Dr. Mohammad Manzoor Alam, the founder of the Institute of Objective Studies (IOS), stands as one of the most prominent leaders of the Indian Muslim community. Recently, his biography “Dr. Manzoor Alam: Empowering the Marginalized” written by senior multilingual journalist A. U. Asif, was released at the Constitution Club of India in New Delhi. The event was attended by several distinguished personalities from politics, academia, the judiciary, and the media.
The biography reveals many unknown aspects of Dr. Manzoor Alam’s life, his contributions, and his wide national and international connections — from Dr. Manmohan Singh to Ahmed Patel, from cabinet ministers to chief ministers and governors. His close friendships extended to Malaysian Prime Minister Anwar Ibrahim and several prominent personalities across the Gulf Cooperation Council (GCC), including ministers and academicians. Among his international associates were Prof. Omar Hasan Kasule, Secretary General of the International Institute of Islamic Thought (IIIT), USA; Dr. Ahmad Muhammad Ali, the first President of the Islamic Development Bank (IDB); Dr. Ahmed Tutunji, General Secretary of the International Islamic Federation of Student Organizations (IIFSO); and Professor Ismail Raji al-Faruqi, co-founder of IIIT, Dr. Abdullah Al-Maatouq, Chairman of the International Islamic Charity Organization (IICO) Kuwait etc.
The Institute of Objective Studies: A Pioneering Muslim Think Tank
Undoubtedly, the IOS — the first Muslim-run think tank in India — has played an unparalleled role in academic and intellectual engagement. Over the past four decades, it has organized more than 1,230 conferences, seminars, symposia, and workshops on diverse issues affecting Muslims and Indian society at large. It has completed over 410 research projects and produced around 405 publications focusing on socio-economic, educational, and cultural challenges.
Through its data-based research, collection, and presentation, IOS provided valuable insights into the conditions of marginalized communities. The institution succeeded in building a network of more than 500 research scholars, social scientists, academicians, judges, lawyers, and politicians. Its studies and deliberations form a crucial body of work on the socio-economic conditions of Indian Muslims.
However, despite its achievements, the IOS has failed to evolve a sustainable mechanism for implementing the findings of its research. After nearly four decades of existence, the impact of its ideas on the ground remains negligible. The think tank, while rich in intellect and intent, fell short of translating its research into practical policies for the empowerment of marginalized communities. When one examines the ground realities, the absence of tangible transformation makes this collective effort appear more like an academic exercise than a movement for social change.
The Promise and the Reality
The Institute of Objective Studies was established in 1986 with the vision of empowering the 200 million-strong Indian Muslim community — a group that, even today, lags behind many other marginalized sections, including Dalits, on multiple socio-economic parameters. While IOS produced a wealth of research and data, it failed to create models of empowerment or tangible change on the ground.
It would be unfair to assume that Dr. Manzoor Alam’s vision was limited to research and conferences alone. He unsuccessfully attempted to extend his work into education, media, and healthcare. Unfortunately, many of those initiatives remained unrealized.
Dr. Alam had conceived numerous projects, including a dream university and television channels Al-Hind and Falak TV — both designed to serve as platforms for education and social awareness. He presented these projects at several events in India and abroad, yet they never materialized beyond the planning stage. Why these ideas remained confined to files is a question that only Dr. Alam himself can answer.
Dr. Manzoor Alam’s Tryst with Education and Development
In the 1990s, Dr. Alam invited Mohammad Yunus Saleem, then Governor of Bihar, to lay the foundation stone of an educational institution in his native village, Ranipur, in Madhubani district. Decades later, that very school continues to function from a thatched hut.
Similarly, he invited another Governor, Akhlaqur Rahman Kidwai, to lay the foundation of a hospital in the same village. However, there is no trace of that foundation today, and the land has reverted to agriculture. It is said that even a few delegations of Arab dignitaries visited the site to explore funding possibilities for these projects. Yet, despite such visits and promises, Ranipur remains a mirror reflecting the unfulfilled dreams of Dr. Alam’s vision for grassroots empowerment.
Akhlaq Ur Rehman Kidwai, then Governor of Bihar, during his visit to Ranipur — the native village of Dr. Manzoor Alam — for the foundation stone-laying ceremony of a school.
The Unfulfilled Dream of an Islamic University in India
Following the model of the International Islamic University Malaysia (IIUM), the International Islamic University Islamabad, and the International Islamic University Dhaka, it is said that funds were once earmarked for a similar university in India. The responsibility for establishing it reportedly rested with Dr. Manzoor Alam. A 25 acres of land were even purchased in Palwal district, Haryana, under the Taawun Trust which was formed in 1980s for the same purpose. However, the project never moved forward, and its current status remains unknown.
Under the same trust, a clinic in Zakir Nagar, New Delhi, was inaugurated by the then Chief Minister, Sheila Dikshit. But today, little remains of that initiative — its fate is known only to its former manager, Mohammad Alam, son of Dr Manzoor Alam. Likewise, a valuable piece of land (D-16 worth over 10 crores) in Abul Fazal Enclave, earmarked for the Taawun Trust office, was later developed into a five-storey building. The ownership and purpose of this property are known only to Dr. Alam and other trustees.
Other Institutions and Initiatives
Along with the late Qazi Mujahidul Islam Qasmi, Dr. Manzoor Alam co-founded several organizations, including the All India Milli Council, Islamic Fiqh Academy (IFA), Qazi Publications, Universal Peace Foundation (UPF), Featured and News Analysis (FANA), United Mass Media Association (UMMA), Indo-Arab Economic Cooperation Forum, and the Taawun Trust. Except for IOS and IFA, most of these institutions are now nearly defunct.
In earlier years, FANA and UMMA operated from 166 Zakir Bagh but were later shifted to the IFA premises at Zakir Nagar. The present status of the Zakir Bagh flat remains unclear. Similarly, behind the IOS office once stood the premises of the Universal Peace Foundation (UPF), which was closed many years ago.
A Malaysian organization once sponsored Bharat Offset Press, located at 2035 Mumtaz Building, Gali Kasim Jan, Ballimaran, Delhi. The press was set up under Dr. Manzoor Alam’s patronage to provide financial support to widows and orphans. One can only hope it continues to serve that noble purpose today.
Interestingly, most of the important publications of the Institute of Objective Studies are now being published and marketed by Genuine Publications and Media Pvt. Ltd., where Dr. Alam’s younger son, Ibrahim Alam, serves as the Executive Director.
Now, his elder son Mohammad Alam has taken over as the General Secretary of the IOS. It is hoped that the unfulfilled dreams of Dr. Manzoor Alam will be realized and a university will be established on the proposed land in Palwal
The Unasked Questions
A serious question arises: Why has no one from among Dr. Manzoor Alam’s large circle of associates — including intellectuals, professors, writers, and bureaucrats — ever raised concerns or sought accountability? Why has there been such silence around the unrealized projects and abandoned initiatives?
Dr. Alam is a man of extraordinary connections and resources, with access to national and international leaders, institutions, and philanthropists. Yet, despite such privilege and goodwill, he could not establish even a modest school or clinic in his own native village — a village that once saw two governors visit to inaugurate his projects.
Dr. Manzoor Alam’s journey represents a paradox: a leader of vision and intellect who created one of India’s most influential Muslim think tanks, yet whose dreams for practical empowerment of the marginalized remain largely unrealized. His ideas, no doubt, inspired a generation of scholars and activists. But without concrete implementation, the towering edifice of research and conferences risks standing as a monument to missed opportunities.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Exclusive Reports / by Syed Zubair Ahmad / October 30th, 2025
The speakers addressed the marginalisation of Muslims along with self-criticism on the mistakes made by the community.
Starting May 31, 2022, CPI(M) hosted a 2-day conference on the issues faced by Muslims. The program was held in Mangaluru, Karnataka and saw over a 1000 delegates in attendance. The chief guest was KT Jaleel, former Minister for Higher Education in Kerala. Pictures by Nikhil Cariappa.
On May 31, the Communist Party of India (Marxist) hosted a two-day conference in Mangaluru on the issues faced by the Muslim community in Karnataka. The event was attended by more than one thousand Muslim delegates from across the state. The chief guest at the event was KT Jaleel, former Minister of Higher Education and member of the Legislative Assembly in Kerala. Other notable guests included Dr K Shareefa, a poet; Mavalli Shankar, state convenor of Dalit Sangarsha Samiti (Ambedkar Vada); BM Haneef, senior journalist; B Peer Basha and K Neela, noted writers; several teachers and activists. In the audience was Nabisab Killedar, the fruit vendor whose cart was vandalised by members of a Hindu extremist group in Dharwad.
KT Jaleel spoke about India’s history. He said, “The leader of the first war of independence was none other than Bahadur Shah Zafar. Until the moment he was exiled to Burma, he fought for the country’s freedom. After independence, Jawaharlal Nehru didn’t allow India to turn into a religious state. For instance, when he was inaugurating the Bhakra Nangal dam, he proclaimed that these dams were the temples of modern India because they were feeding crores of farmers. Subsequent governments also worked to keep India a secular state. Even Atal Bihari Vajpayee condemned the Gujarat riots in Parliament. But the present BJP (Bharatiya Janata Party) government is relentlessly oppressing minorities on the basis of religion, caste and even mode of dress.”
Writer K Shareefa also recalled incidents from the past. She said, “Muslims have shown remarkable patience in the face of persecution. However, religious organisations have not opposed anti-women ways. Oppression of women is happening within the community as well as from outside the community.” She continued, “Thirty years back, there was an incident in Bijapur. This is the story of Najma. She had gone to the cinema to watch a film. Men in the community tried to stop her from entering and decided that watching movies would corrupt women. The name of the film was ‘Khuda Gawah’. When she was stopped from going to the movie, she protested against it, saying that it was her right to watch it. Infuriated, the men picked up swords and threatened to kill her. She ran into a police station for protection. But the man came there and threatened to burn down the station. These were Muslim fundamentalists. We went there and ensured police protection for Najma. There are violent acts within our community as well. That too we have to confront.”
Some of the speakers referenced to the Sachar committee report, which notes how Muslims are in a worse economic state than even Dalits in various regions of the country. It was noted that Muslims require state assistance, and instead they receive state oppression. Muneer Katipalla, CPI(M) state committee member, noted, “Representation of Muslims is abysmal in education, government jobs, judiciary and legislature. For example, yesterday, a list of IAS and IPS officers was released. Out of 675 successful candidates, there were only 28 Muslims. A community which makes up 15% of the country has only 3% representation.”
Senior journalist BM Haneef introspected on the mistakes made by Muslims in failing to acknowledge fundamentalism within the community, especially during the Hijab row. He said, “By protesting for the hijab in educational institutions, we (muslims) gave the Sangh Parivar what they wanted, on a platter.”
He also spoke about the diversity within the Muslim community, which is largely ignored. He said, “All communities should get equal representation in every state. Among muslims in Karnataka, various commissions have identified at least 17 sub groups based on profession. It is known that Dalits are made to clean toilets. However, if you go to Bijapur, you will find Muslim women cleaning toilets. That community is called Band. There are many other communities – Chaparband, Darvesh, Vakil, Nalband and more. These are the oppressed groups within an already oppressed community. They can be considered as castes. They are in need of help and facilities from the government. However, the government has created development commissions for Brahmins and other dominant castes.”
The most fiery speech was arguably delivered by writer K Neela. She acknowledged growing communalism among the minorities, however, she also warned that one should not equate it to the danger of majoritarian communalism. She said, “Everybody knows how the hijab issue in Udupi became so big. We know which organisation (referring to PFI) made it so big. Similarly, where the BJP is likely to lose, which party goes there to contest? Doesn’t AIMIM contest there? The threats of these organisations cannot be compared to the communalisation of the majority. However, communalisation of the minorities cannot liberate us. This message has to be taken to the people. During the NRC, CAA protests, when you felt the ruling class was conspiring to take away your voting rights and remove your citizenship, you allowed women to come out and protest in large numbers. Once that issue came to an end, you sent them back to the kitchen. This is not going to bring any change or liberation for us.”
The program was concluded by songs and dances performanced by young boys of the beary Muslim community. The songs were sung in Kannada and Beary languages. Their songs were in praise of the nation as well as the almighty.
On Day two of the conference, a resolution was passed demanding that the government allocate funds in the budget for education, housing and social welfare to Muslims, in proportion to their population.
source: http://www.newsclick.in / NewsClick / Home> India> Politics / by Nikhil Cariappa / June 02nd, 2022
For the first time, the Bodoland Territorial Council (BTC), led by Bodoland People’s Front (BPF) chief Hagrama Mohilary, has a Muslim woman as an elected executive member. As Muslims in BTAD (Bodoland Territorial Autonomous Districts) had been feeling marginalised for a long time, a Muslim woman’s election to a council is significant and historic.
BTC is the governing autonomous council of BTAD, aka BTR (Bodoland Territorial Region), comprising Kokrajhar, Chirang, Baksa, Udalguri and Tamulpur of Assam as districts. It was formed following the peace treaty with the Bodoland Liberation Front in February 2003. BTAD covers an area of over 9000 square kilometres and is predominantly inhabited by the Bodo people and other tribal communities of Assam.
Begum Akhtara Ahmed has been elected from Mathanguri constituency of the BTC and inducted into Mohilary’s cabinet. She has been bestowed with the responsibility of the Public Health Engineering (PHE) Department. Regional political party BPF won the single largest party majority in the BTC elections held in September 2025 with 28 seats.
Begum Akhtara Ahmed and Hagrama Mohilary
Incumbent UPPL won seven seats and the BJP won five seats in the 40-seat council. The BTC was formed in 2003, and Hagrama Mohilary has been in power for the past five years.
Begum Akhtara Ahmed of the BTC had no aim or desire to be in politics as she wanted to be a litterateur. But destiny has another script for her life.
Begum Akhtara was born in the Kalgachia area of Barpeta district. She got her primary education in Kalgachia. She was married while studying in Class VII.
Her husband, Ibrahim Ali Molla, recently retired as a higher secondary school teacher. Begum Akhtara could pursue her education. Her first child was born while she was in Class X. She passed her matriculation examination under such circumstances.
Begum Akhtara Ahmed addressing a political rally
Her second child was born while she was in Class XII. Begum Akhtara continued her education and completed her postgraduate degree from Gauhati University in 2003.
She joined Langla College in the Bangaigaon district as a part-time lecturer, but quit soon. She got involved in politics. She joined the Congress and was appointed as the organising secretary of the Barpeta District Women’s Congress.
Since her matrimonial home is in Lawahur village of Mathanguri constituency in Baksa district, she changed her address and became the president of the Baksa District Women’s Congress. She joined the BPF in 2004.
Begum Akhtara Ahmed with Chief Minister Himanta Biswa Sarma
This is where her new political journey and new life of conflicts begin. Party chief Mohilary formed the women’s wing of the BPF, and she was appointed its president.
After three years as the women’s BPF president, she was appointed as the party’s organising secretary by party president Hagrama Mohilary.
She contested the 2020 BTC elections for the first time and was defeated by the BJP’s Gautam Das in the Mathanguri constituency. This time, however, Begum Akhtara contested from the same constituency for the second time and defeated the same opponent.
Begum Akhtara Ahmed was attacked and her house was torched in the once-violent BTC. She was even threatened and asked to stay away from politics in the BTC. Once, while she was busy with a political meeting, her car was set on fire at the venue, and she barely survived.
Begum Akhtara Ahmed with activists of her party at a rally
Begum Akhtara Ahmed said three of her cars were set on fire in 2012. It may be mentioned that several incidents of attacks on minorities took place in the BTC in 2012. Most of the attacks took place in the Baksa district, from where many minorities were forced to flee their homes. Several people were even brutally murdered.
However, all this could not distract her from her goals and objectives.
Praising her leader, Hagrama Mohilary, Begum Akhtar said he wants the Bodo people to move forward along with all ethnic groups. So she is happy to work under the leadership of Mohilary.
According to Begum Akhtara, BTC is a small place. Therefore, it is necessary to rely on the governments at the Centre and in the state to work for its development. Otherwise, developmental work may be interrupted. “We don’t have to look at which party’s government is at the Centre or in the State, we have to work with that government in coordination,” she said.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Priya Sarma, Guwahati / October 27th, 2025
Raizada Village (Ajnala Tehsil, Amritsar District), PUNJAB :
Shahi Imam of Punjab Maulana Usman Rehmani Ludhianvi taking charge of the mosque in village Raizada of Amritsar, Punjab
The Sikhs and Hindus of a village in the Amritsar district of Punjab have handed over a mosque which lay in a run-down state since no Muslims lived there after the partition of India in 1947, to the Muslims for restoration.
In a ceremony attended by Shahi Imam of Punjab, Maulana Muhammad Usman Ludhianvi, in the small village of Raizada in Ajnala tehsil of Amritsar, locals formally handed over the mosque to the Muslim community.
The initiative was led by the village sarpanch, Sardar Omkar Singh. Closed since the partition of 1947, the mosque, for the first time on Friday, echoed with the sounds of the Azaan, the call for prayers.
Sikhs, Hindus, Muslims, Christians and Dalits all stood together inside the mosque located on the banks of the River Ravi.
The mosque is in a dilapidated condition, wild grass and vegetation covered it; its walls collapsed. A school running inside it was closed 11 years ago.
Yet the non-Muslims of the village believed the mosque was not just a Muslim heritage, but that of the village. One of them remarked, “In Punjab, we are connected not by religion, but by heart.”
Shahi Imam of Punjab Maulana Muhammad Usman Rahmani Ludhianvi with villagers of Raizada
In his address, Maulana Muhammad Usman Rahmani Ludhianvi narrated the history of harmony in Punjab. He said Guru Nanak Dev, whom Muslims remember as “Baba Nanak”, was carried to a safe place by Muslim brothers Nabi Khan and Ghani Khan in his palanquin during the war.
He also mentioned Diwan Todarmal, a minister in Akbar’s Court, who dedicated his land for the burial of the Guru’s sons.
The Shahi Imam said that this is the real strength of Punjab, Sikhs, Hindus and Muslims have stood together for centuries. The greatest beauty of India is its “unity in individuation”.
He announced that the restoration of the village mosque was being done as a tribute to two Muslim volunteers who sacrificed their lives during relief work in the recent floods.
These youths were Shamshad Bhagwanpuri (Uttarakhand) and Zakaria Mewati (Rajasthan). Both of them distributed ration and medicines in the affected areas for a week, but met with an accident on their return journey. Shahi Imam said that they did not just deliver goods, but also conveyed a message of love and brotherhood. Punjab will never forget their sacrifice.
The mosque will be named ‘Masjid-e-Shamshad Bhagwan Puri’ to honour the sacrifice of the flood relief volunteers in the name of humanity.
پنجاب میں تقسیم ملک کے بعد ویران پڑی ایک اور مسجد سکھوں نے مسلمانوں کو سونپ دی، پنجاب کے شاہی امام مولانا محمد عثمان لدھیانوی نے سب کا شکریہ ادا کیا ،اس کو ملک کی گنگا جمنی تہذیب کا نمونہ قرار دیا ہے In Punjab,a abandoned Mosque handed over to Muslims by the Sikhs#Mosquepic.twitter.com/Lq4Ii8tR7t
He said while the foundation of the mosque will be laid this month, the story of Shamshad’s life and service will be engraved on the wall of the mosque.
The second mosque, “Masjid-e-Zakaria” will be built in Fagan Majra village of Mewati-Patiala district, the land for which was acquired this week. The parents of these two martyrs have been invited to lay the foundation. The Shahi Imam prayed that for love to spread throughout the country.
The incident comes amid a wider humanitarian effort that has been seen during the recent floods. Volunteers from Mewat in Haryana, traditionally allies of Punjab farmers, sent more than 300 truckloads of relief supplies to the states of Punjab, Himachal Pradesh and Jammu and Kashmir. It reflects agricultural ties that predate the separation of Haryana and Punjab in 1966. Organisations like Khalsa Aid have been on the ground since August, rescuing families and providing water and medical aid in affected areas like Gurdaspur and Ferozepur.
The event took place in a backdrop of peaceful harmony. As the sounds of Gurbani recitation echoed from the gurdwara during evening prayers, the call to prayer for Maghrib was soon heard from the mosque, symbolizing the harmonious heartbeat of Punjab. The villagers distributed sweets to celebrate. As the sun was setting over the Ravi River, the Shahi Imam concluded the ceremony with a prayer. He said, “May this love spread throughout the country and every corner be illuminated like a lamp of brotherhood.”
According to media reports, more than 30 such mosques have been restored so far through interfaith cooperation, with most of them led by Sikhs in providing financial support, labour, and land.
According to Shahbaz Ahmed Zahoor, leader of the Idara Mosques, there have been about 200 such incidents across the state in which Sikh families have donated land for mosques and graveyards.
In 2018, in village Moom, Baranala district, while Hindus provided the land, the Sikhs raised funds for the construction of a mosque that shares a wall with their gurdwara.
This created a rare combination of Hindu, Muslim and Sikh places of worship in one place. In 2022, in the Bakhatgarh district, Barnala, farmer Amandeep Singh donated 250 square yards of land for the Noorani Masjid. Other Sikhs and Hindus shouldered a major part of the construction cost of Rs 12 lakh so that 15 Muslim families would not have to travel 5 km to offer prayers.
In January of the same year, former Sarpanch Sukhjinder Singh Noni and his brother Avininder Singh donated 5.5 biswas (worth Rs 7-8 lakh) of valuable roadside land for a new mosque in Umarpura village of Malirkotla district. They were joined by donors like Tejwant Singh (Rs 2 lakh) and Ravinder Singh Grewal (Rs 1 lakh).
In Malla village of Ludhiana district, in 2016, Sikhs and Hindus renovated the old mosque for the only Muslim family in the village and provided financial assistance while locals worked as labour for its construction.
In Nathuwal village of Sangrur district, in 2015, non-Muslims bore more than 65% of the Rs 25 lakh cost for the renovation of the Jama Masjid and the addition of a second floor.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Mansooruddin Faridi, New Delhi / October 27th, 2025
Syed Tanveer, Secretary of the Markazi Taleemi Board (MTB), urged teachers to transform science and mathematics education during his keynote address at the Teachers Development Strand Cascade Workshop. The event was organised by Markazi Taleemi Board Maharashtra in partnership with IISER Pune. The session focused on methods to align classroom practice with the National Education Policy 2020.
Syed Tanveer began by welcoming the IISER Pune team and thanking the organisers for arranging training across Maharashtra and other states. He told participants that the workshop aims to shift teaching from rote memorisation to active, hands-on learning. He said teachers must make classrooms places where students observe, experiment, and think.
He pointed out a common issue: society often dislikes maths teachers, and science teachers face similar bias. Many students avoid science because it is considered difficult. Tanveer argued that this perception arises from how teachers teach. “We have treated maths and science as fact-transfer subjects,” he said, adding that this has made learning mechanical instead of meaningful.
Syed Tanveer explained Bloom’s taxonomy as a guide to moving students from lower-order to higher-order thinking. He described six cognitive levels. “Most of our classrooms are stuck at the first stage—knowing or memorising,” he said. The next stage is understanding, achieved when students learn by hearing, seeing, and doing. The workshop, he added, would train teachers to conduct hands-on experiments that encourage conceptual understanding.
The third level is applying. Tanveer urged teachers to help students connect formulas and scientific principles to real-life applications. The next levels—analysis and evaluation—involve breaking concepts into smaller parts and examining their relationships. The final stage is creation, where learning leads to innovation. “Education is not about memorising facts. It is about creating something new,” he said.
Giving examples, Syed Tanveer said a short experiment could teach photosynthesis better than hours of memorisation. A paper plane can explain mechanics, and observing local water pollution can connect science with social responsibility. He praised simple, observation-based teaching models such as those promoted by educator Arvind Gupta and scientists like C.V. Raman.
Syed Tanveer also highlighted the moral role of science. “Scientific temperament must not remain limited to exams,” he said. “It should guide ethics and social responsibility.” He explained that true education transforms human beings into moral, thoughtful individuals, not mere human resources for the market.
He concluded with five key tasks for educators: raise awareness of civic responsibility, reject divisive politics, support independent educational institutions, revive critical thinking in academia, and promote debate and dialogue among youth and women.
“Do not make students pen drives filled with memorised data,” Tanveer said. “Make them thinkers, creators, and problem-solvers.” He prayed for the success of the workshop and called on teachers to inspire young minds through curiosity and experimentation.
source: http://www.radiancenews.com / Radiance News / Home> Education> Latest News> Report / by Radiance News Bureau / October 16th, 2025
One of the oldest places in Uttar Pradesh is Sambhal in District Moradabad, has a long list of people in its history who confronted with British and posed great resistance with their historic acts of gallantry. Abdul Qaiyyum, Lala Prem Pal, Qari Abdul Haq, Maqsood Turki, Chaudhary Riyasat Ali, Lala Chandulal, Lala Roop Kishor, Maulvi Noorul Hasan, Sheikh Abdul Raheem, Chetan Swaroop, Radhey Lal Poddar, Munshi Moinuddin, Ml. Sultan Ahmad,Maulvi Abdul Waheed are prominent among such people.
The exact date of birth of Maulana Ismail Sambhli is not known however, he might have taken birth in 1899 at Mohallah Deepa Sarai. He belonged to the Sarwar Waley family of Turk community. His father, Munshi Kifayatullah was considered among the educated people of the area and was famous with the nickname ‘Munshiji’. His grandfather’s name was Sarwar Husain who was a native to village Mundha in J. P. Nagar. Later he shifted to Sambhal. His family surname, Sarwar Waley was due to his grandfather’s name.
He received primary education at Madrasatul Mohammadia, Deepa Sarai and was admitted to class VI to continue further education in English against his mother’s wish. She wanted him to get Arabic education and finally her will prevailed. Meanwhile, his father passed away and he was sent to his elder brother at Bahawalpur where he had the honour to receive education from Maulana Farooq Ahmad, Sheikhul Hadees and Head, Jamia Usmania.
Maulana Farooq Ahmad was the disciple of Shaikhul Hind Maulana Mahmoodul Hasan and relative of Maulana Mansoor Ansari who was put on exile on the pretext of abetting and participating in the freedom movement. He was extremely unhappy with British and a staunch supporter of freedom struggle. It was his company that helped instill a sense of nationalism in the heart of Maulana Ismail Sambhli and inspired him to participate in the freedom struggle.
After completing education at Bahawalpur, Maulana Ismail Sambhli returned back to his native place, Sambhal and continued with his education at Madrasa Sirajul Uloom. In the meantime the barbaric incident of Jalianwala Bagh took place that put the whole of India on fire. A protest strike was observed in Sambhal as well and a mass gathering of all communities was organized at the gardens of Gul Chhatar. Maulana Ismail Sambhli delivered a very inspiring lecture at the mass convention. Maulana was the youngest among all orators yet his oration impressed the public most and thus his national and political life began. Maulana gained popularity as Raees-ul Muqarrareen (master orator).
When the British defeated Turkey, the resulting loss and the sense of defeat made the Muslims furious. On November 22, 1919 the Khilafat Committee was founded and the Jamiatul Ulema-e-Hind took birth in Delhi. The Khilafat Movement was pronounced through out the country. Just months after the sad demise of Sheikhul Hind Maulana Mahmoodul Hasan, Maulana Ismail Sambhli took admission in Darul Uloom Deoband where his nationalist ideas and concepts received firmness. He started partaking in the nationalist activities with much vigour and zeal and despite him being a student he was arrested on February 22, 1921 for his radical ideas and inflammatory speeches. After two – three days his case was heard at Moradabad Jail and he was sentenced to two years’ rigorous imprisonment. Then the political detainees were generally subject to extreme brutalities. Maulana and his companions borne all types of atrocities. They were put under penal servitude, were imprisoned in small cages and were compelled to sleep handcuffed. Precisely, they were put to all types of brutalities but did not tender apology. Finally, he was released after the term of his punishment was over. Back to home he concentrated on completing his education. After completing courses at Darul Uloom Deoband he joined Jamia Qasmia Madrasa Shahi, Moradabad as a teacher in later 1924. The country’s condition had changed by the time, Khilafat had come to an end, there were communal disturbances through out the country and Congress had suspended its Civil Disobedience Movement. Mahatma Gandhi was imprisoned for six years. People were feeling let down but Maulana Sambhali kept moving ahead with full confidence.
In 1930 when Congress proclaimed for complete freedom. On March 13 Mahatma Gandhi commenced his famous Dandi march in violation of the laws of salt. A Civil Disobedience Movement was also commenced.
The Britishers put the nationalist people to extreme brutalities. They were mercilessly beaten, shot by guns and imprisoned. The Jamiatul Ulema sense the need of the hour and vowed to support Congress in its Civil Disobedience Movement. It established a Daira-e-Harabia (Circle of War). Mufti Kifayatullah, Maulana Ahmad Saeed, Maulana Husain Ahmad and Maulana Mubarak Husain Sambhli were arrested one by one. Maulana Mohammad Ismail Sambhli was the seventh in this order to be arrested and was sentenced to six months’ rigorous imprisonment.
When the time came for Provincial Assembly elections, the Muslim League Parliamentary Board came to existence. On behalf of Maulana Ahmad Saeed, Nazim of Jamiatul Ulema Mohammad Ali Jinnah was given the right to nominate members to the parliamentary board. Mr. Jinnah nominated 22 members from 56 out of which 20 were of Jamiatul Ulema and two of Ahrar. The Provincial Boards were under the control of Central Board. Maulana Ismail Sambhli was admitted to UP Board. He was also declared candidate from Sambhal of Moradabad and Tehsil Bilari constituencies. Those days the land lords, nawabs, kings and English title holders enjoyed great immunity and British supported people were considered prominent in the society. The nationalists participated in the election to defeat the pro-British candidates.
In 1939, the war in Europe started and the Indian government without taking the members in confidence sent the Indian army to war. The Congress opposed the move and boycotted the Assembly. It convened its session at Ramgarh on March 20-21, 1940 under the president ship of Maulana Abul Kalam Azad. The Civil Disobedience Movement was pronounced in the session and finally in the last of 1940 the non-violent civil disobedience movement commenced. A programme was chalked out for individual speeches. Maulana Ismail Sambhli was arrested in Moradabad during the movement and was sentenced for nine months’ imprisonment. In August 1942, Congress gave the famous ‘Leave India’ slogan. Mahatma Gandhi was arrested and sent to Sabarmati Jail. There were arrests every where in the country. Maulana Ismail Sambhli was again arrested in Sambhal and was put under house arrest at Moradabad Jail for indefinite period. Later he was released after one year.
In 1946, when elections were declared, the tussle between Congress and Muslim League was at its peak. Maulana Sambhli was elected, remained MLA till 1952.
Maulana Ismail Sambhli did not participate in the 1952 elections and stationed at Delhi as the Nazim-e-Ala of Jamiatul Ulema. He served Jamiat for four years and remained busy in social and political affairs. In 1957 he resigned from Jamiat and returned to Sambhal.
In 1962, he was appointed as Sheikhul Hadees at Madrasa Imdadia, Moradabad and served there for about three years.. In 1974, he shunned the idea of service and returned back to Sambhal and engaged himself in the literary work only to complete the half hatched books. “Maqalat-e-Tasawwuf”, “Akhbarul Tanzeel” (the Quranic prophesies) and “Taquleed-e-Aimma” are some important books authored by him.
Meanwhile he went to Mawana, Meerut and taught Quran’s translation for eight months. In his last age, he spent a few Ramadhan months in Bombay delivering lectures on the translation and analysis of Quran every night after Taraweeh. He fell sick in the last Ramadhan of his life yet, and after returning to Sambhal he breathed his last on 23rd November 1975 after one and half months’ prolonged illness. (deoband.net)
source: http://www.milligazette.com / The Milli Gazette / Home> News> Family & Kids / by Mohammad Najeeb Qasmi / May 22nd, 2016
The residents of these slums are prone to infection. Lack of water could cause dehydration in residents. Hence, we took up this initiative.”
‘Active Bengaluru’ supplies water to a slum in North Bengaluru. It has come as a saviour to the residents of several slums in the city Photo | Express
Bengaluru :
‘Active Bengaluru’, a non-profit organisation, has come as a saviour to the residents of several slums in the city this summer. The organisation is supplying water to these residents to tide over this harsh summer.
‘Active Bengaluru’ is supplying 50,000 litres of water at the doorsteps of the residents of slums in North Bengaluru, including in areas like Thanisandra, Hegde Nagar, and Saraipalya, every alternate day.
Like other parts of the city, close to 6,000 public borewells in these areas have gone dry this year. Members of ‘Active Bengaluru’ supply water in four water tanks (2,500-litre capacity each) mounted on mini-tempos.
Speaking to The New Indian Express, Tauseef Ahmed, a volunteer with ‘Active Bengaluru’, said, “Under ‘Project Zam Zam’, the slum population in North Bengaluru is being supplied water free of charge. The project began in March, and till date, over 12 lakh litres of borewell water has been supplied. The residents of these slums are prone to infection. Lack of water could cause dehydration in residents. Hence, we took up this initiative.”
“The water is collected from good Samaritans from their borewells, and the same is then supplied to the slums. The residents have been told to call the emergency number of the NGO to place a request. Based on the number of calls received from an area, a vehicle is sent. In each tank, about four taps are fixed, and residents are asked to come in a queue and collect water,” said another member of ‘Active Bengaluru’.
“The NGO mostly deals with policy issues, women’s empowerment, health, and education. Shortage of water directly impacts the health and education of children. We decided to do our bit to address the same and joined hands to supply water to the needy,” said another member of the organisation.
source: http://www.newindianexpress.com / The New Indian Express / Home> Karnataka / by Mohammed Yacoob / April 23rd, 2024
Advocate Faiz Syed leads new regional initiative inspired by Abdul Wahid Shaikh’s movement for justice and reform.
On 28th September, the Aurangabad (Chhatrapati Sambhaji Nagar) chapter of the Innocence Network, India was formally established, with an ad-hoc committee of 14 advocates led by Advocate Faiz Syed.
Speaking to Muslim Mirror, Syed said, “We felt the urgent need to start this chapter due to the widespread issues of wrongful incarceration, false implication, filing of bogus cases, and arbitrary arrests across the country. When a sole breadwinner or a poor individual is drawn into this legal labyrinth, it becomes incredibly difficult for them to navigate their freedom.”
He added, “Our aim is to provide legal aid and guidance across the Marathwada region and ensure that no instance of wrongful implication goes unchallenged.”
The Innocence Network was founded by Abdul Wahid Shaikh, one of the accused in the 2006 Mumbai train bombings (7/11 case), following his acquittal by the Maharashtra Control of Organised Crime Act (MCOCA) court in 2015. Shaikh spent nine years in Arthur Road Jail before being acquitted. “We had fought the case to the best of everyone’s ability,” he recalled. “Yet, we were convicted. That experience made me question the limits of legal struggle alone.”
As he was released, Shaikh’s co-accused urged him to continue the fight for their freedom—a moral responsibility that, he says, became his life’s mission. After returning to work as a teacher, Shaikh began assisting Advocate Yug Mohit Chaudhry, who led the 7/11 defense in the Bombay High Court. It was during this time that he met Advocate Pari Jata and researcher Sharib Ali, both deeply involved in civil rights work.
Inspired by the global Innocence Network movement, Ali proposed launching an Indian chapter. Together, they began mobilizing civil society to challenge wrongful convictions, especially in terrorism cases. Their first public gathering in Delhi—attended by lawyers, students, scholars, and activists—marked the formal establishment of the Innocence Network India.
The Network describes itself as “an all-India collective of individuals and organisations working for the rights of those wrongfully prosecuted or convicted, especially under charges of terrorism.” Led by exonerees and supported by lawyers, researchers, and civil rights groups, it focuses on criminal justice reform, rehabilitation, and policy advocacy. Its website also archives documents related to the 7/11 case.
Shaikh’s first book, “Innocent Prisoners,” exposed what he described as fabricated evidence by the Anti-Terrorism Squad (ATS) in framing 13 innocent men. The book was widely discussed as a crucial work highlighting the pattern of false implication of young Muslims in terrorism cases.
In 2016, the Network organized its first Innocent People’s Tribunal at the Constitution Club of India, where 16 wrongfully prosecuted individuals testified publicly about their ordeal. The report from this tribunal later informed the Law Commission’s Report No. 277. Another tribunal followed in Kolkata in 2018.
Since 2017, the Network has hosted two annual programs in Mumbai—one on the anniversary of the 7/11 bombings and another, the Shahid Azmi Memorial Lecture, in memory of the lawyer who represented the 7/11 accused. These events feature legal experts, journalists, and filmmakers such as Justice Abhay Thipsay, Hansal Mehta, Yug Mohit Chaudhry, Susan, Nazia Sayed, and Faisal Qazi, among others.
Shaikh has also used books, media, and digital platforms to expand his advocacy. His YouTube channel “Begunah Qaidi” features over 250 videos documenting cases of wrongful incarceration. His “Mobile Legal Aid” helpline operates 24×7, offering immediate support to those facing fabricated charges. “It has already helped prevent several cases of wrongful incarceration,” he noted.
Beyond advocacy, Shaikh continues to assist exonerees with legal representation, education, and rehabilitation. His upcoming books include an autobiography with Roli Books and a collaborative work profiling his co-accused.
Recently, the Innocence Network launched a think-tank to document wrongful incarcerations and misuse of draconian laws. “Our team includes researchers, professors, and lawyers,” Shaikh said, adding that a detailed report is in progress.
Sohail Shaikh, one of the 7/11 exonerees, told Muslim Mirror: “The Innocence Network may have been formally established in 2016, but its roots go back to Arthur Road Jail. Shaikh has only continued the work we all started in prison. The Network’s work made it possible for society to finally recognize our innocence.”
Advocate Shruti, a researcher with the network, emphasized, “The kind of miscarriage of justice in the 7/11 case represents a double injustice—innocent people are tortured while real perpetrators remain free. The Network’s work is vital to restoring ordinary citizens’ faith in justice.”
Shaikh revealed that new chapters of the Innocence Network are being planned in Bangalore, Jalgaon, Jalna, and Hyderabad, set to be launched later this month.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Human Rights> Indian Muslim> Positive Story / by Osama Rawal / October 20th, 2025
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
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
