Ibn-e-Safi’s inclusivity, sensitivity towards marginalized groups and minorities

By Shams Ur Rehman Alavi

Sixty years ago an Urdu author was rooting for values and a high degree of sensitivity that writers in the modern world are now conscious and talking about, in this era.

That was Ibn-e-Safi, a master storyteller and novelist, whose vision and concern for the dignity of individuals and inclusion of all sections are reflected in his writings.

The Allahabad-born author who had later shifted to Pakistan and churned out novels after novels, for almost a quarter-century, was undoubtedly far ahead of his times.

I will get into it, especially, about his effort to incorporate social concern of such level and educating masses through detective fiction, and in a way that these values are inculcated in the society but first about ‘inclusivity’.

Read any of his works, how characters from the minority communities appear. And, they are not just villains, as you see in popular movies where minority groups are ‘demonized’ and there are clear stereotypes.

Apart from permanent and strong characters like Joseph, Julia, Danny, or Rekha, the new characters that come in each novel— a Durjan or Ramesh or a Savita Devi and more than that, the treatment of these characters.

Giving adequate or more representation to them and sending an indirect message to readers about the importance of multi-culturalism and the strength of a vibrant society — the differences and acceptance of it, tolerance and equality, fairness and justice.

On the other hand, the main characters are not shown as offering prayers, [obviously, there is no need to exhibit it, and neither there should be any such burden of proof], but it’s clear to the reader that they have strong morality, they present their faith through actions.

They have strong morality and character. They present their faith [and spirituality] through actions. They stay with and live among people of a kind — ranging from ascetics to alcoholics, but neither have any prejudices or pre-conceived notions, nor judge others in a way that will affect the reader.

This is important because, in those days, even litterateurs pandered to such sentiments that their readers preferred. The writer knew the demography of the reader, and wrote in accordance.

Thus, this is even more important. I will bring it again but let mention a point about terminologies. Even 10–15 years ago, we came across words like ‘criminal tribes’ [de-notified tribes], for tribal communities that were defamed by colonial masters or insensitive words about marginalized groups that were ‘common’ but offensive.

To be progressive is to learn that how a word like ‘handicapped’ is not correct, and better be replaced with disabled and later, differently-abled. That is how Eunuch got replaced with Trans. But these are all recent things.

As the world changes, we learn that how there must be inclusivity. In media world, one or two veterans who are sensitive tell that if you are doing a full page story in a newspaper, and having quotes along with photos, ensure that you represent other communities too — must have women, a couple of minorities, as they feel good, get a sense of belonging.

Hence, it‘s really amazing that how Ibn-e-Safi was taking care of all these aspects in his novels. He started writing in the early 1950s, continued throughout1960s and his pen stopped only in the late 1970s!

By the time of his death, he had penned nearly 240 novels. Today, when in India, even seasoned writers use stereotypes for Muslims or Bollywood shows particular communities as ‘backward’ or ‘criminal’, we realise how important it is for writers to be careful about it.

How one must not generalize and avoid any wrong portrayal and bring characters in a way that it is natural, not to just ‘fit in’ or to strengthen the negative image.

How to write in a way that ‘mainstream’ gets an idea that ‘marginalized’ too exist, that it’s not to just be a ‘shady’ character always. Sensibilities, inculcating these concepts in a society without lecturing. He made conscious decision to write for masses, not classes.

I thought of Anglo-Burmese character Roshi, how she appears in novels, even in the first one — Bhayanak Aadmi, the way her past is not brought up, her image and her dignity are never affected in conversations.

It’s all so effortless when she meets Imran and he also moves in with her, in a small town where he had gone to investigate a crime. Later, of course, she got associated with him and appears in many novels.

The reader knows about her past that she was a sex worker, but it is a society where a person who was victim of circumstances has the chance to redeem himself or herself.

Ibn-e-Safi had shifted to Pakistan in the decade of 1950s, an Islamic country. He continued to write Jasoosi Dunia, the series that featured Faridi and Hamid, along with Imran series.

His understanding of global politics, discrimination with communities, the exploitation of Africa or the third world, the geopolitics of the region, was unparalleled.

I mention it because not just in that era but even decades later, many writers didn’t think about it and shoddily treated the characters, their inherent biases would come out on paper while presenting a character.

To me this is Ibn-e-Safi’s greatest contribution that he singlehandedly took upon self the task to spread these social concerns. All his novels were bestsellers in his life.

Even after his demise, most monthly digests in India and Pakistan continued to publish his works, and no other writer is close to him in popularity, though he died more than four decades ago.

The article was originally written in Urdu.