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Mohammed Eeza (1929–1999) was a south Indian scholar, writer and thinker of Islamic studies.[no citations needed here] He was a son of the social and religious reformer of Kerala Vakkom Moulavi. Eeza resumed the beliefs of his father which lay dormant after his death. Vakkon sought to combat religious conservatism and orthodoxy while fully adhering to a genuine secular, pluralist political agenda. [no citations needed here]Born in 1929, Eeza had his early education in the erstwhile state of Travancore. He was only three when Vakkom Moulavi died and he had to learn by himself the value and significance of the mission his father had undertaken. Eeza went to Madras in pursuit of higher studies and it was there that he came into contact with modern trends in Islam, philosophy and politics.[no citations needed here] By that time Eeza had developed an interest in Marxism (not of the Stalinist doctrinaire variety) and even worked with the KSP (and subsequently the RSP) for a while [no citations needed here]. Soon he found himself a prisoner in this field and decided to eschew party politics. [no citations needed here]This helped facilitate a safe return to the intellectual domain where he took to writing, offering new insights into politics, literature, philosophy and religion. [no citations needed here]Eeza began his career as a teacher which he continued till retirement in the mid-1980s. The earliest of his writings appeared in the 1950s in K Balakrishnan's Kaumudi. His writings also appeared in Mathrubhoomi, Kala Kaumudi, Chitra Karthika, Kerala Kaumudi and Chintha. Eeza also wrote a lengthy article on Albert Camus which exposed the intellectual dishonesty of the critics of Malayalam literature at that time who not only failed to understand Camus' writings, but continued to cast aspersions on him. Likewise,[no citations needed here]Eeza's intervention in the context of the Shah Banu controversy provided a sense of direction to the ongoing Shariat debate. He had warned that Muslim orthodoxy and fundamentalism would not only generate the potential for ruin and decay within, but bring in unforeseen consequences for the secular fabric of society. Eeza's forebodings came true when both Islamic and Hindu fundamentalists swelled their ranks, capitalising on each other's unyielding conservatism. This further forced him to take up an exhaustive study on religious fundamentalism which appeared in a series of articles in Chintha weekly, under the caption 'Islamic Fundamentalism: Myth and Realty'. [no citations needed here]Mohammed Eeza was one of the founding architects of the Vakkom Moulavi Foundation which, since its inception in the early 1980s, has been a leading intellectual forum in the state's capital. He was the manager of the Foundation until he died on 17 January 1999.[no citations needed here]