Manipuri boy Mohammad Ismat along with his father who scored the highest mark in the All -India Senior Secondary Certificate Examination.
Mohammad Ismat, the Manipuri boy who has topped the all-India CBSE Class XII Board examinations in the science stream, is nurturing a dream to top the Civil Services Examinations, too.
By way of preparation, he plans to join St. Stephen’s College, Delhi, to do B. Sc. (Honours).
Ismat hails from Lilong Haoreibi in Thoubal district, 15 km from Imphal. The village has very poor electricity supply and no internet connection.
“I also want to become a topper in the Civil Services Examinations conducted by the UPSC. I want to serve my country for peace and communal harmony. For now, I want to take admission to St. Stephen’s College to do B.Sc. (Honours) in Physics,” he told The Hindu .
He brought laurels to his school, Zenith Academy in Imphal, where he joined after completing Class X at Sainik School, also in Imphal. “I studied Class IX and X in Sainik School and passed the Class X board examinations with 92.4 per cent. I left Sainik School because of financial constraints,” he said.
Ismat’s mother died when he was only 18 months. His father, Maulana Bashirur Rahman, is a teacher in a primary school. He is the seventh child and only son of the family; six elder sisters are all graduates.
After school hours, Ismat had to study mostly in candlelight, as electricity is available for hardly three-four hours a day in the village. Ismat scored 495 out of 500 marks, securing centum in mathematics, chemistry, fine arts and home science and 98 in English and 97 in physics.
source: http://www.thehindu.com / The Hindu / Home> News> India> Other States / by Sushanta Talukdar / May 30th, 2012
The Bharat Scouts and Guides are set to host the First Kalyana Karnataka Jamborette at Shaheen College premises in Bidar. Scheduled from February 8 to 12, the Jamborette will witness the participation of over 3,000 Scouts, Guides, Rovers, Rangers, and Heads from across the region.
Dr. Abdul Qadeer, founder of Shaheen Group of Institutions and District Vice President of Scouts and Guides, Bidar, has been nominated as the Chief of the event by PGR Sindhia, the state Chief Commissioner of Bharat Scouts and Guides. Dr. Guramma Siddareddy is appointed as the Additional Chief of Jamborette.
From 6:30 am to 8 pm daily, attendees can engage in a diverse array of activities encompassing adventure, cultural pursuits, yoga, meditation, district fair scenario displays, and more.
Dr. Abdul Qadeer emphasizes that these activities aim to foster discipline, physical fitness, mental agility, social skills, moral values, and spiritual development among the youth.
Shaheen College, well-equipped to handle the influx of participants, has made arrangements for accommodation, food, transportation, and other essential facilities. The preparations are in full swing, ensuring a seamless experience for all attendees.
The Jamborette will be inaugurated by Cabinet Minister Ishwara Khandre, Union Minister Bhagavanth Khuba, Urban Administration and Haj Minister Raheem Khan, and Former Lokayukta Justice Santhosh Hegde, Science and Technology Minister N. S. Bhosaraju, Educationist Basavaraj Patil Sedam, KKRDB President Ajay Singh and other leaders will participate.
At a recent press conference, Jamborette Chief Dr. Abdul Qadeer, along with Additional Chief Dr. Guramma Sidda Reddy, Jamborette Secretary Dr. H.B. Bharshetty, Coordinator Malleshwari Jujare, Co-coordinator Rachaiyyah Nasi, Camp Leaders Ramesh Tibshetty and Jaisheela Sudarshan and District Organizer Nagaratna Patil, shared insights into the upcoming event.
The press conference featured discussions on the wide array of activities, ranging from Mehndi and Rangoli to Quiz Competitions and Sustainable Development Training.
source: http://www.thehindustangazette.com / The Hindustan Gazette / Home> Education / by The Hindustan Gazette / January 28th, 2024
A recent study, coinciding with the hearing of the AMU minority status case in the Supreme Court, has revealed that the majority of students in Muslim minority institutions hail from the majority Hindu community.
According to the report, 52.7 per cent of students in the Muslim-run institutions are Hindus and only 42.1 per cent of students are Muslims.
These startling revelations have been made in two reports: “A Survey of Muslim-Affiliated Private Institutions of Higher Education in India” and “Two Decades after Sachar: A Socio-Economic Survey of Indian Muslims”.
These reports have been prepared by the Delhi-based think tank Centre for Study and Research (CSR) in collaboration with NOUS Network.
The reports were released by Jamaat-e-Islami Hind President Syed Sadatullah Husaini along with other dignitaries at the India International Centre here two days ago.
CRS is a not-for-profit organisation and aims at knowledge production in domains pertaining to all sciences impacting human civilisation. The CSR survey marks the first attempt of its kind to map the higher education institutes managed by the Muslim minority community across India. The data provides a reference point to track the growth in Muslim institutes over the coming years.
The findings of the report are quite significant to blast the stereotype view held by a section of the majority community having proximity to BJP and other groups who believe that only Muslim students study in the Muslim-run education institutes. This indicates that Muslim institutes not only serve the Muslim community which is educationally very backward but also the Hindu community students. To be exact, while these institutions have the title of minority-run institutions, they perform the role of national and secular institutions that offer education to all communities irrespective of their faith and culture. So, the role of Muslim institutions in spreading education to all communities is second to none.
The report says that Muslim minority manages 23 of India’s 1,113 universities where Hindu students account for 52.7% against 42.1 percent of Muslim students.
Similarly, across the 1,155 colleges managed by Muslim minorities, non-Muslims form the majority, with Hindus constituting 55.1% of enrolled students, followed by 42.1% Muslims and 2.8% belonging to other minority groups.
JIH chief hails reports prepared on Muslim-run institutions
Addressing the audience, JIH chief praised the survey that highlighted the contributions of Muslim-run institutions in not only providing education to Muslims but also to non-Muslims.
He commended their efforts in providing educational opportunities to vulnerable groups, communities, and female students.
With reference to the ongoing legal battle for Aligarh Muslim University’s minority status, Mr. Husaini emphasized the importance of minorities’ right to establish and manage their own educational institutions.
The JIH supremo described the two survey reports as “vital documents” offering valuable insights for government officials, policymakers, scholars, educators, community leaders, and researchers seeking to understand the educational landscape for Muslims in India.
Praising the data’s potential, the JIH President emphasized how it can improve education quality, uplift the Muslim community, and guide policy making towards equal educational opportunities for all.
“These findings, exploring diverse aspects of Muslim education, offer a roadmap for actionable initiatives,” he said.
CSR director Dr. Rizwan highlights Muslim institutions’ role in education
CSR Director Dr. Mohammad Rizwan highlighted the collaborative effort behind the study on Muslim-run institutions. He said, “Prepared with the help of NOUS Network led by CEO Ali Javed, the report examines higher educational institutions managed by Muslim societies and trusts, including those founded by Muslims and currently overseen by government agencies.”
Dr Rizwan, in his address, presented an analysis of student enrolment patterns, gender representation, and the socio-economic background of Muslim students.
In a conversation with this scribe, Dr. Rizwan emphasized the key takeaways from the report. He stressed the importance of understanding the dynamics of Muslim-run institutions for informed policymaking.
The report’s findings, he noted, highlight the unique needs of the Muslim minority in higher education and advocate for targeted interventions.
Speaking about the Indian Muslim community’s educational landscape, Dr. Rizwan reiterated the crucial role of institutions run by the Muslim minority and their significance in not only serving the community’s needs but also those of other communities. He stated that these institutions ultimately contribute to the nation’s educational advancement by uplifting a broader population.
CSR Director hailed the study as a groundbreaking first, highlighting that no previous research has investigated the number of higher education institutions affiliated with Muslim minority groups.
Dr. Rizwan explained the study’s unique methodology, highlighting its use of data from AISHE, AICTE, NCMEI, and NAAC reports to meticulously identify and compile a comprehensive list of Muslim-affiliated higher education institutions in India, ensuring a thorough analysis of the educational landscape.
Highlighting key findings of Muslim institutions survey
A striking finding from “A Survey of Muslim-Affiliated Private Institutions of Higher Education in India,” reveals that despite constituting 73.4% of all minority groups, Muslims manage only 16.6% of colleges run by minority communities. Conversely, other minority groups, representing 26.6% of the population, manage the remaining 83.4% of these colleges.
The survey found that in 1947, at the time of independence, there were only 22 Muslim higher education institutes. In over seven decades, this number has grown to just 1,178, which includes 23 universities and 1,155 colleges. Critics have pointed out that the Muslim community, which comprises over 14% of India’s population, did not undertake concerted efforts to establish educational institutes over this long period.
University Landscape
Among India’s 1,113 universities, 23 are categorized as Muslim minority institutions, according to the 2020-21 AISHE data. The report traces the growth of Muslim minority universities from just five at India’s independence in 1947 to the current 23. Despite the passage of 75 years, the Muslim community established only 18 additional universities. The majority (43.5%) are privately managed, and nearly 70% are located in urban areas, emphasizing the need for rural educational infrastructure.
Among the key findings, Uttar Pradesh, with the largest Muslim population in the country at around 38 million, has the highest number of Muslim universities (6), followed by Karnataka with three.
College Scenario
Among the 43,796 colleges in India, 1,155 are managed by the Muslim minority community. From 17 Muslim colleges in 1947, the number has surged to 1,155 over 75 years. In terms of growth trends, the decade from 2001-2010 saw the highest increase in number of Muslim colleges at 416, while in the most recent decade from 2011-2020, only 316 new colleges were established.
Kerala leads in terms of highest number of colleges at 211, followed by Uttar Pradesh at 209. The survey notes that 10 states – Kerala, Uttar Pradesh, Maharashtra, Karnataka, Telangana, Tamil Nadu, Andhra Pradesh, West Bengal, Bihar and Jammu and Kashmir account for over 90% of all Muslim colleges in the country. However, the majority of these colleges (57.8%) are in rural areas. Despite comprising 73.4% of all minority groups, Muslim minorities hold a mere 16.6% share in colleges, showcasing a significant disparity.
Muslim institutions lack participation in quality assessment
The report has sparked concern about the quality of education at Muslim-affiliated higher education institutions in India, highlighting their low participation in national quality assessment frameworks.
A staggering 90.65% of Muslim colleges and 56.5% of universities lack accreditation by the National Assessment and Accreditation Council (NAAC), a key benchmark for educational quality.
Only 21.7% of universities and a mere 3.1% of colleges participated in the 2023 National Institutional Ranking Framework (NIRF), with 96.4% of Muslim minority colleges entirely absent. Only 36 Muslim colleges participated in the NIRF ranking process of 2023, suggesting a potential need for further investigation and support to improve their standing.
No Muslim minority college secured a spot in the top 100 NIRF rankings, raising further questions about their overall academic standing.
Enrolment Patterns of Muslim students a cause for concern
The latest reports reveal a stark underrepresentation of Muslims in higher education, with only 4.9% enrolment as compared to other religious groups. In institutions of national importance, such as IITs, IIMs, and NITs, the representation drops to a mere 1.92%.
The report reveals that Muslim students predominantly opt for undergraduate programs (90.6%). The survey pegs the total enrolment in Muslim universities at around 98,000 students, while enrolment in Muslim colleges stands at over half a million. However, the majority of Muslim students opt for undergraduate programmes, with just about 8% pursuing Postgraduate courses and less than 1% enrolled in research programmes like MPhil and PhD.
The enrolment figures highlight the need for greater focus on higher education and research among the Muslim community.
The report also highlights gender-wise and social group-wise distribution of students, pointing out the need for increased representation of Muslims in higher education.
Female Enrolment Dominates Muslim Colleges
The survey points out that the share of female students among the Muslim student population is amazingly encouraging at over 52% in colleges and 37% in universities. In terms of social groups, about half of the enrolled Muslim students come from the general category, while around 48% are from OBCs. Representation from STs is negligible at less than 1%.
Females outnumbered males across all programme levels – undergraduate (50.9%), postgraduate (59.43%), and certificate (62.45%) in Muslim run colleges. This female majority even extends to Muslim students enrolled in colleges, with females constituting 52.82% of the total. Higher degree programmes (M.Phil. and Ph.D.) buck the trend, with male representation exceeding female.
Unlike colleges, universities witnessed a stark contrast, with males constituting 63.19% of the enrolled students. Only in the M.Phil. program did females hold a slight majority with 11 students enrolled.
Educators, policymakers see Muslim education report as roadmap for improvement
After launching the reports and briefing about them, a roundtable discussion was held, in which educators, policymakers, and stakeholders applauded the report on Muslim-managed higher education institutions as a valuable resource for addressing existing challenges.
Among those welcoming the report were JIH Markazi Taleemi Board (MTB) chairman Professor Mohammad Salim Engineer, Mr. M. Farooq (who runs various educational institutions in Maharashtra), and researcher Sadat Husain.
They described the survey report as a roadmap for improvement, offering insights and recommendations for policymakers and educators.
They also recommended enhancing access to higher education through scholarships and financial aid mechanisms exclusive for economically marginalized Muslim youths; creating special drives to encourage NAAC accreditation and NIRF participation among Muslim institutes; establishing dedicated cells to promote research publications from Muslim institutes; and exploring public-private partnerships and Resource Centres to elevate standards of existing Muslim colleges.
JIH Markazi Taleemi Board Director Syed Tanveer Ahmed stressed the importance of data collection and research for effective action.
“This report offers valuable insights,” he said, highlighting the need for “affirmative actions” based on data, not just “perceptions.” He urged the community and its NGOs to study the report and suggest concrete steps based on its findings.
Mr. Ahmed expressed the view that a well-informed minority can effectively play a role of majority in a democracy, underscoring the importance of trust in research and data to foster genuine awareness. He urged the Muslim community to actively engage in data collection, citing the commendable efforts of CSR in this regard.
According to Mr. Ahmed, community organizations should closely examine reports generated from surveys and provide valuable inputs on potential actions for both the community and its NGOs. He highlighted the need for strategic efforts in the political domain to advocate for affirmative action, emphasizing that the Muslim community often lacks interest, practice, and seriousness in collecting data.
The data collected, according to Mr. Ahmed, serves as a guide for implementing affirmative actions in the education sector for the Muslim community. He suggested that if the number of universities is insufficient, the government should formulate policies to facilitate the establishment of universities by Muslim NGOs and institutions. Additionally, Mr. Ahmed addressed some threats to the Muslim minority in the education sector, pointing to the misinterpretation of Article 30, particularly in reference to the AMU case.
The MTB director suggested that the two reports be discussed widely across the country at all levels – local, state, and national. He believes distributing the report to stakeholders and government agencies will generate broader discussion and potential impacts.
He also called upon social organizations to actively work towards altering the overall attitude of the Muslim community towards education.
CSR coordinator Syed Ahmed Muzakkir, who coordinated the event, presented a concise summary of the reports verbally.
source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by Anwarulhaq Baig / February 07th, 2024
Gantmulla Village (Kreeri, Baramulla District),JAMMU & KASHMIR:
Villagers and family members of retired SSP Safi paid their last tribute to him by offering prayers.
Image credit: ANI
Baramulla:
Terrorists shot dead a retired Senior Superintendent of Jammu and Kashmir Police (SSP) Mohammad Shafi, at Gantmulla Village of Kreeri area in North Kashmir’s Baramulla district early today. The retired officer survived by his wife, two sons, and a daughter, was laid to rest amid huge public participation.
Jammu and Kashmir Police officials said that Mohammad Shafi had gone to the nearby mosque where he was offering Azaan ( Call for prayer) at the time of being shot by the terrorists.
Shafi a retired officer for the last 11 years used to offer Azan daily since he got retired. Today he was middle of Azan when he was shot. People around felt that Azan stopped halfway some people rushed to the mosque and found Shafi on the floor He was taken to a nearby hospital, but doctors declared him dead.
“Terrorists fired upon Shri Mohd Shafi, a retired police officer at Gantmulla, Sheeri #Baramulla, while praying Azan in the mosque and succumbed to injuries. Area has been #cordoned off. Further details awaited,” Jammu and Kashmir Police posted on X (formerly Twitter). (sic)
After the news of Mohammad Shafi’s killing spread in the Baramulla district, a large crowd began to assemble at his residence. The retired officer was laid to rest with significant local public participation in his funeral. Various segments of society, including politicians, expressed condemnation for Mir’s killing and called for decisive actions against those responsible.
The Jammu and Kashmir Police, in collaboration with other security agencies, have initiated an extensive cordon and search operation in the region. Security forces are exploring all aspects of the killing. According to officials, the ongoing investigation reveals that the deceased was shot with a 12-bore pellet gun, and the possibility of personal enmity is also under scrutiny. Police sources indicate that numerous suspects have been apprehended for questioning, and the police have gathered several 12-bore licensed guns from the area for further investigation. Authorities assure that they are diligently working to apprehend the perpetrators responsible for the officer’s death.
Intelligence inputs suggest that terrorists in Jammu Kashmir have changed their strategy, on one side they have chosen forests to hide and target the army and other security forces conveying vehicle or petrol movements who are seen in recent attacks in Poonch, Rajouri, Kulgam, and Kokernag while on other hand in towns they choose soft targets and attack them. There has been a rise in target killings in the Kashmir Valley in recent times. A police inspector was shot dead in Srinagar recently while a policeman was killed in the same Baramulla district recently too and a policeman was attacked in the Bemina area of Srinagar.
The ladies’ wing of Sahebaan Welfare Trust (SWT) hosted the inaugural session of the ‘Community Welfare Talks Series 2024’ at Senate Hall, Inland Ornate Complex, in the city on January 21, with Siraj Ahmed, Managing Director, Inland Infrastructure Pvt Ltd, inaugurating the event.
Ahmed, in his inaugural address, lauded the efforts of SWT at initiating the talk series for the benefit of the community members as well as the society at large.
Meraj Yousef, Executive Director, Inland Buiders, who spoke on the occasion, pledged his support towards community welfare activities of SWT.
Educationist and Motivational Speaker Obeida Shoukath, who was one of the speakers of the day, spoke on the challenges faced by students on campus and the remedial measures while the second speaker Dr. Mohammed Noorulla, Senior Unani Consultant at the District Wenlock Hospital, Mangaluru, explained on the occasion the history and benefits of AYUSH, the Indian Alternative Medicine system, and the services available at the Ayush Hospital in the city.
Syed Siraj Ahmed, Secretary of SWT, welcomed the gathering on behalf of the President, Afroze Assadi Saheb. The program was ably compered by Zaiba Khatib.
The Qirat was read by Fariha Fathima and Ayesha Shahnaz.
The event was conducted by the Ladies’ Youth Wing of the SWT under the leadership of Amreen Khatib, who was ably assisted by Aliya Imtiaz and Rifaa Sheikh, with the support extended by Ayaan Sheikh and Luqman Tonse.
Umme Kulsum proposed the Vote of Thanks.
Senior Sahebaan Community members and SWT trustees Althaf Khatib, Rafik Assadi and Imtiaz Khatib were present on the occasion.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / January 26th, 2024
By equating Akbar and Aurangzeb, proponents of Hindutva show they prefer to settle present-day disputes with the weapon of history, real or imagined.
Muslims gather for prayer during Eid Mubarak in Delhi. | Photo Credit: Getty Images/iStockphoto
Those who believe in the Hindutva agenda cannot find a distinction between the diverse Muslim Indian leaders of the past. It is in this light that persuasive attempts have been made to link Akbar and Aurangzeb, the two Mughal emperors who should be seen at the opposite ends of the spectrum of religiosity and pluralism. An excerpt from the forthcoming book, Being Muslim in Hindu India.
Vintage illustration of the military in 16th Century India. | Photo Credit: Getty Images
For the votaries of Hindutva, all Muslim Indian rulers of medieval India are the same. Be it the rulers of the Delhi Sultanate, the Deccani sultans or the Mughals, their names are incidental, even superfluous. They were all Muslim kings! It does not matter that no Muslim king governed by the principles of Islam and most of their decisions were taken based on political needs. Their alliances and conflicts were all entered for personal aggrandizement. No king waged a jihad, a crusade. The fight was not to uphold the supremacy of any faith, but to expand fiefdom, kingdom or empire. To the rabble-rousing Hindutva brigade, it matters not that there were Muslim commanders of Hindu armies, and Hindu governors in charge of the so-called Muslim armies.
For instance, Raja Jai Singh led Aurangzeb’s armies against Shivaji, just as Raja Man Singh had led the Mughal forces against Rana Pratap in the time of Akbar. At the same time, Hakim Khan Sur led Rana Pratap’s forces against the Mughals! Violence was a regular feature of premodern Indian kingship, and there were no religious divisions when it came to violence. All kings, all dynasties, were violent — right from the Nandas and Mauryas to the Sultanate and Mughals, everyone. From Kalinga to Panipat, the story was the same.
However, these facts are for the discerning. For the Hindutva proponent with a clear agenda of ‘we’ and ‘they’, the important basis for distinction is the name of a Muslim king. It is under this light that persuasive attempts have been made to link up Aurangzeb and Akbar, the two Mughal emperors hitherto seen at opposite ends of the spectrum of religiosity and pluralism.
The former has historically been projected as a bigot, the man who charged jizya, demolished temples and withheld state patronage to arts and culture. The latter has been hailed for the breadth of his vision, his ability to forge matrimonial alliances with the Rajputs — taking their princesses in marriage while they remained practising Hindus — initiating a dialogue with priests and practitioners of all faiths, even collecting the best principles of various religious denominations to come up with Deen-e-ilahi, a new faith that sought to appeal to the broader instincts of the educated.
Mughal emperor Akbar | Photo Credit: Wiki Commons
The faith died with Akbar, but the fact remains that Deen-e-ilahi and the underlying principle of Sulh-i-Kul were probably among the earliest attempts at finding a solution to inter-faith differences. ‘Akbar supervised translations of Singhasan Battisi, Atharva Veda, Mahabharata, Harivamsa and other scriptures into Persian,’ says historian Shireen Moosvi, professor at Aligarh Muslim University, adding that Sulh-i-Kul was the result of genuine considerations to suit the needs of a multi-religious country like India. Much before the Indian Constitution made secularism the touchstone of democracy, Akbar had practised it.
Aurangzeb | Photo Credit: Wiki Commons
Now, the difference between Aurangzeb and Akbar, clear as night from day, is being gradually blurred. No, despite serious attempts by historians, the polity is not looking at Aurangzeb afresh; in the mind of the common man, he continues to be a destroyer of temples, one guilty of regicide, patricide, fratricide and what have you. In February 2023, the name of Aurangabad, the city where he is buried in a simple tomb, was changed to Chhatrapati Sambhaji Nagar, after Chhatrapati Shivaji’s son, who was executed by Aurangzeb in 1689.
Repeated attempts are being made to nibble at Akbar’s greatness, letting us know through an incident here, a rechristening attempt there, that Akbar was not so great after all. That the Rajputs were better, that Akbar was a Mughal and hence incapable of being our hero. The attempt is not only to rewrite history, but also to deprive contemporary Muslims of their heroes, in whose actions they could take pride, and icons they could quote in conversations as their contribution to the nation. The stray barbs about the Taj Mahal or the Ajmer Fort are actually not isolated or spontaneous utterings of a loose cannon, but a deliberate ploy to take the sheen off the accomplishments of the Mughals — and by extension, modern-day Muslims—who are now held accountable for all the battles and bloodshed of the past.
Muslims sit inside a mosque in Bombay, in 1993, following the outbreak of violence in the Babri Masjid demolition incident. | Photo Credit: Getty Images
In the grammar of Hindutva votaries, you see, every Muslim king was a Mughal, and every Indian Muslim of modern India is responsible for the failures and sins of the Mughals…. The derogatory ‘Babur ki Aulad’, a term often heard since the Babri Masjid–Ramjanmabhoomi dispute, stemmed not just from a political mindset, but a much deeper and divisive ideology. It is this ideology that refuses to take a dispassionate look at our past. It prefers rather to settle present-day disputes with the weapon of history, real or imagined…. In their world of binaries, you are either with them or against them. The recycling of Hindutva mythologies is merely an attempt to fuel modern-day bigotry. Nuanced study, not sweeping generalisations, is the need of the hour.
Being Muslim in Hindu India; Ziya Us Salam, HarperCollins, ₹599.
Excerpted with permission from HarperCollins.
ziya.salam@thehindu.co.in
source: http://www.thehindu.com / The Hindu / Home> Books>Review / by Ziya Us Salam / November 17th, 2023
In what is set to become a remarkable testament to the enduring bonds of family and the preservation of cultural heritage, the Chammanad Mahinka lineage is set to host a grand family get-together on Sunday, January 28, 2024, at the Unity Academy Campus in Ashok Nagar, Mangaluru. This reunion holds particular significance as the family, which boasts a staggering count of over 20,000 registered descendants, has successfully spread its roots across various corners of the globe.
Chammanad Mahinka family is gearing up for a grand get-together, bringing together the 15th generation of descendants. What sets this gathering apart is not just its historical significance but also the unique opportunity it presents to connect with family roots and celebrate the enduring legacy of Chammanad Mahinka. Unlike the frequent get-togethers that punctuate family life, this event serves as a rare convergence of generations spanning centuries, offering a platform for shared stories, cultural exchange, and the passing down of familial traditions.
Behind the scenes, there’s a trust that looks after the family’s rich history. The trust was founded by Dr. CP Habeeb Rahman, Dr. TP Ahmed Ali, TCM Sheriff, and Prof. PCM Kunhi. Dr. CP Habeeb Rahman, the chairman of this trust, is excited about the upcoming gathering. The trust’s primary objectives are twofold: firstly, to affirm the lineage’s historical contributions in the domain of faith, practice, mercantile pursuits, ethical values, and services to religious, educational, and socio-economic development over the last two and a half centuries. Secondly, the trust aims to lay a strong foundation for consolidating these heritage elements, with the overarching goal of contributing to the spiritual, intellectual, and material growth of society.
(Chammanad Mahinka ancestral home known as Maliga)
Anticipation is running high for the upcoming family gathering, with Dr. CP Habeeb Rahman expressing his eagerness to welcome nearly a thousand family members to the Unity Academy Campus. As the founding trustee, he envisions this reunion as an opportunity to not only celebrate familial ties but also to reinforce the shared commitment to the values that have shaped the Chammanad Mahinka lineage over generations.
Dr. CP Habeeb Rahman, the visionary behind the Chammanad Mahinka Trust, shared the diverse initiatives undertaken by the trust to fulfill its objectives. Among the notable initiatives, the trust is actively involved in sponsoring academic scholarships and merit awards to encourage education and career growth. Additionally, it provides valuable career counseling and placement assistance to students, ensuring they are well-equipped for the professional world.
Another important facet of the trust’s work is its commitment to building strong alliances within the community. By creating avenues for parents to promote good marital alliances for their children, the trust aims to create a supportive network within the Tharawad. Furthermore, the trust seeks to perpetuate the memory of Chammanad Mahinka and other distinguished Tharawad members through various activities and programs.
In line with its broader societal goals, the trust is dedicated to promoting general awareness on significant issues affecting society. This includes pursuing academic, literary, sports, and game programs, as well as initiating social service activities and supporting poverty alleviation programs. Dr. CP Habeeb Rahman emphasized the trust’s dedication to propagating spiritual, moral, and ethical values, along with principles of religion and faith.
As narrated by Dr. CP Habeeb Rahman, the tale of Chammanad Mahinka unfolds during the era of the formidable Mysore rulers, Hyder Ali and Tipu Sultan, who held sway over the Canara region from 1766 to 1792. Chammanad Mahinka, a young and enterprising individual, emerged as a key figure during this period of historical significance. His diligence and entrepreneurial spirit earned him the prestigious position of a royal merchant, appointed directly by the rulers. Notably, he had the honor of being received at the Durbar of Tipu Sultan at Sriranga Pattanam.
One enduring legacy of Chammanad Mahinka’s philanthropy is the Chemnad Juma Masjid, a landmark reflecting his commitment to community welfare. Additionally, the renowned Tharawad house at Chemnad, known as Maliga, stands as a testament to his vision and contributions to the local infrastructure during those times.
Born in the year 1750 to Kumbol Hassan Musliyar, a respected Arabic and Islamic scholar residing in Kumbol, Chammanad Mahinka’s roots were embedded in a vibrant trading hub of the period. Kumbol, known for its bustling trade and strategic importance due to the fort built by the Ikkery rulers, provided the initial backdrop for his journey. Hyder Ali had previously utilized this fort for military purposes.
Initiating his mercantile pursuits in this fertile environment, Chammanad Mahinka ascended to become one of the prominent merchants of his time. His strategic acumen led him to secure the role of the royal contractor for civil supplies. Choosing Chammanad, one of the largest paddy-growing villages in the Bekal Taluk, as the center of his operations, he fostered connections with the Bekal Fort administration, which was evolving into a significant military cantonment under the Mysore rulers.
In the early years of his career, he undertook a daily journey on foot from Kumbol to Chammanad, covering a distance of approximately 15 kilometers and crossing three rivers. His open-minded approach facilitated strong relationships with prominent landlords and merchants in the region. Notably, Kannan Karnawar, also known as Achambar, the head of the renowned Mavila Tharawad, emerged as his closest friend and trading associate.
The alliance between Chammanad Mahinka and Achambar went beyond business, as Achambar played a key role in arranging Chammanad’s marriage to Beefathumma Vallapoth, the daughter of Vallapoth Vaidyar, a distinguished member of an eminent Muslim family in Chemnad.
“Chammanad Mahinka and Beefathumma Vallapoth were blessed with seven children, comprising four sons and three daughters, each contributing to the flourishing legacy of the Chammanad Mahinka Tharawad. The names of their children stand as testaments to the rich cultural and familial ties that continue to shape the narrative of this remarkable lineage,” Dr. CP Habeeb Rahman said.
Mahinka’s strategic alliances through marital unions significantly expanded the family’s influence and connections with distinguished families of his time. His eldest son, Hassan Kutty, married Puthur Beefathumma, whose lineage included the eminent Puttur Ahmed and the illustrious Kumbol Mahi Fakhi, both belonging to respected landlord families. Notably, Beefathumma’s sisters formed alliances with Cherangai Soopikutty and Padoor Beeran, further integrating two prominent local families into the Tharawad of Chammanad Mahinka.
“Mahinka’s daughters also played a role in extending the family network, as two of them entered into marriages with the merchant family of Kottikulam. Beeyathumma married Kottikulam-Edakkad Bappan Kutty Haji, while Khadeeja became the wife of Kottikulam-Edakkad Bava. These marital ties with a family traditionally from Edakkad in North Malabar bolstered business connections for the Mahinka family,” Dr. CP Habeeb Rahman said.
Hassan Kutty Haji, Mahinka’s most prosperous son, continued to strengthen the family’s reach by forging alliances with prominent families even farther away. His son Zainuddin married into the Valia Peedika family of Kaikodkadavu, Trikarpur, and his daughter Pakrichumma married Edakkavu Arabi Haji of Nileshwar. The subsequent generations sustained these influential connections, establishing relationships with notable families such as Menath Mahin, Povval Kombanthan Kunhahmad, and the Khaje Vamanjoor family of Manjeshwar. In a relatively short span of time, the Mahinka Tharawad successfully solidified its prominence in and around Kasargod Taluk of South Canara.
Within a century since Mahinka’s birth in 1750, the Tharawad expanded its reach from the Nethravathi River to the Kavvayi River, covering nearly 100 kilometers of coastal belt and fallow lands in the Bekal Taluk of Canara. Evolving into wealthy landlords and recognized village leaders, the family engaged in extensive charitable works encompassing spiritual, educational, and humanitarian activities. The construction and renovation of mosques at various locations, including Chemnad, Thekkil, Kaikotkadav, Angadi Mogar, Povval, Baykare, and Adhoor, showcased the family’s commitment to religious centers for the community.
“The Mahinka family also contributed to education by establishing schools in various villages. Moreover, during the month of Karkkadakkam, when agricultural activities slowed due to heavy monsoon rains, the affluent households of the Tharawad initiated public kitchen services to assist the poor and needy. A portion of the annual paddy yields was dedicated to Zakaat, strictly distributed among deserving families. This philanthropic model was sustained through the Waqaf, where large portions of land were set aside as endowments, and their produce funded the family’s charitable endeavors,” Dr. CP Rahman shared.
Functioning as indigenous courts for dispute resolution and grievance redressal, the main Tharawad houses played a crucial role in local administration. Referred to collectively as Kachodakkar, a mark of honor, family members took on the responsibilities of Potails during the British rule. This hereditary position, an integral part of the three-tier revenue administrative system introduced by Tipu Sultan and continued by the British, made them community leaders. However, with the establishment of the Kerala State in 1956, the system of hereditary Potailship was abolished.
By the third generation of Chammanad Mahinka’s descendants, the family had established a considerable presence in the then Bekal Taluk, now known as Kasargod District, stretching from Trikarpur to Manjeshwar. As time progressed, the family’s reach expanded, and by the seventh generation, they had spread across Kerala, Dakshina Kannada, and even reached a few cities in other South Indian states. Remarkably, the family’s influence reached beyond national borders, with members settling in Sri Lanka and other overseas locations.
The early generations received their education under the guidance of renowned Arabic and Islamic scholars of the time. Notably, arrangements were made for the education of women within the family, reflecting a progressive approach. The tradition of performing the Hajj pilgrimage was followed by many family members, including women.
“The Chammanad Mahinka family has been a prolific producer of prominent citizens, contributing to various fields such as social work, academics, spirituality, politics, and bureaucracy. The family’s notable figures include thinkers, spiritual scholars, academicians, social workers, freedom fighters, political leaders, and bureaucrats, showcasing the diverse talents within the Tharawad,” Dr. CP Habeeb Rahman said.
“The endeavor to document the family’s genealogy began with Mammunhi Musaliyar, a son of Bappankutty Musaliyar of Kottikulum. He, along with other contributors like Chemmad Andru Musaliyar, Chekkarankode Hassan Kutty Musliyar of Kalanad, and Mr. Mahin Schemnad, a retired police inspector and former M.L.A. of Madras Assembly, initiated the first known effort to compile the genealogical data of the Chammanad Mahinka family. This historical work, completed in 1930 AD (1352 H.), was prepared in Arabic and covered five generations of descendants,” he added.
“In later years, Ahmed Kutty Sherule, a scholar and researcher, along with AQ Schemnad, translated the Arabic document into Malayalam. Following A.Q. Schemnad’s demise, a comprehensive family chart of the Tharawad was produced in two manuscript volumes, containing approximately 2500 names of seven generations of descendants,” Dr. CP Habeeb Rahman said.
A Q. Schemnad’s passing in 1999 led to the continuation of the genealogical efforts by a group of academically inclined descendants. The task of updating the records became more challenging as the family reached the 14th generation of Chammanad Mahinka’s lineage. Presently, it is estimated that about 50,000 living descendants, scattered across the globe, need to be incorporated to bring the genealogical records up to date.
In response to this challenge, the Chammanad Mahinka Family Foundation has taken a proactive approach to streamline the task of collating family data. The foundation employs electronic processing for data compilation, validation, and dissemination. With machinery in place for fieldwork, a dedicated website, personal contacts, and a combination of print and digital media, the foundation aims to preserve and share the rich genealogical history of the Chammanad Mahinka family.
“Chammanad Mahinka Tharawad family has a well documented and authenticated history of 250 years. Presently estimated to be approximately 50,000 members dispersed into different parts of the world. Every generation has left a legacy. The primary success of the family was their religious faith and practices, involvement in education, agriculture and trading. Recently the family has spread into tens of thousands of people dispersed all over the world. We, the trustees have taken considerable interest to renew this family tree and maintain its heritage. The younger generation has awakened to the family values and I am happy to know that they are actively involved in promoting the family legacy,” Dr C P Habeeb Rehman, Chairman, Chammanad Mahinka Trust.
source: http://www.english.varthabharati.in/ Vartha Bharati / Home> Karavali / by Vartha Bharati / January 27th, 2024
Shah Rukh Khan’s mother Lateef Fatima Khan’s picture with former Prime Minister Indira Gandhi went viral. A rank holder magistrate from Oxford University, England, she was a close associate of the former prime minister.
Lateef Fatima Khan was born and brought up in Tolichowki, Hyderabad on July 1, 1941. Khan was a social worker and passed away in 1990 due to complications with diabetes.
Lateef Fatima Khan was born and brought up in Tolichowki, Hyderabad on July 1, 1941. Khan was a social worker and passed away in 1990 due to complications with diabetes. She passed away before her son Shah Rukh Khan made his Bollywood debut Deewana.
Khan studied at Oxford University and was a first-class magistrate. The Bollywood actor spoke about her accomplishments and said, “She was among the first few Muslim women to have achieved so much.” He added that she was an executive magistrate for the longest tenure recorded. She was a close associate of the former Prime Minister Indira Gandhi and an image of her with the late prime minister is going viral.
In 1992, Shah Rukh Khan was awarded a newcomer award and dedicated it to his late mother. He said, “I am getting a major award in the film industry, she’s still not here. This one’s for you Ma.”
He also spoke about how he rarely prayed but began praying when his mother was battling for her life in the Intensive Care Unit (ICU).
Lateef Fatima Khan was the daughter of a senior government engineer and married Meer Taj Mohammed, an Indian independence activist from Peshawar.
Shah Rukh Khan recently completed 30 years in the film industry on June 25, 2022. His upcoming films include Jawaan, Pathaan, and Dunki. He is a co-producer for the Alia Bhatt starrer Darlings. He was last seen on screen in the 2018 film Zero along with actors Anushka Sharma and Katrina Kaif.
The actor and film producer was awarded the Padma Shri and has won 14 Filmfare Awards for his work in Bollywood. His career began with television appearances and made his Bollywood debut in 1992 in the film Deewana. In his thirty years of acting in Bollywood films, he has appeared in more than 80 films.
While initially resistant to acting in films, he decided to act in films in 1991 and cited it as a way to escape the grief of losing his mother, Lateef Fatima Khan.
source: http://www.shethepeople.tv / She The People / Home> Art> Culture / by Ritika Joshi / July 07th, 2022
For gender-responsive law-making, it is imperative to have a clear definition of consent.
An advocate at the High Court in Delhi, Aaliya Waziri lives with the horrors of the 2012 Delhi gangrape. In the aftermath of the Nirbhaya case, the J.S. Verma committee’s recommendations led to amendments in Indian criminal law. But why do women still live in fear? Waziri’s collection of essays, In the Body of a Woman, takes stock of the progress that has been made and the long road left to cover, even as she pushes for gender-responsive law-making. Excerpts from an interview.
Aaliya Waziri | Photo Credit: special arrangement
A majority of women and girls live in some sort of fear — they fear for their safety in buses and trains and sometimes even at home. After the Nirbhaya case, a stringent law was put in place. What more needs to be done to make women feel safe?
As women, we carry pain and fear for our safety. Ask any woman walking the street after sunset how many times she looks over her shoulder. Nirbhaya was the tipping point for our insecurities related to our safety. It was also a watershed moment in terms of pointing out the lacunae in the legal framework. It would be false to state that things haven’t changed since Nirbhaya. For example, we now have vulnerable witness deposition complexes in district courts, victim compensation schemes etc. but there is much more to be done. We can do more to strengthen our laws and have a robust system in place that does not allow for procedural lapses. We must have a judicial gender-sensitisation training system that ensures victims are not subjected to re-victimisation. We need to allocate more resources and personnel to fast track courts and precipitate the specialised redressal mechanism in place. We can expand the definition of consent to make it more gender responsive by affirming what consent is.
Students with placards emphasising the need for women’s safety at the ‘Freedom from fear’ rally organised in Mumbai. | Photo Credit: Vivek Bendre
Why should consent be at the centre of all discussions on gender sensitivity?
Talking about consent is perhaps the most important conversation when it comes to gender responsive law-making. Right now there is a grey area of offences that are not punishable by law because deciphering consent is tricky. Marital rape is one such example. The law defines consent in negative terms. At the same time, we have a statutory definition that talks about how consent must not be tainted with fear or duress or coercion. But this definition talks about all that consent is not instead of a definition that affirmatively defines what consent is, which is where the problem lies. Without a definition of what consent is, we are all shooting in the dark.
In a poor country like ours, why is it important for women to be equal beneficiaries in every sphere of life?
The answer is parity. Women are not a homogenous group. We are unevenly and disproportionately placed on the starting line. To give women a fair chance at competing with men, we have to first put them on an equal footing with men. Only then can we hope to ensure women are equal beneficiaries of the Indian success story. Unless women are equal recipients of state welfare mechanisms that form a conducive environment for women to participate freely in the open market, how can we expect women to enter, re-enter and exist in the work space? There is no one-step-panacea to put women on an equal footing with men but what is important is to identify and plug operational loopholes with affirmative action, no matter how much some of us might dislike the phrase.
Why do you want the focus to shift from a gender-neutral approach to a gender-responsive one if society and mindsets have to be transformed?
A gender-neutral approach might seek to bridge the differences between different genders. But what we need is an approach that acknowledges and addresses differences between genders and works towards parity and inclusion as opposed to homogenising them. I am not sure if the collective mindset of our society can be changed, that’s a pipedream, but we can take concrete steps towards smaller goals. Law is a mirror to our societal fabric and by inculcating a gender-responsive approach, we recognise that within the subcategory of women, we are not an analogous group, we differ in terms of our access to welfare services, the impact our geographical and marital status has on our socio-economic identities, and so forth. The goal is to target disadvantages that women face, simply by virtue of their gender, and equip them to better respond to these challenges.
In the light of the ‘sulli deals’, what should be done to prevent such cyber bullying?
The anonymous non-confrontational form of violence against women and girls, devoid of physical contact, in cyber space, must be viewed as an impeding factor to gender justice in the 21st century. Essentially, if women are at the receiving end of systemic gender-based violence in real life then the same will translate into an inequitable cyberspace.
With that in mind, we have to first understand the fact that the landscape of violence against women and girls has changed with the advent of technology. To counter this, what we need is targeted legislation that criminalises cyber violence against women and girls. In the absence of any special legislation, both the IT Act and the Indian Penal Code are interim solutions inadequate to contain the magnitude of problems brought on by digital technology.
In The Body of a Woman; Aaliya Waziri, Simon & Schuster India, ₹499.
sudipta.datta@thehindu.co.in
source: http://www.thehindu.com / The Hindu / Home> Books> Author / by Sudipta Datta / October 20th, 2023
The author talks about how identity and politics play a huge role in his writing.
Abdullah Khan will be at The Hindu Lit Fest 2024 in Chennai on January 26-27.
Abdullah Khan’s journey with literature began with a discovery — that he shared his place of birth, Motihari in Bihar, with one of the most prominent authors of the 20th century, George Orwell. Since then, the written word has remained Khan’s constant companion. From his debut novel Patna Blues (2018) to his latest, A Man From Motihari (2023), Khan employs a deft handling of sensitive subjects and hot-button issues to tell stories of everyday characters in Indian society. A speaker at The Hindu Lit Fest 2024 in Chennai on January 26-27, Khan discusses his thoughts on identity, desire and aspiration.
Edited excerpts:
How much of what you write is influenced by your own story?
During my school days in Bihar, my history teacher once asked, “Are you Muslim first or Indian first?” I confidently replied, borrowing the answer from my grand uncle: “I am both, born to Muslim parents, I’m Muslim; born in India, I’m Indian. Both identities came to me at birth.” As a boy, I didn’t fully grasp the complexities of identity.
During college, I pondered over how identity shapes thoughts, realising we’re not always aware of every facet of our identity. Sub-identities and super-identities emerge, revealed by others’ prejudices. In my village, I was Pathan; in school, a Muslim. Beyond Bihar, a Bihari. These identities intrigued me.
As I ventured into fiction writing, my reflections on identity seamlessly became woven into my stories. And, conflict between circumstances and desire is integral to human existence and is a vital element in crafting engaging narratives. I found inspiration in Bihari IAS/ civil services aspirants, news, historical incidents, real-life characters, beautiful places, and even SMS/ WhatsApp forwards for plot ideas.
What comes first — the plot or the point it makes? And in the case of ‘A Man from Motihari’, what was the genesis of the story?
Plots and characters naturally come to me without any preconceived plan. As I create the story, some significant points or messages often emerge organically.
Take, for instance, the inspiration behind A Man from Motihari. A few years ago, a Bangladeshi newspaper asked me to write about the house in Motihari where Orwell was born. While standing in front of that house, I had an idea: what if a boy from Motihari is born in the same room where Orwell was born many years ago? How would the boy react when he finds out, and how would it change his life? That’s how I came up with the character of the protagonist, Aslam Sher Khan, who is born in the same house as Orwell.
Tell us about your journey — from writing to publication.
Fresh out of completing my Master’s in chemistry, when I began writing Patna Blues, I had no knowledge of the technicalities of fiction writing and no background in literature. So, writing Patna Blues served as a kind of training for me, a sort of MFA, where I learned everything from scratch through trial and error. It took almost 10 years to write and nearly 9 years to get it published. I didn’t have a peer group then for beta reading or sharing comments. The journey to publication was challenging, enduring more than 200 rejections before it was published.
For my second novel, it took no more than a year to write, and finding a publisher was comparatively easier. Style-wise, I have improved significantly and gained more confidence in my writing.
There are strong political notes in your stories. What kind of responsibility do you feel towards your readers in terms of what you write about?
I believe no story exists in a vacuum. I allow the politics of the time to become a part of the narrative as I believe it is the only way to tell authentic stories.
While writing about politics, I do not shirk my responsibility as a writer and chronicler of the truth. I strive to be as impartial as possible. I generally don’t allow my personal beliefs or political ideology to creep into the story. Instead, I focus on the characters’ take on the politics of that time and keep myself a bit distant from those events.
What’s your take on literature festivals? What can they do for writers, and their readers?
Literature festivals offer writers a chance to share ideas. They gain inspiration and build a community, while readers enjoy insights into the creative process. As writers, we also get a chance to meet authors from all over the world, and learn from each other.
I think we should do more at these festivals for aspiring authors, like arranging pitching events or conducting writing masterclasses.
I have also observed a disturbing trend at many literature fests, where organisers invite celebrities such as film stars or cricketers to boost attendance. This often shifts the entire limelight to them, sidelining writers.
Gsquare Group presents The Hindu Lit Fest 2024 in Association with NITTE Education Trust & Christ University. Bookstore partner: Higginbothams
swati.daftuar@thehindu.co.in
source: http://www.thehindu.com / The Hindu / Home> Litfest> The Hindu Litfest 2024 / by Swati Daftuar / January 05th, 2024
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