Her hard work paid off and she eventually clinched success on her third attempt. She cleared both her Prelims and Mains and went on to top the interview round as well.
IAS Zainab Sayeed
New Delhi:
Do you happen to know who holds the prestigious title for achieving the highest marks in the interview round of the UPSC exam over the last decade? If you’re guessing it’s Tina Dabi, Srushti Deshmukh, Kanishka Kataria, or Shruti Sharma, you might be surprised.
It’s none other than Zainab Sayeed who stands as the record-holder for securing the highest marks in the UPSC interview round. This remarkable individual from Kolkata attained an outstanding score of 220 out of 275 marks in the interview segment. Her remarkable achievement took place in 2014 when she successfully navigated the UPSC Civil Services Exam, amassing 731 marks in the main examination.
Zainab clinched the All-India Rank (AIR-107) and to this day remains unparalleled in terms of interview performance. However, Zainab’s journey with UPSC wasn’t without its challenges. She encountered setbacks in her initial two attempts, failing to clear even the Prelims in her first endeavours.
Despite these early setbacks, Zainab refused to be deterred and remained steadfast in her belief in herself. Her relentless dedication and perseverance eventually paid dividends, culminating in her triumphant success on her third attempt. She not only cleared both her Prelims and Mains but also emerged as the top performer in the interview round.
According to Zainab’s account, the interview lasted for approximately 25 minutes and revolved around a diverse array of topics, including current affairs, international affairs, foreign direct investments, and discussions on the European Union.
It’s noteworthy that Zainab hails from Kolkata and completed her graduation in English literature from St. Xavier’s College. Subsequently, she pursued her MA in mass communication at Jamia University, Delhi, graduating in 2011.
Following her post-graduate studies, Zainab made the decision to embark on the rigorous journey of UPSC exam preparation. Despite facing disappointments in 2012 and 2013, she persisted and ultimately tasted success in 2014.
source: http://www.zeenews.india.com / Zee News / Home> India> UPSC Success Story / by Zee Media Bureau, edited by Mahi Mishra / February 13th, 2024
Several Muslim women were an active part of India’s freedom struggle, some of whom emerged from Hyderabad.
The list includes Abadi Bano Begum, Bibi Amtus Salam, Begum Anis Kidwai, Begum Nishatunnisa Mohani, Baji Jamalunnisa, Hajara Beebi Ismail, Kulsum Sayani, and Syed Fakrul Hajiya Hassan.
As India celebrates 75 years of Independence the country often recalls those that were instrumental in the country’s freedom struggle. But often those who aren’t talked about enough evanesce into the archives of history.
As men who took lead roles in the movement were put behind bars, the women ensured that the movement would not die down and the country attained the freedom a vast majority of it’s residents and citizens enjoy today.
The country’s Prime Minister Narendra Modi in his Independence Day speech, on Monday, hailed women and the part they played during the times including, Rani Laxmibai, Jhalkari Bai, Durga Bhabhi, Rani Gaidinliu and Begum Hazrat Mahal among others.
These are a few among the many names that are a part of the country’s Independence struggle. Apart from Begum Mahal, who made it to the list of the PM’s speech, today, Muslim women have made their mark in Indian history.
Abadi Bano Begum, Bibi Amtus Salam, Begum Anis Kidwai, Begum Nishatunnisa Mohani Baji Jamalunnisa, Hajara Beebi Ismail, Kulsum Sayani, and Syed Fakrul Hajiya Hassan are among those who are often forgotten or lost in public memory.
Abadi Bano Begum (Born 1852- Died 1924)
Abadi Bano Begum was the first Muslim woman who actively took part in politics and was also a part of the movement to free India from the British Raj. Abadi Bano Begum referred to by Gandhi as Bi Amma, was born in 1852, in Uttar Pradesh’s Amroha.
Bi Amman was married to a senior official in the Rampur State, Abdul Ali Khan.
After the death of her husband, Bano raised her children (two daughters and five sons) on her own. Her sons, Maulana Mohammad Ali Jouhar and Maulana Shaukat Ali become leading figures of the Khilafat Movement and the Indian Independence Movement. They played an important role during the non-cooperation movement against the British Raj.
Bi Amma, despite her poor financial condition, from 1917-1921, donated Rs 10 every month to protest against the British Defense Act, after Sarojini Naidu’s arrest.
In 1917, Bano also joined the agitation to release Annie Besant and her sons, who were arrested by the British after their failed attempts to silence her home rule movement in 1917, launched alongside, Bal Gangadhar Tilak.
Despite being a conservative Muslim for the most part of her life Bi Ammah was one of the most prominent faces of Muslim women in India’s freedom struggle.
To get the support of women, Mahatma Gandhi encouraged her to speak in a session of the all-Indian Muslim league, she gave a speech which left a lasting impression on the Muslims of British India.
Bano played an important role in fundraising for the khilafat movement and the Indian Independence movement.
Bibi Amtus Salam (Died 1985)
Mahatma Gandhi’s ‘adopted daughter’ from Patiala Bibi Amtus Salam was a social worker and his disciple who played an active role in combating communal violence in the wake of the partition and in the rehabilitation of refugees who came to India following the partition.
She has on several occasions risked her life by rushing to sensitive areas during the communal riots in Calcutta, Delhi and Deccan.
Bibi Salam was a Muslim inmate of the Gandhi ashram and had over time become an adopted daughter to Gandhi.
After the Noakhali riots, an article published in The Tribune on February 9, 1947, noted that Amtus Salam’s 25-day fast, which was intended to make offenders feel guilty, was one of the most significant outcomes of Gandhi and his disciples’ actions.
To protest the “negligence” of the state authorities in the effort to rescue kidnapped women and children, she sat on an indefinite fast at Dera Nawab in Bahawalpur.
Begum Hazrat Mahal (Born 1820-Died 1879)
An iconic figure of the 1857 uprising, Begum Hazrat Mahal fought against the British East India Company.
Begum, the wife of Nawab Wajid Ali Shah, the ruler of Awadh, refused to accept any favours or allowances from the British. Begum, with the aid of her commander Raja Jailal Singh, battled the British East India Company valiantly.
Muhammadi Khanum, the future Mahal, was born in Faizabad, Uttar Pradesh, in 1830. Gulam Hussain is her father. She had an early understanding of literature. The East India Company’s destruction of mosques and temples to make room for highways served as the catalyst for her uprising.
When the British East India Company invaded Awadh in 1856 and her husband, the last Nawab of Awadh, was exiled to Calcutta, the Begum made the decision to remain in Lucknow along with her son, Birjis Qadir.
On May 31, 1857, they convened in Lucknow’s Chavani neighbourhood to declare Independence and drive the British out of the city.
On July 7, 1857, Begum Hazrat Mahal proclaimed her son, Birjis Khadir, the Nawab of Awadh. She raised 1,80,000 soldiers and lavishly renovated the Lucknow fort as the Nawab’s mother.
She died there on 7 April 1879.
Begum Anis Kidwai (Born 1906- Died 1982)
A politician and activist from Uttar Pradesh (UP) named Anis Kidwai devoted most of her life to serving the newly Independent India, working for peace and the rehabilitation of the victims of the terrible partition of India.
She represented the Indian National Congress (INC) in the Rajya Sabha from 1956 to 1962, serving two terms as a Member of the Parliament.
Anis Begum Kidwai remained active during the Indian National Movement. Despite gaining independence in 1947, India suffered from country division.
By then, her husband Shafi Ahmed Kidwai had been murdered by communal forces for his efforts to promote amity between Muslims and Hindus and to prevent the split of the country. She was deeply devastated by her husband’s passing.
She visited Mahatma Gandhi in Delhi following her husband’s passing as a result of this unfortunate tragedy.
In order to support and assist the women who were suffering similarly to her as a result of the country’s separation, she began working with women leaders like Subhadra Joshi, Mridula Sarabhai, and others under the direction of Mahatma Gandhi.
She also started rescue camps for the victims and supported them in all respects. They affectionately called her ‘Anis Aapa’. She penned her experiences during the division of the Nation in her book ‘Azadi Ki Chaon Mein’.
Begum Nishatunnisa Mohani (Born 1884- Died 1937)
Begum Nishatunnisa Mohani was born in 1884 in Awadh, Uttar Pradesh, and her notion of ultimate freedom was adopted by Gandhiji.
Married to Moulana Hasrat Mohani, a tenacious independence warrior and the one who gave the phrase “Inquilab Zindabad” its origin. Begum, a fierce opponent of British authority, supported the then-hardliner of the liberation struggle, Bal Gangadhar Tilak.
After his imprisonment for publishing an anti-British piece, she wrote to her husband, Hasrat Mohani, encouraging him and raising his spirits by saying, “Face the risks imposed upon you boldly. Do not give me any thought. No sign of weakness should come from you. ‘Be careful’.”
Later, when her husband was in prison, she took over the publication of his daily, Urdu-e-Mualla, and engaged in various legal disputes with the government.
Baji Jamalunnisa, Hyderabad (Born 1915- Died 2016)
Baji Jamalunnisa, who actively participated in the Telangana armed conflict, passed away in this city on July 22 2016, at the age of 101.
Jamalunnisa Baji was born in Hyderabad in 1915 and was a prominent advocate for racial peace and the independence cause.
She began reading the banned journal “nigar” and progressive literature as a young child after being raised by her parents in a liberal/progressive environment.
Despite being raised in the traditional religious traditions of the Nizam regime, a component of the British Raj, she actively participated in the nationalist movement.
She continued to participate in the independence movement despite the oppressive rule of the Nizam and the British rule over her in-laws’ objections.
Later, she met Maulana Hazrat Mohani (the man who coined the phrase “Inquilab Zindabad” and was known as “Thunder Bolt” in the Freedom struggle), who inspired her to join the anti-imperialist movement in the nation.
She provided sanctuary to freedom fighters trying to avoid being arrested by the Imperial Government while being a communist.
Despite lacking basic higher education, she was fluent in Urdu and English and founded the literary society Bazme Ehabab, which held debates in groups on socialism, communism, and unreasonable customs.
She is buried at the Hazrath Syed Ahmed Bad-e-Pah dargah in First Lancer. She was the sister of Syed Akthar Hasan, a former MLA and the founder of Payam Daily, and was better known as “Baji”.
She was a close friend and member of the Communist Party of Maqdoom Mohiuddin. Baji was also a founding member of the Progressive Writers Association and the Women’s Cooperative Society.
Hajara Beebi Ismail, Andhra Pradesh (Died 1994)
Mohammed Ismail Saheb’s wife, Hajara Beebi Ismail, was a freedom warrior from Tenali in the Guntur district of Andhra Pradesh.
Mahatma Gandhi had a significant impact on the pair, who committed themselves to the Khadi campaign movement. In the Guntur district, her husband Mohammed Ismail opened the first Khaddar Store, earning him the moniker “Khaddar Ismail.”
Tenali served as the Muslim League’s headquarters during that time in the Andhra area, where it was particularly active.
Since Hajara and her husband supported Gandhi, they encountered fierce hostility from the Muslim League. Despite her husband’s repeated arrests for his involvement in the national movement, Hajara Beebi never lost spirit.
Kulsum Sayani (Born 1900- Died 1987)
On October 21, 1900, in Gujarat, Kulsum Sayani was born. She participated in the Indian National Movement and battled against social injustices.
Kulsum and her father met Mahatma Gandhi in 1917. Since then, she has travelled Gandhi’s path. Throughout the Indian National Movement, she advocated for social changes.
Dr. Jaan Mohamad Sayani, a well-known liberation fighter, was the man she wed. She participated actively in a number of events of the Indian Freedom Struggle, with her husband’s backing.
She began working with the illiterate and joined the Charkha Class. She also had a significant impact on the Indian National Congress’s “Jan Jagaran” campaigns, which raised public awareness of social ills.
Sayani’s operations included the suburbs and the metropolis of Mumbai.
Syed Fakrul Hajiya Hassan (Died 1970)
Syed Fakrul Hajiyan Hassan, who not only took part in the Indian freedom fight but also urged her children to do so. She was born into a family that immigrated to India from Iraq. She raised her kids to be freedom fighters who later gained notoriety as the “Hyderabad Hassan Brothers.”
Hajiya wed Amir Hassan, who had relocated to Hyderabad from Uttar Pradesh.
She adopted Hyderabadi culture as a result. Amir Hassan, her spouse, had a senior position in the Hyderabad government. He was required to travel to several locations as part of his employment.
She noticed the suffering of women in India while on her visits. She put a lot of effort into the growth of female children.
She lived in Hyderabad, which was governed by the British, yet she actively engaged in the National Freedom Movement since she was a lady with strong national emotions.
She burned foreign clothing at her Abid Manzil in Hyderabad’s Troop Bazaar in response to the demand of the Mahatma Gandhi. She took part in the non-cooperation and Khilafat movements.
She regarded each soldier in the Indian National Army as one of her children. Along with Smt. Sarojini Naidu, and Fhakrul Hajiya put a lot of effort into getting the heroes of Azad Hind Fouz released.
source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by Marziya Sharif / August 17th, 2022
The first national flag hoisted in Demow after independence, 73 years ago has still been preserved well by the family of freedom fighter Commander Mohd. Maulobi Mohd. Hussain.
source: http://www.sentinelassam.com / The Sentinel / Home / by Sentinel Digital Desk / August 14th, 2019
For a cop toughened by years of dealing with criminals, writing soft stories may seem an oxymoron of sorts. But for Moinul Islam Mandal, Deputy Inspector General (DIG), Dergaon Police Training College, there is no antithesis as his writings stem from the core belief that the “Truth will always prevail” and the perception that all religions are in harmony.
Having authored 18 essays that were compiled in a book, Aapun Jibonor Ortho Bisari (Finding the meaning of life). Mandal said that his essays are experiences and ideas that he garnered during his career as a policeman.
“These experiences molded my thought processes. The ideas germinated during my time as a policeman,” he said.
Moinul Islam Mandal during a book release function
Mandal said that most of his essays are based on the premise that the truth would always prevail –and he had attempted to offer both a scientific and philosophical reason behind this in his essays.
Citing an example he said that he had drawn a parallel of the human being with a computer. – “the organs are the hardware, what is imprinted in the brain is the software and our soul is the driver.”
His first essay was on the coronavirus, written during the lockdowns after the pandemic was declared in 2020 and there was plenty of time to write at the Dergaon PTC.
DIG Moinul Islam Mandal during a security operation
Mandal defines the Coronavirus in relation to nature and humans.
“It is about how the universe is run by natural law and that humans are also ruled by this same law. It also depicts how religion cannot be a separate entity from nature but is only an extended part of nature,” he said. This essay received a lot of feedback after it was published in the Asomiya Pratidin, an Assamese language newspaper.
“It encouraged me to write more and he wrote 17 more essays which were published in the newspaper,” Mandal said. And thus from a man who used to dabble in poetry, Mandal evolved into writing in-depth on soul-stirring topics.
Mandal said that he compiled the essays in a book after former IPS officer Pallab Bhattacharyya called him from Delhi to tell him how much he liked one of the essays, The Afghan Snow… “I thought that over time, these essays would get lost, so I decided to preserve them in a book,” he said.
Explaining the title of the book, he said, “I had my perception of what life is. Likewise, everyone has his or her definition of life, and there are similarities of the thought process, a universality which everyone can relate to that I try to bring out in my writings, ” he said. Six of his essays in the book deal with the oneness of Hinduism and Islam.
Former deputy commissioner Ajit Kumar Bordoloi who released the book along with former Asam Sahitya Sabha president Dr Basanta Goswami said that these essays explore the relationship of religion with man, the Hindu Muslim divide, and the 19th essay in the book, Mussalman ne Muslim Manaxikota, needs the courage to write.
DIG Moinul Islam Mandal saluting the National Flag
“People are now so involved in the religious rituals and this has polluted religion to such an extent that humanity which forms the basis of all religions has been suppressed to near extinction,” he said.
There is nothing different between Hindus and Muslims. With my knowledge of Islam and on the reading of the Gita I did not find anything that was against humanity. We are all humane and equal human beings. It is only after we divide ourselves into castes, religions, or languages that we become polluted,” he added.
Tracing his journey as a writer, he said that it all began during his college days in the Assam Agricultural University when he used to write poems and put them up on the wall of his hostel room. The other students encouraged me to write in the college magazine.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Smita Bhattacharyya, Jorhat / February 2022
Imran Siddiqui of the Wildlife Conservation Society – India has been honoured with the prestigious Sanctuary Wildlife Service Award 2018.
Imran Siddiqui has come a long way from raising and selling poultry to fund his wildlife obsession.
He is now on the Telangana State Board for Wildlife and works as an external expert for tiger monitoring in Andhra Pradesh and Telangana. He is also the Assistant Director for Conservation Science at WCS-India, and the co-founder of the Hyderabad Tiger Conservation Society (HyTiCoS).
As his life and work reveal, Imran has no respect for man-made boundaries, much like the wildlife he’s so obsessed with. Traversing the rugged landscapes of Kawal, Amrabad and Nagarjunsagar-Srisailam Tiger Reserves and the Gundlabramheswaram Sanctuary, he works in tandem with state forest departments and local communities. His work covers 10,000 sq km of wilderness in Telangana and Andhra Pradesh, with his crew comprising over 35 field staff, 300 volunteers and hundreds of supporters.
Taking a cue from the success of WCS-India in Karnataka and extending it to the neighbouring states of Andhra Pradesh and Telangana, he leads scientific surveys on prey analysis and occupancy surveys on mammals.
He also helps in management planning, engages in snare removal drives, initiates voluntary relocation programmes for forest dwellers, facilitates capacity building workshops for the forest department and influences policy through public interest litigations, high-level committees, community engagement, strong advocacy and creating political will on wildlife.
His efforts have resulted in the speedy disbursal of compensation, besides the initiation of relocation of landless tribals who live within the two tiger reserves of Kawal and Amrabad.
Imran is also largely credited for the declaration of the Kawal Tiger Reserve (where he conducted the fieldwork for his Masters dissertation). For this he had to lobby relentlessly at the political level as well as work tirelessly on the ground to counter misinformation spread by vested interests, and finally win the support of local communities.
A tenacious man on the field and a convincing man in the boardroom, Imran Siddiqui is in no small way responsible for the revival of tigers in this vast but obscure landscape.
The Sanctuary Wildlife Service Award 2018 is a testimony of his untiring efforts to save wildlife and wild places.
source: http://www.india.wcs.org / WCS – Wildlife Conservation Society / Home>News> Current Articles>Archive / by WCS India / December 07th, 2018
Asiya Siddiqi (1928-2019) (Pic Courtesy: Obaid Siddiqi)
Siddiqi also broke new ground by studying 20,000 HC insolvency records to recreate the lives of an array of 19th-century city inhabitants.
In an age that sometimes overrates quantity and is beguiled by grandiloquence, economic historian Asiya Siddiqi, who passed away on Monday morning, went against the grain.
A chronicler of 19th century India, she wrote just two books. But each was a culmination of decades of painstaking original research, presented in prose that many might describe as being quietly elegant. In between working on the two books, she edited a volume on trade and finance in colonial India.
She broke new ground in both her books by closely reading new or underutilised primary sources. In the second book, Bombay’s People, 1860-1898: Insolvents in the City, published in 2017 by the Oxford University Press, she not only tapped a voluminous new source, namely about 20,000 insolvency records in the high court, but also incorporated the innovative conceptual approach of microhistory to illuminate the past.
She admired the work of one of microhistory’s founding scholars, Italian historian Carlo Ginzburg, especially his book ‘The Cheese and the Worms: The Cosmos of a 16th Century Miller’. Microhistory focuses on small units of research, such as a village, a single event or an individual, instead of large ones such as nations, kingdoms and cities. Siddiqi’s chapter, ‘Ayesha’s World’, the story of an unlettered butcher’s wife, is a gem of this genre.
“She was a first-rate historian, approaching her work with a craftlike precision,” said Mariam Dossal, a friend of hers who is an urban and maritime historian of 18th and 19th -century Mumbai and a former professor at the University of Mumbai, where Siddiqi worked for everal years. “In Bombay’s People, her view was so rich and broad that it covered every kind of person who inhabited the city, from the wealthy Jamshetji Jejeebhoy all the way to Ayesha. One marvelled at her beautiful use of language, through which she recreated the worlds of these inhabitants. For Asiya, everybody deserved a history.”
Her early work on the 19th-century opium and cotton trade based in Mumbai was also influential, in particular her article ‘The Business World of Jamshetji Jejeebhoy’, which appeared in the Indian Economic and Social History Review in 1982. She worked for years on the private papers of the merchant who was a central figure in those two trades to offer a finely-etched view of the entrepreneurial climate of that period, while also shedding light on the ways in which Mumbai supported the growth of the British economy.
A large portion of these papers consisted of letters in which Jejeebhoy had recorded both his business dealings and social life in great detail. Because the papers were disintegrating in the heat and humidity of Mumbai, she got them laminated with help from her uncle Saiyid Nurul Hasan, who was then the union minister of state for education, Dossal recalled.
Asiya Siddiqi’s first book, Agrarian Change in a Northern Indian State: Uttar Pradesh, 1819 to 1833, published in 1973 by Oxford Clarendon Press, grew out of the thesis she did for her DPhil at Oxford University. In what became a classic of South Asian economic history, she analysed the relevant records with characteristic rigor, becoming one of of the earliest to show how colonial trade policies contributed to a severe agricultural depression in the region.
She grew up in Lucknow, and from 1962 worked in and on Mumbai for four decades. She moved in the late 1990s to Bangalore, where her daughter said she passed away peacefully in her sleep. Her husband was the eminent biologist Obaid Siddiqi, who founded the biology department at the Tata Institute of Fundamental Research in Colaba and the National Centre for Biological Sciences in Bangalore. He passed away in 2013.
Asiya Siddiqi balanced her research with bringing up four accomplished children: the eldest Imran, a leading plant biologist based in Hyderabad; Yumna, a professor of English in the US; and fraternal twins, Diba, a visual artist and high school social science teacher in Bangalore, and Kaleem, a computer scientist in Canada.
Siddiqi seemed happiest working by herself in the archives, as an independent researcher, although she had two productive teaching stints: one at Aligarh Muslim University, where she met her husband just after getting a bachelor’s degree at Oxford University, and the other at Mumbai University.
She quit teaching when, at one point she found it difficult to commute from her home in south Mumbai to the university campus in Kalina while also keeping up with her research and and raising four children.
Disclaimer: The views expressed here are the author’s own. The opinions and facts expressed here do not reflect the views of Mirror and Mirror does not assume any responsibility or or liability for the same.
source: http://www.mumbaimirror.indiatimes.com / Mumbai Mirror / Opinion > Columnist / by Sumana Ramanan / October 11th, 2019
Shareef Chacha who received Padma Shri award from President
A few days ago, when President Ram Nath Kovind presented Padma Awards, the Social Media went abuzz with claims that the Narendra Modi-led Bharatiya Janata Party (BJP) government has transformed an earlier elite award into a people’s award. Awardees like Tulsi Gowda, Mohammad Sharif, Bhuri Bai, and others represent those who had worked at the grass-root level. Earlier the award was mostly given to a select band of people who had access to corridors of power in Lutyen’s Delhi; many deserving Indians were ignored.
The optics of Padma awards and the chatter around it made me look into the veracity of these claims. As an Indian Muslim, my primary interest was to understand that how Muslims are represented at the Padma Awards over the year and if there was a change in the attitude of the givers of the awards. The first Padma Awards were presented in 1954. So far, 4,827 persons have been conferred the awards. Muslims are under-represented in these awards. With a population share of around 14%, only 7.5% of the awardees were Muslims, including some foreigners. However, the list of awardees for the years 2020 and 2021 that were conferred on recently, Muslims had all the time higher share. The two lists had 24 of the 260 Padma Awardees who are Muslims, 9.23%.
Padma Vibhushan
Coming to Padma Awards, the second-highest civilian honour after Bharat Ratna, that and is awarded for exceptional and distinguished services, I worked with figures of Muslims over the years since 1954. So far 321 people have been bestowed upon Padma Vibhushan. If we look at different regimes, it’s interesting to note that Muslims fared worse during the PV Narasimha Rao-led Congress government and Janata Dal governments of 1997 – 98. During these six years, out of a total of 14 Padma Vibhushan, no Muslim name figured in the list of the prestigious awardees. Interestingly, only 2 Muslims receive the award in 9 years of Jawaharlal Nehru’s premiership. One of them was Zakir Husain, who was later awarded a Bharat Ratna as well. Indira Gandhi oversaw 14 Padma award ceremonies during her two spells as Prime Minister and in this period, 7 Muslims were among a total of 73 honoured. Ten years of Manmohan Singh-led UPA government witnessed 6 Muslims receiving the award, while 5 Muslims received it in seven years of the Narendra Modi-led BJP government. Considering a category of PMs who completed a full term, 13.33% of Padma Vibhushan were awarded to Muslims during the Rajiv Gandhi era followed by Narendra Modi, in whose times 10.64% of the awards went to Muslims.
Padma Bhushan
Padma Bhushan is awarded for distinguished service of higher order. To date, 1281, including 95 Muslims, people have received this award. This is at 7.42%, not commiserating with their population. Like Padma Vidhushan, no Muslim was awarded Padma Bhushan in 1997 and 1998. During Nehru’s time (1954-63) 14 Muslims of the total 156 received the award. The Muslim show was very dismal in the first five years of the present regime with one award for the community. However, in the last two editions, we saw 4 Muslims being awarded Padma Bhushan. Of 26 awardees in the two years, 15.38% were Muslims.
Padma Shri
Padma Shri, awarded for distinguished service has since been conferred on 3,225 Persons. In the first 9 editions, only 9 Muslims were among 187 recipients. A period from 1966 to 1983, saw increased representation when 62 (out of 775), awardees were Muslims (9.29%). In the next five years, 23 more Muslims were awarded and it rose to 10.70%. In the 90s, Muslims representation dipped below 5% as fewer Muslims received Padma Shri. In the last two editions, 8.64% of the recipients were Muslims, a very positive surge that creates optimism.
The figures represent only a larger picture. A closer look reveals that a changed nomination policy for Padma Awards is at work. In 2017, the government opened the nominations for the common Indians as against the system of ministers and members of the government forwarding the names and a committee headed by the PM finalising the list of awardees. The government’s social media campaigns encouraged the people to nominate genuinely deserving and unsung heroes. Earlier, the system encouraged the well-connected people with links to the corridors of power to be nominated and get awarded.
In the new policy, people working at the grassroots are being nominated by the common man. As a result, we see people like Ali Manikfan, Abdul Ghafur Khatri, Mohammad Sharif, and Shahabuddin Rathod receiving the Padma awards. Apart from the fact that there is a positive surge in Muslim representation in these awards, the awards have grown to be more inclusive. Muslims from lower castes, backward regions, and non-elite backgrounds are being honoured. Larger participation of communities and people living at the margins, on social media has ensured that people working among them, and from them, are recognized.
(Saquib Salim is a Writer and a Historian)
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by Saquib Salim / February 2022
On Thursday, Jan Brothers, a well-known company in the Nawayat community of Bhatkal, inaugurated its new and luxurious head office on the 8th floor of the Gold Souq Metro building. The inauguration took place with prayerful words here in Dubai.
Situated in close proximity to the New Gold Souq, this location not only serves as the head office but also houses the wholesale showroom of Jan Brothers. The move to the Gold Souq Metro building follows the company’s presence in Dera Fakhri Market, Al Raas, and the Gold Souq.
Moulana Irshad Africa officiated the inauguration ceremony with a prayer, blessing the new head office.
The event saw the participation of Jan Haroon Rasheed, the caretaker of the company, Jan Maktoum, CEO of Jan Brothers, along with other company officials such as Jan Fauzan and Jan Abdul Azim. Additionally, Jan Muhammad Nabit, Jan Muhammad Nihal, Jan Muhammad Shaman, and various other staff members of Jan Brothers graced the occasion.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / December 28th, 2024
Dr Begum Fatima Shahnaz being conferred the Chevalier dans l’Ordre des Arts et des Lettres (Knight of the Order of Arts and Letters), the second highest French civilian honour by the French ministry of culture for her significant contribution to arts and literature, on Thursday. ( Photo: DC)
Hyderabad:
The multifaceted Dr Begum Fatima Shahnaz was conferred with Chevalier dans l’Ordre des Arts et des Lettres (Knight of the Order of Arts and Letters), the second highest French civilian honour by the French ministry of culture for her significant contribution to arts and literature, on Thursday.
The Jawaharlal Nehru gold medal winner for writing in her teens, Dr. Shahnaz was felicitated at a special investiture ceremony at Alliance Française by Consul General of France, Bangalore, Thierry Berthelot.
The teary-eyed Shahnaz broke into French as she thanked the distinguished guests and shifted to English after a minute or two.
“I didn’t realise I was speaking in French, it comes so naturally to me and I sometimes think in French too,” said the actor, writer, humanitarian, journalist, theatre & art director, professor and journalist.
Talking about the significance of the honour, she said, “France has supported me, and through me, it has supported the Indian people. A Hyderabadi being honoured is an honour to all my people. This places huge responsibility on me, as a citizen of India.”
She also spoke about France and its relationship with Hyderabad and recalled her college years there.
Hailing from royal Indian dynasties, Shahnaz is an actor from the Institut d’Arts Dramatiques Rene Simon in Paris, and is associated with Broadway in New York. She completed her education with a stint at the legendary French school of cuisine, the Cordon Bleu and hopes to bring a new dimension to ‘nouvelle cuisine’ through innovations in Indo-French culinary arts.
Her works include Golconda, Khaki-poems on Pulwama, Saraswati, Shards, Prince of Tears, The New York Poems, Kaleidoscope Eyes, Tiger in the twilight, among several others.
source: http://www.deccanchronicle.com / Deccan Chronicle / Home> Nation / by DC Correspondent / May 19th, 2023
Mohammad Ghalib is the sole remaining practitioner of the centuries-old craft in the city’s historic Mughal-era bazaar.
Mohammad Ghalib sits in his small makeshift workspace in the corner of a book shop in Old Delhi’s Urdu Bazaar. (Darash Dawood)
Mohammad Ghalib sits in the corner space of a book shop, barely a couple of square yards large, that was offered to him by a late friend years ago, as he couldn’t afford it on his own. He is the only “katib,” or calligrapher, left in the celebrated Urdu Bazaar of Old Delhi, witnessing his art form dying before his eyes.
On the wall outside the shop hangs a small, barely noticeable, handwritten nameplate in Urdu, Hindu and English, which reads “Katib Mohammad Ghalib,” desperately seeking attention. Amid large flex boards in the busy market, which was once a literary haven for Urdu connoisseurs, the nameplate itself becomes a telling tale of Ghalib’s bygone profession.
After setting everything up inside his shop, Ghalib hangs his small nameplate on the wall to grab the attention of customers. (Darash Dawood)
A couple of decades ago, about a dozen calligraphers would make this printing and books market come alive with their sharp bamboo pens, creating an aura of ornamental penmanship with their dexterity and delicate strokes. Holding their breaths tight, they would peck the nib of their bamboo pens in the ink and create unique styles and typographies for invitation cards, posters and logos.
Today, most of them are now dead, while many of the remaining few have retired from the profession, as it became obsolete due to technological advancement and digitization. Ghalib, however, still sets up his small workstation every day and lives in nostalgia.
“Kitabat,” or calligraphy, is a centuries-old art form in the Indian subcontinent, which attained its peak during the Mughal era. It was used to write the “farmaan” (official decrees) of the royal courts, as well as manuscripts, books, journals, newspapers, postcards and lineages.
“In earlier times, katibs were hired for Munshigiri [a position held by officials to maintain accounts] and were placed in royal courts,” says Ghalib. “It was the most respectable job. I am proud of the fact that even kings used to learn the art of kitabat and nawabs [governors in the Mughal era] used to keep at least one katib in their court for writing books, biographies or about their kingdom.” He adds that, “It is known as ‘shahi fun,’ or the royal profession.”
Ghalib leafs through his archival work, which dates back to the 1990s. (Darash Dawood)
“If any needy person came to the door of a katib and he had nothing to spare, the katib would write a word, any word, and tell the person to take it to Red Fort [the primary residence of Mughal emperors from the 17th century onward]. When he showed it to even a doorman, he would recognize that some katib had sent him and [would] fulfill all his needs,” explains Ghalib. After a breath, with an expression as if giving his final verdict about the buried brilliance, Ghalib adds, “Even Aurangzeb was a katib. And Dara Shikoh. Such was the value of a katib.” (Aurangzeb was the sixth Mughal emperor; Dara Shikoh was his elder brother and heir apparent whom he defeated, eventually arranging his execution for the throne.)
In kitabat, he says, one needs to be very dedicated. “A person gets lost in this work. It demands your full attention. Even a small movement of the hand can cost greatly. You have to hold your breath in order to write precisely. You can’t talk much when you begin writing; distraction is unforgivable.”
Ghalib demonstrates the art of calligraphy by writing out a name. (Darash Dawood)
The Urdu Bazaar in Old Delhi, where most katibs were stationed, also dates to the Mughal era. The very word Urdu, which means “camp” in Turkish, refers to the army camps in the area. Facing the eastern gate of the Jama Masjid, a large field that lay adjacent to the grand mosque was called Urdu Maidan, or army’s field. The two markets on each side of the grand mosque’s gate were known as Urdu Bazaar. “The army would fetch their essentials from these markets. The supplies of army disposals, including jackets and boots, would be available in this market till [the] late 1970s,” Sohail Hashmi, a Delhi-based writer and historian, tells New Lines.
Toward the end of the Mughal empire, books and printing shops emerged in this market, where one could find the best Urdu books, including translations of the Quran, the Vedas and Ramayana. Poets, writers, readers and publishers would throng the bazaar to discuss the latest Urdu literature while sitting on benches outside the bookstores. Inside their shops, there would be a dedicated corner for the katibs.
The rise of kitabat in the bazaar can also be traced to the lifetime of the famous court poet of Urdu and Persian, Mirza Ghalib, whose mansion in the neighborhood has been designated a heritage site by the Archaeological Survey of India. “Mirza Ghalib would come to this market to get his new work proofread, calligraphed by katibs and compiled as a diwan [collection],” Hashmi says.
The bazaar, along with the city of Delhi, first took a hit during the Rebellion of 1857 — the first major uprising against the British. Mirza Ghalib was heavily dismayed and lamented its destruction: “Urdu bazar ko koyi nahi janta tha to kahan thi Urdu / Bakhuda! Dehli na to shahar tha, na chavni, na qila, na bazaar.” (“When no one knew Urdu Bazaar, then where was Urdu? By God! Delhi was no longer a city, nor cantonment, fort or bazaar.”) The second major blow came during the Partition in 1947, when several Urdu poets and writers migrated to the new state of Pakistan. Over time, the market that had once bustled with book shops, printing presses and katibs became home to eateries serving Mughlai delicacies.
Almost two centuries after the 1857 rebellion, Mohammad Ghalib shares a similar pain. At 60, he is also ailing from many diseases: diabetes, heart disease and hypocalcemia.
He studied kitabat, introductory Arabic and Persian, and qirat (recitation) at Darul Uloom Deoband, the renowned seminary in India, from 1979 to 1983. His calligraphy teacher Munshi Imtiyaz was the son of Munshi Ishtiyaq, one of the most prominent katibs and teachers of Arabic in India in the 20th century. Later, Ghalib migrated to Delhi from the north Indian city of Saharanpur to work as a calligrapher. He has been in the Urdu Bazaar for four decades.
Since then, Ghalib has calligraphed academic books for the National Council of Education Research and Training, a government organization that prepares school curricula. He has also written by hand three volumes of “Tareekh E Arabi Adab” (History of Arabic Literature), authored by Dr. Abdul Haleem Nadvi, known for his contributions to Arabic studies in India. Ghalib has also worked for the National Council for Promotion of Urdu Language. Nowadays, however, he frequently returns home without any work for days and sometimes weeks. “Now all work is done by computers and I am mostly jobless,” he laments.
Once upon a time, calligraphers like Ghalib would be among the busiest professionals in the market, working day in and day out completing their assignments. “There used to be so much work. We would work even on holidays. We would receive assignments to write books on multiple genres, including academic books,” Ghalib says. Professional katibs with expertise in the craft are known as Har Fan Maula, which translates to “jack of all trades,” a tag given to calligraphers who are experts in writing many languages and scripts.
Reminiscing on the days when the calligraphy market was booming, Ghalib recalled the time he made a letterhead of his name. (Darash Dawood)
The craft is traditionally practiced with a “qalam,” a pen made from dry bamboo, which is used to write several scripts of Urdu and Arabic calligraphy including Thuluth, Nastaleeq, Kufic, Naksh and Diwani. “Contemporary calligraphy has taken the shape of an aesthetic art with colors and other decorative elements. They write Arabic in different ways, in colorful ways,” he explains. “People now write with brushes while we practice with wood pens. If you ask them to do some fine work or write a newspaper, they won’t be able to do it.”
Ghalib holds a selection of his wooden pens, recalling that the finest he ever used were manufactured in Iran. (Darash Dawood)
For Ghalib, kitabat means everything. Despite the challenges, he speaks of it with a high sense of honor, in euphoria. “It is dearer to me, more than my own life,” he says. “I have earned a lot of things because of this profession. Because of this profession, I met a number of educated people.”
He traces the decline of kitabat to almost two decades ago. “I witnessed the sharp decline when most of the books were typed on computers 15 to 20 years ago,” he says. He acknowledges that technology gets work done quickly. It would take a month for Ghalib to write a book of about 500 pages, which typists could complete within a week.
“I will tell you one thing,” Ghalib continues. “I, too, would have left it [calligraphy] a long time ago. I am not boasting. I am Har Fan Maula — I write in Urdu, Persian, Hindi, Arabic and English. Sometimes, they would call me to the courts to write their papers. Last time, a few people from Medina, Saudi Arabia, sent 15 property papers in Arabic through someone. I do every kind of work. I write posters, receipts, etc.,” Ghalib says. His recent assignments have been limited to receipt writing for Islamic seminaries in Kashmir during Ramadan, designing calligraphic logos and layouts for wedding cards.
Ghalib sharpens his bamboo pens meticulously. (Darash Dawood)
The only institution that still uses this dying craft in India is The Musalman, an Urdu newspaper published, or rather handwritten, in the city of Chennai, capital of Tamil Nadu, a state in south India, 1,400 miles from Ghalib’s workspace. Published since 1927, The Musalman is a daily, four-page paper, currently run by Syed Arifullah, the youngest son of its former editor, Syed Fazlullah.
The craft has also taken a hit due to language politics in South Asia. Prior to India’s Partition, Hindustani, a vernacular of the country’s northern regions, especially Delhi and its surrounding area, bifurcated into Hindi and Urdu. After Partition, Pakistan adopted Urdu as its official language, which further complicated the language politics, yet a 2011 census showed that India still had over 50 million Urdu speakers. Over time, however, the language has come to be taught only in madrassas, which is why Muslims in India have come to be seen as its sole proprietors. Even young Muslims in India don’t engage with the language as much anymore. “People actually don’t read Urdu now … writing in Urdu is a little costly,” Ghalib says.“They print in Urdu, only if someone insists. Otherwise, they say who knows Urdu now?”
Ghalib too has fallen victim to this unfounded language divide of late. “Here [India], even if I upload a video on Facebook, they call me Pakistani. The condition here is such that you can’t even write anything in favor of uplifting the Urdu language. Hindus in India think that Urdu is the language of Muslims. Many people call me ‘Pakistani Khatat’ on my Facebook,” Ghalib laments. (Khatat is another word for katib.)
Four decades later, Ghalib is now dealing with his poor eyesight. His hands shiver while holding the pen. He takes long gasps before making each stroke on the paper. He is too withered to do any intricate work requiring precision. His teeth have fallen out due to disease and medicine. “I can’t eat properly, can’t even hold a cup of tea easily. My work suffers,” he says in a tone of exasperation.
Even on the days when Ghalib returns home without any work, he still holds out hope that “enthusiastic people” will eventually visit his little corner. “Sometimes, when I don’t have work for a week, I do not let this art die at home,” he says. “I return to my shop and then it is like Allah sends work one day that compensates all those days.”
source: http://www.newlinesmag.com / New Lines Magazine / Home> Reportage India / by Ubaid Majeed & Darash Dawood / February 09th, 2023
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