The Controversy over Fatima Sheikh: A Discussion on the Claims and Historical Context

By New Age Islam Staff Writer 14 January 2025 Unravelling the Truth behind the Alleged First Muslim Female Teacher and Her Role in India’s Educational Movement ---- Fatima Sheikh and Savitribai Phule | Illustration by Siddhant Gupta ------ Recently, I came across an article by Mr Yogesh Joshi titled “Fatima Sheikh, Celebrated as India’s First Muslim School Teacher, And a Colleague of Savitribai Phule Never Existed: Media Advisor of I&B”. The article highlighted a controversial statement by Dilip Mandal, an author, activist, and current media advisor in India’s Ministry of Information and Broadcasting. Mr Mandal, in a series of tweets, claimed that Fatima Sheikh, a figure widely celebrated as India’s first Muslim female school teacher and an associate of social reformers Jyotirao and Savitribai Phule, never existed. This bold assertion raised questions and sparked debate. After reading this article, I delved deeper into the subject, examining various sources of information and perspectives. What I found led me to share the summarized crucial points of this discussion with you, inviting further analysis of this controversy. Fatima Sheikh: Who Was She? Fatima Sheikh is often remembered as an important figure in the 19th-century education movement initiated by the Phule family. Alongside her colleagues, Jyotirao and Savitribai Phule, she is believed to have helped establish the first school for girls in India, located in Pune in 1848. The school was ground-breaking at a time when societal norms largely restricted the education of girls, particularly those from marginalized communities. Fatima Sheikh is most commonly referred to as India’s first Muslim female teacher. Her contributions to the Phule education initiative, especially in empowering girls and marginalized groups through education, have made her a celebrated figure. However, her life and legacy remain somewhat less documented compared to the Phules, despite her vital role. Mr Mandal's Controversial Claim Mr Dilip Mandal's recent comments have cast a shadow over this widely accepted narrative. In his tweets, Mr Mandal argued that Fatima Sheikh was not a historical figure but rather a "fictional character" he had invented for political and social purposes. He confessed to having created the name "Fatima Sheikh" from "thin air" and stated that, prior to 2022, there were no mentions of her in books or online sources. Mr Mandal’s claims are particularly provocative because they challenge a historical narrative that has gained significant attention in recent years. For instance, in 2022, Google celebrated Fatima Sheikh's 191st birth anniversary with a doodle, which brought her pioneering work into the national spotlight. Mandal's assertion that this figure was fabricated has caused confusion among those who had believed in her historical existence. Examining the Historical Evidence Despite Mandal's statements, historical evidence suggests that Fatima Sheikh probably did, in fact, exist. One key source is a letter written by Savitribai Phule to her husband, Jyotirao Phule, in 1856. In this letter, Savitribai refers to a "Fatima" who worked alongside her in the Phules’ school. Although the letter does not provide detailed information about Fatima's background or surname, it strongly implies her active involvement in the Phule family's educational efforts. Additionally, scholars like Shraddha Kumbhojkar, Professor and Head of the History Department at Savitribai Phule Pune University, have pointed to other sources that suggest Fatima’s role in the Phule movement. Kumbhojkar mentions discussions with historians like Hari Narke and MG Mali, who also believed Fatima to be a part of the Phules' social reform activities. While there may not be abundant documentation about her, these sources support the idea that she was indeed a real person who contributed to the education movement. The Role of Documentation in 19th Century India One of the major challenges in this debate is the issue of historical documentation. During the 19th century, the practice of recording history was predominantly controlled by the colonial elite and upper-caste communities, leaving the contributions of marginalized groups largely unrecorded. This lack of documentation is particularly evident when looking at the lives of the Phules and their collaborators. As Nitin Pawar, convener of the Bhide Wada Smarak Samiti, points out, the absence of written records in communities like the Phules’ and among Muslims during that era is a critical factor in why Fatima Sheikh's role remains less documented. This absence of formal records may explain why some aspects of Fatima Sheikh’s involvement with the Phules were not extensively captured in historical texts. However, the lack of documentation does not necessarily mean that she was a fictitious character; rather, it highlights the difficulties historians face when studying marginalized figures from history. The Impact of Mandal's Statements Mandal’s admission has raised several important questions about how historical narratives are created and remembered. If Fatima Sheikh was indeed a real person, as the evidence suggests, his statements may unintentionally undermine the credibility of grassroots histories, particularly those of marginalized groups. Such narratives often face erasure or misrepresentation in mainstream historical accounts, which is why it is crucial to pay attention to oral histories and other non-traditional forms of documentation. Moreover, Mandal’s comments about creating Fatima Sheikh "for particular times" suggest that he may have seen her as a symbolic figure meant to serve a specific political or social purpose. However, his lack of clarity about why he created this character and his recent shift in political views complicate the issue further. Mandal’s evolving stance—especially after his appointment as a media advisor in 2024—has led some to question his motivations and the implications of his statements on historical memory. The debate over the existence of Fatima Sheikh reveals deeper issues about historical documentation and the ways in which history is written and remembered. While Dilip Mandal’s claims about her non-existence challenge the widely accepted narrative, they also ignore substantial evidence supporting her role in India’s educational history. This controversy underscores the importance of thorough historical research, especially when it comes to figures from marginalized communities whose contributions have often been overlooked or erased in mainstream historical records. Ultimately, whether Fatima Sheikh was a real person or a symbol created for a specific purpose, her story has played an important role in highlighting the significant contributions of women, particularly those from marginalized communities, in shaping modern India. This discussion serves as a reminder of the complexities of historical memory and the need to examine multiple sources and perspectives when studying the past. 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