Category Archives: Leaders

Aligarh Muslim University: a great seat of learning

Aligarh, UTTAR PRADESH :

Sir Syed Ahmad Khan dedicated his life for the Hindu-Muslim unity in the country and worked all his life for the educational upliftment of the community and for the strengthening of a pluralistic society of a modern India. He stressed on making education a medium to transform people into good human beings.

The Aligarh Muslim University (AMU) represents the secular Ganga-Jamuna culture and the AMU community is committed to preserve this identity of this great seat of learning. Sir Syed avoided too much emphasis on religious subjects in his writings, focusing instead on promoting modern education.

As we know, the AMU is an academic institution of international importance offering more than 300 courses in both traditional and modern branches of education. Academic excellence and cultural ethos of AMU needs to be projected and propagated worldwide more effectively in a positive way. In the fast changing technological world, the role of media has become very important in disseminating the information to have a maximum reach.The supreme interest of Sir Syed’s life was education in its widest sense. He wanted to create a scientific temperament among the Muslims and to make the modern knowledge of science available to them. He championed the cause of modern education at a time when all the Indians in general and Indian Muslims in particular considered it a sin to get modern education and that too through English language. He began establishing schools, at Muradabad in 1858 and Ghazipur in 1863.

A more ambitious undertaking was the foundation of the Scientific Society, which published translations of many educational texts and issued a bilingual journal in Urdu and English. It was for the use of all citizens; they were jointly operated by the Hindus and Muslims. In the late 1860s, there occurred some developments that were challenges to his activities.

In 1867, he was transferred to Varanasi, a city on the Ganga with great religious significance for Hindus. At about the same time, a movement started in the city to replace Urdu, the language spoken by the Muslims, with Hindi. This movement and the attempts to substitute Hindi for Urdu publications of the Scientific Society convinced Syed that he should do something.

Thus during a visit to England (1869-70), he prepared plans for a great educational institution — a “Muslim Cambridge.” On his return, he set up a committee for the purpose and also started an influential journal, Tahzib al-Akhlaq (Social Reform), for the uplift and reforms of the Muslims. A Muslim school was established at Aligarh in May 1875, and after his retirement in 1876, Sir Syed dedicated himself to make it a college.

To carry the legacy of the great reformer, the AMU has got a dynamic and intellectual person as vice chancellor in the form of Prof Tariq Mansoor, who had been associated with the university for more than three decades. Mansoor has been the principal of the J N Medical College since 2013. He had been the secretary of the University Games Committee for about seven years.

Besides being the president of the Association of Surgeons, he has been a member of the Medical Council of India (MCI) since 2015 and that of the AMU Executive Council for 12 years. Mansoor is a recipient of the senior surgical award from the Association of Surgeons of India. He is also given credit for the overall development of Jawaharlal Nehru Medical College. He served as an advisor in the Union Public Service Commission and as an assessor for the MCI.

Mansoor, in his vision, posted on the University’s website clearly stated that he will implement “Sir Syed’s vision of imparting modern education and will be focusing on “preparing students to qualify in competitive exams for central services, armed forces, IITs, IIMs and leading industries. We will also aim to produce top professionals in medicine, engineering, law, management, sciences and humanities”.

Appeal to alumniIt is unique and very positive to have a team of highly intellectual and academicians of repute to run the University. It is important for the progress of an academic institution that it should run by the academicians of high repute.

In an open letter to the AMU alumni who are holding important positions in different organisations worldwide, the vice chancellor has made an appeal to them to contribute both academically and financially.

To me, this is a very good move and initiative that will certainly help the students in getting employment in national and international market. Alumni support will also help in developing the infrastructural facilities of high standard as we have seen the contribution by Frank Islam, an AMU alumnus based in the US.The way newly appointed vice chancellor has taken the initiatives so far clearly shows his vision and plan for the betterment of the university. However, it would be more interesting to see his efforts in days to come. His biggest challenge would be maintaining the law and order situation in the campus. His long association with AMU would certainly be helpful in understanding the dynamics of the campus and in maintaining the law and order situation.

However, I would suggest that the VC should have an IPS officer on deputation basis as proctor of the University with power to handle the law and order situation independently. Another issue he may face would be regionalism and groupism in the campus but I am happy to mention that he already stated clearly in his vision that he will eliminate factionalism and groupism from the campus. It is high time for the AMU community to support the vice chancellor in making the University as one of the best in the country.

(The writer, a linguist, teaches at Washington University in St Louis, USA)

source: http://www.deccanherald.com / Deccan Herald / Home> Panorama / by M.J. Warsi / July 03rd, 2017

51 Muslims clear UPSC exams, Kashmir resident bags 10th rank

NEW DELHI :

New Delhi:

Of the total 1,099 successful candidates in the final list of the Union Public Service Commission (UPSC) examinations, 50 Muslims have made it to this year’s result, with Bilal Mohiud Din Bhat from Kashmir bagging the tenth rank. The number of Muslim candidates is higher than last few years.

In 2016, 36 Muslims had cleared the exams, while the number stood at 38 in 2015, 34 in 2014 and 30 in 2013.

Along with Bilal, nine Muslims have made it to the top 100 ranks. Those in top 50 include: Muzammil Khan (22), Sheikh Tanveer Asif (25), Hamna Mariyam (28), Zaffar Iqbal (39) and Rizwanbasha Shaikh (48). Seventeen Muslims feature in the Top 500.

The selected UPSC candidates are recommended for various government posts which include Indian Foreign Service (IFS), Indian Administrative Service (IAS), Indian Police Service (IPS) and several other allied services.

Although Muslims comprise 13.4% of total population, they are dismally represented in the top government services, often due to lack of education and unavailability of resources. They account for about 2% in the civil services.

The Union Public Service Commission (UPSC) declared the final result of the 2016 civil services examinations on Wednesday evening. Like previous years, this year too a woman, Nandani KR, has topped the exam. Others in the top five are Anmol Sher Singh,  Gopala Krishna, Sauyma Pandey and Abhilash Mishra.

Successful Muslim Candidates for UPSC Result-16 

S.No. Name Ranks
1. BILAL MOHI UD DIN BHAT 10
2. MUZAMMIL KHAN 22
3. SHAIKH TANVEER ASIF 25
4. HAMNA MARIYAM B A 28
5. ZAFFAR IQBAL 39
6. RIZWANBASHA SHAIK 48
7. SHEIK ABDUL RAHAMAN S 62
8. ARIF AHSAN 74
9. SYEED FAKHRUDIN HAMID 86
10. BISMA QAZI 115
11. SUHAIL QASIM MIR 125
12. S M QASIM ABIDI 177
13. RAZEEM K 191
14. GAUSH ALAM 206
15. NAHAS ALI 359
16. MD ADIL ASHRAF 435
17. PATHAN ADEEB DAULAT KHAN 450
18. SAQIB YOUSUF 472
19. HASEEN ZAHERA RIZVI 509
20. JABEEN FATHIMA J 525
21. ANAM SIDDIQUI 538
22. SHEIKH SAMI UR RAHMAN 554
23. MOHAMMAD ARSHAD 556
24. MINHAJ UDDIN NIZAMI 584
25. SHAIK SHAHABAAZ HANOOR 603
26. INABAT KHALIQ 604
27. FAISAL JAVAID 610
28. HARIS BIN ZAMAN 646
29. IRAJ RAJA 674
30. EZAZ AHMED 697
31. EHJAS ASLAM S 704
32. REHNA R 735
33. MANER NASIR IQBAL 753
34. ABDUL RAHEEM A 755
35. NASEEF ABDUL KADER 781
36. MUHAMMED SHABEER K 805
37. ANAYAT ALI CHOWDHARY 808
38. DANISH AGASTAM 814
39. JABBAR 822
40. TASLEEM AHMED 827
41. SHARDUL 828
42. MD MUSTAQUE 836
43. RENA JAMIL 882
44. SHUHAIB T 885
45. SHAHANSHA K S 897
46. MUHAMMED HANEEF 898
47. MD SARFARAZ ALAM 904
48. MD SARFARAJ ALAM 1028
49. SAJAD BASHIR 1042
50. AMIR BASHIR 1087
51. UMMUL KHER 420

source: http://www.twocircles.net / Two Circles.net / Home> Indian Muslim> Lead Story> Youth  / by Raqib Hameed Naik , TwoCircles.net / New Delhi – May 31st, 2017

Farah Hussain-2nd Muslim to Clear UPSC Exam from Rajasthan

RAJASTHAN :

FarahHussainMPOs30jun2017

26-year-old, Farah Hussain became the second Muslim from Rajasthan to crack the Union Public Service Commission (UPSC) Civil Services Examination in her second attempt. Selection of a female Muslim candidate in the prestigious Indian Administrative Services is not an easy task. Among the very few women who have surpassed this massive barrier is Farah Hussain who got  267th  position  in UPSC 2015.

Like every other girl, Farah Hussain dreamt of many roles to become after growing up. As a child she wanted to be a doctor, and then in her teen age she decided to enter a beauty pageant. But she ended up doing something quite different from all these, as Farah Hussain chose the discipline of law and studied a 5 year law course in Government Law College in Mumbai and became a criminal lawyer instead.

Farah Hussain said, “I will try to serve the nation will complete honesty. I will try to work particularly for children and women. As far as giving to the community is concerned I am ready to provide every possible help to competitive exam candidates. I will try to create awareness among people and inspire them.”

In 2007, Jaipur’s Aslam Khan became the first Muslim from Rajasthan to get into the all-India services. She is posted as the additional deputy police commissioner in Delhi.

Family Background of Farah Hussain

Farah Hussain belongs to a minority Muslim group Kayamkhani that is found mainly in the central and northern Rajasthan districts of Sikar, Jhunjhunu, Churu, Nagaur and Bikaner. Her family belongs to Jaipur, Rajasthan and are currently living at Dausa.

Farha’s family is full of administrative officers – her father Ashfaq Hussain is the district collector of Dausa, her uncle is retired as an Indian Police Officer and another uncle is a Joint Secretary in the State Government. Her uncle and father were promoted to the all-India Services from the State Cadre. Her mother is a housemaker and her elder brother is practising lawyer at Rajasthan high court. Two of her cousins are Rajasthan Administrative Services (RAS) officers and her sister-in-law is awaiting her RAS results.

Right from the beginning it was there in the family that Farah Hussain too have to go in the same field. Seeing her father and the family atmosphere she too decided to become an IAS officer and serve India.

Farah Hussain said, “I am really glad that I was born in a well educated family. My father always said that for a person to attain anything big he must attain education. Education is real wealth and with its help a person can attain great heights in life. It is sad that Muslim parents do not give attention to their daughter’s education. We Muslims blame the government for everything but we don’t try hard enough ourselves to attain our right.”

Educational Background

Farah Hussain is an alumna of Ajmer’s Sophia School, Jodhpur. Farah Hussain studied the five-year integrated law course at Government Law College in Mumbai from Mumbai University and was the only one from her batch to find a place in the team of one of the country’s top lawyers, Mahesh Jethmalani.

Farah Hussain opted out of a coaching institute she joined in Delhi. “I feel coaching is a waste of time. I realised that in a month and ejected,” she says.

Attempts

Farah Hussain achieved this success in her second attempt and has beaten every religion related stereotype by becoming the second Muslim who cleared UPSC Exam 2016. She wrote the Mains of Civil Services Examination in 2013 but didn’t get a call for the interview round in her first attempt. Farah Hussain got 267th rank in the UPSC Exam and is waiting for allotment of service before she decides if she will take another attempt to better her rank.

Advice for Aspirants

  • First of all you should decide what you have to do.
  • Work hard.
  • Honestly working hard in the right direction is the key to ace any examination.

The percentage of Muslims is always very, the reason behind that is very few Muslims are able to qualify UPSC examination. First of all there is lack of education in Muslims. A big flaw is that they are not well informed about the examinations they should appear in. If they will not sit in competitions how will they succeed. Muslim fathers prime concern is to get their daughters married. This is wrong. Parents should encourage their daughters for attaining higher and higher education so that they can attain something great for themselves and also make their parents proud.

source: http://www.syskool.com / Syskool / Home> People / by Prafull / May 24th, 2016

Saying it with science

NEW DELHI / Hyderabad , TELANGANA  :

Mohammad Parvaiz at the first Urdu Science Congress in New Delhi in March 2015. Photo: Special Arrangement
Mohammad Parvaiz at the first Urdu Science Congress in New Delhi in March 2015. Photo: Special Arrangement

A 23-year-old Urdu science magazine uses popular science to inspire progressive thought

Mohammad Aslam Parvaiz likes to describe a process that is a combination of four of his passions — botany, education, philosophy and religion. “The roots imbibe water and nutrients from the soil. The leaf photosynthesises, produces food, retains just enough for its own sustenance and sends the rest to the parts of the tree that need that food. This is the natural world’s law of diffusion — movement happens from the region of high concentration to the region of low concentration. If we see the tree as our community, that is how resources should flow too,” says Dr. Parvaiz, publisher of the magazine Urdu Science.

The first issue was launched at the World Book Fair in New Delhi in 1994. It dealt with AIDS and the myths surrounding condoms. In the last 22 years, the magazine has covered a gamut of subjects including water conservation and the need for a National Water Policy, common ailments and how to prevent them, sex determination, balding, sleep, life on Mars, and animation.

“Science is very effective in feeding the intellectual hunger of young people.Only with knowledge can they think for themselves and learn to analyse the religious scripts that they memorise. Most often it is the children of the poorest Muslims who attend madrasas. With only religious texts to lead them, and if they can read only in one language, how can you expect them to develop their personality and prosper in society?” asks the mild-mannered crusader, at present the Vice-Chancellor of Maulana Azad National Urdu University (MANUU) in Hyderabad.

In the campus, boulders display signages with scientific information and many trees carry their botanical names. “A person will absorb anything that is part of his environment,” he said to the graduate, post-graduate and doctoral students at the inauguration of an Urdu writers’ workshop. As an Urdu-medium student in a madrasa in Delhi, young Parvaiz hardly found any books or magazines in Urdu that could satiate his curiosity. In the Sunday markets of old Daryagunj, he used to find Russian books translated into Urdu, and that is how he discovered Benjamin Franklin. As a high-school student, he set up a science lab in his house. Years later, when he became the principal of Zakir Hussain College, he started a new venture in another corner of his house — Urdu Science.

“Survival depends as much on physical health as on intellectual growth, and sadly, the low potential for growth for poor students in madrasas is a problem across our subcontinent,” he says. An active member of the Modernization of Madrasa Education Project, he says that it is “ironic and tragic that clerics who lead our prayers and teach us about religion and the Koran do not have the means or the knowledge to impart a broad and progressive education. They accept that religious education is not enough, and many of them are now waiting for progressive teachers and educators to come forward and teach at madrasas.”

Having completed a PhD in botany, Dr. Parvaiz started writing in Urdu for Quami Awaz, then edited by Mohan Chirag. Noticing that most Urdu-medium students opted for the humanities, he wanted to popularise science. As a first step, he started a society called the Anjuman Farogh-e-Science, with patrons like Nobel Laureate Prof. Abdus Salam, Jamia Hamdard founder Hakeem Abdul Hameed, and Jamia Hamdard Chancellor Saiyid Hamid. The not-for-profit organisation held its first Urdu Science Congress in New Delhi in March 2015 and the second in Aligarh, this February.

“Urdu was a language of poetry and literature. People of different faiths patronised Urdu. But in those days, and even today, information in the language was very limited. And that is why I started this organisation and this magazine. My wife Shaheen helps me with proof-reading. And now I also have assistance from my colleague Dr. Tariq Nadwi.” Dr. Parvaiz is proud that the magazine has attracted enough Urdu science writers to contribute, and the magazine has so far never had to translate an article from another language. Issues from 2005 are available on the Academia.edu website.

Translation is an important key to dissemination of knowledge, agrees Parvaiz. He is on a personal mission to compile a glossary of scientific words in English, with meanings explained in Urdu. Sharing a slice of history, he says, “Delhi College was started as a madrasa by Ghaziuddin Khan. Here, mathematician Master Ramchandra and Maulvi Zakaullah translated many of the Western scientific texts into Urdu through the Vernacular Translation Society. It was there that I studied and later became the principal. I started Urdu Science when I was there. And I feel very humble that I now head MANUU, the university aiming to promote Urdu.”

A voracious reader of both religious texts and international science, Parvaiz says, “Science helps us interpret the Koran in many ways. And that is as relevant today as it was when the first issue of Urdu Science was launched.”

Mala Kumar is a children’s author, editor and freelance journalist.

source: http://www.thehindu.com / The Hindu / Home> Literary Review / October 15th, 2016

Familiar echoes

NEW DELHI  :

BahadurShah01MPOs30June2017

THE LIFE & POETRY OF BAHADUR SHAH ZAFAR By Aslam Parvez,
Hay House, Rs 599

This has happened before. When Mahmood Farooqui’s Besieged: Voices from Delhi 1857 was published in 2010, the “voices” of the desperate Dilliwallahs, caught in the throes of a revolt that was not really theirs, sounded strangely familiar. They had been heard in William Dalrymple’s tour de force, The Last Mughal, published four years before Farooqui’s tome came out.

Ather Farouqui’s translation of Aslam Parvez’s seminal work on Bahadur Shah Zafar evokes the same feeling. This is a Zafar we know — a tragic figure undoubtedly, but also one heroic in the midst of adversity, stoic in the face of incomparable loss and grief; a fine poet, humanist and an upholder of the best of the traditions and values that the Mughal court had engendered. Only that Dalrymple’s evocative prose and writing style had done more to popularize the last of the great Mughals than any other piece of work has done for him.

The reason voices and pictures recur is because the works mentioned above conscientiously tapped into long-neglected primary and secondary Persian and Urdu sources that give a very different perspective on Zafar and the Revolt than the conventional viewpoint. Mahmood Farooqui’s research into the Mutiny Papers, written in Shikastah Urdu, threw light on the harrowing experience of the people of Delhi and the personal tragedies that severely dented the picture of the Revolt as a ‘war of independence’. Parvez’s research recovered Zafar’s image and reinstated him as an aesthete, a poet and an iconic figure of the cultural efflorescence that marked the late Mughal era. These independent researches that broke new ground went on to inform, shape and colour Dalrymple’s presentation, which took the story to the large English readership. More than three decades after Parvez had published Zafar’s biography in Urdu, Ather Farouqui’s translation tries to reach the same readership, which, incidentally, heard it all from Dalrymple first.

But Parvez’s treatment of Zafar has a unique flavour. He draws a distinction between Bahadur Shah Zafar the emperor and Zafar the poet. He is unsparing when it comes to the former. Although Parvez acknowledges that the emperor was a victim of his circumstances, reduced to the indignity of having to repeatedly petition the British for his upkeep, the author puts the blame for the last Mughal’s penury on his greed. The ways devised by Zafar’s court to tide over the cash crunch — selling of titles, access to the emperor made easy on payment, his indiscriminate borrowings from the laity — make for incredible reading. What Parvez makes obvious is that even without the Revolt, the British would have made sure that Zafar was the last Mughal to hold fort.

Parvez believes that although Zafar was unwillingly dragged into the war of 1857, once he had committed himself to it, he remained steadfast in his commitment. Dalrymple pictures it differently though. In his narrative, Zafar is withdrawn, confused and often vacillating. But the aspect Dalrymple powerfully highlights in The Last Mughal is one that Parvez repeatedly draws attention to as well — Zafar identifying himself with the suffering of the Dilliwallahs and his powerful determination to retain the secular fabric of Delhi under the severest of pressures, one that led him to ban cow slaughter even on the eve of Eid. In fact, it was to save his beloved city that Zafar took charge of the Mutiny in Delhi.

The other point that Parvez makes is that irrespective of their interests, the British were not completely unresponsive to Zafar’s needs. As proof, he points to his treatment post-Mutiny, particularly that on the way to and in Rangoon. Perhaps Parvez stretches his case a bit. Zafar is known to have been denied even pen and paper in exile. For a poet, this would have meant instant death.

Parvez’s treatment of Zafar as a poet is very different from his treatment of Zafar as an emperor. He makes a strong case for Zafar’s poetic credentials, demolishing Mohammad Husain Azad’s contention that Zafar’s poetry was ghost-written by Mohammad Ibrahim Zauq, who was appointed by Zafar himself to supervise his work. Parvez delves deep into contemporary evidence and compares literary styles to make his case. Whatever Zafar’s failings as a ruler, his calibre as a poet is something Parvez has no doubts about. Acknowledging Zafar’s limitations, Parvez says, “Zafar was like the sinking notes of music while Ghalib was the rising crescendo.”

Ather Farouqui rightly notes the significance of translating Parvez’s work. Given its importance in drawing attention to the “civilizational comingling” of the times that India is now so close to forgetting, he should have been more careful with the work. But he is not. Take his rendition of the poetry, be that of Shah Alam, Zauq or Zafar. Of the many that sound jarring is the following one by Zafar: Tori mariz-e gham ne tere is tarha se jaan/ Ghabra ke ghamgusar sarahne se uth gae (“The way the lovelorn breathed his last/ Startled sympathizers, they jumped their feet with a start”).

source: http://www.telegraphindia.com / The Telegraph,Calcutta,India / Front Page> Opinion> Story / by Chirosree Basu / Friday – June 30th, 2017

Jammu & Kashmir’s Fairoz Khan is new NSUI president

JAMMU & KASHMIR :

The Congress on Monday appointed Fairoz Khan, who hails from a remote village in Ramban district of Jammu & Kashmir, as the new president of the National Students Union of India (NSUI), the party’s student wing.

Congress vice-president Rahul Gandhi, who is in-charge of the frontal organisations of the party, recommended his appointment after personally interviewing those shortlisted for the post.

Speaking to Hindustan Times, the 28-year-old said, “‘I come from a village which is still devoid of electricity and proper roads.” “I come from a family with no political background. My father is a junior engineer in public health engineering department and my mother a housewife,” he adds.

Eldest among four siblings, Fairoz of Pogal Paristan shifted to Ramban for higher education and later, he did BSc from Bhaderwah Degree College and plunged into politics. He studied law from Jammu University in 2012 followed by masters in political science. Presently, he is pursuing post graduate diploma in human rights and duties education from Jammu University’s law school.

Khan, who loves soulful songs of Nusrat Fateh Ali Khan, remained NSUI national general secretary for four years from 2012. He was also the first elected national delegate of the NSUI from Jammu & Kashmir.

source: http://www.hindustantimes.com / Hindustan Times / Home> India / by Ravi Krishna Khajuria, Hindustan Times / June 12th, 2017

From Fergana to Delhi

NEW DELHI :

BaburMPOs18jun2017

A Babur-focussed Uzbeki cultural project is using a common heritage to create a dialogue.

In July 1501, the great-great-greatgrandson of Timur (Tamerlane), Zahiruddin Muhammad Babur — the founder of Mughal empire — left his home in Fergana Valley in present day Uzbekistan. Five hundred years on, the Uzebki government is tracing his journey to India and his Indian connections as part of Cultural Legacy of Uzbekistan in Art Collections of the World project which began last year.

An effort to piece together the country’s history, researchers are connecting with international museums documenting the antiquity and artifacts connected to them. Till date, the Uzebki government has released 10 volumes and several short films on the cultural legacy of Uzbekistan with the help of information from leading museums in Russia, North America and Australia. “What they are doing is a first. They are not raising a dispute or demanding return of any antiquity. Instead, they are taking a holistic approach — using the common heritage to create a dialogue instead of stoking controversy,” says independent commentator Shashtri Ramachandaran, who participated in a two-day congress on the study organised by the Uzbek government.

An average Indian will be more familiar with United Kingdom, having followed their parliamentary and administrative methods or would be familiar with the cultural milieu of the United States, having developed an appetite for American TV shows. But barring academics, few are aware of the shared heritage between India and Uzbekistan that spans across centuries. A team of researchers from Uzebkistan visited the National Museum this April to piece together this lost history. “Their aim is to document material related to the Mughal era primarily. Once they present a formal proposal which is vetted by the Ministry of External Affairs and Ministry of Culture, they can start documenting work,” said Dr BR Mani, Director General, National Museum, who met with the Uzbekistan’s Ambassador last week to discuss the project.

The Uzbeki interest in the founder of the Mughal dynasty comes at a curious time, given that Babur’s successor Aurangzeb’s name was removed unceremoniously off Delhi’s roads for being an “invader”. Union Minister V K Singh even suggested that his grandfather Akbar should meet with a similar fate. In February this year, the BJP-led government in Rajasthan backed a proposal to rewrite history taught at the university level to attest that Rajput warrior-king Maharana Pratap won the Battle of Haldighati against Akbar’s Mughal army led by general Man Singh, despite historical evidence suggesting otherwise. In the same vein, RSS ideologue Indresh Kumar recently suggested that Babur and his army general Mir Baqi should be tried in court for destroying Ram Mandir in Ayodhya.

History suggests that Babur lived in India for only four years and died at the age of 47 in 1530 after successfully ousting Ibrahim Lodhi (in the Battle of Panipat in 1526). But his legacy lived on. The Babri Masjid demolition in December 1992 triggered the campaign to decry the Mughals as invaders. “Labeling the Mughals as “invaders” is bogus, historically. But Hindu nationalists do not use this label as a historical claim,” says Professor Audrey Truscke, who received severe backlash over her recent book Aurangzeb: the Man and the Myth. She adds that maligning Mughals is only a means to fuel “anti-Muslim sentiment in the present”. “It is a shameful business, especially at a time when vigilante violence against Muslims is on the rise,” she adds.

Babur was not Indian, even less an Uzbeki. He tried at least thrice to win Samarkhand but failed. “Babur took Samarkand one last time with help from the Safavids of Persia in 1513. However, as he had to publicly acknowledge his support for Qizilbash Shiism, his subjects turned against him,” explains Professor Ali Anooshahr from the History Department of the University of California.

During his time in India, Babur influenced architecture, culture, warfare and even introduced Indians to the sweet melons of Fergana. When Babur reached India, he was disappointed that the only fruit available was mango. It is said that he personally monitored planting of watermelons and musk melons. “In Babarnama, Babur writes about the apricots and pomegranates of Marghilan, fruit trees of Isfara, the melons of Bukhara, and the apples of Samarkand. He also recalled with pleasure, the various flowing rivers and brooks in that region,” adds Prof Anooshahr.

At the museum, the Uzbeki experts are particularly interested in manuscripts of the Holy Quran, scribed in Uzbekistan, which were presented to the Mughal emperors, as is evident from the royal seals on the cover page. Also of interest are 15 illustrated folios of the Baburnama. He wrote his autobiography in Chagatai language, the spoken language of the Andija-Timurids. It was during the reign of Akbar that the work was completely translated in Persian. According to Prof Anooshahr, the most comprehensive copy of the original is the Hyderabad manuscript. “Although I do not know where exactly that copy is located right now,” he adds.

The Uzbeki researchers are now looking at sources beyond the National Museum. “It is gratifying to realize that the culture of such a great country is connected with ours. We are planning to publish a couple of albums in India, depending on the results of our work,” said Professor Andrey Zybkin, the Uzbeki project coordinator.

Few sites of the Babur era have stood the test of time. Some of them include, West Delhi’s Babur era mosque, the Babri Masjid and Ram Bagh in Agra. But it is not just the Mughal era that is of interest. India and Uzbekistan go as far back as the Kushan Dynasty. The Kushan Empire, spanning an area of 37 lakh kilometres, extended from Bihar to southern Uzbekistan. It was an era when the Indian sub-continent saw extraordinary exchange of art and ideas. “At present we do not have first-hand information on the Kushan period artifacts found in Uzbekistan. It will be interesting to see how the pottery, social behaviour and culture changed from Fergana valley to Mathura,” Dr Mani added.

Apart from the Mughals and Kushans, there are other points of convergence between the two nations. Gujaratis had close trade ties with Uzbekis, so did Parsis and Armenian Christians. Professor A K Pasha from JNU explains that somewhere this search for their history is part of a “resurgence of old identity”. “For years, the Uzbeki culture was subjugated and overpowered by Russians. The Islamic feeling is growing which is why they want to resurrect their old identity,” explains Pasha.

source: http://www.mumbaimirror.indiatimes.com / Mumbai Mirror / Home> Others> Sunday Read / by Sobhana K Nair, Mumbai Mirror / June 18th, 2017

Free media, a necessity in a free society: Ansari

Kolkata, WEST BENGAL / NEW DELHI :

Vice President Hamid Ansari, AICC vice president Rahul Gandhi, and Chief Minister Siddaramaiah during the release of National Herald’s commemorative publication, “70 years of India’s Independence” on Monday. Photo: Bhagya Prakash K.
Vice President Hamid Ansari, AICC vice president Rahul Gandhi, and Chief Minister Siddaramaiah during the release of National Herald’s commemorative publication, “70 years of India’s Independence” on Monday. Photo: Bhagya Prakash K.

Bengaluru :

Vice President Mohammand Hamid Ansari, on Monday, said a free media is not only beneficial but also a necessity in a free society and any attack on press freedom will result in jeopardising citizens’ rights.

Mr. Ansari, who launched National Herald’s commemorative publication – “70 years of India’s Independence” – in the presence of All India Congress Committee Vice President Rahul Gandhi at a function here, said the State should not impede the free flow of information.

When faced with unjust restrictions and the threat of attack, self-censorship in the media could have the opposite effect, aiding the covering up of abuses and fostering frustration among marginalised communities.

Mr. Ansari also said the Constitutional framework provided for required intervention by the State to ensure smooth working of the press and society; but the laws state that it should only be in the interest of the public at large. “The media, if it is to remain true to its calling, has to do likewise. In an open society like ours, we need a responsible press to hold power to account. This is why freedom of press under Article 19 (1)(A) of the Constitution is subject only to reasonable restrictions in the interest of the sovereignty and integrity of India, the security of the state, public order, decency, contempt of court, defamation and incitement to an offence.”

The Supreme Court has held that ‘freedom of speech and of the press is the Ark of the Covenant of Democracy’ because public criticism is essential to the working of its institutions. In this age of ‘post-truths’ and ‘alternative facts’ where ‘advertorials’ and ‘response features’ edge-out editorials, “we would do well to recall Jawaharlal Nehru’s vision of the press playing its role of a watchdog in democracy and look at the ethos and principles that powered his journalism.”

Noting that Nehru, who started National Herald newspaper, believed that media was a pillar of democracy, Mr. Ansari said he envisioned a free, unfettered and honest press. “Nehru watched over the interests of media persons in independent India.”

The Working Journalists Act, which tried to give a degree of protection to journalists, to ensure freedom of press, was largely Nehru’s doing.” However, the Act, I believe, is now in disuse, and short term contracts, that make journalists beholden to the ‘preferred lines’ of the publications, are in vogue.”

Chief Minister Siddaramaiah said it was heartening to note that the Associated Journals Ltd. is reviving National Herald by launching its English website and resuming phased publication as a multi-media outlet, focusing primarily on a news presence in digital form.

source: http://www.thehindu.com / The Hindu / Home> News> States> Karnataka / by Special Correspondent / Bengaluru – June 12th, 2017

Mubarez-ud-Daulah’s era: Of passion, rebellion and conspiracy

Hyderabad, TELANGANA (formerly ANDHRA PRADESH ) :

A view of Golconda Fort in Hyderabad Photo: G Ramakrishna
A view of Golconda Fort in Hyderabad Photo: G Ramakrishna

The Wahabi Conspiracy of prince Mubarez-ud-Daulah is a forgotten chapter in Hyderabad history

While the attack of Turrebaz Khan on the British Residency in Hyderabad during the 1857 Revolt is well documented in the pages of Hyderabad’s history, a similar bold revolt planned to overthrow the British by Prince Mubarez-ud-Daulah, the younger brother of the Nizam, though foiled in the last moment, is hardly remembered.

The Wahabi conspiracy in Hyderabad was a serious secret movement aimed against the English around 1838. Prince Mubarez-ud-Daulah had the support of Rasool Khan, the Nawab of Kurnool, who like Mubarez also hated the presence of the British. But as ill-luck would have it, before they could strike, the British were able to unearth the conspiracy through their intelligence agencies and the entire plans, went awry. Mubarez was imprisoned till death and Rasool Khan was captured, exiled and his territory, confiscated. However, the well-planned attempt they made served as an inspiration at a time when the very idea to oppose the British authority was in a nascent stage in these parts of the country.

Wahabi Movement was a 17th century reform movement that began in Persia with a view to see the basic tenets of Islam were followed strictly and with sincerity. The movement was started by one Wahab in the 18th century and therefore it was named after him. Wahabi movement was popularised in India by the Islamic religious leader, Shahwaliullah. Wahabis opposed the British presence in India and their slogan was: “Jan ko denge- vathan ko bachayenge” (Let us sacrifice our lives; but safeguard our motherland”).

Role of Mubarez-ud-Doulah

MubarezUdDaulanMPOs10jun2017

Mubarez–ud–Doulah, the Hyderabadi prince was one of the first in south India to come under the influence of the Wahabi movement. Mubarez, born in 1800, was the second son of Sikander Jah, the Nizam of Hyderabad (1803-1829). As Mubarez had greater access to wealth and also had a private army of more than a lakh, he could devote all his time and resources for the Wahabi movement in Deccan.

From his childhood, Mubarez disliked the presence of the British in Hyderabad. As a result he was imprisoned for nearly five years from 1815 by his father, Sikander Jah at the behest of the British. Mubarez was incarcerated once again, this time during the period of his brother, Nasir-ud-Doulah (1829-57). In 1830, Mubarez collected a large army of Arabs and Afghans and started an insurrection against the British. Then a contingent of British troops under Col. Stewart marched against Mubarez and arrested him. The prince was sent to the fort of Golconda and imprisoned for several months in 1830.

The hatred of Mubarez-ud-Daulah towards the British, even as an young boy was such that once his father Sikandar Jah wanted a British sentry to be posted as a guard at his palace. But the young Prince replied that he would prefer to die rather than to see a British guard at his palace gate.

Alliance with Nawab of Kurnool

Rasool Khan the Nawab of Kurnool too was attracted towards the Wahabi movement. When Mubarez came to know of Rasool Khan’s opposition to the British, he sent his men to strike a secret alliance with the Nawab of Kurnool. Rasool Khan agreed to establish a secret arsenal to manufacture arms and ammunition that was needed for any concerted insurrection which they contemplated. Mubarez, on his part assured monetary help for the manufacture of such arms. Rasool Khan, being of the same age as Mubariz was drawn close to the Hyderabad Prince as both hated the presence of the British power.

The activities of the Wahabis greatly increased by 1838 when it was widely believed that the Russian troops were advancing from Central Asia towards India. It was the plan of the Wahabis that Mubarez will take command of the combined armies at Kurnool and overthrow the British through insurrection. Wahabis also believed that the Shah of Persia would appoint Mubarez-ud-Doulah as the Subedar of the Deccan after driving away the British and deposing the Nizam, Nasir-ud-Doulah.

Gen. Fraser, the then British Resident at Hyderabad, as soon as he came to know of the suspected involvement of Mubarez–ud-Doulah, ordered a strict watch on him. Mubarez started sending his emissaries to several places like Lahore, Sindh, Gwalior, Bombay, Kurnool, Madras, Sholapur etc. Fraser spoke to the Nizam, Nasir-ud-Doulah and convinced him of the conspiracy being attempted by his brother against both the British as well as the government of the Nizam. Mubarez-ud-Doulah was taken into custody and put under guard in the fort of Golconda. All his close associates who were involved in the spread of Wahabi movement, numbering 46 were captured and imprisoned.

Judicial Enquiry Commission

The Resident, instituted a Commission of Enquiry consisting of 6 members; three were nominated by the Resident and the other three were the nominees of the Nizam’s administration. The Commission finally found that Mubarez was engaged in a conspiracy with the Nawab of Kurnool and several others with a view to overthrow the Nizam and declare himself as the ruler and also to bring an insurrection against the British.

Network of spies

The Enquiry Commission became central in unearthing the contemplated insurrection of the Nawab of Kurnool. There was a letter written by Mubarez to the Nawab of Kurnool that was intercepted by the British agents. Mubarez in that letter had spelled out his plans for the final assault on the British requesting the Nawab to dispatch the needed arms for such an attack. If only that letter has reached the Nawab, and had he acted, the Enquiry Commission felt, “the results would have been very disastrous”. The letter was concealed in an amulet and was to be delivered to the Nawab of Kurnool. But on the way to Kurnool, fearing the capture by the British, Muhammad Khan the spy, tied the amulet to the hand of an old beggar woman living in a sarai, where he himself took shelter in the guise of a traveller. The amulet was recovered by the guards while combing the area and thus the entire conspiracy came to light. The letter thus brought to light the role of the Nawab of Kurnool, in the conspiracy against the English.

The British at Madras, immediately sent a large military contingent to deal with Kurnool. The Nawab’s armies were defeated in October, 1839 and the Nawab was deported to Tiruchirapalle (formerly Trichinopoly in English), where he was imprisoned and Kurnool was taken over by the Company administration. Rasool Khan was murdered by one of his own servants in the prison.

The Enquiry Commission also felt that Mubarez, apart from being a hand in glove with the Nawab of Kurnool, also tried to spread sedition among the Muslim sepoys stationed in Secunderabad. As a result, Mubarez had to spend the rest of his life as a prisoner in the Golconda fort till he died on June 25, 1854.

source: http://www.thehindu.com / The Hindu / Home> Society>History & Culture> Living Hyderabad / by K S S Seshan / June 10th, 2017