On the occasion of its Founder’s Day, the Al-Ameen Educational Society felicitated M. Nurul Islam, Founder and General Secretary of Al-Ameen Mission, West Bengal, with the prestigious “Al-Ameen All India Community Leadership Award 2025” for his remarkable contributions to education and community empowerment, reported the MPositive.
The annual event, held in memory of the Society’s visionary founder, the late Dr. Mumtaz Ahmed Khan, brought together members and supporters of the Al-Ameen movement. Nurul Islam was invited as the chief guest and was honoured for his tireless efforts in transforming the educational landscape, particularly for underprivileged students in West Bengal.
Islam began the Al-Ameen Mission in 1986 by establishing a hostel and the Institute of Islamic Culture in Khalatpur through community donations—famously collected as a fistful of rice from every household. In 1987, he renamed the initiative Al-Ameen Mission, inspired by the title Al-Ameen (the trustworthy), given to Prophet Muhammad ﷺ.
Since its inception, the Mission has achieved phenomenal success. With 77 residential branches, it currently houses more than 22,000 students, boasts a strong network of 50,000 alumni, and has produced over 2,400 doctors, 2,500 engineers, and numerous other professionals. In 2022 alone, nearly 500 students secured admissions in MBBS and BDS courses.
The late Dr. Mumtaz Ahmed Khan, who founded the Al-Ameen Educational Society in 1966 at the age of 30, is remembered as a renowned educationist, humanitarian, and reformer who dedicated his life to uplifting marginalized communities through education. His legacy continues to inspire the movement’s expansion across India.
source: http://www.radiancenews.com / Radiance News / Home> Education> Latest News> Report / by Radiance News Bureau / September 08th, 2025
On the occasion of Teacher’s Day, Mr. Mohsin Ali, a dedicated Urdu teacher at The Mansoora School, Alur, has been honoured with the District Best Teacher Award by the Deputy Commissioner.
Mr. Mohsin Ali has been serving The Mansoora School, Alur, for over 35 years, inspiring and motivating students through his teaching and active participation in cultural activities. Despite opportunities for government jobs, he has chosen to dedicate his service to the welfare of his students.
Under his guidance, many students have achieved exceptional marks in Urdu and gone on to secure high positions in their careers. This award is a testament to his teaching excellence and commitment to education.
The Mansoora family congratulates Mr. Mohsin Ali on this prestigious achievement and wishes him continued success in his endeavours.
“Mr. Mohsin Ali’s dedication and passion for teaching have made a significant impact on the lives of his students. We are proud to recognise his outstanding contribution to education.”
source: http://www.radiancenews.com / Radiance News / Home> Awards>Latest News / by Radiance News Bureau / September 07th, 2025
Lakhimpur Kheri District / Aligarh, UTTAR PRADESH :
A leading scholar of Islamic studies with focus on Seerah literature and history, he unconventionally broke many stereotypes—both orthodox and modern and all his life epitomized the cause of Islam on the intellectual front.
With the death of Yaseen Mazhar Siddiqui, at the age of 76, Muslims in South Asia lost one of the most respected and leading scholars of Islam. A graduate of, and now professor at Aligarh University is less known in the West for his 29 books than for his Catalogue of Arabic Manuscripts at the Aligarh Muslim University, India, published in London in 2002 by the Furqan Heritage Foundation.
An eminent Muslim religious scholar, academic and historian who served as director of the Institute of Islamic Studies at Aligarh Muslim University. Siddiqui was a well-placed and reputed figure of great spiritual and intellectual insight recognized on national as well as international level.
Siddiqui was instrumental over the past 30 years in the framing, development and streamlining the influence of Islam in Aligarh Muslim University. To commemorate the outstanding services of Hazrat Shah Waliullah and to promote the Islamic values, the Institute of Objective Studies instituted an Award known as “Shah Waliullah Award” to honour eminent scholars who have done outstanding work in Social Sciences, Humanities, Law and Islamic Studies. The fifth Shah Waliullah Award was rightly conferred on Prof. Mohd Yasin Mazhar Siddiqi, as the renowned scholar for his contribution to Sirah and Historiography in Islamic Perspective in 2005.
Siddiqui was an exceptionally modest and humble man, with an intellectually engaging and honest commitment to Islam, away from self-eulogizing claims of pseudo-intellectualism. His commitment to Islam, which occupied him for his whole life, left an indelible mark in the hearts and minds of people across territorial boundaries.
One thing all this illustrates is Siddiqui’s intense sense of duty — a sense that he unthinkingly expected his colleagues to share. Siddiqui’s well-stocked mind, clarity and unflinching intellectual honesty devoted to respond the questions of Orientalist scholarship on Sirah literature and subsequent other corollaries. He had little time for Islam’s own accounts of its origins rather his interest revolved around “Qurʾān and Sirah” and its role in shaping the worldview of Muslims who are struggling to makes sense of their identity amid the challenges emerging from dominant discursive colonial Eurocentric episteme. Leaving the conventional hollow claims, without efforts to prove how and why so much sanctity is attached to Islam and its sources—Qurʾān and Sunnah/Sirah being the primary one, he reckoned, to fill the gap using contemporary sources and knowledge of Hadīth, from orientalist and now its pedigree of modernist claims. This task required both personal and intellectual bravery. As he knew the central beliefs of Islam, such as the way the Quran took shape, the place of Sirah, its underlying methodology, he was equally aware how outside scrutiny has tempered the flare, especially when the conclusions are expressed in a witty and sardonic style.
His soft way of speaking, affectionate manner and hospitable nature made him a much-loved figure. Because of his erudition most people who came in contact with him thought of him as a teacher; many saw him as a spiritual mentor. With his humble appearance, it was easy to mistake him for a country bumpkin.
Born in India in 1944 in the Lakhimpur Kheri district of United Provinces of British India. He graduated in the traditional Dars-e-Nizami (pure religious textual studies of Islamic texts) studies from Nadwatul Ulama in 1959, and Master’s in literature from the University of Lucknow in 1960. He passed the intermediate exams from the Jamia Milia Islamia in 1962 and then acquired a B.A. in 1965 and B.Ed. in 1966 from the same University. In 1968, Siddiqui recieved a M.A. degree in History, M.Phil. in 1969, and Ph.D. in 1975 from the Aligarh Muslim University. Yasin Mazhar Siddiqui benefited from great teachers like Maulana Rabi Hasni Nadvi, Maulana Syed Abul Hassan Ali Nadvi, Maulana Ishaq Sandelvi K. A. Nizami, Abd al-Hafīz Balyāwi and Rabey Hasani. Anwar was welcomed as an independent member of various advisory committees and expressed pride in the research done in the field of Sirah.
Professor Siddiqui wrote more than 40 books and 300 research articles in Urdu, Arabic and Persian.
His publications and presentations have reverberated throughout the discipline of Islamic studies and social sciences, profoundly shaping the scholarship of a new generation of scholars as they develop a thoughtful, knowledgeable, and critical approach to Seerah and history. He was well known for the great quality and high calibre of his originality of research in Islamic studies and all related subjects.
He was recognized as one of the compelling and intellectually grounded voice on Seerah studies. As a scholar and teacher, he embodied and followed strong moral and political principles, and formulated new ways of understanding the subject of Seerah, history, religious freedom, and the rights of religious minorities. His writings on the Prophet and his teachings garnered wide acclaim.
He wrote extensively in reputed literary journal, ‘Nuqoosh’ and got international ‘Nuqush Award’, ‘Seerat-e-Rasool Award’ and ‘Sirah Nigari Award’.
Two of his most popular works are Muslim Conduct of State and Introduction to Islam. The first book was Ehd-e-Nabwi mai Tanzīm-e-Riyāsat-o-Hukūmat and the second book The Prophet Muhammad: A Role Model for Muslim Minorities has gained such wide acclaim—mainly for the reason that its contents are divided into chapters (which stand on their own as a monograph) which deal with related specific subject matter. It is easy to understand how his style of presentation has endeared the book not only to common folk, but also to the people who would like to gain a reasonable insight into the true spirit of the teachings of Islam.
For such Muslim communities, the political perspectives reflected by the corpus of traditional fiqh are of little or no relevance, and can even be hugely problematic. Siddiqui therefore takes it upon himself to develop an understanding of Muslim jurisprudence that is particularly suited to their context, making a valuable contribution to the limited, but slowly expanding, corpus of writings on fiqh al-aqalliyat or fiqh for [Muslim] minorities. Siddiqui argues that the basis of fiqh for Muslim minorities must lie in the Makkan period of life of the Prophet Muhammad and his companions, a period of around thirteen years when the Muslims were a minority and did not enjoy political domination. In many senses, their position resembled that of Muslim minorities today. Muslim minorities need to see the role of the Prophet and the early Muslims in that period as a model for them to emulate, Siddiqui suggests:
The Prophet had close personal ties with several non-Muslims in Mecca, and Muslim minorities, Siddiqui advises, must emulate him in this regard and must have “excellent social relations with non-Muslims” (p. 194).
As Siddiqui succinctly puts it:
Muslims all over the world, especially Muslim minorities, have to prove that they are the best community, devoted to the cause of protecting mankind against suffering and blessing everyone with happiness, regardless of caste, colour or creed. Their position is of the best community and their duty is to serve mankind […] Their presence must guarantee help for everyone, especially of their non-Muslim country. However, this cannot be affirmed merely verbally or by recounting old stories. They have to prove it by their conduct. (p. 194)
This monograph and his other works are a brilliant contribution to the on-going debates about fiqh for Muslim minorities. It provides valuable insights for developing new and more relevant understandings of Islamic jurisprudence in Muslim minority contexts, envisaging the possibility of reconciling Islamic commitment with Muslim minority-ness, an issue that has largely escaped the attention of Islamic scholars but one that has sometimes been, and continues to be, a troubling one for many Muslims living as minorities.
Siddiqui’s diverse and intellectually engaging work that speaks eloquently to a wide spectrum of readers with different backgrounds and interests. To use terms such as “monumental”, “one-of-a-kind”, and “exceptional” to describe this work is not exaggeration.
A committed Muslim, throughout his career Siddiqui maintained the principle of genuinely evidence-based research. Dapper and courteous, he was a highly effective communicator, quoted widely in the local context as well as cited in academia.
A direct criticism to his work also emerges from scholars who assert that in his Introduction of The Prophet Muhammad—A Role Model for Muslim minorities’ Siddiqi (p. 62) formally describes himself as a humble and error-prone human being. However, he then proceeds to negate the worth of all previous biographies of the Prophet, claiming that these ‘conventional’ authors used ‘outdated methodology and lines of argument’. Consequently, according to him, all previous studies of the Makkan period were ‘markedly inadequate’ and ‘the entire life history of the Prophet remains to be analysed’ since ‘no biographer of his has ever given thought to this obvious fact that the Makkan period of his life represents the phase of subjugation’. Therefore, Siddiqi considers the conventional treatment of the Makkan and Madinan periods of Islamic history as ‘downright pernicious’ (p. ix). One wonders indeed whether the author is aware of some of the most popular biographies of the Prophet—beyond the classical ones: Ibn Ishaq, Ibn Hisham, and Ibn Kathir—including the works by Muhammad Hamidullah, Muhammad Haikal, Martin Lings, Karen Armstrong, and Tarik Jan, all contradicting his assertions.
With quite a serious criticism on his assertions about various aspects of mis-reading the Seerah of the Prophet there still remains a lot to be talked about his contribution to diverse areas of Islamic Studies. And though he is no longer here to share his thoughts, he has done enough to enable us to think with him. Certain towering intellectuals become integral to the very alphabet of our moral and religious imagination. They live in those who read and think them through-and thus they become indexical, proverbial, to our thinking.
Siddiqui lived so fully, so consciously, so critically through the thick and thin of our times that he is definitive to our critical thinking, just like Mustafa Azami, Abul Hasan Ali Nadvi, or other Muslim luminaries are. He was – and remains – a brilliant intellectual, whose legacy of rethinking certain conventional assertions around Islam and efforts still reverberate today and will continue to do so.
He cultivated with joyous attention her relationships with family and friends. He mentored, as one of his students mentioned once, with remarkable care and intensity, demanding their best work, listening, responding with a sharp generosity, coming alive in thought, and soliciting others to do the same. He immersed himself, in illness and heath, in reading the Quran post morning prayers and transformed himself and transmitted the values of thought and love, leaving now a vibrant legacy that will persist and flourish among all whose lives were touched by his life and work.
May Allah Almighty bless him with the loftiest of abodes in the Gardens of Firdaus in the company of Allah’s beloved Messenger and grant all those who cherished him patience.
source: http://www.muslimmatters.org / Muslim Matters / Home> Islam / by Dr Mehraj Din / September 22nd, 2020
Apart from the need for education, it underlines the importance of representation in legislative bodies and jobs
Syed Ahmed Khan biopic | Photo Credit: SPECIAL ARRANGEMENT
He is one of the architects of modern India or a proponent of the two-nation theory. However, moving away from easy binaries, the first biopic of Sir Syed Ahmed Khan attempts to find answers to the contested legacy of the founder of the Muhammedan Anglo-Oriental College that took the shape of Aligarh Muslim University (AMU). Long in the works, a two-hour cut of the OTT series, The Messiah premiered at the iconic Kennedy Auditorium in AMU on Monday, before the series streamed on Apple TV.
Coming at a time when the minority status of the Central University is being hotly debated in courts and society, the series details how Sir Syed confronted a section of the clergy and conservative elements within the Muslim community by creating a modern centre of learning to build bridges between the Muslims and the British government after the revolt of 1857, when the colonial power held the community largely responsible for the rebellion. “He held the ignorance as the primary reason behind the political decay of Muslims and thus pushed for modern education,” says Shoaib Hussain Chaudhary, who not only directed the series but also played the title role. “The role fell into my lap after big names declined to take up the challenge, perhaps because of the stigma attached to him.”
A known name in the television circuit, Chaudhary sees Sir Syed as an advocate of Hindu-Muslim unity, who was wrongly associated with the two-nation theory. “The theory came into being long after his demise in 1898. What he asked for was Muslim representation in legislative bodies and it remains relevant considering the political status of the community today.”
As someone who believed in answering a book with a book, Sir Syed responded to William Muir’s controversial commentary on Prophet Muhammad with a rational interpretation of Islamic tradition in Khutbat-e-Ahmadiya.
An adaptation of Hayat-e-Javed, Khwaja Altaf Hussain Hali’s biographical account of Sir Syed’s life, the series puts him in the league of reformists like Raja Ram Mohan Roy and Ishwar Chand Vidyasagar and argues that he was not a communal figure but a communitarian who was conscious of the fact that Hindus of Bengal were at least 50 years ahead of Muslims in taking up modern education.
Interestingly, the spark came from Mirza Ghalib. When Sir Syed approached the poet to write the preface of his translation of Ain-e-Akbari, he advised him to concentrate on the contemporary issues of the community and said there was no point in celebrating Akbar’s rule when the constitution of the world was being written in Calcutta.
‘Controversial ideas’
The series also critiques Sir Syed’s point of view on girls’ education and backward Muslims and debates whether he made a mistake by not joining hands with the Indian National Congress. It also explores his tumultuous relationship with his son Syed Mohammad, the first Muslim judge of a High Court during the British Raj, whose proclivity towards alcohol created problems in his personal and professional life. “Sir Syed’s character appears dichotomic but if you see him as a product of his times, things fall in place,” says screenwriter Mutyim Kamalee. “While Islam abhors slavery, he opted for pragmatism as after the revolt of 1857, the community was not in a position to take on the colonial power. Mahatma Gandhi also didn’t take the path of armed rebellion.” Kamalee says Sir Syed didn’t join the Congress but towards the end of his life he showed a change in his point of view and perhaps would have joined the Congress had he lived longer.”
Describing the series as an authentic portrayal of Sir Syed’s life and works, Prof. Shafey Kidwai, an authority on Sir Syed says, “Sir Syed views on women’s education and backward Muslims are widely misunderstood. The film tries to put the record straight in a convincing manner.”
Made on a tight budget, the series was shot on sets after AMU declined permission. “Filmmakers in the past didn’t live up to their promises, so the previous administration was circumspect about our intentions but I am glad now the university has embraced the film,” says Chaudhary.
Apart from Chaudhary, the series stars Akshay Anand, Zarina Wahab, Arif Zakaria, and Deepak Parashar in important roles.
source: http://www.thehindu.com / The Hindu / Home> News> India> Uttar Pradesh / by Anuj Kumar / December 20th, 2024
[Female students of Shaheen in a group photo. (File)]
Bidar (Karnataka):
Qurratul Aian, Shooa Fatima Khanam and Ammatulah Fatiha Nabisat, who passed the National Eligibility cum Entrance Test – UG (NEET 2018) and became eligible for admission to various medical courses, are Hafizah.
Hafizah is the Arabic term used to identify the females who memorise the entire Holy Quran comprising of 114 Suras or Chapters, and 6,236 Ayats or Verses.
While Hafiza Qurratul Aian scored 550 marks securing an All India Rank (AIR) of 7,446, Hafiza Shooa Fatima Khanam scored 483 marks with AIR 28,443 and Hafiza Ammatulah Fatiha Nabisat scored 462 marks and got 38,033th position in the NEET 2018 All India Rank (AIR).
The National Eligibility cum Entrance Test – UG (NEET 2018) result was declared on Monday June 04. A total 7,12, 635 candidates have qualified from India, 342 qualified students are from abroad, 1200 are Non Resident Indians (NRIs), 367 are OCI and 36 are PIO.
Qurratul Aian, Shooa Fatima Khanam and Ammatulah Fatiha Nabisat, the 03 female memorisers of the Holy Quran are the students of “Hafizul Quran Plus” program of Shaheen Group headquartered in Bidar, Karnataka.
The 04-year integrated course especially designed for Urdu speaking Huffaz and Aalims is divided into Foundation Course: (6 months), Bridge Course: (6 months), 10th class: (1 year) and Junior College: (2 years) preparation of 12th class along with NEET, JEE and other competitive examinations.
Besides the above three female memorisers of the Holy Quran, 10 other Huffaz of Shaheen Hafizul Quran Plus program have also passed the NEET 2018. A total of 1,600 Shaheen students had appeared for the National Eligibility cum Entrance Test – UG NEET in 2018. Of them, 1,363 students scored more than the minimum marks in NEET 2018.
“Out of the total 1,363 who qualified the medical entrance this year, 300 students have scored enough marks to get admission in different medical colleges”, Abdul Qadeer, Founder Chairman of Shaheen Group of Institutions, said while talking to ummid.com.
“Among them are 13 Huffaz including 03 Hafizah – female memoriser of the Holy Quran. One of the Huffaz who passed NEET 2018 is Waheed Abdullah of Gorakhpur, Uttar Pradesh. Like other students of Shaheen Hafizul Quran Plus, he never went to a school. He got free coaching at Shaheen’s Bidar center and scored 579 out of the total 720 marks to secure All India Rank (AIR) 3295”, he added.
Shaheen Group of Institutions was established in 1989 with Shaheen School to provide quality education to students from Urdu medium. Started with just 18 students, it now has more than 12,000 students and centers running in different cities of India including Bengaluru, Mysore, Belagavi, Shimoga, Kolar, Gulbarga, Raichur, Bidar, Basavakalyan, Humnabad, Aurad, Chitguppa, Aurangabad, Patna and Lucknow.
Besides special integrated course for Huffaz, the Shaheen Group also runs NEET coaching for regular students. It had sent more than 200 students to different medical colleges in 2017, 152 in 2016, 111 in 2015, 93 in 2014, 89 in 2013 and 71 in its first batch in 2012.
source: http://www.ummid.com / Ummid.com / Home> Education & Career / by ummid.com news network / June 11th, 2018
The Aligarh Muslim University community deeply mourned the sad demise of noted cardiothoracic, vascular surgeon and former Pro-Vice Chancellor of AMU, Prof Mohammad Hanif Beg, 69, who took his last breath early morning today in Moradabad.
Extending condolences to the bereaved family of Prof Beg and the AMU fraternity, the Vice Chancellor, Prof Mohammad Gulrez said, “I offer my deepest condolences to Prof Beg’s family and AMU community and pray for the comfort for his loved ones at this difficult time. He was a selfless soul who earned admiration, respect and esteem as a distinguished surgeon and seasoned academic who anchored a number of developmental works at the J N Medical College and the university.”
“At this moment of sorrow and grief, we share the pain of Prof Beg’s family and pray to the Almighty for giving them strength and courage to bear this loss,” he added.
Prof Azam Haseen (Chairman, Department of Cardiothoracic Surgery) expressed a deep sense of sorrow on his demise and prayed for solace to the bereaved family.
“Prof Beg mentored students with steadfast dedication, inspiring them to achieve their maximum potential. He also guided younger colleagues at key career moments for educational and professional strides,” he added.
Prof Beg served as the Dean, Faculty of Medicine and Chairperson, Department of Surgery, JNMC. He played a key role in the establishment and development of the Department of Cardiothoracic and Vascular Surgery and started the Open-Heart-Surgery procedure in 1988 at the JNMC.
Prof Beg completed his MBBS from K G Medical College, Lucknow in 1976 and attended PGIMER Chandigarh for his MS (Surgery) and M Ch (CVTS) from 1980 to 1982. He joined JNMC as a lecturer in 1983 and became Reader in 1988 and Professor in 1993.
Prof Beg is considered a pioneer in performing endoscopy and endoscopic removal of various foreign bodies from aero-digestive tracts since 1983. He has invented many new techniques such as designing of ‘Intercostal Tube drainage System’, which saves precious lives daily.
Prof Beg is survived by his wife, a daughter and two sons.
source: http://www.amiu.ac.in / Aligarh Muslim University (AMU) / Home / by Public Relations Office, AMU / April 06th, 2023
Asma Hussain, an iconic name in the Indian fashion industry, is renowned for her remarkable designs and her deep-rooted connection to the royal family of Awadh. As a descendant of Shuja-ud-Daula, a ruler from the 18th century, Asma carries with her a rich legacy that has greatly influenced her work in fashion. Born into a family that has always been associated with culture and heritage, Asma Hussain’s foray into the world of fashion was a natural extension of her upbringing.
Since unveiling her first collection in 1994, Asma Hussain has become a household name in India and across the world, known not only for her royal heritage but also for her impeccable craftsmanship.
She is the founder of the Asma Hussain Institute of Fashion Technology (AIFT), an institution dedicated to imparting high-quality fashion education to young aspiring designers….
Early Life and Inspirations: Shaping a Designer’s Vision
Asma Hussain’s lineage has greatly shaped her journey as a designer. The royal family of Awadh is known for its contributions to art, culture, and history, and Asma has absorbed these influences into her design philosophy. Raised in a family that placed immense value on tradition, culture, and the finer things in life, Asma’s designs reflect a deep understanding of Indian craftsmanship, royal grandeur, and modern aesthetics.
While Asma’s royal connection often takes center stage in media discussions, it is her extraordinary skill and passion for design that truly sets her apart. Asma’s collection is an intersection of history and modernity, reflecting both her ancestry and the needs of the contemporary fashion world. She drew upon royal Indian textiles, ornate embroideries, and rich fabrics such as silk, velvet, and brocade to create collections that exude royalty while maintaining a sense of modern sophistication.
Her collection’s distinctive blend of Eastern and Western elements has helped her carve a unique niche in the fashion industry. Over the years, she has showcased collections that feature traditional styles combined with avant-garde concepts, which have gained the attention of both Indian and international clientele.
From AIFT to Fashion House: A Pioneer in Fashion Education
In addition to her success as a designer, Asma Hussain has contributed to the fashion industry in another significant way. In 1999, she founded the Asma Hussain Institute of Fashion Technology (AIFT) in Uttar Pradesh. The institute is recognized as one of the top fashion design schools in the country, offering comprehensive courses in fashion design, fashion technology, and merchandising.
AIFT was born out of Asma’s vision to provide young, aspiring designers with the skills, tools, and guidance they need to succeed in the competitive fashion world. Asma’s institute is unique because it goes beyond just offering technical knowledge—it teaches creativity, innovation, and critical thinking. The curriculum integrates both traditional and modern techniques of fashion design, which allows students to learn everything from embroidery and fabric manipulation to fashion history and business strategies.
Since its inception, AIFT has produced several successful fashion designers, many of whom have gone on to work for major fashion houses or start their own design labels. Asma’s role as an educator and mentor has become a cornerstone of her legacy, further cementing her influence on the Indian fashion scene.
Asma Hussain’s clientele speaks volumes about her versatility and reach. Her designs have been worn by some of the most influential figures in India, including Bollywood legends, politicians, and celebrities. Asma’s ability to create outfits for a diverse group of people—from film stars to political leaders—demonstrates her exceptional skills and understanding of different tastes.
Some of Asma Hussain’s most notable clients include Bollywood actress Saira Banu, known for her timeless elegance, and Shabana Azmi, an award-winning actress and social activist. In addition to Bollywood icons, Asma’s fashion has also attracted attention from politicians, including the Prime Minister of India, Narendra Modi, and Uttar Pradesh Chief Minister, Yogi Adityanath. The fact that these high-profile figures have chosen Asma’s creations is a testament to her ability to craft outfits that blend traditional beauty with contemporary style.
In 1996, her fashion house was inaugurated by the legendary Bollywood actor Dev Anand, who was known for his style and charisma. Dev Anand’s association with Asma Hussain further solidified her reputation as a designer with a strong sense of elegance and sophistication. Since then, Asma’s creations have graced numerous high-profile events, cementing her position as one of India’s leading fashion designers.
Design Philosophy and Signature Style
Asma Hussain’s design philosophy is deeply rooted in the rich cultural traditions of India, especially those from her home state of Uttar Pradesh. Drawing from the royal aesthetics of Awadh, Asma’s clothing collections often feature ornate embroidery, luxurious fabrics, and rich color palettes. She is known for her use of traditional Indian textiles, such as Banarasi silks, georgette, and velvet, to create elegant yet modern garments.
One of the key elements of Asma’s designs is the intricate work on fabrics, especially hand-embroidered motifs that reflect the grandeur of royal craftsmanship. From sarees to lehengas, and even contemporary Western-style outfits, Asma’s attention to detail and craftsmanship is unparalleled. She is particularly known for her bridal collections, which are often a blend of traditional and contemporary styles, making them perfect for the modern bride who wants to feel regal on her special day.
Her designs are not limited to one particular category or occasion. Whether it is a wedding, a red-carpet event, or a festive occasion, Asma’s clothes can be seen on people from all walks of life. Her ability to create both traditional and contemporary looks has made her a favorite among clients looking for timeless elegance with a modern twist.
The Royal Influence: Awadh’s Rich Cultural Heritage in Every Stitch
The legacy of the royal family of Awadh plays a significant role in Asma Hussain’s designs. As a descendant of Shuja-ud-Daula, a ruler known for his opulence and patronage of arts and culture, Asma’s upbringing was steeped in the cultural richness of the region. The intricate embroidery and regal fabrics used in her creations are reminiscent of the royal courts of Awadh, where intricate craftsmanship was highly valued.
The use of zari work, brocade, and gold thread embroidery in her creations adds an aura of luxury and tradition. Each piece is meticulously crafted to ensure that it embodies the royal aesthetic, while also incorporating contemporary elements that make it relevant in today’s fashion landscape.
The Future of Asma Hussain in the Fashion Industry
Asma Hussain has not only succeeded in her career as a designer but has also played a pivotal role in shaping the future of fashion in India. Through her institute and her dedication to educating young talent, she is creating a legacy that will continue for generations. Asma’s vision for the future of fashion is one that embraces both tradition and innovation, ensuring that Indian fashion continues to evolve while staying grounded in its cultural heritage.
Her influence on the fashion industry is undeniable, and she continues to be a source of inspiration for aspiring designers. Asma Hussain is not just a fashion designer; she is a symbol of how tradition, culture, and modernity can come together to create something truly exceptional.
Asma Hussain’s Legacy in Indian Fashion
Asma Hussain is a name that has become synonymous with elegance, sophistication, and cultural heritage. With her roots deeply entrenched in the royal family of Awadh, Asma has successfully blended her ancestral legacy with her modern fashion sensibility. Her designs reflect the rich cultural heritage of India while catering to the modern woman’s needs, making her one of India’s most respected and successful designers.
Her legacy extends beyond her own creations to the many students who have passed through the Asma Hussain Institute of Fashion Technology, taking forward her vision and continuing to innovate in the world of fashion. Asma Hussain’s contribution to Indian fashion is undeniable, and her influence will be felt for years to come.
source: http://www.atlucknow.com / @Lucknow / Home> Lifestyle / by Mohd Badar / November 09th, 2024
He has written scores of books in Arabic, English and Urdu. One of his unique books is Attibyan which helps in teaching Qur’an to neo-Muslim brothers and sisters.
New Delhi :
Dr. V. Abdur Rahim, world renowned Islamic scholar, multilinguist, author, teacher and translator passed away in the holy city of Madinah on Thursday.
Author of several popular books on teaching Arabic language, Dr. Abdur Rahim was laid to rest in Jannat al Baqi cemetery near the Prophet’s Mosque after Friday noon prayers, reports reaching here said.
Dr. Abdur Rahim has written scores of books in Arabic, English and Urdu. One of his unique books is Attibyan which helps in teaching Qur’an to neo-Muslim brothers and sisters. The scholar was closely associated with Chennai-based Islamic Foundation Trust (IFT) and a majority of his books have been published by it.
Dr. Abdur Rahim was born in the small town of Vaniyambadi in Tamil Nadu in 1933. After completing his secondary school studies, he joined Presidency College, University of Madras where he majored in English language and literature. He graduated in 1957. In 1964, he joined the prestigious Al-Azhar University in Cairo, from where he completed his M.Phil. and Ph.D. in Arabic philology.
Dr. Abdur Rahim adopted innovative teaching methodologies and pedagogical approaches, which revolutionised the teaching of Arabic. He joined the Islamic University of Madinah in 1969, where he played a pivotal role in the program of teaching Arabic as a foreign language. He also imparted his knowledge at various institutions, including the Islaamic University Omdurman Sudan, Khartoum University Sudan, and Arabic Institutions in Germany, Washington D.C., and British Guyana.
His most significant contribution to Arabic education was the development of the renowned Madinah Arabic Course. This comprehensive series of textbooks and audiovisual materials simplified the complexities of the Arabic language, making it accessible to learners from diverse linguistic backgrounds. His teaching not only facilitated learning but also promoted intercultural dialogue and understanding.
Beyond his teaching endeavors, Dr. Abdur Rahim served as the Director of the translations section at the King Fahad Qur’an Printing Press in Madinah, where he contributed to translating and interpreting the Qur’an into various languages, ensuring its accessibility to people worldwide.
In recognition of his exceptional contributions to Arabic language education, Dr. V Abdur Rahim was honored with the prestigious President of India Award. This recognition celebrated his tireless efforts in promoting Arabic language learning and fostering cultural understanding through linguistic knowledge.
source: http://www.clarionindia.net / Clarion India / Home> India / by Team Clarion / October 21st, 2023
Mohammad Abdullah Zakaria among students in the Madrasa on the Independence Day
Mohammad Abdullah Zakaria, who received his education from Daudarani Siddikia High School, a small village in Sonamura of Sipahijala district of Tripura, has recently cleared the General Duty Medical Officer examination conducted by the Tripura Public Service Commission.
His success again defies the notion that Madrasa education is not relevant to modern times.
Abdullah Zakaria studied in a Madrasa when such institutions were associated only with religious education.
Zakaria, 37, scored 68.8 out of 100 in the TPSC examination and made it to the top 30 in the list of successful candidates.
Zakaria’s father, Nurul Islam, is an Arabic language teacher, and his mother always supported him and is an inspiration to him.
Abdullah received his primary and secondary education in a madrasa and later studied science in a common school. He cleared the tough entrance examination and joined the MBBS course at Tripura Medical College in 2018.
According to Zakaria, the quality of education in government madrassas of Tripura is no less than that of any government school. He received a good education in general subjects along with the Quran, Hadith, and Arabic.
He says Madrasa education not only imparts religious knowledge to students but also helps in character building and social etiquette.
He said, “Patriotism should not be limited to waving the national flag; it must be practiced with one serving the country and working for the welfare of the society.”
Abdullah Zakaria has three siblings. His elder sister is a junior engineer, and his younger sister is also pursuing MBBS from a medical college.
Zakaria is preparing to write another difficult examination to join the MD (Doctor of Medicine) program to become a paediatrician.
Mohammad Abdullah Zakaria’s success is a tribute to the government-affiliated Madrasa education system of Tripura.
source: http://www.awazthevoice.in / Awaz, The Voice / Home / by Nurul Haque, Agartala / August 31st, 2025
We celebrated the 100th birth anniversary of Prof Rais Ahmed, the former head of the Physics Department, Aligarh Muslim University and the person to whom I owe a great deal for starting me off on my career path in plasma physics research.
A one-day memorial cum seminar on Future directions in Physics was held at the University on 5th October 2023 Venue. Prof. Irfan Habib, Prof. of History, AMU, Prof. Siraj Hasan (Former Director, Indian Institute of Astrophysics), Prof. Naresh Dadhich (Former Director, IUCAA), Prof. S. K. Singh (Former VC, HNBU), Prof. Wasi Haider and Prof. Shyam Sunder Agrawal (Director General, KIIT Group of Institutions) spoke on the occasion. I spoke about my association with him and the future of Plasma Physics and Thermonuclear Fusion Research in India.
It was a forenoon in July 1964 when I first met Prof Rais Ahmed, who had become the Head of the Department that very year. I had travelled from Kerala seeking an opportunity to do research. He asked me a few questions on Physics, and I suppose I answered them reasonably well. But then he wanted to know why I wanted to pursue research.
I had rather romantic ideas like research leading to new knowledge and our responsibility to seek pure knowledge etc. It was clear that he did not take me seriously as he went on to say that science is what drives social transformation by changing our perception of our relationship with nature. Another observation was about science leading to technology which improves the quality of life.
Our conversation covered many things. I suppose he was gauging my mind and trying to find what kind of person I was. If it was a test, I passed it as he said that I could join for research. He made sure that I had no preference for Nuclear Physics or Spectroscopy, the areas of ongoing work in the department. He talked to me about Plasma Physics as an emerging field and about the work which was going on in Harwell and Oxford on Thermonuclear Fusion Research.
I did not know about Plasma Physics even at an elementary level. However, I was willing to learn and was asked to talk to Prof. D C Sarkar about the thesis work in more detail. I went through an intense learning programme, primarily reading Physical Review and Review of Scientific Instruments. There was no previous laboratory I could walk into and start work and I had to start from scratch. Looking back, I was taking an enormous risk as I had to build an entire laboratory for me to start the thesis work.
I rigged up a Radiofrequency generator with Japanese power tubes scavenged from the Electrical Engineering Department. Prof Venkateswarlu’s lab was full of microwave equipment, which Rais Sab allowed me to borrow. With all this, I set up an experiment and after a struggle of five years, put together a thesis which got me a degree. Almost immediately he gave me a regular job as a lecturer in the department as some vacancies were due to be filled.
As the Head of the Department, he did much to expand research and teaching in Physics in new areas. As Director of Academic Programmes, he organized the Semester System designed to update courses and provide more rigorous instruction to students. He made an alliance with Uppsala University in Sweden for faculty members to do research there. He arranged for PhD scholars to start teaching postgraduate students.
I recalled my interaction with university life during my eight years there. At first, Aligarh gave me a culture shock. My inability to comprehend Urdu was the first barrier to appreciating the culture. The exalted forms of addressing, and the too formal and exaggerated ‘Tehzeeb’, the gestural ‘adaabs’ strewn around were all alien. The food, though delicious, was completely unfamiliar. But the campus was a dream with beautiful buildings, stately halls, verdant lawns, and lush gardens. The library gave me all the books I wanted to read. The accommodation I got at the Sulaiman Hall was quite adequate. The students from central Travancore preferred this. There was a South Indian mess catering our preferred food. Tea at the Paradise restaurant with friends was fun.
Rais Ahmed had interests ranging from his specialization in Electronics to varied areas of science and education. He published over 100 papers on Electronic Circuit Analysis. Analogue Computers. Speech Recognition and Production, and Creative Teaching of Physics. The work he started in the 1970s on speech perception would eventually become an important branch of artificial intelligence and machine recognition of speech.
I recall a symposium he had organized on higher education, where we were asked to be volunteers to help the organization. The attendees were all academics from Universities and IITs and I was fortunate to listen to many of them. The remarkable skill with which Rais Sab generated consensus on many issues which were debated was an eye-opener for me.
In a department seminar, when his student Moonis Ali spoke on the design of an analogue computer system, some of us, ridiculed the idea calling it a paper machine. Rais Sab defended the presentation vigorously, saying that new ideas were what drove science forward and that they had as much importance in science as building new instruments.
His remarkable organizational skills were brought to bear at the prestigious Annual Meeting on High Energy and Nuclear Physics, sponsored by the Department of Atomic Energy. Prof Roy Daniel from TIFR was the coordinator of the meeting, and his being from Kerala, we used to chat about the preparations for the meeting. The participants included bigwigs like Vikram Sarabhai, Prof M G K Menon and Dr Raja Ramanna. The meeting was hailed as very successful thanks to the planning and preparations led by Rais Saheb.
All of us in the department rejoiced when he was made a member of the Science Advisory Committee to the PM, then Mrs Gandhi. After each meeting, he would call all of us to the lawn near the workshop to convey to us the flavour of the meeting. We had the vicarious pleasure of being informed about the thinking in the places of power.
He would call me occasionally to his office to find out how I was doing. In one of these meetings, he advised me to read journals other than those dedicated to pure physics. He cited the Bulletin of Atomic Scientists as an example.
Rais Sab had an abiding faith in Scientific Socialism and felt strongly about the increasing global dominance of the multinationals and about what he saw as a retreat by India from its independent position both in the Economic and Intellectual fields. He had a strong belief that human capital, in the form of expanding knowledge and scientific spirit, held the key to India’s salvation. For this ideal, he worked tirelessly both as an individual and in administrative capacities.
In the 1950’s he was an energetic organizer of the Association of Scientific Workers of India. Once when I asked him about the ethics of unionizing scientific workers, he defended it by saying that collective bargaining need not be about wages and working conditions only. Professional bodies of scientists had a role in influencing public policy.
After I left Aligarh in 1972 to join the Physical Research Laboratory in Ahmedabad, I had occasional interactions with him. He made me a member of the UGC Committee to visit Marathwada University to make an academic assessment. He funded my proposal to have an orientation programme for university teachers in the emerging field of Plasma Physics.
I had an exciting and eventful life contributing to Plasma Physics in India, right from its inception at the Physical Research Laboratory, during the Plasma Physics Programme and its eventual transformation to the Institute for Plasma Research and when India became a proud partner in the ITER project of building the world’s first Thermonuclear fusion reactor in France. I owe a debt of gratitude to Rais Saheb for initiating me into the research path, which made all this possible.
source: http://www.john-pucadyil.medium.com / Medium.com / Home / by John Pucadyil / October 06th, 2023
and his companions, a period of around thirteen years when the Muslims were a minority and did not enjoy political domination. In many senses, their position resembled that of Muslim minorities today. Muslim minorities need to see the role of the Prophet and the early Muslims in that period as a model for them to emulate, Siddiqui suggests:
