Frank Islam and his wife Debbie Driesman with Joe Biden.
Washington :
President Biden has appointed Dr. Frank Islam as a member of Commission on Presidential Scholars.
The Commission on Presidential Scholars is a group of eminent private citizens appointed by the President to select and honor the Presidential Scholars.
Commissioners are selected from across the country, representing the fields of education, medicine, law, social services, business, and other professions. The Commissioners make the final selection of the 161 Presidential Scholars. The Scholars demonstrate exceptional accomplishments in academics, the arts, career and technical education and an outstanding commitment to public service.
Dr. Frank Islam
Indian born Frank Islam is an entrepreneur, philanthropist, and civic leader with a special commitment to civic, educational, and artistic causes.
He currently heads the FI Investment Group, a private investment holding company that he founded after he sold his information technology firm, the QSS Group, in 2007.
Islam serves and has served on numerous boards and advisory councils including the John F. Kennedy Center for the Performing Arts, the U.N. Foundation, the U.S. Institute of Peace, and the Woodrow Wilson Center. He has also served or serves on boards and councils at several universities including John Hopkins, American University, George Mason University, the University of Maryland, and Harvard University.
An AMU alumnus Islam has written two well-regarded books on the American condition: Working the Pivot Points: To Make America Work Again and Renewing the American Dream: A Citizen’s Guide for Restoring Our Competitive Advantage.
He blogs regularly on Medium and was a contributor to the Huffington Post for nearly a decade.
In 2018, Islam established the Frank Islam Institute for 21st Century Citizenship which maintains a website and publishes a monthly newsletter featuring articles and other material directed at addressing the civic engagement deficit and challenges to democracy in the U.S. and internationally.
Islam received his B.S. and M.S. in Computer Science from the University of Colorado at Boulder.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Indian Muslim> Positive Story / by Muslim Mirror Network (headline edited) / July 16th, 2022
A Qatar-based 11-year-old student Laiba Abdul Basit has won the Guinness World Records as the youngest female person to publish a book series.
Laiba, hailing from the southern Indian state of Kerala, has accomplished this feat after her second book was published on August 29, 2021, while she was 10 years and 164 days old.
Laiba Abdul Basit surpassed the record of Ritaj Hussain Alhazmi of Saudi Arabia, who penned three novels before the age of 12 years 295 days.
Laiba published a three-book series called “Order of the Galaxy”, a fantasy story related to children’s fiction. The first book in this series titled “The War for The Stolen Boy” was published by Amazon and later by Lulu Online. The second book “The Snowflake of Life” was published by the Rome-based Tawasul International, while India-based Lipi Publications brought out the last book in the series, “The Book of Legends”. The second edition of her first and second books was also published by Lipi Publications.
A sixth grade student at the Olive International School, Doha, Laiba has been showing interest in reading and writing since the very young age. She started to write small stories and phrases on pieces of papers and used glue on walls of her house.
An ardent reader of fiction, science, religion, and biographies of prominent personalities, Laiba’s favourite authors include Enid Blyton, J K Rowling, Ann Frank, and Roald Dahl. Laiba inherited her passion for reading from her grandfathers, KM Abdur Raheem and Mohammed Parakkadavu, who were cultural and social activists in GCC. Support from her father Abdul Basit and mother Thasneem Mohammed has encouraged Laiba’s literary skills.
source: http://www.thepeninsulaqatar.com / The Peninsula Qatar /Home> General / July16th, 2022
Yasir Khan, a farmer’s son, is now a personal fitness trainer, transformation expert, and fitness model in Dubai. Since childhood, he struggled with financial constraints and used to sell milk on the streets to make ends meet.
Picture Credit: Yasir Khan
I was born in a family of a farmer and a librarian in Bhopal, Madhya Pradesh. In the first 13 years of my life, I lived in a Madrasas over my father’s instruction because he didn’t have enough money working as a working farmer to give me a quality life at home. When I turned 14, I returned to my home in Bhopal, where the economic conditions were still bad. To make ends meet, I started selling milk on the streets through which I used to earn Rs 40 per day and worked at a bookstall.
My English was not good, and because of this reason, I would take out dictionary books from the bookstall to read and learn. It was the same place I first saw the Men’s Health magazine, which attracted me way too much. Since then, I have always had a dream to feature on the cover of this book because seeing a dream won’t cost a penny. Desperately, I wanted to check my potential, and then I shifted to Mumbai, where I sold tea to manage survival.
‘My Time Came’
A time came when I started working at a gym as a helper. Almost for four years, I worked as a helper and trained myself in my free time. Then I was promoted to the junior trainer post, which eventually motivated me to do much more. A year later, I was promoted to the head trainer post and trained myself enough to participate in any modelling shoot or competition. Around that time, I learned that Men’s Health magazine was looking for gym trainers to feature on its cover. I went to Delhi and auditioned for the cover page. It was a massive success as I was featured in the magazine. I kickstarted my career in fitness and modelling since then with consistent dedication and effort.
After a five-year continued effort, I earned a handsome amount of money and decided to shift to Dubai, UAE. It was a new place with new people around me. I opened a gym and struggled to get people on board. For the same, I used to distribute pamphlets and advertising bills on the corner of roads. After four months, I got my first client, and since then, my business has been unstoppable. I repaid all my parents’ debt and even gifted them a car, bringing immense happiness to their faces. It was a long journey but worth it.
source: http://www.thelogicalindian.com / The Logical Indian / Home / by Writer Ronit Kumar Singh, Madhya Pradesh / July 13th, 2022
Islam came to Tamil Nadu in its earliest days when the Arabs became Muslims. The Keelakarai Jumma Masjid, built in the 7th century, with prominent Tamil architectural characteristics, is one of the oldest mosques in Tamil Nadu. So is the mosque near the Kottai (Fort) Railway station in Tiruchi which is dated 743 AD.
The Arabic inscription of A.H. 116/134 AD at Tiruchirappalli and the inscriptions of the ninth century at Kayalpattanam about endowments given to the mosques by Pandya rulers are conclusive pieces of evidence about the presence of Muslims in Tamil Nadu right from the eighth century.
The early Muslims settled in the coastal towns of Tamil Nadu and functioned as a guild for themselves. They were called ‘Anjuvannam’ meaning assembly or congregation. The name ‘Anjuvannam’ is found in some copper plates and inscriptions of the 12-13th centuries AD that is considered to be the merchant guild of the Muslims. An old mosque in Thenkasi, Thirunelveli District is called ‘Anjuvannam Pallivasal’ that exists even today testify that the name ‘Anjuvannam’ is attributed to the Muslims.
Categories of Muslims in Tamil Nadu
If one has to randomly bracket the Muslims of Tamil Nadu, there can be broadly three categories. First, the Muslims of Arab-Tamil ancestry, second local converts to the Islamic faith, and the third Dakani Muslims who migrated from other parts of India to Tamil Nadu.
Muslims of Arab Ancestry
The Muslims of Arab-Tamil ancestries are the Tamil-speaking people who form a distinct category among the Muslims in Tamil Nadu. The prominent groups among them are the Marakkayars, Labbais, Rowthers, Sonaka Mapillas, Kayalars, and Thulukkar.
Marakkayars- Marakkayars are boat people of Arab descent. They are a maritime trading community since the 7th century. They traded in pearls, rubies, and other precious stones. The majority of the Marakayars currently live in coastal areas like Keelakarai, Kayalpatnam, and Nagore. They claim a higher social and economic status than other Muslim communities. They marry within their community from Keala, Sri Lanka, or their folks in Southeast Asian countries. The 11th president of India A. P. J. Abdul Kalam was born in a Marakkayar family. Educationist B. S. Abdur Rahman, the founder of Crescent College which is now B. S. Abdur Rahman University also belonged to the Marakkayar community.
Labbais – Labbais are also descendent of Arab merchants. They brought with them some Arabs as helpers who used to respond to the calls of their masters with the word ‘Labbaik’ which means “Here I Am”. Hence these Muslims and their offspring came to be known as ‘Labbais’. Their children of Arabs through their Indian wives are also known as ‘Labbais’. The word Labbai is also applicable to the Hindu converts to Islam. The Census Report of 1881 says that “the Labbais are distinct from Marakkayars. They are known as Coromandel Moplas, with a slight admixture of Arab blood and native converts. They are thrifty, industrious and enterprising, plucky mariners and expert traders.” Currently, ‘Labbais’ is considered to be a class name of the Muslims for the purpose of educational and job concessions in Tamil Nadu.
Mapillas-The Malayalam-speaking people of Malabar were known as Sonaka Mapillas in Tamil Nadu.The word Sonaka was also the early name of the Tamil Muslims. The word was used to identify Muslims of Indo-Arab descent and the Arab part of their ancestry was Yemen. The word Sonaka got corrupted as “Yavana” that finds mentioned in the ‘Sangam’ literature of the 2nd century AD.
Rowthers- Rowthers is another group of Tamil – Arab descent whose mother tongue is Tamil. They were mainly connected with the horse trade or were horse trainers or cavalrymen in yore. They were also known as “Guthirai Chettigal” meaning horse traders. Rowthers are a prominent and prosperous Muslim community in Tamil Nadu. They are settled in the Thanjavur, Tiruvarur, and Nagapattinam districts.
Kayalars- Kayalars are another major group of Tamil Muslims of Arab descent. They make up the four major sub-groups of the Tamil Muslim community’s Arab ancestry.
Thulukkar – There is a Muslim group referred to as Thulukkar which means people of Turkish origin. Several works of Tamil literature refer to the Muslims as Thulukkar. This term is commonly used by non-Muslims to address all the Muslims in Tamil Nadu.
All these Muslim groups have linked up with Tamil culture and society through marriage alliances with the locals and most of these groups have their occupations as merchants and traders and are currently business people.
Pasmanda Muslims of Tamil Nadu
The second categories of Muslims are converts from Hindu OBC and Dalit communities. These conversions happened over centuries through peaceful preaching by the Sufi saints who came from the Arab lands. The Islamic preachers went to the underprivileged sections of the caste-ridden Hindu society and converted them to Islam to free them from the bondage of caste slavery. The local converts are at the bottom of the social structure. Though their social status may have improved after the conversion to Islam they remain economically deprived and come under the Pasmanda Muslim community in Tamil Nadu. They are a distinct group in the Tamil Muslim society and are in need of social intervention to climb the economic ladder. These converted Muslims face the problem of reservation in government jobs. While converts to Christianity are considered as ‘Backward Classes’, there are no such provisions for Muslims.
Dakini Muslims of Tamil Nadu
The third category of Muslims in Tamil Nadu is the Dakini Muslim community. Dakini Muslims are a distinct community even though this group is only a small minority in the Muslim society. Their importance derives from the fact that they form the political elite among the Muslim community of Tamil Nadu. Dakini Muslims can speak Tamil/Hindi/Urdu and other regional languages. These categories have numerous groups among them namely, the Syeds, Shaikhs, Pathans, Mughals, or Navayats (a subgroup of Konkani Muslims). Among Dakani Muslims one of the notable groups is the ‘Pathans’ the Muslims of Pashtun ancestry. The term “Pathan” sometimes extends to all Urdu-speaking Muslim migrants from North India. They are settled in fortress centers such as Arni, Chanji, and Jinji and in Arcot. The lesser fort-mart towns like Trichy and Madurai also have Pathan settlements. It is also the catchment area for Tamil Muslims in the Indian Armed forces.
Muslim Weavers of Tamil Nadu
The earliest epigraphic evidence of Muslim weavers of Tamil Nadu is from the 16th century which suggests the active role of Muslims in the weaving industry of this Southern State. ‘Pañchu Kotti’ and ‘Achchu Katti’ are the most important Muslim weaver communities of Tamil Nadu. The Pañchu Kottis are densely populated in the modern Trichirappalli and Thanjavur districts. The Achhcu Katti is densely populated in the areas around Salem, Namakkal, Trichy, and Thanjavur districts. These areas are textile centers of Tamil Nadu and Tamil Muslims have a sizable hold over the textile business.
Tamil Muslims are not a homogeneous community
Tamil Muslims are not a homogeneous community. These three broad categories of Muslims are riddled with a maze of groups and subgroups. During British rule, certain Tamil Muslim groups began to be listed as social classes in the official gazettes. Tamil Muslims are divided into various divisions and their class hierarchy exists that has become a caste-based hierarchical division over a period of time. Even though each group has a professional identity the fact is these professional groups have fossilized into caste-like formation, and crossing over from one to another is ruled out.
Rise of Tamil Muslims of Arab Ancestry
The Tamil-speaking Muslims of Arab-Tamil ancestry are mentioned in the Tamil Sangam literature of the 2nd Century AD. The word “Yavana” in the Sangam literature is not used for Greeks but is for Muslims who have come from Yemen.
The Muslims of Arab ancestry were traders and merchants who inherited their dominant position in South and Southeast Asian trade from the Arabs, who had acquired a virtual monopoly of Indian maritime trade and commerce from the third century. The Tamil-speaking Muslims of Arab-Tamil ancestry dominated maritime trade on the Coromandel coastline till the 15th Century. They were the lord and masters of the Indian Ocean region for close to 15 hundred years.
The Chera, Chola, and Pandya rulers patronized them and donated lands for their places of worship. The native Hindu rulers of Tamil Nadu and Kerala encouraged Arab-Muslim traders to settle down in their lands. The Zamorin or the hereditary monarch of the Kingdom of Kozhikode (Calicut) in Kerala issued an edict to get a sufficient number of Arab Muslims to maintain their ships. He issued a decree that the Arab traders can marry a local woman and bring up one or more male children as a Muslim.
The Arab-Tamil-speaking Muslim traders brought much prosperity to India. A 14th-century Arab writer, Ibn Fadbullah ul-Omari, had written that in India, seas were pearls and trees were perfumes! English records describe the ports on the Tamil Nadu coast as “Moor ports,” Cuddalore is mentioned as ‘Islamabad” and Porto Novo or Parangipettai, as “Mohammad Bandar.”
Thousands of records abroad speak about the maritime activities of the Arab-Tamil Muslims, where they are portrayed as shipbuilders, mariners, sailors, traders, pearl divers, pearl merchants, and salt manufacturers. The whole economy of the eastern coast of Tamil Nadu was in the hands of Arab Tamil Muslims, and it was these people who took Islam and Tamil language from Tamil Nadu to Southeast Asian countries.
Tamil – Arabic link language- Lisan Al-Arwi
Arabs had a problem interacting with Tamil, a Dravidian language as their language Arabic was a Semitic language that had no connection with Tamil. So a link language called ‘Arabu Tamil’ (or Lisan al-Arwi ) was developed in Tamil Nadu. It synthesized the two languages where Tamil was written in an adapted Arabic script. This helped Arabic settlers in Tamil Nadu to learn Tamil through Arabic script. This language helped in writing accounts of their business activities. Arab Muslim traders and the native Tamil converts to Islam came into closer contact as a result of this link language. The Arwi language and literature provided a kind of platform for Islamic teachings and learning. In the words of Edgard Thurston, Arabu-Tamil is a language developed for the benefit of the Tamil Muslims of Arab ancestry. Even today, many religious schools (madrassas) teach Arwi language as part of their curricula. Textbooks like ‘Simtus Sibyan’ (a guide for youngsters) are still available in bookstores in Tamil Nadu. The coming of the modern printing press put an end to the spread of the Arwi language.
Fall of Tamil Muslims of Arab Ancestry
The Arab Muslim monopoly over mercantile trade declined around the 15th century, after the arrival of European traders like the Portuguese, the Dutch, the French, and the British into the Indian Ocean region. The power of the Arab Muslim mercantile community declined due to stiff competition from the European seafarers and their reluctance of them to adopt new shipping technology and modern trade practices.
It was the Portuguese who came first, followed by the Dutch the French, and the English. The European merchants introduced the system of monopolies and unfair trade practices based on their military might and political clout. The local rulers, both Hindu and Muslim, were indifferent to the maritime trade. They had no time or interest in maritime trading activities. They did not make any effort to explore trading avenues or make maritime trade grow along healthy lines.
The Indian rulers instead of protecting the interests of the local Muslim traders extended all facilities to the Portuguese and invited them to their ports. The Indian rulers gave the Portuguese the monopoly to trade in spices, gold, and silver. The Portuguese converted Paravas, an oppressed Hindu fishing community to Christianity by 1537. They assisted them to supplant the Muslims from the pearl fishing trade. In this way, the Pearl trade was entirely in the hands of the Muslims and passed into the hands of the Paravas. The Tamil Muslims also lost their monopoly over the horse trade to the Portuguese by 1530.
When the British arrived, they supported the Chettiars, a community of Hindu traders from Karaikudi in Tamil Nadu. This was done systematically to further weaken the Muslim traders of Tamil Nadu. The Chettiars supported the British with their money for their Indian conquest. As a result, the presence of the Chettiars in the economic scene on the Coromandel Coast and South East Asia, increased, while that of the Tamil Muslims declined.
Current Status of Muslims in Tamil Nadu
The Muslim population in Tamil Nadu is 6 percent. Most of the Urdu Muslims are concentrated in Vellore districts like Ambur and Vaniyambadi. In the North Arcot district and present Vellore District, they own the tanneries and are engaged in the leather trade. There is a clear-cut divide between Muslims of north Tamil Nadu and those from the South of the state. In the southern districts, Muslims are concentrated in districts and places like Ramanathapuram, Pudukkottai, Tirunelveli, Nagapattinam Pulicat, Kilakkarai, Kayalpattanam, etc.
The Tamil Muslims in Southern Tamil Nadu are engaged in cotton manufacturing activity and in these districts spinning and weaving cotton is the mainstay of their trade practices. Towns such as Nagore, Kayalpatanam, Kilakkarai, and Adirampatanam in South Tamil Nadu have become centers of wealth generation among the Muslim community. Some of these places have also emerged as centers of Islamic teaching and learning.
Tamil Muslims have contributed their best to the Tamil culture and society. Their manners, customs, dress, food, and festivities have been influenced by Islam and the Tamil language and culture. A true synthesis of Tamil and Islam can be seen in Tamil Nadu.
Tamil Nadu is a very good example of an inclusive society where people of different races and religions and languages are equally respected. In terms of communal harmony, Tamil Nadu is an oasis in India where religious toleration between communities is preached and practiced in the true sense of the word. Here Tamil nationalism and pride in the Tamil language and culture is the rallying point for peaceful coexistence.
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Syed Ali Mujtaba is a journalist based in Chennai. He can be contacted at syedalimujtaba2007@gmail.com . This write-up is prepared after reading Dr. J Raja Mohamad,’s book: Maritime History of the Coromandel Muslims, (A Socio-Historical Study on the Tamil Muslims 1750-1900), published by the Government Museum, Chennai, India, in 2004.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Culture> Indian Muslims / by Syed Ali Mujtaba / July 13th, 2022
As per TOI, so far 97 Hafiz-e-Quran students have cleared the Maharashtra state board’s SSC exams. | Picture Source: Times of India
An Islamic seminary in the Malad area of Mumbai has a unique achievement with 22 of its Hafiz-e-Quran (Quran memorizers) clearing the state board’s SSC exams.
New Delhi:
Students from an Islamic seminary in Mumbai, Maharashtra Jamia Tajveedul Quran Madrasa and its sister institution, Noor Meher Urdu School have achieved success by clearing the Maharashtra board’s SSC examinations. All 22 huffaz (memorizers of the Quran) from the madrasa have successfully cleared the SSC this year. The results were announced on Friday, June 24.
Syed Ali converted his Malad bungalow in North Mumbai into a seminary in 2000. It began as an ordinary madrasa for learning and memorizing the Quran. In the last decade, Ali said he felt the need to include “formal education as part of the curriculum.”
“Prophet Muhammed’s saying on acquiring knowledge which asks us to seek knowledge even if one has to go to China inspired me,” Ali said in an interview with the Times of India.
The seminary collaborated with Noor Meher Urdu school for its students to receive formal education. At present, 13 teachers are leading the hifz course (Quran memorization) at the madrasa, and Noor Meher school has nine teachers to provide modern education to them,
Abu Talha Ansari, a hafiz of the Quran, scored 83.4% in SSC and plans to pursue engineering. “Due to covid restrictions, our studies weakened, and madrassa gave us extra classes to cover the portions. It helped us achieve this position,” he told Mumbai Times while acknowledging the madrassa’s efforts.
Talha said that students who study in Islamic seminaries usually lag in other streams of knowledge, and students who go for secular education fail to comply with their religious learnings. “This is why I decided to take up this effort to study both, and I believe this is the way,” Talha explained in an interview with Mumbai Times.
“Most madrassas are reluctant to introduce modern subjects like science and maths in their curricula. However, the achievement of this madrasa shows a way forward. This can be replicated at many madrasas in the country. Education of religious subjects is not disturbed at all while modern subjects are taught,” career counsellor Shaikh Akhlaq Ahmed explained to the Times of India . He had initially helped the founder with guidance and counselling of students.
Another hafiz who scored 80.18% wishes to continue his studies in software engineering. “I feel that the Muslim community is lagging in that field. I wanted to change that,” he told Mumbai Times.
He said that it was hard for them to manage the time between Islamic and modern education. “But we were able to manage it somehow,” he told Mumbai Times.
“Most huffaz here are orphans and stay in our hostel to continue their studies. So it is a residential academy,” a teacher of the madrasa said to Zee News.
Shazia, principal of Noor Meher High School, is thrilled with this achievement as it is scarce to see such a coming together of both kinds of education. So far, her institution has aided 97 huffaz from the madrasa to clear SSC examinations. “Lockdown period was crucial for the students, and we couldn’t afford to miss them. I want to thank the head teachers and students of the madrasa who put in the effort to achieve good results. Praise to Allah,” Shazia told Mumbai Times.
Basil Islam is an independent journalist and researcher based in South India. He tweets at@baasiie
source: http://www.twocircles.net / TwoCircles.net / Home> Lead Story / by Basil Islam, TwoCircles.net / July 01st, 2022
(From left) Co-authors A R Mashuthoo and Raja Mohd with Education Minister Chan Chun Sing at the launch of the English edition of Singapore Tamil Muslims. PHOTO: TAMIL MURASU
Singapore :
The Tamil Muslim community in Singapore has contributed to the Republic’s multiracial and religious harmony, with collective efforts that have strengthened the nation’s social compact, said Education Minister Chan Chun Sing on Saturday (Jan 15).
In 1946, for example, members of the community dedicated a portion of their salaries to help the Singapore Kadayanallur Muslim League (SKML) start the Umar Pulavar Tamil School, the first Tamil-medium secondary school in South-east Asia at the time.
The school played an important role in advancing and shaping Tamil language education here, and many graduates have taken up the baton and become Tamil teachers today, Mr Chan said.
“While the school was closed 40 years ago, its name lives on in today’s Umar Pulavar Tamil Language Centre, which continues the important mission of transmitting Tamil language and culture to the next generation.”
The centre is in Beatty Road.
Mr Chan was speaking at the launch of the English edition of a book titled Singapore Tamil Muslims.
The event was held in conjunction with SKML’s 80th anniversary celebrations in Chui Huay Lim Club in Newton.
The book, which looks to provide a better understanding of the Tamil Muslim community in Singapore, is supported by organisations including the National Heritage Board and Islamic Religious Council of Singapore.
It has forewords by President Halimah Yacob and former senior minister of state Zainul Abidin Rasheed.
The English edition of the book, which was first published in Tamil in 2015, is authored by SKML president Raja Mohamad and deputy president A. R. Mashuthoo.
In his speech, Mr Chan highlighted how the spirit of grit, resilience and service to community has shone brightly among Singapore’s Tamil Muslims.
Many have become successful professionals and leaders of the community, he said.
“But they have all imbibed the spirit of service, and continued to pay it forward to the community and nation.
“Importantly, these collective efforts by your community have also strengthened Singapore’s social compact – where we help the young to have a good start in life, give more to those with less, and enable our people to bounce back from adversity.”
The minister expressed his hope that the book can serve as a reminder, not just for the Tamil Muslim community but also to a broader audience, that Singaporeans must honour and protect what they have, and inspire the next generation to continue paying it forward.
The book can be purchased by contacting SKML, and funds raised will be used for its work to support the disabled community and education needs of children from low-income families.
source:http://www.straitstimes.com / The Straits Times / Home / by Choo Yun Ting / Jan 15th, 2022
Indian Muslims in Singapore: History, Heritage and Contributions is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs. PHOTO: BERITA HARIAN
Singapore :
A number of Indian Muslims here face a dilemma: To hold on to the languages and customs of their forefathers or to embrace a “practical assimilation” into the wider Muslim community. This issue is raised in the new book Indian Muslims In Singapore: History, Heritage And Contributions, which documents the history, heritage and contributions of the community.
It is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs (Rima). Launched by President Halimah Yacob on Saturday (June 11), the book traces the community’s transition from groups of sojourners who came to colonial Singapore to make a living into a settled community forming a sizeable minority within both the Indian and Muslim populations.
Rima is a subsidiary of AMP Singapore, which raised more than $250,000 for the benefit of the community in conjunction with the book launch.
As at 2020, Indian Muslims constituted about 23 per cent of the Indian community and 13 per cent of the Muslim community.
Speaking to an audience of about 140 at the Islamic Religious Council of Singapore, President Halimah said that while the contributions of some Indian Muslim pioneers like writer Munshi Abdullah are well documented, others have only been remembered in word-of-mouth accounts and are not sufficiently researched and codified.
“This book therefore strives to fill this gap for the Indian Muslim community, so that we can better appreciate the significance of their contributions,” she said. “Let us emulate the pioneers who never viewed their circumstances as limiting, but instead focused on how they could do better for the community and their children; always looking at the possibilities ahead.”
The book begins by tracing the ethnic and geographical origins of the community and the trades they came to work in the growing port city that was Singapore in the 1800s.
Muslims of various ethnicities migrated here from British India, including Tamils from the south and Gujeratis from the west. Some set down roots and began building mosques, including Angullia Mosque and Bencoolen Mosque.
The book details the history of these mosques, the families, institutions and personalities behind them, and the religious and civic contributions of the community, many of whom donated generously to social causes. There is a chapter on prominent figures, including former MP Mohamed Kassim Abdul Jabbar and Singapore’s first attorney-general, Professor Ahmad Ibrahim.
In an interview before the launch, Prof Ahmad Ibrahim’s grandson, Mr Ibrahim Tahir, 48, said he is happy his grandfather’s life and achievements have been recorded in the book.
Mr Ibrahim, who owns bookstore Wardah Books, said: “It is good not just for the community and the family but because stories like his can lift young people’s aspirations. He was at the centre of things, and operating in a multiracial country and system, he was a minority without being marginal and held a seat at the table.”
Dr Razak, 63, who is a physicist by training and a board member at Rima, said the book is meant for the general reader.
“The book is by no means exhaustive or complete, but I hope it can serve as a starting point for more research into the community.”
Speaking of the challenge he raised about contemporary Indian Muslim identity and the choice between tradition and assimilation, he added: “It is all about finding balance. All communities in Singapore face problems like waning language use, but it is important to think about which of our forefathers’ values to hold on to.”
The book is on sale for $60 at this website and selected bookstores.
source:http://www.straitstimes.com / The Straits Times / Home / by Ng Wei Kai / July 13th, 2022
Kundapur Taluk Welfare Association (KTWA) Qatar, elected new executive body for the next term during its annual general body meeting on May 15.
Ashmath Ali was unanimously elected as the new President of the association while Imran Nawunda was elected as the new Vice President.
Mohammed Arshad will be the new general secretary while Mehroz Byndore will be the joint secretary for the new term.
Among the other office bearers Mohsin was elected as the Treasurer, Zahid MH will be joint treasurer, Abdul Khader Sports Secretary, Zeeshan will be joint sports secretary.
Mubarak Kodi and Alam will handle public relations.
Akbar and Yaseen Byndoor were elected in Advisory Panel, Sameer and Hameed Hemmady were elected as members of Working Committee.
Former President Ashmath Ali welcomed the event while General Secretary Mohammed Arshad proposed vote of thanks. Alam compered the event.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / May 26th, 2022
This statement, made by Maulvi Sadr-Ud-Din, provides an insight into the treatment of Muslim Indian soldiers who had fought during World War One and died in hospitals in Britain. Sadr-Ud-Din, from the Shah Jahan Mosque at Woking, was charged with overseeing their burial in England.
What does the statement reveal?
From 1915, there were nine sites in the South of England set up specifically for the treatment of wounded Indian soldiers. This included the Dome Hospital in Brighton and the convalescent camp at Barton-on-Sea. These were hospitals of high standards with up-to-date medical facilities, as well as services dedicated to catering for every religious need.
The Maulvi’s statement, however, raises issues with the posthumous treatment of soldiers who died in these hospitals. He states that the bodies of Muslim soldiers were often sent to him with the wrong name; without flowers; or with no provision for a military demonstration at the grave. Although Sadr-Ud-Din had been allocated a plot of burial land at Woking on Horsell Common, he describes it being in a poor state and maintains that his requests for improvements have been ignored.
Sadr-Ud-Din warns of the ‘grave danger of allowing the impression to gain ground in India that England is not showing sufficient respect to the memories of her Indian heroes’. His concluding words hint at the unease in Indian-British relations at this time and, in particular, the growing nationalist movement which was campaigning against British rule. In response, the government – in a public-relations exercise – commissioned improvements to the burial site at Woking.
These improvements were led, in part, by the suggestions made in Sadr-Ud-Din’s statement. These included a permanent enclosure of the piece of land; making paths in order to distinguish between grave and ground; to employ members of staff in the everyday running of the cemetery; and to build three structures: a morgue, a waiting room and a gateway to not only simplify the burial process, but to also give the area precedence. The gateway, at Sadr-Ud-Din’s request, was designed ‘in Eastern-style […] as a Memorial to the fallen Indian soldiers.’
The majority of these requests were realised, although the morgue and waiting room were never built.
________
source:
Full title:Correspondence about Moulvi Sadruddin, Imam of the Woking Mosque, and the burial of Muslim soldiers in England.
source: http://www.bl.uk / British Library / Home> Collection Items / (This item I feature in ‘All South Asians in Britain Collections’ and ‘All World War One Collection Items’ / (date viewed July 09th, 2022)
Navabharat Night High School, considered the first night school in the country, has been serving society for last 8 decades.
Mangaluru :
As a high school boy, Khalid Mohammed used to often find illiterate people knocking on his doors to read letters for them. The visitors were mostly elderly and disadvantaged whose children had migrated from Mangaluru to Mumbai and elsewhere in search of greener pastures.
It was then that the young Khalid, motivated by Mahatma Gandhi’s call for adult education movement, decided to teach such people how to read and write. Mohammed, a tin maker in the neighbourhood who was also not educated, was generous enough to spare his courtyard for a few hours each day for the noble cause.
Five adults — Khader, Krishna, Kusappa, Rahiman and Mohammed himself — were the first students when the night school came into existence on March 15, 1943.
Buoyed by the good response, the next year Khalid started primary classes in a building opposite KRK Shet Building on BEM High School Road in Mangaluru and named it Noubahar Night School. Gradually, middle and high school classes were added. Later, during its golden jubilee celebration in 1992, the school managed to get its own three-storeyed building on Car Street.
Called Navabharat Night High School now, it is run by the Navabharat Education Society. Said to be the first night school in the country and the only one still functioning, it is celebrating 80 years of its existence this year. Khalid, who was an English teacher at Badriya High School for a while, later became the headmaster of the night school and continued in the same post till he passed away a few years ago. The school, which does not charge any fee from students, has seen a lot of transformation over the last eight decades.
During its initial years, the school got a stream of adults who did not know how to read or write. Later it started getting adults who had dropped out of schools due to financial constraints but wanted to complete their schooling to get a job or promotion. Those who study here write the SSLC examination by enrolling as private candidates.
The institution now has over 60 students, who are mostly children of labourers. Almost all these kids go to day schools, but also come to the night school as their parents are away at work in the evenings.
Dr Vaman Shenoy, president of the Navabharat Education Society, beams with pride when he says many students from here have gone on to become doctors, engineers, advocates and also are employed abroad. There was a time when the school used to brim with 250-300 students, who used to stand outside the doors and windows of classrooms to listen to lectures. Bicycles used to be parked on both sides of the narrow road in front of the school building in Bunder.
The school has not received any government grant since its inception and runs only on donations. “Our founder Khalid Mohammed’s son Dr AR Nazeer who is a professor at a university in Saudi Arabia, Dr Vinay Hegde of Nitte, Kind Foundation, Canara Foundation and others contribute to the cause,” said M Ramachandra, secretary of the Society. Ramachandra himself was a student at the school. He later became its manager before he became secretary. “I dropped out of school after Class 8 because of poverty. After a gap of five years, I joined the night school,” he says.
The free school has six teachers and two office staff. Dinesh Kumar, a clerk at Canara College, has been teaching at the night school for the last 25 years. “I wanted to contribute something for society and that is the reason I am here,” he says. He teaches at the school from 6 am to 8.30 pm. Varkady Ravi Alevoorya, the present headmaster, says they have not kept the count of the total number of students educated in the school, but it could be in thousands.
“The student strength has dwindled over the last few years as the government now lays a lot of stress on education and makes regular follow-ups on absentee students to bring them back. But we still keep our doors open as there may be people who still need our help,” he adds. The school has a computer centre and also teaches Yakshagana. Dr AR Naseer says the school belongs to the public and they need to take it forward.
“As a teenager, my father was drawn to Mahatma Gandhi’s adult education movement which led him to start this school. It was the first home for my father and he used to spend most of his time here,” he recalls.
source: http://www.newindianexpress.com / The New Indian Express / Home> Good News / by Vincent D’Souza, Express News Service / June 26th, 2022
