Category Archives: Community Involvement / Social Issues

Islamic Monuments of Mangalore: Part 1 & Part 2

Community Involvement / Social Issues, Karnataka (under research project), Travel & Tourism, Uniquely Indian Muslim HISTORICAL RECORDS - Sufi Shrines, Dargahs, Tombs, Mughal Mausoleums (wef. December 07th, 2024)

Mangaluru, KARNATAKA :

Islamic Monuments of Mangalore: Part 1

India prides itself in recognising and celebrating “Unity in Diversity”, and to underline that great aspect Daijiworld Mangalore, after thousands of diverse articles and analyses, has enthralled readers for decades now. I would like to highlight, amidst the assortment of attractive information in this exclusive Special, a lesser-known history and ancient monument of our co-minority community of Mangalore, in two parts. The next part will be on other old historic monuments complementary and connected with Islam in Mangalore. There are always those who thirst to know the little-known history and geography too—for it is part and parcel of our Kudla roots, very ancient and very valuable.

Mangaluru, Kudla, Kodial, Maikala, Mangalapuram—this place of many names—no doubt is a place steeped in multifaceted ancient history. Temples, Churches, Mosques, and more exist which hold history and culture often unknown. Mangalore thrives on worship of the Gods, no doubt! At every nook and corner, historic Temples, Mosques, and Churches can be found. The history of Mangalore connects with different ancient regions, languages, faiths, and religions, multi-faceted and overlapping.

Taking a look at an ancient Mosque—probably the oldest in the region—in Bunder, the heart root of old Kudla/Mangaluru, is indeed very enriching and thrilling. The original roots of real old Mangalore run between Sharavu Ganapathi Temple in Kodialbail and Mangaladevi Temple in Bolar. The famed Muslim ruler of Mysore, Tipu Sultan, is known to have had a role in the development of Sharavu Ganapathi Temple, according to historians who have authored books on Tipu history—a strange dream while he camped nearby caused him to donate land for the temple.

Tuluva and local rulers are known to have protected Muslim/Arab traders in ancient times and have given them free passage through their kingdoms, much before Westerners were heard of in this area. Western rulers too established close trade and cultural ties with Muslim kingdoms and provided space for their lifestyle. It is evident that there has been much intercourse between cultures and beliefs for ages, creating a mosaic that is inseparable in and around Mangalore and beyond. A deeper look at the oldest Masjids of Mangalore and connected historic auxiliaries will enlighten the intricate mosaic.

Zeenath Baksh Masjid, Bunder, Mangalore

This historic mosque is referred to as “Juma Masjid” and “Beliye Palli”. It is right in the middle of ever-bustling Bunder, the old port of commerce locality sandwiched between Golikatte Road and Port Road, just a stone’s throw from the Gurpur river and North Wharf to its west. Here, a wide range of commodities and condiments were—and are still—traded. The area seems in chaos with old dilapidated buildings amid newer ones and narrow lanes choked with heavy traffic of all descriptions and gutters. One’s olfactory senses will be tested with multiple oriental aromas of spice, coffee, areca, pepper, cardamom, chilies, garlic, ginger, rice, pulses, onions, potatoes… and all kinds of condiments, retail and wholesale—and of course, rotting garbage.

A trader, M M Kini, opposite the mosque, is a licensed dealer in arms and ammunition—it is an old family business. This unique and antique mosque is around the corner from the Bunder Police Station and the famous old renovated Bombay Lucky Restaurant, well known to local folks. The Kanara Chamber of Commerce and Industry (KCCI) is located a few yards opposite.

Bunder, the old port of Mangalore since ancient times, is the backbone of history, communication, and commerce, with thriving seaports and even the Lakshadweep Islands with which it shares a long history. The multi-religious business people around are of a very friendly and easy-going enthusiastic nature. A visit here is like going back in time and also tripping over the new order of life and faith.

The Masjid Zeenath Baksh in Bunder is said to have been established in Mangalore in 644 A.D. It was first established in Mangalore by Habeeb bin Malik, and the first Qadhi (Qazi) appointed was Hazarath Moosa Bin Malik, son of Malik Bin Abdullah. This mosque was probably inaugurated on Friday, the 22nd of the month of Jumadil Awwal (fifth month of the Islamic calendar) in the year 22 of Hijra (644 A.D.).

That this sacred Masjid was established by the holy men of Arabia, who were said to be kith and kin of the “Sahabas” (associates) of Prophet Hazarath Mohammad Rasulallah, makes it about 1400 years old—about a thousand years before the Portuguese brought Christianity here.

The Zeenath Baksh Mosque is indeed unique. The front portion (with a prayer hall on two levels) is no doubt added on in the 19th century (later too), and the tile roof has Basel Mission tiles. Another structure constructed later has four minarets and a typical dome and houses the 90-plus-year-old tomb of Hazrath Sheikuna Muhammed Moula Jalal Masthan Al Bhukhari, a saintly Khazi laid to rest here. Many young people come here to pray and find their lives changing with renewed goodness. Also, some of his kin’s tombs can be seen.

The inner ancient original mosque dates back centuries perhaps, and this old legend of a “Masjid” in the 1780s is said to have been refurbished and renovated systematically by the great Tiger of Mysore, Tipu Sultan, who is well known for such philanthropy. Anyone with a basic knowledge of layouts in the region cannot fail to recognise that this great monument, which spreads over a large area, has many characteristics of a temple—the large water tank (below ground level), the shape of the tiled roof (old Malabar), and the hand-carved woodwork (characteristically local).

Tipu added beautifully carved bulky rosewood pillars and also a carved ceiling—the huge carved works are majestic. The mosque was renamed after Tipu’s daughter, Zeenat Baksh. The prayer hall is on a plinth with an open colonnade running around the building under heavy overhanging eaves with carvings. The renovation coexists in harmony with the older, more ancient staccato structure.

The water tank in the center of the premises has granite steps and provides water for the ablutions or ‘Wuzu’ prescribed before ‘Namaz’. This Juma Masjid is well frequented by devotees for regular five-times Namaz and to visit the tombs. There is also a burial ground that partly encircles the mosque. One can see men and women frequenting this holy place; on festival occasions, this mosque can hold about 2000 people for the Namaz or prayer assembly. During Ramadan fasting and festivals, the religious spirit is at a peak and exemplary.

Tipu Sultan has also built a Masjid at Mangalore 2 km away from this mosque. It is presently called “Idgah Masjid” at the top of the hill (now called Light House Hill, in the town center near Aloysius University gate). Muslims from all over the district gather here and offer prayers on festive days of Eid-ul-Fitr and so on. Subsequently, in 1920, Mangalore Bail family constructed a large assembly hall or Jamath Khana. There are a good number of Muslims in Mangalore, and their concentration in this area is phenomenal.

Present Activity of the Masjid:

Considering the needs of the economically weaker people of the community, the management committee of the mosque has made initiatives to extend free service in various ways for the needy people of the community. Funds are raised from benevolent donors of the community for the purpose of marriages, education, medical relief, shelter, and other social basics. Also, the management committee of this mosque looks after the burial of destitutes free of cost. Efforts are on by the leaders for establishing and running schools and colleges from KG to PG for the benefit of the wider community who are rapidly marching forward in all spheres of activity.

“He is the One GOD; the Creator, the Initiator, the Designer. To Him belong the most beautiful names. Glorifying Him is everything in the heavens and the earth. He is the Almighty, Most Wise.” (Quran, 59:24).

The current perception of Islam and the followers of religion and culture in Kanara and the coastal areas, in the light of new developments and issues that rule, calls for a closer look at the history and practice of Islam in this region. Muslim groups are generally labelled as “minority” and weak, but it must be clearly understood that the population is significantly strong, and their presence here can be traced back to the 7th century A.D., while Christianity is from the 16th century practically, though it is credibly said that Christianity landed in Kerala in the first century (53 A.D.), even before it reached Europe.

There are many facets that Muslims have dominated here for centuries and still do. Their sway is very significant and ancient and needs serious consideration of the rights and values guaranteed by tradition and the Indian Constitution. Islam is now an indelible part of this region, India, and the world over. They cannot be labelled as aliens and are part and parcel of the mainstream.

The Muslim community here, in view of all aspects, is a strong, rooted, and recognised community. It can be observed that the Muslim community’s progressive principles here are indeed very forward, and their outlook is advancing, influenced by the Middle East and Western standards and good education and industry. Many prominent properties and businesses are owned by them. Families are largely active; elders in the families are secure and cared for, and women seek good education. The entire community is enterprising, hard-working, cooperative, and presents a happier picture generally. Religion-wise, they are fervent and keep the tenets strong even in the face of hurdles. The world over, it is seen they are going from strength to strength, and leaderships have to be transparent.

(dated October 16th, 2025 / source : daijiworld.com / by  Ivan Saldanha-Shet )

Islamic Monuments of Mangalore: Part 2 / October 23rd, 2025

Mangalore and coastal Karnataka is steeped in multifaceted History and colour, many sources have facilitated the common person of interest to be aware and enjoy the depth of information.  Daijiworld has been very generous  and it is appreciated. Hindu, Muslim, Christian ……..and many more allow interesting facts and figures in and around mangalore / Canara since ages and fascinates.  In the previous episode (Part 1 of 2)  we noted the arrival and monument of Islam at Bundar, the original area of Kudla or Mangaluru at present. The matter would not be complete if a brief look at ancient contemporary Islamic monuments are not highlighted. No history is the sole property of any one in particular and is not esoteric in practicality. So, we continue and hope it will round off the interest and study of this history, let us have observations and comments.

KUTCHI MEMON MASJID. BUNDER. Mangalore : This is another ancient Masjid  just near and on the way to Zeenath Baksh Masjid  right opposite to famed ‘Bombay Lucky Restaurant’; the ‘Kanara Chamber of Commerce and Industry (KCCI) is in the backyard of this Masjid. It is also referred to as ‘Katchi Palli’.  It is a wonder that this Mosque is credited with many firsts. Traditionally each of these many Masjids in Mangalore have their own section of regular devotees. Reliable sources say that Kutchi Memon Masjid was basically constructed in 1839 and is now 174 years old going on to be 175 years. The force behind this sacred work were Patels  from Kutch in North Gujarat, traders who settled in the area and were masters in the spice trade, they spoke Kutchi language and gradually were assimilated into the Kanara culture, the cause of this development are the historical sea routes to Mangalore from the Arabian Sea.  To and fro activity is still very visible it appears.

The wonders at this religious center are : It was the first to get power supply and the fourth in Mangalore to be electrified in the British era, in 1930s , the first to use loud speakers for the ‘azaan’, call to pray and in Urdu, the first where the ‘qutba’ (Friday Sermon) was delivered in Urdu and so on.

There has been development in the precincts of the masjid but the original structure on about 20-25 cents remains still very original. The new extension  was first made in 1983 and plans to expand are ongoing. The unique gate way into the masjid has a picturesque oriental architecture. Indeed this area called Bunder is a wonder with many  historic monuments still standing the test of time like sentinels spelling out the historical times gone by and hoping for better times for those who are to come.  

Woman Saint’s Dargah in the Heart of M’lore :  Hazrath Saidani Bibi Sahiba, the only dargah dedicated to a woman saint in Dakshina Kannada has become a refuge of  hope without reference to religion, caste, creed or language. Located near A B Shetty circle, on the periphery of the prominent ‘Big Maidan’ (as it was then known)  now, Nehru Maidan  of Mangalore. This dargah (memorial tomb shrine) is visited by people of all faiths. Most of the people come here with a ‘harake’ (vow) as there is a strong belief that prayers are answered here. Hazrath Saidani Bibi, it is said, was a saintly lady, hailing from a ‘Fouji’ (Military) family during the regime of Tipu Sultan. She was buried in the military area (the present location of dargah on the edge of the City Police HQ – formerly the military barracks), though burial grounds were available, such was her reputation.   People say that she was buried in the military area due to high respect and regard the local people of Mangalore particularly the warrior class  had for her.  Later, her close relatives were buried beside her. Now are seen  three other tombs apart from that of Sayyadani Bibi in the dargah. Scores of people of all castes and creeds visit this place every day, giving alms to the poor that sit at this place, an accepted practice.

Another astonishing aspect of this dargah is that it is cared for and protected by retired or serving police officers of Mangalore.  Hazrath Saidani Bibi Sahiba Dargah Management Committee is in the forefront of it’s maintenance. This dargah was frequently visited by the police staff and public, the tomb is adjacent to the police headquarters.  In 1972, the then Dakshina Kannada SP K U Balakrishna Rau and the then Assistant SP H T Sangliana entrusted the administration of the dargah to Muslim police personnel.  A committee was formed for the better administration of the dargah and in the year 1983 the old ‘Mazahar’ (tomb of the saint) was renovated. The dargah was built on land belonging to the Police department, and the property was later handed over to the Wakf Board. Indeed  goodness knows no boundaries and so does harmony.

BEARY  COMMUNITY IN MANGALORE:  The origin of the ‘Beary’ Community is very ancient. It is known that there were many rich traders, from the Malabar coastal belt, connected with the traders of the Arab lands.  Arab merchants have been visiting the coastal regions for business purposes even before the time of Muhammad (puh). Now most local Muslims in this region are part of the Beary Community.

The Beary (also known as Byari) is a community concentrated mostly along coastal Dakshina Kannada and Udupi districts in the Southern state of Karnataka. It is an ethnic group, having its own unique traditions and distinct cultural identity and language. The Beary community holds an important place as also Nawayaths of the Uttara Kannada district (who speak a type of Konkani). Bearys incorporate the local Tulu culture of  undivided South Kanara and diverse traditions of the Moplahs of Malabar.  The Beary community of Kanara or Tulunadu is one among the earliest Muslim inhabitants of the coast, with a clear history of more than 1350 plus years.   Muslim Arab traders had a cordial relationship with the rulers of the western coastal belt of India. This is attested to also by the writing of Ibn Battuta, the intrepid North African traveller who passed through India in 1342AD. Lakshadweep too had connections with Mangalore since early times.

The word ‘Beary’ is said to be derived from the Tulu word ‘Byara’, which means trade or business. Since the major portion of the community was involved in business activities, particularly trading, the local Tulu speaking majority called them Beary or Byari, other reasons exist. According to the census of 1891, South Kanara in the Madras Presidency of British India had 92,449 Muslim businessmen consisting of 90,345 Bearys and 2,104 Nawayaths involved in business activities. The first Muslim missionaries to Mangalore can be traced to Malik Bin Deenar, an Arab trader said to be the kin of Sahabas (companions of Prophet Muhammad). He is said to have visited Malabar and landed near Manjeshwar on the northern Malabar coast, very close to Mangalore. He constructed the first Masjid in Kasargod, the Malik Dinar Masjid ( his shrine can still be seen).

Beary Language:  Called ‘Beary Basse’  is spoken by the Muslim communities mainly along the Coastal Dakshina Kannada,  Udupi  and in some parts of Kasaragod district by the Bearys (Byaris). Beary is a language of  mixed idioms, phonology and grammar of bothe Tulu and Malayalam. It is considered a dialect since  Kannada alphabets are used in writing and is also known as ‘Mappila Bashe’ because of Bearys’ close contact with Mappilas of Malabar.  Due to the intensive influence of Tulu for centuries, it is today considered as a language close to Tulu as well.  Surrounded by the Tulu speaking community, the impact of Tulu on the phonological, morphological and syntactical structure of the dialect is evident.  Beary Bashe can be related to Malayalam, Tulu or Perso-Arabic origin with Arabic influehttps://www.daijiworld.com/chan/exclusiveDisplay?articlesID=6784nce.  ‘Beary Basse’ also has words related to Tamil and Malayalam. 

The Bearys produced rich literary work using both Beary Bashe and Kannada language. The literature comprises Beary poetry, research articles on Bearys, historical analysis of Muslims, essays, stories and other fields of literature. “English-Kannada-Beary” dictionary is now available. The Bearys have also produced a number of magazines and periodicals from Mangalore and other places of the region.  Some periodicals have become popular and a few of them have become a part of Beary history. Generally Kannada script is used to produce Beary literature which is quite popular and abundant in all possible forms.  There is a lot of vergin content on electronic media too now, and the future is very bright. 

                                                                     (Part 2 concludes this history)

source: http://www.daijiworld.com / Daijiworld.com / Home> Karnataka / by Ivan Saldanha-Shet / part One October 16th and part Two October 23rd, 2025

Historic GIO Cadre Meet Held in Guwahati

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Guwahati, ASSAM :

Guwahati:

In a milestone for the Girls Islamic Organisation (GIO), the first-ever cadre meet for GIO Assam North took place in Guwahati, marking a new chapter in the organization’s efforts to empower young women in the region.

Under the patronage of Zahida Batul, Secretary of JIH Assam North Women’s Wing, GIO has been making strides in Assam over the past few years. The event commenced with the recitation of the Quran by Sumiya Begom, setting a spiritual tone for the day-long program.

Zahida Batul, the GIO Assam North Coordinator, delivered the inaugural speech, emphasizing the organization’s commitment to fostering leadership among young women. The gathering featured an invaluable address on the “Purpose of Life” by Khan Shaheen, Vice-President of the National Federation of Girls Islamic Organisation (NFGIO).

Dr. Aamna Khanam, Secretary of NFGIO, followed with a presentation on “GIO: Aims and Objectives & Organisational Setup,” outlining the structure and mission of the GIO.

Khan Shaheen further introduced the NFGIO, detailing its functions and activities, which aim to promote education and empowerment for girls across the nation.

Dr. Aamna Khanam also delivered a speech on the “Etiquette of Organisational Life,” highlighting the importance of discipline and collaboration within the GIO framework.

The open session featured esteemed guests, including Prof. Zohurul Islam Mullah, Ameer-e-Halqua; and Bazlul Basit Choudhury, Halqa Office Secretary and HRD Secretary, who delivered valuable insights.

Ameer-e-Halqua JIH Assam North congratulated the newly elected Convener and Core Committee Members, encouraging them to lead with dedication and vision.

Following detailed discussions, an Ad-hoc Coordination Committee for GIO Assam North was formed to advance the organization’s objectives.

The committee includes:

Convener: Jubaida Khatun (Tezpur) – MA in Political Science and Sociology, currently a lecturer at a private college.

Co-convener: Sujana Sultana (Guwahati) – Bachelor of Optometry, working in primary eye care.

Core Committee Members:

Selima Akhtara (Goalpara) – MA (Double), M.Ed., currently principal of a private HS school.

Jinnatara Yeasmin (Darrang) – BDS First Year student.

Sumaiya Begom (Hojai) – HS Final Year student.

The concluding remarks were delivered by Khan Shaheen, who reiterated the importance of unity and proactive engagement in the community.

This historic gathering not only strengthened the foundation of GIO in Assam but also ignited a sense of purpose among the participants, paving the way for future initiatives aimed at empowering girls across the region.

source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / September 29th, 2024

Islamic Heritage Exhibition “Durrat-ul-Iman” Showcases Creativity and Faith in South Andaman

Arts, Culture & Entertainment, Community Involvement / Social Issues, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), , , , , , , , , ,

Andaman, ANDAMAN & NICOBAR ISLANDS :

Sri Vijay Puram (Port Blair):

An Islamic Heritage Exhibition titled “Durrat-ul-Iman” was organised by the SKSSF Stewart Gunj Unit in South Andaman between 17 to 19 October, with the active participation of all Madrassas under ARJM . The event served as a vibrant platform for students to present creative and educational displays reflecting Islamic history, knowledge, and spirituality.

The exhibition featured a range of thematic models and interactive setups, including an artificial Qabr (grave) designed by youth members, a matching board circuit highlighting the teachings and details of the four Imams of Islam, a quiz corner, a selfie point, and a video presentation on “The Signs of Qayamat.”

Among the exhibits, the Isra-wal-Meraj display drew particular attention for its detailed depiction of the Prophet’s journey from Mecca to the heavens. Visitors praised the effort and imagination that went into the presentation, which combined learning with deep spiritual reflection.

The exhibition was organized to foster Islamic education, encourage creativity among students, and strengthen community engagement through faith-based learning. With overwhelming response from people, the exhibition was widely appreciated by the public for its innovative displays and spiritually enriching atmosphere.

source: http://www.radiancenews.com / Radiance News / Home> Latest News> Report / by Radiance News Bureau / October 23rd, 2025

Madrasa 2.0: Moulana Mehdi Hasan and the Dream of IIAD

Amazing Feats, Community Involvement / Social Issues, COVID 19 - Community of Soldiers, Education, Leaders, , , , , , , , , , , , , , , , , , , , , , ,

Deoband, UTTAR PRADESH / DELHI :

It was a hot, restless afternoon in New Delhi – the kind where the sun presses down with such fury that even the breeze seems to hide. The air was thick with chants, placards, and purpose. Students from across the capital’s universities had gathered in protest – a voice of defiance against the rising wave of mob lynchings sweeping through India, backed by extremist ideologies. Amid the sea of young faces, I noticed a small group that stood out. They were not university students in jeans and t-shirts, but madrasa students in simple white kurtas and skullcaps, holding banners of peace and justice.

They had come all the way from Deoband, a quiet town that has long been a lighthouse of Islamic learning, to stand shoulder to shoulder with victims’ families. Among them was a young scholar whose calm presence carried a certain gravity: Moulana Mehdi Hasan Aini Qasmi.

Our meeting was brief, just a few words exchanged, a handshake perhaps, but something about him stayed with me. I didn’t know then that this quiet madrasa graduate would one day become the face of a remarkable educational revolution in India.

The Seeds of Brotherhood

Two years later, in 2018, the Students Islamic Organisation of India (SIO) held its grand All India Conference in New Delhi, themed “Reclaiming Dignity | Designing the Future.” Among the audience of fiery youth and intellectuals, Mehdi Hasan was invited as a representative of madrasa students – being the President of the Abna-e-Madaris (Old Boys’ Association of Deoband).

When he spoke, his words carried the depth of tradition and the urgency of modern times. After the session, we found ourselves in a long conversation about faith, education, and the future of Muslim youth. That day, a brotherhood was born – one that would travel far beyond Delhi’s conference halls.

Soon, he invited me to Deoband. What began as a visit turned into a revelation. We walked through the majestic gates of Darul Uloom Deoband, met students immersed in their studies, and discussed the evolving role of Islamic education in a rapidly changing India. It was there I saw the spark – Mehdi’s vision was clear: to bridge the gap between traditional Islamic scholarship and the demands of modern society.

From Streets to Seminars

Between 2019 and 2020, our journey turned into a mission. Together, we travelled across India – from the quiet corners of Tripura to the bustling lanes of Telangana – addressing crowds, organising awareness drives, and speaking against hate, Islamophobia, and discrimination.

Then came the storm – COVID-19. India went silent. The streets emptied. Institutions shut their doors. But we refused to stop. Our activism simply changed form. While the world was locked down, we were reaching out – distributing relief, helping stranded students, and connecting youth through virtual spaces.

One late-night discussion during those months became the turning point.

“If people have time,” I said thoughtfully, “why can’t we bring madrasa education online? Why can’t we empower teachers who have no income now? Why can’t we teach our youth skills to survive?”

That one why became a revolution.

Over the next two years, the spark spread like wildfire. Under Mehdi’s leadership, IIAD organised over ten national workshops across India, reaching thousands of students from Aurangabad to Delhi. These workshops covered topics far beyond theology – from Education to Entrepreneurship and Islamic Thought to Social Leadership.

One such event, the Aurangabad Education Expo, became a milestone in connecting madrasa students with mainstream educational opportunities. Through these sessions, IIAD began to carve a new narrative for Islamic learning – one that embraced progress without compromising on principles.

The Birth of an Idea

Our first online programme, “Education to Entrepreneurship,” was meant to be a small initiative – a bridge between learning and livelihood. But the response was beyond imagination. Hundreds of madrasa students and teachers joined from every corner of India.

We realised we had touched a nerve – there was a hunger for knowledge, a thirst for relevance. In 2022, we organised an offline workshop in Bidar at Shaheen Group of Institutions for madrasa students. To our surprise, several attendees were already running small businesses – many of whom had attended our first online sessions back in 2020.

One night, Moulana Mehdi and I sat in deep conversation till Fajr. The sky turned from ink to gold as we reached a decision that would change everything: to start a full-fledged online institute for Islamic education and leadership and the name finalised was “India Islamic Academy Deoband” and now it is a brand in Madaris Circles.

But Mehdi had already taken the first step. Before our official launch, he had begun teaching small groups online – offering a Basic Islamic Foundation Course (3 months) and an Advanced Islamic Studies Course (6 months). Within weeks, the response exploded. Students from across India – and even abroad – joined.

And then, in 2021, the dream took shape.

Multi-Dimensional Mehdi

Many madrasa teachers benefited from IIAD’s programmes and became self-sustained, empowered to teach and earn through digital platforms. Watching this transformation unfold, I became deeply impressed by Moulana Mehdi Hasan’s multifaceted personality.

As a student, he had marched with his friends in protests; later, he organised them. As a social activist, he raised his voice fearlessly and even faced police cases. Through his advocacy work within Muslim organisations, he united madrasa youth under a shared purpose – to stand up for justice, particularly during the anti-CAA movement, where he became a leading voice representing madrasa student unions.

During the pandemic, the COVID-19 crisis his alumni group at Darul Uloom Deoband established a help-desk that handled thousands of calls, distributed oxygen cylinders and fought misinformation – reinforcing his role as a frontline community leader, he turned compassion into action as a social worker, extending relief to the needy.

As a writer and journalist, he penned articles and books that shaped public discourse in Urdu media. And as an entrepreneur, he became the very example he urged others to follow – transforming his vision for empowering madrasa students into a thriving digital institution.

The Rise of IIAD – India Islamic Academy Deoband

The official launch of India Islamic Academy Deoband (IIAD) was not just the founding of an institution; it was the dawn of a new era. For the first time, a madrasa-based initiative had embraced technology to take classical Islamic education to every home.

The story of IIAD began in 2017, when a vision was realised – to bridge authentic Islamic scholarship with modern accessibility. What started as a modest initiative soon blossomed into a movement that redefined faith-based learning for the digital era.

By 2019, IIAD proudly celebrated the first wave of scholars graduating from its inaugural Aalim programme, ready to serve their communities with knowledge and integrity. The academy’s turning point came in 2021, when it launched its Global Digital Campus – a state-of-the-art online learning platform that connected students and scholars across continents.

And by 2024, that vision had grown into a vibrant global community – a growing Ummah of over 5,000 students from diverse countries, all united by the pursuit of knowledge and purpose.

The journey of IIAD stands as a testament to how faith, when paired with foresight and innovation, can transform education and empower generations.

What began with few offline and online courses soon expanded into a vast ecosystem. Today, IIAD offers 15 specialised courses – blending Islamic scholarship with modern subjects like media, leadership, and entrepreneurship. The courses are taught in Urdu and English.

From the official website, one can see how IIAD evolved with a clear mission – to empower the next generation of Muslim scholars, entrepreneurs, and thought leaders. The vision was simple yet revolutionary: “To make Islamic learning accessible, practical, and globally relevant.”

But Mehdi’s ambition didn’t stop there.

The Expanding Vision

He founded the Abna-e-Madaris Educational Trust, a platform that supports social and educational initiatives across India. Through it, he organised relief programmes, training sessions, and mentorship circles for youth.

He also launched Deoband Dastak, an online Urdu news portal that amplifies the voices of the unheard and highlights stories of reform within the madrasa ecosystem. His pen became his sword – through articles, opinions, and books – shaping discourse and reclaiming narratives.

Now, as IIAD moves forward, the academy is preparing to launch a course on Artificial Intelligence for Madrasa Students and a Crash Course on Entrepreneurship, opening doors that were once unimaginable in traditional settings.

To further strengthen academic and intellectual pursuits, Moulana Mehdi established another pioneering platform – the Deoband Educational and Research Foundation (DERF). The foundation aims to promote rigorous scholarship, interfaith dialogue, and academic research rooted in Islamic tradition while engaging contemporary challenges. Through DERF, Mehdi envisions nurturing a new generation of Muslim researchers who can think critically, write powerfully, and contribute meaningfully to global discourse.

A Bridge Between Two Worlds

What makes Moulana Mehdi Hasan Aini Qasmi truly remarkable is not merely what he built – but what he bridged.

For centuries, madrasa and modern education were seen as parallel lines – never meeting. But through his courage, vision, and relentless work, Mehdi made them intersect. He became the bridge, connecting heritage with progress, theology with technology, tradition with transformation.

From joining protests as a young activist to leading educational innovation as an entrepreneur, his journey is not just a personal success story; it is a blueprint for a generation.

Today, when I see students from humble madrasa backgrounds speaking about startups, media literacy, and AI ethics, I see his reflection in every one of them.

He has proven that change doesn’t always come from power or privilege. Sometimes, it begins with a simple idea shared between two friends – on a sleepless night – under a sky just beginning to brighten.

Humanitarian Impact

Beyond education and activism, Mehdi Hasan’s compassion flows into the heart of social service. Through his initiatives and trusts, hundreds of struggling families found hope. 300 families had their kitchens lit through ration kits during Ramadan-ul-Mubarak; 100 families were gifted festive joy on Eid al-Fitr; and 50 Imams and Mu’azzins were honoured with Eid gifts. During Eid al-Adha, 200 households were provided Qurbani meat and essentials, while 15 destitute women received full maternity care with dignity.

Each month, 15 orphaned madrasa students are sponsored, 50 talented youth receive scholarships, and teachers of five Makatib-e-Qurani are paid regular salaries, ensuring that the flame of knowledge never dims.

Even during disasters, his team reached out, sending 100 blankets and supplies to flood victims in Punjab, a testament to his unshakeable belief that service to humanity is service to faith.

And that, perhaps, is the story of Moulana Mehdi Hasan Aini Qasmi – a madrasa graduate who dreamed beyond walls, taught beyond classrooms, and built bridges where there were once only divides.

source: http://www.radiancenews.com / Radiance News / Home> Entrepreneurship> Features> Focus / by Syed Azharuddin / October 23rd, 2025

India’s Muslim Fertility Rate Drops Sharply

Community Involvement / Social Issues, , , , , , , , ,

INDIA :

Mumbai :

Recently, Home Minister Amit Shah claimed during an election campaign that the Muslim population in India is growing uncontrollably. He presented statistics to support this claim. Later, he said this increase is happening due to infiltrators and asked the audience, “Will you allow infiltrators to vote?” People responded, “No.” In Bihar, the Election Commission had claimed that there were many infiltrators in the state, but when the Election Commission published the SIR report, not a single infiltrator was found. The claim proved hollow. India’s census data over the past seven decades tells a different story.

Between 1951 and 2011, India’s Muslim population grew in absolute numbers from 3.54 crore to 17.23 crore. However, during the same period, the fertility rate has been continuously declining. The Muslim population growth rate decreased from 32.77% in the 1950s to 24.67% by 2011. Data from the National Family Health Survey (NFHS) confirms this trend. According to NFHS-2 (1998–99), the fertility rate among Muslims was 3.59, which fell to 3.09 in NFHS-3 (2005–06), then to 2.61 in NFHS-4 (2015–16), and further to 2.36 in NFHS-5 (2019–21). This decline is clear, continuous, and quite complex. Why did it drop from 3.59 to 2.36? The current fertility rate is unknown because the government has neither conducted a census in recent years nor released any updated data. In reality, Muslims in India are facing economic stagnation and backwardness, yet their fertility rate continues to fall.

This declining fertility rate among Indian Muslims presents an interesting paradox. It has occurred despite the community’s limited economic progress compared to other communities. The 2006 Sachar Committee Report and subsequent studies have repeatedly shown that Muslims remain economically and educationally disadvantaged. They face lower access to education, fewer employment opportunities, and higher poverty levels than national averages. Yet their fertility rate continues to decline, suggesting that this change is being driven by broader social and economic factors rather than economic prosperity alone.

Improved public health across the country has been a major factor. After independence, government efforts expanded vaccination, maternal healthcare, and access to clean drinking water to most people, including economically weaker sections. These government initiatives dramatically reduced child mortality, which was one of the key drivers of large family sizes in the past. When parents are more confident that their children will survive, they tend to have fewer children. Alongside this, there has been gradual progress in education among Muslims, particularly in female literacy, which has grown considerably since 1951 in several regions such as Kerala, Tamil Nadu, and Maharashtra. Even modest educational gains, especially for women, play a decisive role in shaping family planning decisions and promoting smaller families.

The economic environment also influences this change. As living costs rise and employment opportunities shrink, families across all communities are rethinking the size of their households. Among Muslims, urban migration has brought exposure to new social trends, increased living expenses, and housing shortages, creating problems. Now many families feel that raising and educating multiple children is becoming increasingly difficult in the current economy. Ironically, economic insecurity and limited opportunities discourage larger families, not because of affluence, but due to a sense of resource scarcity.

In addition to these socio-economic factors, the reach of media, mobile phones, and social awareness campaigns has extended to almost everyone, regardless of income or education level. Information about health, contraception, and family planning circulates freely through television, social media, and community networks, influencing social attitudes about ideal family size. As families become more aware of these issues, they tend to adopt modern reproductive behaviors (fewer children).

However, the reasons for declining fertility rates are different for different communities in India, and experts continue to debate the exact mix of factors responsible. In the case of Muslims, the declining fertility rate may also be linked to the uncertainty and insecurity that Muslims have experienced in recent years. Several social scientists have observed that the ruling political party’s creation of a climate of fear, legislation against Muslims, the use of bulldozers, the Waqf Amendment Bill, and debates around the proposed Uniform Civil Code generate apprehensions among Muslims. Analysts also point to the impact of negative portrayals in sections of the mainstream media and the use of religious polarization in political campaigns, which according to them have contributed to creating a sense of alienation. Moreover, concerns have been raised about the limited inclusion of Muslims in policy frameworks focused on education, employment, and business sectors. Living under prolonged social and political pressure, many Muslim families may have become more cautious and less optimistic about expanding their households. Therefore, their demographic change may not reflect prosperity or modernity but rather a cautious adaptation to an environment perceived as uncertain or exclusionary.

Demographic experts and social scientists should engage in an open, data-driven debate on the causes behind the declining fertility rates among Indian Muslims, as this trend raises complex social and political questions that go beyond mere numbers. While census and NFHS data clearly show a consistent decline in fertility over the decades, the underlying reasons remain contested. Some experts attribute it to improved health facilities, educational progress, and urban issues, while others argue that deepening economic insecurity, social marginalization, and limited representation in development policies are equally responsible.

A national dialogue among demographers, economists, sociologists, and policymakers is urgently needed to examine how socio-economic factors, Muslim perceptions, and policy frameworks are influencing demographic behavior within the country’s largest minority community, and what this means for the nation’s inclusive development.

*The author is associated with the Welfare Party of India.

source: http://www.indiatomorrow.net / India Tomorrow / Home> National Interest / by Sheikh Saleem / October 22nd, 2025

NFGIO launches national campaign, CHERISH

Community Involvement / Social Issues, Events, Exhibitions, Conferences (wef. Nov 18th, 2021), Women/Girls(since May26-2021), , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Mumbai, MAHARASHTRA :

The launch of the national campaign, CHERISH

The National Federation of Girls Islamic Organisation (NFGIO) organised a national campaign titled “Connecting Hearts Eternally in Relishing Islamic Sisterhood’ (CHERISH)” with the theme المتحابون في الله which translates to ‘those who love each other for the sake of Allah’.

Mumbai :

The National Federation of Girls Islamic Organisation (NFGIO) organised a national campaign titled “Connecting Hearts Eternally in Relishing Islamic Sisterhood’ (CHERISH)” with the theme المتحابون في الله which translates to ‘those who love each other for the sake of Allah’. The launching program of the campaign was held at Marathi Patrakar Sangh here Sunday.

The program commenced with the soulful recitation of the verses from the Holy Quran by Uzma Sagri (Regional In-charge, GIO Mumbai Region), followed by the welcoming words by Anamtha Ahmed (General Secretary, GIO MSZ).

Sister Samar Ali (General Secretary, NFGIO) shed light on the aims and objectives of the campaign.

Advocate Sumaiya Roshan, National President NFGIO addressing the program

The launching program was inaugurated by Adv. Sumaiya Roshan, (President, NFGIO), detailing the core intentions planned to be achieved through the campaign.

Adv. Sumaiya explained the goal of the campaign as to establish a secure and encouraging community for Muslim sisters. They must unite to confront the world’s obstacles and thrive with their steadfast faith. Unfortunately, in present times, practising and expressing one’s faith can be arduous and often unaccepted. This leaves many Muslim women feeling alienated from society.

Through sisterhood, women can discover and embrace their authentic selves as creations of the Almighty. They can find their purpose in life and ways to achieve it. The Almutahabbuna Fillah – Companions of the Shade campaign aims to promote righteous friendships among sisters. These friendships go beyond selfish worldly needs and are blessed by Allah. They can be a means of earning His pleasure and becoming successful in both this life and the Hereafter.

The phrase Almutahabbuna Fillah means “those who love each other for the sake of Allah.” It is narrated that on the Day of Judgement, there will be no shade except for the shade of Allah. Among the seven types of people who will be under His shade are two people who love each other for the sake of Allah.

The program further had felicitation addresses by Mrs. Rahmathunnissa A., National Secretary, JIH. She mentioned the contributions put forth by the Girls Islamic Organization from its formation in 1984 in developing and enhancing a healthy society. The organization has been working towards the goal of enhancing the community and developing them to serve for the betterment of the whole of humanity.

It was followed by the address of Mr. Mohammed Zafar Ansari, Secretary, JIH Maharashtra, followed by the concluding address of Khan Shaheen Jattu, Vice President, NFGIO.

The panel discussion held with Advocate Huriya Patel, Uzma Naheed, Haniya Anwar and Samar Ali

A panel discussion titled “Muslim Women: Deciphering the Dilemma of Identity in Contemporary India” was conducted with Samar Ali as the moderator as part of the event. Samar stated the aim of the discussion as to bring forth powerful and socially engaging Muslim women icons and establish the idea of empowerment through their presence in the public sphere.

The panellists included Mrs. Uzma Nahid (Executive Director, Iqra Education Foundation), Adv. Huriya Patel (Advocate, Bombay High Court) and Ms Haniya Anwar (Student leader, TISS Mumbai).

Uzma Nahid encouraged the audience to be revolutionary thinkers and to focus on getting educated and enlightened on the necessity of financial development for the overall empowerment of women.

The audience listening to the discussion at Marathi Patrakar Sangh, Mumbai

Adv. Huriya Patel mentioned the lack of legal awareness among the women community and pointed out the importance of embracing one’s identity and beliefs without compromising values and ethics to build successful career platforms.

Haniya Anwar inspiringly brought forth the challenges faced by Muslims in general and women with visible Muslim identity in particular on Indian campuses. She shared her experience faced while contesting for the post of Equal Opportunity Cell of Students Union, TISS Mumbai.

The panel discussion was concluded by Mrs. Rahmathunnissa A., who highlighted that if one is ready to change the society, nothing can stop them.

The program concluded with a vote of thanks by Aamna Khanam (Secretary, NFGIO) who thanked everyone for their enormous support for the historical event.

source: http://www.radiancenews.com / Radiance News / Home> Latest News / by Aaliyah Rumane / September 20th, 2023

Haji KS Sayeed Karnire Charitable Trust hands over 7 houses, foundation stone for 14 other laid

Amazing Feats, Business & Economy, Community Involvement / Social Issues, Karnataka (under research project), Leaders, NRI's / PIO's, World Opinion, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Karnire Town (Mangaluru Taluk, Dakshina Kannada District), KARNATAKA :

Padubidri: 

The Haji KS Sayeed Karnire Charitable Trust handed over seven newly constructed houses and laid the foundation stone for fourteen more in Karnire on Sunday.

Assembly Speaker U.T. Khader, who inaugurated the houses, highlighted the significant impact of this initiative, noting that while owning a home is a universal dream, many are unable to realize it.

He commended the project as a model of compassion and inspiration, emphasizing that such achievements go beyond financial capability and reflect a commitment to serving marginalized communities. He expressed hope for more transformative projects from the trust in the future and wished the beneficiaries a life of peace and harmony in their new homes.

Managing Trustee K.S. Sheikh, presiding over the event, detailed the trust’s ambitious project to construct 50 houses on two and a half acres of land. Each house, valued at approximately ₹20 lakh, is fully furnished with modern amenities, including a kitchen, hall, two bedrooms, and a washing machine. Sheikh explained that these homes are provided to deserving families in Karnire who lack proper housing.

He further revealed that with the foundation stone being laid for the construction of 14 more houses. There is a plan to build 50 houses on this land again, on two and a half acres of land.

Kaup MLA Gurme Suresh Shetty lauded the trust for its compassionate service in sheltering the underprivileged.

Former MLA Mohiuddin Bava praised the legacy of Syeed Haji’s hard work, which has turned his family into a beacon of service and harmony. He remarked that the family’s actions have become a model for communal unity.

Federation of World Bunts Vice President Karnire Vishwanath Shetty said, “Even though I have added Karnire to my name, the credit for taking the small village of Karnire to the world level belongs to the Syeed Haji family. Karnire is a town where everyone lives in harmony, regardless of caste, religion or difference. While Hindus have helped in the reconstruction of the mosque here, the Muslim community has also joined hands in the construction of the Hindu temple.”

Speaking in the opening remarks, K.S. Ashraf recalled the guidance of his late parents, expressed his gratitude for their teachings of kindness and service, which continue to inspire the family’s charitable efforts. He said, “We should do good to people. Our father used to preach to wish others well. Seeing his preaching and service, we have continued it. It is a great loss that our father and mother are not with us today. If they were here, they would have been happy now.”

On this occasion, U.T. Khader honored K.S. Sheikh on behalf of Karnire Juma Masjid and Karnire Khidma Young Men’s Association.

Abdul Jalil MH of Design Plus Architects, contractor H.N.G.C. Hussain, and supervisor Ramesh Kotian were also recognized for their contributions.

Karnire Juma Masjid Qatheeb Umarul Farooq Saquafi performed the dua. Family elders M.K. Abdul Hamid Mulki, K.S. Aboobacker were present.

Also present during the program were Balkunje Grama Panchayat President Mamata D. Poonja, Harishchandra Shetty, Karnire Juma Masjid President Muhammad Ali, Adv. Bhaskar Shetty, Kote Shekhabba Kannangar, T.K. Muhammad Kote Palimaru, Karnire Harishchandra Shetty, Khidma Youngmen’s President Khidma B.N, Ismail, K.S. Ashfak.

K.S. Ashraf delivered the welcome address, K.S. Abdul Rahim offered a vote of thanks, and Muhammad Ali Kammaradi moderated the event.

source: http://www.english.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / October 05th, 2025

Anees Fatima, Bihar’s First Muslim Woman MLA and a Social Reformer

Amazing Feats, Community Involvement / Social Issues, Education, Freedom Fighters (under research project), Leaders, Women/Girls(since May26-2021), , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Patna, BIHAR :

Remembering the fearless freedom fighter, who led thousands of women in civil protests, championed Urdu and education, and defied social evils

Patna :

In the midst of the ongoing Bihar Assembly election campaigns, the state pauses to honour a remarkable figure in its history: Anees Fatima, Bihar’s first Muslim woman MLA, a freedom fighter, teacher, and social reformer whose courage and vision continue to inspire generations.

Born in Patna in 1901, Anees Fatima’s early years were marked by a sharp mind and fearless disposition, qualities that distinguished her in a time when women’s education and participation in public life were extremely limited. She completed her primary education at the Badshah Nawaz Rizvi School, also known as Madrasa Islamia, setting the stage for a life devoted to public service and national freedom.

“From childhood, she was determined not to remain silent,” said historian Dr Meena Sharma. “Her courage and intellect made her stand out, and she carried these traits into the freedom struggle, inspiring countless others.”

Anees Fatima’s commitment to India’s freedom movement was evident from her active participation in the Non-Cooperation Movement launched by Mahatma Gandhi in 1920. She fearlessly led protests against liquor shops in Patna, an audacious move for a woman at the time. During the 1930 Civil Disobedience Movement, she and fellow activist Gauri Das led a procession of more than 3,000 women in Patna. When fined ₹201 by the British government for her activism, she refused to pay.

She had to go to jail for her boldness but she neither accepted defeat in front of the British nor did she weaken in front of the cruelty of the British.

Her remarkable leadership earned her national recognition, with the Indian National Congress including her in the delegation sent to England to protest the Montagu-Chelmsford Reforms.

In 1937, Anees Fatima made history as Bihar’s first woman MLA, contesting and winning the election as an independent candidate. Her oratory skills were so compelling that she was awarded the title of “Lady Imam.” She was also an active member of Anjuman Tehreek-e-Urdu, campaigning for Urdu to be recognised as Bihar’s second language.

“Her election was more than a political victory,” said educationist Prof Arif Khan. “It was a statement that women, and especially Muslim women, could lead and shape society.”

Beyond politics, she dedicated her post-independence years to promoting education in Bihar, remaining associated with the Khuda Baksh Oriental Public Library, and advocating against social evils like child marriage and strict purdah practices.

Anees Fatima’s life reflects a deep commitment to service, courage, and women’s empowerment. Married to Sir Syed Ali Imam, she helped lay the foundations for what is considered “Jadid Bihar,” or New Bihar, through her tireless efforts in education, social reform, and public service.

“Anees Fatima showed that courage and dedication know no gender,” remarked local activist Fatima Rizvi. “She not only fought for the nation’s independence but also for the rights of girls and women in society. Her legacy continues to guide us.”

As Bihar celebrates its electoral processes, remembering pioneers like Anees Fatima offers a reminder that true leadership is measured not by position but by service, bravery, and commitment to equality and justice.

source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> India> Indian Muslim / by Team Clarion / October 16th, 2025

RIFAH Hosts International Business Networking Meet 2025 in Colombo, Strengthening India–Sri Lanka Trade Relations

Business & Economy, Community Involvement / Social Issues, Leaders, World Opinion

Mumbai, MAHARASHTRA :

Colombo (Sri Lanka): 

RIFAH Chamber of Commerce and Industry successfully organized the International Business Networking Meet 2025 at the Galadari Hotel, Colombo, bringing together leading entrepreneurs and industry professionals from India, Sri Lanka, and Malaysia. The two-day event marked a major milestone in promoting bilateral trade, investment, and cross-border collaboration.

The event was inaugurated by Mr. Hanif Yosoof, Governor of the Western Province, Sri Lanka, who praised Rifah’s initiative in connecting business leaders and fostering ethical, growth-oriented entrepreneurship across regions.

Mr. Rifas Jabbar, Chairman of The Lanka Business Alliance, extended a warm welcome to all dignitaries and delegates, appreciating their participation in strengthening business relations between the two nations. The meet featured productive B2B networking sessions, market opportunity discussions, and presentations on trade facilitation and ease of doing business in Sri Lanka.

Mr. Afzal Baig, General Secretary of RIFAH, introduced the chamber’s vision and ongoing initiatives to expand international market linkages. The programme also saw contributions from various state representatives who shared insights on investment potential and collaborative ventures in multiple sectors.

As a gesture of goodwill, mementos were presented to key dignitaries including Mr. Hanif Yosoof (Governor, Western Province), Mr. Sudath Ja Jayasekara (Deputy Director, Investment Promotion Department), Mr. Aqthar Hussain (Expert in International Trade & Customs Affairs), and Major General (Retd.) Samantha Wickramasena (Secretary General, Ceylon National Chamber of Industries). The felicitation was led by Mr. Afzal Baig (General Secretary, RIFAH), Mr. Anees Mohammad (Head, International Department, RIFAH), Dr. Abdul Qadeer (Educationalist), and Mr. Yonus Sait (President, RIFAH Tamil Nadu Chapter).

The event, organized in collaboration with The Lanka Business Alliance, served as a vital platform to strengthen India–Sri Lanka business relations, encourage joint ventures, and build a network of entrepreneurs committed to sustainable, ethical, and globally integrated trade practices.

source: http://www.indiatomorrow.net / India Tomorrow / Home> World Affairs / by India Tomorrow / October 10th, 2015

Celebrating a Century of Educational Book House: An Enduring Legacy of Literature and Learning in Aligarh

Books (incl.Biographies - w.e.f.01 jan 2018 ), Community Involvement / Social Issues, Education, Leaders, , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , ,

Meerut / Aligarh, UTTAR PRADESH :

Responding to this need, Abdul Shaheed Khan, an alumnus of MAO College Aligarh from Meerut, opened a small stationery shop in 1925, named this establishment “Educational Book House”, marking the beginning of a new chapter in Aligarh’s literary landscape.

Aligarh Muslim University, renowned as a beacon of knowledge and service to the nation, has nurtured multiple institutions dedicated to education and culture since its inception. Among these, the Educational Book House (EBH) stands out as a distinguished establishment, symbolizing a century of dedication to the dissemination of literature and learning.

Established in 1925, EBH is more than an ordinary bookstore; it holds a revered position among bibliophiles, scholars, and literary circles both nationally and internationally. Over the past hundred years, EBH has played a pivotal role in spreading the literary and academic works of Aligarh across a broad audience, ensuring its legacy endures today. Its contribution to the development and promotion of Urdu language and literature is of profound importance in the history of book publishing

Historical Roots of Book House at Aligarh:

The story of Book house in Aligarh is intertwined with the visionary efforts of Sir Syed Ahmad Khan (1817-1898) and his pioneering movement to elevate Muslim education in India. As early as 1888, Sir Syed aimed to establish a bookstore in Aligarh to serve the students and teachers of his educational institutions.  He launched a campaign to establish a bookstore in Aligarh and even raised funds for this purpose.  An advertisement in the Aligarh Institute Gazette dated 7th July 1888 announced the opening of a bookshop: “Aik Tijarti Dukan Kitabon aur Stationary yani Saman Nosht wa Khwand Kay Farokht Ke Aligarh Mein” – a commercial shop for books and stationery in Aligarh. (see AIG, 7th July 1888)

This initial venture was called the “College Book Depot” which quickly became a vital hub for literature, academic materials, and stationary. It functioned as a bridge connecting scholars, students, and the wider community, fostering a culture of learning and intellectual curiosity in Aligarh. The original depot thrived under the stewardship of Mir Wilayat Hussain (1862-1949) but faced decline after his retirement in 1920, eventually closing down. (see Aap Beeti ya MAO College Ke Kahani, Mir Wilayat Hussain Ki Zubani, Sir Syed Academy, Aligarh, 2024, p.126).

The Birth of EBH

The establishment of Aligarh Muslim University in 1920 created a renewed demand for a dedicated bookstore that could cater to the needs of students and faculty alike. Responding to this need, Abdul Shaheed Khan (1898-1968), an alumnus of MAO College Aligarh from Meerut, opened a small stationery shop in 1925 near Fuller Road, close to Tasweer Mahal. He named this establishment “Educational Book House”, marking the beginning of a new chapter in Aligarh’s literary landscape. His vision was to provide affordable and accessible academic books and stationery, supporting the educational aspirations of students and teachers.

Abdul Shaheed Khan, Founder EBH

Moving to Shamshad Market:

In 1928, Sahibzada Shamshad Ahmed Khan (1888-1954), son of eminent educationist and vice-chancellor of AMU, Sahibzada Aftab Ahmed Khan (1867-1930), built a bustling commercial complex known as “Shamshad Building” in civil line Aligarh near AMU. This market was designed to serve the needs of the university community and local residents, housing shops for tailoring, groceries, milk, bread, bicycle repairs, and more. A mosque was also constructed within the complex, serving as a spiritual and community center.

Recognizing the importance of proximity and accessibility, Sahibzada Shamshad Ahmed Khan requested Abdul Shaheed Khan to relocate EBH to this new marketplace. The bookstore shifted there in 1929, anchoring itself within a vibrant hub of activity. This move significantly increased EBH’s visibility and accessibility, making it a central point for students and scholars seeking academic and literary materials.

The Aligarh Magazine (1929-30) praised Shamshad Market as a vital institution, emphasizing how it simplified the lives of students by providing essential books and stationery close to their place of study. In an editorial note, editor write:

“The Shamshad building has undoubtedly rendered an invaluable service to the student community of the University, for all the requirements of the students are to be found in the shops contained in the building and they have no more to worry themselves by running down to the city to fetch even the most ordinary things of everyday use. Sahibzada Shamshad Ahmad Khan deserves the thanks of all those whose life has been made easy and pleasant by the erection of this splendid building and we most cordially congratulate him on this.” (see Editorial Notes, Aligarh Magazine, 1929-30, p.11)

According to renowned historian Prof. Iftikhar Alam Khan, in his authoritative work “Muslim University Ki Kahani, Imarton Ke Zubani 1920 to 1947”, the Shamshad Building was constructed in 1929 at a cost of Rs. 30,000, financed by Sahibzada Shamshad Ahmed Khan’s mother. The building housed 18 shops, including EBH, and was a bustling center of commercial and cultural activity.

EBH’s shop within this complex charged the highest rent—Rs. 31—indicating its prominence and importance in the market. Its strategic location made it an essential resource for students, teachers, and literary enthusiasts, solidifying its reputation as a hub of education and culture. (See “Muslim University Ki Kahani, Imarton Ke Zubani 1920 to 1947”, EBH, Aligarh, 2006, pp. 161-165)

Early Contributions to Literature and Publishing:

Even before India’s independence, EBH distinguished itself as a publisher committed to a broad spectrum of subjects. Unlike many publishers focused solely on literature or religion, EBH ventured into publishing works on children’s psychology, social sciences, philosophy, history, linguistics, and sciences. Its publications catered to the academic community and the general public, fostering a culture of knowledge dissemination. Notable early publications included: “Kainat Adab” by M. A. Hameed Alig (1935) editor Nazara Meerut,  “Ahsan-ul-Intikhab’’ by Ahsan Marehrawi, “Makhzan Adab” by M. A. Shahid, “Sukhna Nau”, “Husn-e-Intikhab’’ by Abdul Jaleel Kidwai,  “Delhi Ka Ek Madar Akhiri Mushaira” by Mirza Farhatullah Beg, “Dastan Rani Ketki Aur Kanwar Uday Bhan Ki” by Syed Inshallah Khan Insha, “Bachhon Ki Tarbiyyah” by Musarrat Zamani, “Al-Aqeedah Al-Hasna” by Molvi Sham and Maulana Abdussalam etc.

These works reflected EBH’s commitment to educational and literary growth, providing resources that supported scholarly pursuits and cultural development.

Post-Independence Challenges and Resilience:

The partition of India in 1947 was a tumultuous period that resulted in massive migrations and upheavals. Many families left their ancestral homes, but Abdul Shaheed Khan chose to remain in Aligarh. His son Asad Yar Khan says that just after independence many of his father’s relatives and friends asked him, he also migrate to Pakistan, but Professor Rashid Ahmed Siddiqui and Dr. Aale Ahmad Suroor advised him to continue his work from here, thus his father put this idea out of his mind.

His dedication ensured that EBH continued serving the community, moving from Shamshad Market to the Conference Market in 1951 to accommodate expanding operations.

In this period, EBH expanded its publishing activities further. It published influential titles on Indian politics and governance, including Dr. Hashim Kidwai’s “Jhamooriya Hind” (1951), which analyzed India’s political system and constitution. Apart from Jhamooriya Hind, some of his titles are: Mubadiat Ilm Madniat (1951), Duniya Ke Hukoomatain(1961), Mubadi Siyasiyat (1971), Tareekh-e-Afkar siyasi (1982), Usool-e-Tammaddun, Usool-e-Siyasiyat (1988).

An Advertisements of book highlighted the importance of such works for students, scholars, and policymakers appeared in Weekly Jhamoor Aligarh dated 26th December 1955 states:

“In the book under consideration, the author has described the modern constitution of the Republic of India, all the essential things related to the constitution have been included in it. This book has done a great job not only for students but also for those interested in Indian political science. Sadq, Maarif, Jamiyat, Tanveer and Jamhur in their reviews congratulated the author for publishing this useful book.  Dr. Syed Mahmood, Minister for Development, Government of Bihar, and Professor Haroon Khan Sherwani, Head of the Department of Political Science, Osmania University, have liked it very much.”

Supporting Urdu Education and Literature:

A vital aspect of EBH’s mission was promoting Urdu language and education. The bookstore provided textbooks for institutions such as Jamia Osmania, Hyderabad, Aligarh Muslim University and Jamia Urdu, Aligarh and collaborated with teachers from Aligarh Muslim University to develop curricula that emphasized Urdu literature and linguistics.

This support helped to sustain and foster Urdu’s growth as a language of scholarship and culture across the region.

Asad Yar Khan

Following the death of Abdul Shaheed Khan in 1968, his sons, Asad Yar Khan (b. 1941, famously known as Kaptan Sb. as he served the Captain of Horse Riding in AMU several years) and Ahmed Saeed Khan (b.1948, affectionately Bhayya of all known people), inherited the legacy. Under their leadership, EBH grew into one of the most respected Urdu publishing houses in the subcontinent. They enhanced the quality of printing, expanded their catalog to include works of eminent poets, scholars, and political thinkers.

Ahmed Saeed Khan

Works of Prominent literary figures such as Iqbal, Faiz Ahmed Faiz, Khalifa Abdul Hakeem, and Ghulam Sarwar published and promoted through EBH, significantly contributing to the Urdu literary renaissance.

It also published works of  Wazir Agha, Abu Lais Siddiqui, Hassan Askari, Masood Hussain Khan, Akhtar Ansari, Syed Abdullah, Khaliq Ahmed Nizami, Muhammad Hashim Kidwai, Vaqar Azeem,  Majnoon Gorakhpur,  Ateeq Ahmad Siddiqui, Ibadat Barelvi, Raza Ali Abidi, Qurratul ain Haidar, Aal-e-Ahmad Suroor, Khurshid-ul-Islam,  Abdul Qadir Sarwari, Waheed Quraishi, Athar Parvez, Zaheer Ahmad Siddiqui, Khadeeja Mastoor, Ziauddin Alvi, Abdul Mughni, A.A. Hashmi, Rasheed Hasan Khan, Masood Hasan Khan, Masood Hassan Rizvi, Shaharyar,  Manzar Abbass Naqvi,  Mirza Khalil Beg, Abul Kalam Qasmi, Iftikhar Alam Khan, Asghar Abbas, Surraya Hussain, Sagheer Afrahim etc.

The Literary Magazine “Alfaaz”: A Cultural Milestone:

In 1975, Asad Yar Khan launched “Alfaaz”, a literary magazine dedicated to Urdu literature. Edited initially by Abul Kalam Qasmi, Alfaaz became a vital platform for poetry, literary criticism, and cultural dialogue. It provided a space for emerging writers and established intellectuals to exchange ideas, debate, and showcase their work.    

The magazine’s editorial board included notable scholars such as Khurshid-ul-Islam, Khalil-ur-Rehman Azmi, and Naseem Qureshi. Over nearly two decades, Alfaaz played an essential role in nurturing Urdu literature, fostering new talent, and preserving the cultural heritage of Urdu language and thought.

Personal Reflections:

The author’s personal association with EBH began in 1995, when as a seventh-grade student, he first visited the bookstore to buy storybooks and magazines. Over the years, this relationship deepened, leading to interactions with notable scholars, poets, and literary figures, including Professor Hashim Kidwai, Professor Mushir-ul-Hasan, Professor Qazi Abdul Sattar, Manzoor Hashmi, Professor Abul Kalam Qasmi, Qurban Ali (BBC Hindi), Tariq Hasan (Prominent Journalist), Mirza Masood Beg (Prominent Linguists) and many others.

In 2016, EBH published the author’s book on Aligarh’s journalism, “Aligarh Ke Urdu Sahafat”, a testament to their ongoing support for young writers and scholars.

Celebrating a Century of Service:

Today, as EBH celebrates its hundred years of existence, it stands as an integral part of Aligarh’s intellectual and cultural heritage. The dedication and honesty of Late Abdul Shaheed Khan and later his sons have made EBH a symbol of Urdu literature’s resilience and growth. Their efforts to promote Urdu, support education, and foster literary excellence have left an indelible mark on the Urdu circle.

A Legacy for the Future:

It is hoped that EBH continues to serve as a beacon of literary and educational excellence, nurturing new talents, publishing significant works, and promoting the Urdu language. As it celebrates a century of remarkable service, the entire community extends heartfelt congratulations and best wishes for its future endeavours.

The Educational Book House’s journey over the past hundred years stands as a shining example of dedication to knowledge, culture, and language. Its legacy is a reflection of the enduring power of literature to unite, educate, and inspire. May EBH continue to flourish and illuminate the path of learning for many more generations to come.

source: http://www.heritagetimes.in / Heritage Times / Home / by Dr Asad Faisal Farooqui / July 27th, 2025