Shaheen Academy organised a grand event to honour its NEET achievers. The ceremony celebrated the students’ success and dedication.
The event was attended by educationists and community leaders. Among them was Abdul Qadeer, founder and chairman of Shaheen Group of Institutions.
In his keynote speech, Abdul Qadeer praised students and faculty. He stressed that education should not just be for earning. “Education can uplift society and spark social change,” he said. “It plays a key role in national growth and development.”
He reaffirmed Shaheen Academy’s mission: to offer value-based, holistic education. He said students must grow into responsible citizens and future leaders.
Abdul Qadeer urged students to look beyond personal success. He asked them to engage in social service and nation-building.
He also made a heartfelt appeal against lavish weddings. “Don’t spend lakhs on grand celebrations,” he said. “Use that money to educate your children, neighbours, and the poor.”
He called education the true celebration. “Transforming lives through education is the real joy,” he added.
He also underlined the need for wider educational outreach. “Five or six institutions are not enough,” he said. “We need 5,000 organisations working for value-based education. Shaheen must have 500 branches to transform society.”
Kaleemul Hafeez, Chairman of Al-Hafeez Educational Academy, also spoke. He compared Abdul Qadeer’s work to that of Sir Syed Ahmad Khan. “Abdul Qadeer Sahib is continuing that legacy to educate a new generation,” he said.
Noor Nawaz, founder of The Hind Guru Academy, echoed the same spirit. He reminded students of the idea of Rabbul Alamin—Lord of all worlds. “Be ambassadors of Prophet Muhammad ﷺ,” he said. “Show compassion, honesty, and service in all you do.”
The event ended with a special honour for teachers and staff of Shaheen Academy. Their hard work was praised as a key part of the students’ success.
The celebration not only recognised academic achievement but also highlighted education’s role in building a better society.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / June 28th, 2025
Siblings Nargis Fatima, Saba Fatima and Mohammed Zainulabedein on charting their own path in shooting
Narjis Fatima, A.M. Zainulabedin, and Saba Fatima with their father and coach Abbas / Photo: Nagara Gopal
On the first floor of Aga Mohammed Hussain’s house, Saba Fatima aims at the target as her sister Nargis Fatima and brother Mohammed Zainulabedein watch on. “I am very strict during practice and keep giving instructions,” laughs Saba. The trio do not indulge in the usual brother-sister spats and instead regularly practice on the home trainer range installed at home. These siblings make Hyderabad proud with their shooting achievements.
Interestingly, they are fulfilling their father Hussain’s dreams. Hussain has been shooting for the past 16 years and is a renowned shot. “Since I was into shooting, the children saw me and got guidance. The biggest advantage was that the weapons were at home,” recalls Hussain on how his children took to shooting. He also adds that his fatherly instincts do not come in the way of coaching. “When I am coaching I tend to forget I am their father. I am disciplined and strict and the results show. The only reason they have come up in the field at such a young age is because of their perseverance, discipline and dedication,” he says.
While Nargis Fatima won her first national medal at the age of 11, her aim is to make it to the Olympics. “By God’s grace both Saba and Zain are in the Indian national squad,” states Hussain. Saba, whose ranking is no. 4 is practicing to take part in shooting championship later this year. “Only the top three are sent by the sports ministry and she will be going at her own cost,” says Hussain.
Recently Saba, a D. Pharm student couldn’t go to Germany because of her final year exams. “D. Pharmacy is worse than medicine; it is a five-year course and I told her not to take it because she has to study a lot,” adds the father. However, he is more than glad with Zain’s performance and feels he will bring in laurels to the country. “Zain, whose ranking is number 5 is going for selection trials; Next year, he will be representing the country but getting into the Indian squad itself is a big achievement,” he points out.
Hussain speaks of his recent visit to Uttar Pradesh. “Youngsters are working very hard and one can see them practicing for even six hours,” he adds.
What do the girls do when not shooting? “I study or attend family parties,” laughs Saba. She feels Indian women shooters are charting their own path. “There is Heena Siddhu, who is making us proud,” she beams.
On the importance of having calm nerves during shooting, Hussain says, “For shooting, one needs a temperament that is extraordinarily soft and a synchronisation of multiple things; about 20 things happen in a fraction of a second and one needs to hone the technique and register it in the sub-conscious mind. Conscious mind is very powerful and the moment you shoot with it, you tend to lose everything. One needs to blindly follow what one has put in the training. Ninety percent shooters fail because they get excited and go in for score and don’t get the technique,” he explains.
source: http://www.thehindu.com / The Hindu / Home> Features> Metroplus / by Neerja Murthy / October 18th, 2016
That women’ s bodies and choice of clothing are ostracized and politicized, is not new discourse. Much discussion on the subject has ensued in recent decades by liberals, feminists, progressives and conservatives alike. Add to that visible religious practices, such as head covers (Hijab) and face veiling (Niqab) among Muslim women, and the scrutiny is further exponentialized. So much so, that it disrupts the principles of liberal and western feminists, and suddenly women’s rights to choose what they want to wear begins to be rephrased, and women’s agency to choose to cover themselves is questioned and looked down upon as ignorance or backwardness. As such, Muslim women who practice various degrees of visible modesty, from Hijab to Niqab navigate feelings of discomfort, unwelcome, as well as (c)overt violence when accessing public spaces, including schools, workplaces, markets, restaurants and more. They are often perceived as beings without agency and intellect, and far removed from the mainstream intellectual public realm. Their choice to dress themselves in accordance with their religious and spiritual goals makes their presence in public unwelcome and politicized.
In this article, through interviews with three Niqab-observing Muslim women who have successfully curated , established, and operate their own faith-based businesses primarily selling products through digital means,we draw attention not only on the discomfort and challenges faced by Muslim women in public spaces and traditional office workplaces, but we also highlight the agency embodied by these women to pursue their professional goals in accordance with their personal religious beliefs.
Residing and operating their businesses in India, our interviewees – Kehkashan, Asma Nafis Ansari and Mantasha– have been able to capitalize on the growing adaptation of digital technologies in recent years and produced workspaces for their businesses that offer them the safety and flexibility to pursue their multifaceted aspirations holistically. Rather than waiting for space to be given to them or created for them, they have taken the initiative upon themselves, and are doing so with grit, faith and vision. In doing so, they not only benefit themselves, but also provide employment opportunities, inspiration, and alternative workplace options to others who may find themselves facing similar challenges of discomfort in the public realm.
Faith as an anchor
For these three muslim women, faith is not just a silent actor, but the compass that guides their journeys. Kehkashan, who co-founded ‘Shop Taaseen’ with her business partner Saida Moin, says that they started with a small product, an Umrah dua card in 2024. Today, Shop Taaseen offers a range of faith-based lifestyle products—designed to make Islamic knowledge and reminders part of everyday routines, especially for young Muslims in India. Early on in her academic life, Kehskashan says, she recognized a desire in her to create something of her own but did not know what it would be. She describes herself as someone who has always leaned into creativity with a strong sense of self – “Whatever I do, I want it to be for the sake of Allah.” she shares. That clarity guided her decisions, especially when the spaces around her were not accommodating to her identity. When asked what helped her stay rooted in her vision, Kehkashan said, “the Niqab became my north star. It shaped how I wanted to show up in the world.”
Kehkashan co-founder of Shop Taaseen
Similar to Kekhashan, our second interviewee, Asma Nafis Ansari, founder of ANA, a modest wear brand, spoke of her strong aesthetic sense, shaped by her training at the National Institute of Fashion Technology (NIFT) Kolkata. As a student at NIFT, Asma developed a signature style for her designs over the years, eventually winning her school’s Graduation Award in her final year, for her knitwear collection inspired by the mid-20th century style, Brutalism. Before launching ANA, Asma began a more intentional journey of reconnecting with the Qur’aan. It was during her study of Surah An-Nur, she says, that her personal understanding of purdah or veiling/modesty deepened. “That connection with the Qur’aan gave me clarity…” she says, “… I didn’t just want to work in fashion —I wanted to create something deeply rooted in modesty and meaning.” Today, ANA is not just a clothing brand, but a value-aligned space for modest fashion.
Asma Nafis Ansari the founder of ANA.
Our third interviewee, Mantasha, who holds a postgraduate degree in development communication from Jamia Millia Islamia, launched Shaheen Hijabs after realizing that mainstream, traditional workspaces would not be welcoming of her niqab. After post-graduation, she accepted a position in the development sector that involved extensive fieldwork. While her supervisor remained supportive, she realized that navigating public-facing roles as a Niqabi came with quiet, persistent tensions. “In that environment, personal identity played a critical role…” she reflects, “… people advised me to remove my niqab temporarily—saying it was not obligatory. But no matter how practical their advice sounded, I could not bring myself to do it.” She underscores that, “My niqab is not just a piece of cloth, it is a reflection of my faith.” What followed was a phase of uncertainty, reflection, and quiet resistance. Eventually, she decided to start something of her own and launched Shaheen Hijabs.
Mantasha, the owner of Shaheen Hijabs
For these women, faith is not just their religious belief. It is the guiding principle in their work. They refused to be reduced to stereotypes or forced into palatable molds, and instead have each chosen to build businesses that reflect their aspiration, purpose, religious, spiritual, and personal values.
(In)visible Practices of Faith
For Muslims, religious faith is embodied and practiced in a myriad of ways. Some aspects remain quietly held within—like Taqwa (consciousness of God) or Tawakkul (trust in divine will) – are inward practices that guide one’s principles.
However, there are other religious practices that present more visibly, like offering Salah or dressing modestly in accordance with religious guidelines. Similarly, for many Muslim women who adorn the hijab or niqab, their choice to do so is rooted in faith, devotion and identity.
For Kehkashan, the tension between her visible and invisible religious practices became apparent during a fellowship she had joined before Shop Taaseen. She recalls, “Her cohort of Fellowes were mostly non-Muslim, but they were respectful and very welcoming towards me. I felt seen.” But that feeling did not last long for her. She goes on to say, “[However,] The founder would question my practices, compare me to other Muslims. Many times I was subjected to tokenism disguised as inclusion.” She says that her choice to wear the niqab was repeatedly framed as a limitation – “I was told that niqab will hinder my growth. That it would isolate me and hold me back professionally.” It was in these moments of subtle exclusion — more than overt rejection —that she became more certain that her faith would not be negotiable.
In such ways, niqab-practicing women face exclusion, rejection, humiliation and suppression in traditional workplaces, particularly from those in higher and more powerful positions. These unwelcoming experiences inevitably discourage women from either practicing their faith wholeheartedly, or pursuing their professional aspirations wholeheartedly, pushing them to pick between one or the other.
In Asma’s story, we see a higher degree of exclusion from the public realm. After her graduation from NIFT, Asma was placed at a company in Gurgaon along with two other peers. The three of them then began to look for housing in the vicinity of their new workplace. Through an online portal, they found a potential apartment, and one of her two peers visited the flat, viewed it, and sent a video of the apartment to Asma. Satisfied with the place, Asma and her peers agreed to put down a deposit on the flat. Asma emphasizes that the management knew that someone named ‘Asma’, a common Muslim name, would be moving in. However, when she arrived with her sister at the apartment on a rainy day, they were stopped at the gate and denied entry because of their appearance as veiled Muslim women. “There are many Muslims here… ” the guard told her, “… but they do not dress like you.” It did not matter that she was a skilled designer or that she was simply looking for a place to live. Her Niqab and possibly her Abaya/Burqa ascribed her a communal and/or political identity, and that identity was decidedly excluded . She recalls being told, “If you want to live here, you can’t wear these things.” In that moment, Asma became a symbol of something “other,” something unwanted. Eventually, Asma had to find other housing accommodations. This is the quiet violence many veiled Muslim women face: being tolerated only if they erase or soften visible parts of their identity. It is an expectation that to belong, one must visibly look less Muslim or act less Muslim, and appear more as everyone else. This kind of politics of visibility relies on the erasure of visible culture and tradition that is not just harmful to Muslims, but all social groups and cultures that present more visibly. These stories give us an insight into the direct co-relations between degrees of unwelcome in public space and degrees of visible practice of religious faith. Therefore, much dialogue is needed on the reception of visible practices of faith in a society that portrays itself as a democratic and egalitarian one.
Agency X (Niqabi) Women
Women’ s struggles for agency are multifold. On the one hand, historically, women have had to fight for the right to vote, to be in the workforce, for banking rights, financial freedom, and more. On the other hand, women who exercise agency over their lives have to deal with persistent undermining of their achievements and independent decision making. This kind of undermining is further exacerbated for Niqabi Muslim women, with the most common assumption made about them that they wear it on orders from a male member of family – like a father, husband, or brother – rather than of their own convictions. They are often presumed to be voiceless, passive, or lacking autonomy. To be visibly Muslim, for veiling women, is to constantly push back against the erasure of one’s intellect and agency.
The veil has widely been painted as a symbol of restriction and oppression. Like the other two interviewees, Asma rejects this thinking and instead describes her choice to veil as an expression of deep personal identity. “People see me with respect,” she says, describing how clients and collaborators from across India engage with her during business travel. Her presence, veiled, carries authority. But that authority is also questioned and undermined by others. For instance, at an award ceremony where she was being honored as women entrepreneur of the year, a senior government official turned to her husband and asked, “She is doing such good work, why have you made her cover her face? “, to which her husband responded, “This is her choice. It wasn’t imposed on her by me.” This attitude is not uncommon, and is reflective of how, even in spaces meant to celebrate her success, the assumption of male control and female subservience still lingers. These narratives uncover deeper problems concerning women’s rights, often held by those with saviour complexes, without a true commitment to the cause. It victimizes the Muslim woman and villainizes the Muslim man, framing the problem as ‘saving muslim women from muslim men’. Not only does it misrepresent social issues, it further exacerbates the actual problems Muslim women face by consciously ignoring them. Furthermore, in denying women their proven potential, it highlights the discomfort society still holds about women who achieve success while staying true to their self and not following orders set by and within patriarchal frameworks – that a woman can be successful and devout, that she can lead and be veiled, that she can dress in faith and still possess sharp, unshakeable agency.
Although this article highlights the stories of three Niqab-wearing Muslim women, similar experiences are faced by the broader veiling, Muslim women community. From unwelcoming experiences to rejections, Niqabi women are forced to navigate a number of identity-based hindrances in their personal, professional, and spiritual journeys.
To compensate for their perceived incompetence, many feel forced to overperform, overachieve in comparison to their peers for the same level of acceptance.
Our three interviewees have shown that they do not seek validation in the language or frameworks of others. Their choices are not compromises—their decisions anchored in faith, and carried out with purpose. Agency, for them, is not about abandoning identity to gain access. It is about bringing their whole selves into every space—and reshaping what power, intellect, and leadership look like. What sets these women apart is not just their ability to navigate exclusionary spaces, but their refusal to be defined by them. In centering their faith, they have not only claimed their agency but have also carved out paths of success that are deeply rooted in service to their communities. Women like Asma, Kehkashan, and Mantasha are writing a different story—one where agency is not hidden beneath their veil, but asserted through it.
Kehkashan, through Shop Taaseen, is cultivating a space of belonging. The Taaseen Tribe, a growing digital initiative, brings together Muslim women from across the walks of life to reflect, learn, and connect.
It is a community that echoes Kehkashan’s own journey—a space for young Muslim women to feel seen, intellectually engaged, and emotionally supported.
Asma, from her small town of Mau in Uttar Pradesh, established ANA, that not only reaches customers across India and abroad but also creates livelihood for a team of about 30, consisting of kaarigars, accountants, managers, and assistants. In a world that often parades notions of diversity and inclusivity, but then almost exclusively produces urban, English-speaking workspaces and equates them with success, Asma’s journey redefines what inclusivity looks like. ANA prides itself in maintaining a balance of 1:1 ratio of men to women across their workforce. She is proof that one can build while holding fast to faith, staying rooted in place, and uplifting others along the way.
Mantasha’s story is one of resilience, where she was willing to risk uncertainty to preserve her identity and stay true to herself, rather than diluting her identity to fit in. With no prior business experience, she started Shaheen Hijabs teaching herself the ropes of the business along the way. “I rushed into it… ” she says. “… there were mistakes. I’m still learning. But I’m doing it in a way that doesn’t require me to compromise on who I am or how I want to live my faith.”
So, what then does it mean, to navigate public spaces where one is made hyper-aware of themselves, simply for living in accordance with their faith, which in a democracy, is apparently their fundamental right? What does it mean to carry the weight of assumptions—about agency and intellect—before one even speaks? What could our society look like if we stopped incessantly asking Muslim women to prove their worth, and instead, started paying attention to how they are already building, leading, and transforming the world around them? And more importantly, what could our society look like if we stopped tokenizing identity in the name of (pseudo) diversity and (pseudo) inclusivity, and started creating truly inclusive and democratic spaces for all?
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About the Authors
Aazeen Ghaus is a Development Communication practitioner & freelance writer, based in India. Saba Fatima is an architect based in Albuquerque, USA. She is an incoming PhD student (Fall 2025) in the Built Environments program at the University of Washington, Seattle
source: http://www.muslimmirror.com / Muslim Mirror / Home> Exclusive Reports> Positive Story> Women / by Aazeen Ghaus and Saba Fatima / July 03rd, 2025
Mohammed Siraj scripted history with a stunning display of fast bowling at Edgbaston, claiming 6/70 to bowl out England for 408 in the second Test of the 2025 Anderson-Tendulkar Trophy. His fiery spell handed India a strong 180-run first-innings lead.
With Jasprit Bumrah absent, doubts hovered over India’s bowling attack. But Siraj, supported by Akash Deep’s four wickets, kept India firmly in control. This came despite a massive 303-run partnership between Harry Brook and Jamie Smith.
Siraj dismissed key English batters, including Zak Crawley, Joe Root, and Ben Stokes. He then ran through the tail, removing Brydon Carse, Josh Tongue, and Shoaib Bashir.
This six-wicket haul is the first by a visiting pacer at Edgbaston since 1993. It is also the third-best performance by an overseas fast bowler at the venue.
At 31, Siraj joins an elite group of Indian pacers with five-wicket hauls in England. The others are Amar Singh, Chetan Sharma, Bhuvneshwar Kumar, and Ishant Sharma. This is his fourth five-for in Tests and his best performance in England.
Despite the long stand from Brook and Smith, India’s pace attack—led by Siraj—remained disciplined and aggressive. They kept the pressure on England and are now in a strong position to level the series.
India will aim to carry this momentum forward as the match enters a crucial phase.
Siraj’s brilliance echoes his historic Asia Cup 2023 performance—where he delivered one of the finest spells in a tournament final. His rise now mirrors the legacy of legends like Chaminda Vaas and Anil Kumble.
Siraj has firmly established himself as India’s new pace spearhead.
source: http://www.radiancenews.com / Radiance News / Home> Latest News> > by Mohd. Naushad Khan / July 05th, 2025
While working on my two books (soon to come: one on Muslim Politics in Bihar and another on Muzaffarpur Muslims, 1857-2011), while looking into primary and secondary sources I came across many personalities and institutions. One such person was Sir Fakhruddin whose contributions towards public life may interest many people. Hence I crave the readers’ indulgence.
[Sir] Syed Mohammad Fakhruddin [Khan Bahadur, 1868-1933] of Patna is credited to have the distinction of being the first Muslim Minister of Bihar and Orissa.
His father Md. Ali of the village Dumri, near Patna, took special care of his quality education. Having imparted elementary education in Arabic, Persian, and Urdu in the village Maktab, Fakhruddin was put under the tutelage of Md. Yahya, advocate, a big rais of Patna, with deep interest in music and literature. Yahya was the husband of Rasheedun Nesa (1855-1926, the author of the Urdu novel, Islahun Nesa, 1881/94, and a pioneer of modern education to women in Patna).
Fakhruddin did his BA from the Patna College in 1891, and B.L. in 1893, and started court practice under the guidance of Yahya in the district court of Patna. He was also associated with the Bihar Provincial Association.
Having earned good reputation as advocate he was elected member Bengal Council in 1910, which Fakhruddin quit after becoming the government pleader (1917-20) in the High Court of Patna, established in 1916-7. In 1921 he was elected member of the Bihar and Orissa Legislative Council, and he kept winning the elections till his death in 1933.
Thus, during 1921-33 he also served as minister of education besides few other significant departments. His contribution as minister in pushing the cause of education is distinctive. His efforts towards promoting primary and secondary education are noteworthy.
The Deputy Directors of Public Instruction were made to undertake tours of Bihar and open schools. Fakhruddin worked hard towards enhancing the budgetary allocation for education. He also made efforts towards charkha operation in the government schools but remained largely unsuccessful in that. He mobilized funds for construction of college buildings and hostels. He was passionate about it.
Reconstruction of Patna’s BN College building and its three storeyed hostel, the imposing building of the Science College (Patna), two storyed hostel for the Science College, the Patna College Hostel (later became famous as Iqbal Hostel), two storeyed PostGraduate Hostel of Ranighat (Patna), Patna Training College are his creations.
Besides, he also allocated fund for the buildings and hostels of the Muzaffarpur’s GBB (LS) College, Cuttack’s Ravenshaw College, Bhagalpur’s TNB Colllege, two big buildings for the Madrasa Shams-ul-Hoda, which was taken over by the government, and eight professors’ quarters in Ranighat (Patna) are also his creations. For the cause of Urdu, he set up a Madrasa Board in 1922.
Madrasa Shams-ul-Hoda
Fakhruddin had also prepared an ambitious plan of converting the Patna University in a big residential university for which he also influenced the Nathan Committee to make favourable recommendations. This was to be established in the Phulwari Sharif. But it did not see the light of the day as a large number of the members of the Bihar and Orissa Legislative Council opposed it on the arguments that the campus will go far beyond the city; a member went on to allege that Fakhruddin was taking the University to the doors of his Pir. The Searchlight is said to have regretted this myopic opposition as the Bihar’s capital city was deprived of quality residential university.
He created and institutionalized Bihar Educational Service Class I, and went on talent hunt to recruit meritorious teachers for the Patna University.
With these efforts he brought in Dr Gyan Chand as professor of Economics, Prof. Taraporewala (History), Prof. Jamuna Prasad (Psychology), Prof. Hill (English), Prof. Shiv Parvati Prasad (Physics). They were posted on handsome salaries.
There used to be an insistence by the colonial regime to recruit only those candidates as Class I teachers who had obtained degrees from Europe.
Prof. Nayyar Laeeq Ahmad (who later became Principal, Andheri College, Bombay), and Prof. Jadunath Sarkar were also recruited. Sir Fakhruddin resisted this racism, without much success at the time, even though it was diluted subsequently in 1940s when Prof. K K Datta (History, 1944) was taken in.
Sir Fakhruddin brought a bright professor of Law from BHU to make him Principal, Law College, and Prof. Boman Sanjana of Bombay was brought in the Civil Engineering.
In order to overcome the dearth of talented teachers he also instituted State Scholarship programme on which promising students of BA and MA were sent oxford and Cambridge for higher degrees and they had to return back to teach in the colleges of Patna University.
Kishori Prasad Sinha, Fazlur Rahman, and Kalimuddin Ahmad for English literature; Ghanshyam Das for History, Balbhadra Prasad and Qamruddoja for Chemistry, Bhairavnath Rohtagi for Economics were few such luminaries. Sadly, with the death of Sir Fakhruddin this bright scheme also died.
The Bihar School of Engineering was upgraded to ‘College’ by him. He also established the Veterinary College of Patna and recruited many teachers from outside.
Besides education, he also held the portfolio of cooperative and he made it a movement of sorts, more particularly in Tirhut. He convened a conference of Cooperatives in Hajipur when Ahmad Husain (1886-1948), an Aligarh graduate of Muzaffarpur, was posted as SDO in Hajipur.
For all these unforgettable contributions, Dr Rajendra Prasad held him in very high esteem.
Sir Fakhruddin, a bearded, fair-skinned fellow was a devout practicing Muslim with punctualities of namaz. Sherwani, pajama, Turkish cap was his preferred dress. The masjid near the Patna Railway Junction was reconstructed by him by investing around Rs. 20-25 thousand, which is now the Jama Masjid of Patna; for long it was called ‘Sir Fakhruddin Masjid’.
As a minister, he never used government quarters; rather he preferred to work from his own house in Patna, nor did he accept police protection. He was a good orator in both English and Urdu.
His sons- Azizul Haq was a renowned advocate of Patna High Court, Anisul Haq was Deputy Collector, Habibul Haq was in judicial services.
(Mohammad Sajjad, Assistant Professor at Centre of Advanced Study in History, AMU, Aligarh)
source: http://www.twocircles.net / TwoCircles.net / Home / by Mohammad Sajjad / October 13th, 2025
In an era of unprecedented majoritarian ascendance and anti-Muslim hatred, Bihar Collective, a platform of intellectuals and activists, has brought out a booklet highlighting the contribution of eminent Muslims in making the modern Bihar in the last 200 years.
The booklet titled Remembering Muslim Makers of Modern Bihar has been compiled and edited by renowned academician and writer Prof. Mohammad Sajjad on the initiative of Bihar Collective.
The booklet will be released at an event in Patna on Saturday (February 23).
On the occasion, a discussion will also be held with Prof Faizan Mustafa, Vice Chancellor, NALSAR University of Law, Hyderabad; Prof Vivek Kumar, JNU, New Delhi; and Prof Mohammad Sajjad, AMU, Aligarh as panelists.
A Brief about Booklet:
Pre-empting a reasonable question about the title of the booklet, Prof Sajjad, who has compiled and edited it, writes in its preface: “A simple and obvious question that may readily arise is: why only Muslim makers of modern Bihar? Why not others too? This is indeed a valid and pertinent question.”
Responding to the question, he further says: “Candidly put, this is because of an unprecedentedly menacing rise of majoritarianism, bigotry, and anti-Muslim hatred, with open support of the state.
The Muslim identities are ominously threatened. There are also unabated attempts to dilute (or even take away) whatever little accomplishments have been made by the forces of social justice and secularism.
Only the Muslim segment however is threatened by the jingoist, exclusionary, violent nationalists, to be thrown out to another country. As if the other country is a dustbin, owned by these bigots, into which they can throw away everything they dislike! As if only the religious majority constitutes the nation! Notably, these jingoists had aligned with the British and had stayed away from the national movement.”
“Muslim contributions in the nation-making (and in the freedom movement) remain under-acknowledged, forgotten or even omitted. Erasure of their histories and memories seem to have become even more pronounced and vociferous, now, than ever before…The Bihar Collective therefore decided to compile a short profile of these inspiring role models, history-makers…This is small and humble step towards retrieving and restoring the nationalist provincial pantheons bearing Muslim identities,” says Prof Sajjad.
He, however, admits that the list of Muslim heroes of Bihar given in the booklet is not exhaustive as “…many have been left out essentially because of lack of documentations and researches. Not many have left their own accounts/memoirs; the available memoirs/accounts have not written much about all the personalities. In many cases, even otherwise “resourceful” descendants and/or associates of the history-makers have not been able to provide us with adequate (and credible/verifiable) details.”
Prof Sajjad hopes this small exercise may lead to some big academic work on these history-makers. “In short, this kind of venture may be said to be an ongoing exercise. This effort may hope to open up (and obtain) more details about such history-makers and would also get to know about many more of such peoples and processes, we failed to include here in this hastily prepared tiny volume, amidst constraints of resources and time.”
Names of Muslim Makers of Modern Bihar Mentioned in Booklet: 1. Syed Imdad Ali (d.1886] 2. Khuda Bakhsh (1842-1908) 3. Syed Amir Husain (1843-1910) 4. Imdad Imam Asar (1849-1934) 5. Shah Badruddin(1852-??) 6. Syed Ali Bilgrami (1853-1911) 7. Rasheed-un-Nesa (1855-1926) 8. Syed Noorul Huda (1855-1939) 9. Justice Syed Sharfuddin (1856-1921) 10. Shaikh Gulab (1857-1920) 11. Sarfaraz Husain Khan (1860-1931) 12. Maulana Mazharul Haque (1866-1930) 13. Batakh Miyan Ansari (1867-1957) 14. Sir Fakhruddin (1868-1933) 15. Syed Ali Imam (1869-1932) 16. Syed Hasan Imam (1871-1933) 17. Salahuddin Khuda Bakhsh (1875-1931) 18. Shafi Daudi(1875-1949) 19. Khwaja Md. Noor(1875-??) 20. Abdul Wadood (d.1955) 21. Syed Abul Hasan (1878-1960) 22. Sir Sultan Ahmad (1880-1963) 23. Maulana Sajjad (1880-1940) 24. Pir Mohammad Munis (1882-1949) 25. Abdul Bari (1882-1947) 26. Syed Sulaiman Nadvi (1884-1953) 27. Mohammad Yunus (1884-1952) 28. Shah Md. Zubair (1884-1930) 29. Syed Abdul Aziz (1885-1948) 30. Zubaida Begum Daudi (1886-1972) 31. Syed Tafazzul Karim (1886-1964) 32. Mr. Mohammad Shafi (1888-1955) 33. Qazi Ahmad Husain (1889-1961) 34. Dr. Syed Mahmud (1889-1971) 35. Ali Husain Aasim Bihari (1890-1953) 36. Shah Mohammad Umair (1894-1978) 37. Abdul Ahad Mohammad Noor (1894-1975) 38. Hakeem Md. Kabiruddin (1894-1976) 39. Maulana Usman Ghani (1896-1977) 40. Manzoor Ahsan Aijazi (1897-1969) 41. Shah Md Ozair Muni’mi (1899-1961) 42. Maghfur Aijazi (1900-1966) 43. Syed Jafar Imam (1900-1965) 44. Syed Badruddin Ahmad (1901-1983) 45. Mohammad Tahir (1903-???) 46. Syed Jafar Imam (1903-1979) 47. Syed Fida Husain (1904-80) 48. Abdul Qaiyum Ansari (1905-1974) 49. Wajihuddin Minhaji (1907-1984) 50. Syed Md. Aiyub (1910-1964) 51. Abdul Sami Nadvi (1913-????) 52. Abul Hayat Chand (1914-1958) 53. Ahad Fatmi(1915-1980) 54. Zawwar Husain (1916-80) 55. Shafiqullah Ansari (1917-1980) 56. Shah Mushtaq Ahmad (1917-2002) 57. Abdul Ghafoor (1918-2004) 58. Col. Mahboob Ahmad (1920-1992) 59. Taqi Raheem (1920-1999) 60. Zahra Daudi(1923-2003) 61. Shakoor Ahmad (1924-1981) 62. Syed Hasan (1924-2016) 63. Yunus Lohia (1925-2019) 64. Ghulam Sarwar (1926-2004) 65. Syed Shahabuddin (1935-2017)
A Brief about Author:
Prof Mohammad Sajjad teaches late-colonial and post-independent Indian history at the Centre for Advanced Study in History, Aligarh Muslim University. He has written several books including Muslim Politics in Bihar: Changing Contours; and Contesting Colonialism and Separatism: Muslims of Muzaffarpur since 1857.
His articles are published in reputed academic journals from Routledge, Sage, EPW etc. and also in anthologies from the Oxford University Press and Cambridge University Press.
Bihar Collective: It is a platform of artists, intellectuals, journalists and activists to promote diversity, pluralism and constitutional values. It aims at bridging the gap between people working in various fields such as media, culture, law, science, arts, human rights, gender equality, films, music, etc. Email: biharcollective@gmail.com Facebook: https://www.facebook.com/biharcollective
source: http://www.indiatomorrow.net / India Tomorrow / Home> Society / by India Tomorrow / February 21st, 2019
Dr Thumbay Moideen was honoured for transforming the Thumbay Group into a global model of purpose-driven entrepreneurship in healthcare, education & Research.
In a moment of immense pride and global recognition, Dr. Thumbay Moideen, Founder and President of Thumbay Group, has been conferred his Fifth Honorary Doctorate, this time by the prestigious University of Lublin, Poland.
This accolade reaffirms his unmatched contributions to global healthcare, medical education, and Research for the community development.
The honorary doctorate was awarded in recognition of Dr. Moideen’s extraordinary leadership in establishing the First Private Academic Health Sytem and the region’s largest private medical university — and for transforming Thumbay Group into a global model of purpose-driven entrepreneurship in healthcare, education & Research.
Under his visionary leadership, Thumbay Group has impacted millions across more than 175 nationalities, offering compassionate care, research excellence, and world-class medical training.
The University of Lublin acknowledged Dr. Moideen’s pioneering efforts in integrating innovation with empathy, notably through the Thumbay International Research Grant (TIRG) — an initiative investing AED 3 million annually in areas like cancer immunology, AI in healthcare,precision medicine and many more Area’s of Research.
From a young entrepreneur in Karnataka to being celebrated as the most respected Indian Muslim and leading Beary in the world, Dr. Thumbay Moideen’s journey is a testament to what’s possible when faith meets action. Recognized as the leading NRI from Karnataka in the Gulf region, he is admired not just for his accomplishments, but for the values that drive them.
Once someone who measured success through projects and milestones, he has evolved into a changemaker who defines impact by how many lives his work touches.
With this latest recognition, Dr. Moideen joins an elite group of globally honoured visionaries who have reshaped industries while staying rooted in service, humility, and impact.
This doctorate reflects not only his entrepreneurial brilliance but also his enduring belief that health and education are fundamental rights, not privileges.
Speaking at the ceremony, Dr. Moideen said: “If our work has empowered others to dream, to heal, to grow, then I consider it a success. It’s no longer about how far I’ve gone, but how many I’ve taken along. I want Thumbay Group to be remembered as a force that empowered the underprivileged, raised the standards of education, healthcare & Research.”
The vision of Thumbay Group is to deliver excellence by building a seamless ecosystem of education, healthcare, and innovation. From its flagship Gulf Medical University to hospitals, labs, rehabilitation centers, and AI-driven research programs, the Group continues its mission of shaping the future of healthcare —the Group plans to Double its Healthcare capacity and expand its all business to grow 5 fold and have a global presence.
source: http://www.gulftoday.ae / Gulf Today / Home> News / by Gulf Today, Staff Reporter / June 18th, 2025
The Union Public Service Commission (UPSC) declared the results of the 2024 Civil Services Examination on April 22, with 1009 candidates clearing one of India’s most competitive exams. Among them, Adiba Anam has made history by becoming the first Muslim woman from Maharashtra to be selected for the Indian Administrative Service (IAS).
Hailing from Kalam Chowk in Yavatmal, a small town in eastern Maharashtra, Anam secured an all-India rank of 142. Her achievement has been widely hailed as a breakthrough for both women and minorities in the state. Her father, Ashfaq Ahmed, earns a living by driving an auto-rickshaw.
Raised in modest circumstances, Anam completed her schooling in Urdu medium from a local Zilla Parishad school. Despite limited resources, she consistently excelled academically—scoring 94% in her Urdu board exams and 92% in 12th grade with a science stream.
Speaking to India Tomorrow, Anam recounted her journey through UPSC. Her first attempt in 2021 ended at the preliminary stage. Undeterred, she progressed to the mains in her second attempt, and finally, in her fourth attempt, clinched success with a rank likely to earn her an IAS cadre.
“My parents never asked me to give up on my education. There were people who suggested I take up a small job to ease our financial burden, but my parents never let those voices affect me,” she said.
Anam noted the social barriers women often face in her community. “Yes, girls do face restrictions. But these challenges only overpower us if we allow ourselves to feel weak. Once we build our mental strength, those obstacles lose their power,” she said. Her message to young women: “Stay mentally strong. Chase your dreams with courage and determination.”
Initially aspiring to become a doctor, Anam couldn’t clear the NEET exam. It was then that her uncle, Nizamuddin Sheikh—a local NGO secretary in Yavatmal—encouraged her to consider civil services as a way to serve the public.
Adiba Anam draws inspiration from the poetry of Allama Iqbal. Two couplets, in particular, fuel her determination:
“Khudi ko kar buland itna ke har taqdeer se pehle, Khuda bande se khud pooche, bata teri raza kya hai, ” meaning, “Elevate your selfhood to such heights that even destiny, before shaping your fate, is compelled to ask you: ‘Tell me, what is it that you desire?’”
This powerful verse emphasizes self-empowerment, urging individuals to strengthen their character and willpower to such an extent that even fate bows before their determination.
“Amal se zindagi banti hai jannat bhi jahannam bhi, Yeh khaaki apni fitrat mein na noori hai na naari hai.” This translates in English as “Through actions, life can become either a paradise or a hell. This being (the human) made of dust is by nature neither angelic nor demonic.”
The couplet underscores the idea that our actions determine the quality and direction of our lives. Human beings are not inherently good (like angels) or evil (like demons); it is their actions (amal) that shape their destiny and define their identity.
Explaining the two couplets, she said, “These lines remind me of the power of action. If you just sit still, nothing will change. But if you act, if you try to change your situation, something will definitely happen,” she said.
Anam’s journey—from a small-town Urdu-medium student to a future IAS officer—stands as a powerful story of resilience, ambition, and the transformative potential of education.
Here is the list of 26 Muslim candidates who cleared the UPSC Civil Services Examination this year, with their ranks written in front of their names.
• Iram Chaudhary – Rank 40
• Farkhanda Quraishi – Rank 67
• Mohammad Muneeb Bhatt – Rank 131
• Adiba Anam Ashfaq Ahmed – Rank 142
• Wasim ur Rehman – Rank 281
• Md. Nayab Anjum – Rank 292
• Mohammad Haris Mir – Rank 314
• Mohammad Shaukat Azeem – Rank 345
• Alifa Khan – Rank 417
• Nadia Abdul Rashid – Rank 429
• Najma Salam – Rank 442
• Shakeel Ahmed – Rank 506
• Shah Mohammad Imran Mohammad Irfan – Rank 553
• Mohammad Aftab Alam – Rank 560
• Mohsina Bano – Rank 585
• Syed Mohammad Arif Moin – Rank 594
• Ghulam Haider – Rank 633
• Hasan Khan – Rank 643
• Ghanchi Gajala Mohammad Hanif – Rank 660
• Mohammad Salah T.A. – Rank 711
• Sadaf Malik – Rank 742
• Yasir Ahmed Bhatti – Rank 768
• Javed Mev – Rank 815
• Nazeer Ahmed Bijran – Rank 847
• Arshad Aziz Quresh – Rank 993
• Iqbal Ahmed – Rank 998
source: http://www.indiatomorrow.net / India Tomorrow / Home> Education / by Mohammad Akram / April 2025
The latest addition at the historic Jamia Masjid, Salem, is the nine-tier tower
The historic Jamia Masjid on the southern banks of River Tirumanithar in the heart of Salem city has got a 135 ft. tall ‘minaret.’ This is said to be one of the tallest minarets to be constructed in a mosque in South India in the recent past.
The minaret is a significant feature of mosques across the world, and is one of the earliest characteristics of Islamic architecture. The ‘muezzin,’ a person who announces the call of prayer, usually delivers the ‘azaan’ from the minarets.
Jamia Masjid in any town or city is considered as the chief mosque. They are known as congregational mosques, as Muslims gather in large numbers to offer prayers on Fridays and during Ramzan, Bakrid and other festivals.
Rich past
Jamia Masjid in Salem city, standing on about 1.5 acres of land, has a rich past. It is one of the oldest mosques in the state and was said to have been built by the Mysore ruler Tipu Sultan (1750 – 1799), popularly known as the Tiger of Mysore, more than two centuries ago. Tipu Sultan, who had visited the Salem region on various occasions, is said to have offered prayers in this mosque. He has also donated inams (properties) for this mosque. The British regime, which understood the importance of this Jamia Masjid, also extended assistance to this mosque and gave ‘inams’.
This Jamia Masjid is built on the lines of the North Indian mosques. The prayer hall of this grand mosque stands on an elevated ground and is decorated with tall, elaborate granite pillars. On Fridays, this masjid gets more worshippers from the town and neighbouring areas of Salem.
According to S.R. Anwar, the Muthawalli of the Jamia Masjid, the minaret has nine small tiers ranging between 10 ft. and 20 ft. The cornice (metal kalasam), atop the minaret was made in Kumbakonam. A silver cone and crescent decorate this metal structure.
Anwar says that this Jamia Masjid plays a stellar role in promoting communal harmony in the entire western belt and has been held in high esteem by everyone.
S. Veerappan, an expert architect from Kamanayakkanpatti, led a team which was in-charge for the construction of this minaret. His name is engraved on the inaugural stone. “It is a great honour that my name is on the tablet stone of the mosque,” says Veerappan. “This highlights the mutual respect and goodwill that the people from different communities have for each other,” he adds.
The new minaret was inaugurated recently by A. Anwar Raajha, MP and Chairman of Tamil Nadu Wakf Board, in the presence of MPs V. Panneer Selvam, P.R. Sundaram and K. Kamaraj.
source: http://www.thehindu.com / The Hindu / Home> Today’s Paper> Features> Friday Review / by Syed Muthahar Saqaf / July 06th, 2018
UAE-based Indian doctor and philanthropist Dr Shamsheer Vayalil has announced Rs 6 crore in financial aid for the families of medical students and doctors affected by the Air India plane crash in Ahmedabad last week.
The ill-fated aircraft struck the BJ Medical College’s Atulyam hostel complex during lunch hour, reducing student residences and the dining hall to rubble.
All but one of the 242 passengers and crew on board the Boeing 787-8(AI 171) and another 29 persons, including five MBBS students, on the ground were killed when the London-bound aircraft crashed, moments after it took off from the Sardar Vallabhbhai Patel International Airport.
Announcing the relief from the UAE capital of Abu Dhabi, Dr Shamsheer, founder and chairman of Burjeel Holdings and managing director of VPS Health, said he was deeply shaken when he saw the aftermath of the crash.
As someone who had lived in similar hostels during his medical education at Kasturba Medical College in Mangalore and Sri Ramachandra Medical College in Chennai, the images struck a chord, he said.
“I saw the footage from the mess and the hostel, and it truly shook me. It reminded me of the places I once called home, the corridors, the beds, the laughter, the pressure of exams, and the anticipation of a call from family,” he said.
“No one expects a commercial aircraft to come crashing into that world,” he added.
“Those students started the day thinking about lectures, assignments, and patients. Their lives ended in a way none of us could ever imagine. It hit close. Too close,” he said.
Dr Shamsheer’s relief package includes Rs 1 crore for each of the four deceased students’ families, Rs 20 lakh each for five seriously injured students, and Rs 20 lakh each for the families of doctors who lost loved ones.
The financial assistance will be delivered in coordination with the Junior Doctors’ Association at BJ Medical College, ensuring that those in need receive support swiftly.
This is not the first time Dr Shamsheer has responded to such a crisis. In 2010, following the Mangalore air crash, he provided financial assistance and employment opportunities to affected families at Burjeel Holdings, a leading healthcare provider in the Middle East.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Gulf / by Vartha Bharati / June 17th, 2025
