart Lamps<\/em> therefore gains greater strength when it asks whether the collection provides sufficient space for this complexity. The concern lies in the recurring framing of Muslim life through oppression and dysfunction and the limited presence of characters who challenge these realities through Islamic principles. A more balanced representation could acknowledge the suffering of Muslim women while also showing the individuals, teachings, and moral resources within Islam that seek to confront and remedy such suffering.<\/p><p><strong>References<\/strong><\/p><ol><li>The Booker Prizes, \u2018Everything You Need to Know about Heart Lamp, Winner of the International Booker Prize 2025\u2019 (The Booker Prizes) <a href=\"https:\/\/thebookerprizes.com\/the-booker-library\/features\/everything-to-know-heart-lamp-winner-international-booker-prize-2025\">https:\/\/thebookerprizes.com\/the-booker-library\/features\/everything-to-know-heart-lamp-winner-international-booker-prize-2025<\/a><\/li><li>Banu Mushtaq, Heart Lamps: Selected Stories (trans Deepa Bhasthi, Penguin Random House India Pvt Ltd) 8<\/li><li>Banu Mushtaq, Heart Lamps: Selected Stories (trans Deepa Bhasthi, Penguin Random House India Pvt Ltd) 208<\/li><li>The Booker Prizes, \u2018An Interview with Banu Mushtaq and Deepa Bhasthi, Author and Translator of Heart Lamp\u2019 (The Booker Prizes) <a href=\"https:\/\/thebookerprizes.com\/features\/interviews\">https:\/\/thebookerprizes.com\/features\/interviews<\/a><\/li><li>Sahih Muslim, Kitab al-Nikah, Hadith 3559<\/li><li>Sahih al-Bukhari, Kitab al-Nikah, Hadith 5204<\/li><li>Jami\u2019 at-Tirmidhi, Kitab al-Ridaa, Hadith 1162<\/li><li>Sahih Muslim, Kitab al-Birr wa al-Silah wa al-Adab, Hadith 2631<\/li><li>Musnad Ahmad, Musnad al-Mukthir\u012bn min al-\u1e62a\u1e25\u0101bah, Hadith 14247<\/li><li>Pew Research Center, \u2018India\u2019s Sex Ratio at Birth Begins To Normalize\u2019 (Pew Research Center, 23 August 2022) <a href=\"https:\/\/www.pewresearch.org\/religion\/2022\/08\/23\/indias-sex-ratio-at-birth-begins-to-normalize\/\">https:\/\/www.pewresearch.org\/religion\/2022\/08\/23\/indias-sex-ratio-at-birth-begins-to-normalize\/<\/a><\/li><\/ol><ol><li 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women in Karnataka. However, the reviewer argues that the stories unfairly overgeneralize these negative experiences and inaccurately depict Islam as the root cause of this systemic oppression rather than distinguishing [&hellip;]<\/p>\n","protected":false},"author":33,"featured_media":5174,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"inline_featured_image":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5165","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-human-and-social-psychology"],"_links":{"self":[{"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/posts\/5165","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/users\/33"}],"replies":[{"embeddable":true,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=5165"}],"version-history":[{"count":9,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/posts\/5165\/revisions"}],"predecessor-version":[{"id":5175,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/posts\/5165\/revisions\/5175"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=\/wp\/v2\/media\/5174"}],"wp:attachment":[{"href":"https:\/\/moralitycentral.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=5165"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=5165"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/moralitycentral.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=5165"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}