The President, Smt. Pratibha Devisingh Patil presenting the Padma Shri Award to Prof. (Dr.) M. Ahmed Ali, at an Investiture Ceremony II, at Rashtrapati Bhavan, in New Delhi on April 01, 2011./ pix: en.wikipedia.org
Dr. Ahmed Ali can perhaps scale Mount Everest to gain knowledge in surgery, and will come back to serve the poor and needy. That is the thirst he has, and the skill gained by his extra ordinary, photographic memory power.
After obtaining the highest degree in surgery such as M.Ch, he was awarded the prestigious Doctor of Science D.Sc.in surgery.
The Padma Shree Awardees, listed on January 31, 2011, Dr. Ahmed Ali, won the nation’s prestigious award.
A dedicated, and most devoted to his profession, he declined an opportunity, assigned in New York soon after post graduation in gastroenterology and proctology. Surgery is an art to him same as a gifted and a born artist plays with his brush and colors. There is no exaggeration that if it is said that his tournament is surgery.
He visits every month to his native town to impart free service, in addition he gives nutrient suppliments and other vitamins and other additives to less fortunates. He does this as a token of gratitude to the school he studied and for the people who mutually loved.
Born in Ambur in 1940, graduated from Madras Medical College, and after retiring from service, he is concentrating his profession in Mehtha Nursing Home,Chetpet in Chennai.
His only son Dr. Mansoor is a surgical specialist in liver, pancreas, and bile duct (Hepato Pancreato Bilary Specialist) working in Kings Hospital, London UK. Dr. Mansoor is as good as his father, and was the student of Dr. Rela, the world renowned liver specialist.
Ambur, a town in Vellore District in Tamil Nadu is famous for leather industry, as well the elite of the society Ambur Muslim Educational Society, and it is fully devoted in concentrating women’s education and the students performance is par excellent.
Mr. Mecca Rafeeque Ahmed, a renowned leather industrialist, from Ambur also awarded Padma Shree for his industrial achievements.
Dr. Ali was felicitated with standing ovation by different groups elites, but he stood humble and modest.
source: http://www.amityindias.blogspot.com / April 05th, 2011
Dr Valli is the scientist who made the world realise the importance of food grains
He had a comfortable US job that he left to return to India and make it healthy. More than two decades since he launched his mission, India’s ‘Millet Man’ Dr Khadar Valli Dudekula was recognised by the government of India with the civilian honour Padma Shri during the 74th Republic Day celebrations on Thursday, January 26.
Dr Valli is the scientist who made the world realise the importance of food grains. He has numerous researches to his name and has worked extensively for revival of grains over 20 years. As per The Better India, Dr Valli woke up to the problem of diet-related consequences in society around 1986-87 when he came across the case of a girl who had started menstruating at 6 years of age. Shocked by this, he decided to return to his country in 1997 and settled in Mysuru to work towards a healthy society rather than in a foreign nation.
Dr Valli is an independent scientist and food expert. In his pioneering work, he has revived five types of disappearing millets. He is a leading advocate of Millet cultivation and use. He was born in a humble background in Kadapa District of Andhra Pradesh. He pursued his BSc (Education) and MSc (Education) from Regional College of Education, Mysuru before earning a PhD in Steroids from the Indian Institute of Science, Bengaluru. Besides being an agricultural scientist, he is also a homoeopath.
After completing education in India, he became a postdoctoral fellow in environmental science at Beaverton, Oregon for three years. He then worked as a scientist with Central Food Technological Research Institute (CFTRI) for four years before working with DuPont for a year in India and four plus years in the US. He discovered medicinal properties of grains during his research and named 5 specific types of grains he prescribed as “Siridhanyalu”.
source: http://www.dnaindia.com / DNA / Home> India / by DNA Web Team / January 28th, 2023
Sahaswan (Budaun) , UTTAR PRADESH / Kolkata, WEST BENGAL :
He could captivate the audience and eradicate the thin line between a structured format and the playfulness of a classical composition while his voice moved through the shades of ragas.
Rashid Khan./ Sourced by The Telegraph
The name of Ustad Rashid Khan reminds one of the words of T.S. Eliot: “Music heard so deeply/that is not heard at all, but/you are the music/while the music lasts.’’
A born genius, talented and extraordinary musician… adjectives are too limited to describe the golden voice of Rashid Khan.
The fulfilment of an art form touches immortality when the artist becomes the art, as the poet said. Diehard listeners of Rashid Khan and ardent music lovers know the truth because they have discovered the artiste’s voice in different genres of music and steeped integrated melodies.
The great-grandson of the legendary Ustad Inayat Hussain Khan, the founder of the Rampur Sahaswan Gharana, Rashid was born on July 1, 1968, at Badaun in Uttar Pradesh.
Memory and melancholy created the soul of the artiste, although he was completely unaware he would one day become one of the greats of Indian classical music. He lost his mother and younger brother at a very early age; he found solace in kabaddi and cricket.
Rashid studied in Mumbai for about a year and after coming back to his hometown, his tutelage was started under his illustrious granduncle and guru, Ustad Nissar Hussain Khan. He also carried the lineage of renowned vocalists like Mushtaq Hussain Khan and Ghulam Mustafa Khan. But the rather authoritarian Ustad Nissar Hussain Khan changed the course of his life and made him what he became over the years. He nurtured the latent potential of Rashid through his training, first at his own residence at Badaun and subsequently at the Sangeet Research Academy in Calcutta.
Young Rashid Khan, an assured voice of the future of Indian classical vocal music, certified by none other than Pandit Bhimsen Joshi, was to evolve into a formidable talent, especially with his prowess in taankari and gamak.
His full-throated voice was an exceptional amalgamation of depth and rhythmic generosity. He could captivate the audience and eradicate the thin line between a structured format and the playfulness of a classical composition while his voice moved through the shades of ragas. He was adept at the instrumental stroke-based style which he inherited from his gharana, as well as an expert at infusing emotion into an elaborate musical verse.
Probably this is the reason he was successful in different styles of singing and innovation despite being a rooted classical musician.
For example, when he sang Tagore songs based on various ragas, he focused on the rendition of the quintessential flavour; his command over the notes and tunes brought out the charm of the song with skilful originality.
Rashid had fond memories of the town of Badaun and its surroundings where he spent his early days. The river which flows by the town was a witness to the number of hours Rashid spent by its side singing.
He paid his respects on his visits to his hometown at the cemetery where his parents and young brother were laid to rest.
It may well be the inexplicable pain and loneliness of childhood filtered through his every rendition of ‘Yaad Piya ki Aye’ (composed originally by Ustad Bade Ghulam Ali Khan) — a Rashid reinvention that became very popular. As with the Bollywood hit ‘Aoge Jab tum o saajna’ from Jab We Met.
He skilfully obliterated differences between musical genres and was able to recreate a unique combination of love and exuberance with the full boom of his voice in three octaves, as manifested in each and every song. In numerous playback essays, he successfully broke traditional boundaries with his scintillating voice and evoked sensibilities even when he was out of his core expertise.
In the words of senior organiser of the Dover Lane Music Conference, Bappa Sen: “Rashid contributed an unparallel range to the music fraternity. We have seen him grow as a man as well as an artiste and witnessed his excellence in all spheres of music. He was an integral part of this music festival from a very young age and even performed in the periodicals. Along with his talent, he excelled himself to heights that required enormous hard work and open-mindedness. As a person he was as humble and respectful to all of us as he was from the very first day.”
Sarodiya Amaan Ali Khan thinks: “Unki voice mein to Ishwar hain.” He had countless memories with this senior artiste, fellow musician and co-performer who, Amaan says, was always an inspiration to him. “He was a person as clear as water,” said Amaan.
To his close friends and contemporary musicians, Rashid Khan was an irreplaceable voice and human being in every sense. The absence of Rashid’s mortal existence has now created a vacuum in the world of Indian classical music which is now devoid of his rich depth of voice.
Rashid’s son Armaan is carrying the torch of the legacy, his daughters Suha and Shaona are into Sufi music.
Rashid flourished as the breaking dawn with Lalit, Ahir Bhairon, Miyan ki Todi, returned to the root with Puriya Kalyan, Puriya Dhaneshree, Shree, sparkled with Sohini.
He has left behind an unforgettable repertoire of renditions and the gift of his unbridled imagination to lovers of his singular work.
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture> Music / by The Telegraph / January 10th, 2024
The retired surgeon of Gauhati Medical College and Hospital traverses like a nomad to advocate birth control, especially among Assam’s rural Muslim populace.
Dr. Ilias Ali. | Express Photo Services
Guwahati :
Assam’s “family planning jihadi”, who quotes from the holy texts, has finally got his dues, the Padma Shri.
For the past many years, Dr. Ilias Ali has been on a holy mission. The retired surgeon of Gauhati Medical College and Hospital traverses like a nomad to advocate birth control, especially among Assam’s rural Muslim populace.
The 63-year-old often adopts unusual but unique methods to motivate people to go for ‘No Scalpel Vasectomy’ (NSV). He quotes verses from the Quran and the Hadith to encourage people to go for NSV. He mostly works in the state’s Bengali Muslim settlements where people view NSV and the use of contraceptive pills as un-Islamic. Resistance is common, yet he has been able to motivate over 55,000 people to go for NSV.
“The first few years of my mission were very challenging. Those days, my family would get scared when I embarked on a journey to conduct an NSV camp. It feared for my life,” Dr. Ali, who is still a part of Assam’s NSV programme, told this correspondent.
President Kovind presents Padma Shri to Prof Dr Ilias Ali for Medicine. A public health specialist, he has spread awareness about family planning and popularised different means of birth control / pix: rashtrapatibhvn
He is happy that the government has recognised his contribution to society.
“I am very happy that my contribution has been recognised. It is an honour to the entire medical team that I have been a part with for years,” he said.
Uddhab Bharali is the other person from Assam to be named for the award. The 57-year-old has to his kitty over 150 innovations.
Three decades ago, Bharali had to drop out of his engineering studies as he could not afford to pay fees and was required to take care of his family. However, that was hardly an obstacle. Riding on his passion for creativity and innovation, he started developing machines, mostly from scrap, for everyday use. The turnaround was when he created a polythene-making machine for surrounding tea estates.
Much of his inventions are today centred round agriculture. His machines for de-seeding of pomegranates, peeling areca nuts and cassava, cutting tobacco leaves to extracting passion fruit juice helped in speedy agricultural process and provided livelihood to many.
Earlier, the BBC had done a documentary on the innovations of Bharali who is a recipient of several awards including three from abroad. He said he was very happy to be honoured.
“I’m feeling very happy that I have got a national recognition. I will continue with my work,” the innovator who works with students from various IITs, said. Bharali takes care of 25 families with poor financial backgrounds and is widely known for his philanthropic works.
Two others from the Northeast to be named for Padma Shri are archer Bombayla Devi Laishram of Manipur and flutist Thanga Darlong of Tripura. The 99-year-old Darlong is the last tribal musician to play “Rosem” which is a bamboo-made flute-like musical instrument.
source: http://www.newindianexpress.com / The New Indian Express / Home> Nation / by Prasanta Mazumdar (picture edited) / Express News Service / additional photograph of Padma Shri Award introduced – pix: source: rashtrapatibhvn: / January 26th, 2019
MILLIONS of people around the world benefit from interest-free baking. But, not many know that the scholar who made it possible within the context of the modern economic system left for his final abode on November 11 in San Jose, some 8,000 miles away from a small village in Northern India where he was born in Gorakhpur in 1931.
Dr. Muhammad Nejatullah Siddiqi left a legacy that will continue to help countless access interest-free loans to achieve their dreams. Nejat means salvation. Dr. Nejatullah’s work proved salvation to people who could not advance their financial growth in the highly competitive world due to a lack of capital. Who would have thought that growing up in colonial India, Dr. Nejat would surpass the peak of academic excellence and achieve professorship in two of the world’s most prestigious universities, the Muslim University of Aligarh and Kind Abdul Aziz University, Saudi Arabia. Indeed, education in British India was reluctant to open the door for an aspiring Muslim student to help develop the Islamic Development Bank, which has financed thousands of development projects worldwide.
But he did it with dedication, commitment, and desire to translate concepts into concrete programs to benefit people. He labored hard to author 63 significant books, hundreds of articles, and thousands of lectures worldwide while pioneering economics based on divine principles of justice and equity.
His most widely read book is “Banking without interest,” published in more than 30 editions between 1973 and 2022. His other works in English include Recent Theories of Profit: A Critical Examination (1971); Economic Enterprise in Islam (1972); Muslim Economic Thinking (1981); Banking Without Interest (1983); Issues in Islamic banking: selected papers (1983); Partnership and profit-sharing in Islamic law (1985); Insurance in an Islamic Economy (1985); Teaching Economics in Islamic Perspective (1996); Role of State in Islamic Economy (1996); Dialogue in Islamic Economics (2002) and Islam’s View on Property (1969). He received two major awards for his work: King Faisal International Prize for service to Islamic Studies and Shah Waliullah Award for his contribution to Islamic Economics.
Describing the future of Islamic Economics, he wrote in 2013 that the changing world would call for five strategic changes in approach: Family rather than the market as the starting point in economic analysis; Cooperation playing a more significant role in the economy, complementing competition; Debts playing a subsidiary rather than the dominant role in financial markets; Interest and interest-bearing instruments playing no part in money creation and monetary management; and, lastly, Maqasid based thinking supplanting analogical reasoning in Islamic economic jurisprudence. In what follows, I’d like to discuss these points to help you get in touch with these challenging propositions.
He wrote about his involvement in Islamic economics.
“I have been involved in Islamic economics most of my life. At school, however, I studied science subjects but switched to economics, Arabic, and English literature for my BA degree at Aligarh Muslim University (AMU), which I joined in 1949. My reading habit influenced my decision. I was devoted to al-Hilal and al-Balagh magazines, published under Maulana Abul Kalam Azad (1888–1958), poet, critic, thinker, and one of the great leaders of the Independence Movement. I also read al-Tableegh and was influenced by the Deobandi scholar Maulana Ashraf Ali Thanawi (1863–1943), the author of the famous book on belief and correct conduct (for women), Heavenly Ornaments. And as most young people of my age and time, I studied the works of Maulana Abul Ala Maududi (1903–1979). Two of Maududi’s pieces deeply impacted me: lectures at Nadwatul Ulama, Lucknow, and a scheme he proposed to Aligarh Muslim University, both in the mid-1940s, later published in a collection titled Taleemat. Under the influence of these ulama – religious scholars – I abandoned science and the engineering career I had planned. Instead, I wanted to learn Arabic, gain direct access to Islamic sources, and discover how modern life and Islamic teachings interacted. I stuck to this mission, even though I had to take several detours stretching over six years – to Sanwi Darsgah e Jamaat e Islami, Rampur, and Madrasatul Islah in Saraimir before I arrived eventually at Aligarh to earn a Ph.D. in economics.
The years spent in Rampur and Saraimir were full of lively interaction with Ulama. We spent most of our time discussing the Qur’an, the traditions of the Prophet, commentaries on the Qur’an, fiqh (jurisprudence), and usul-e-fiqh, or principles of jurisprudence. That this happened in the company of young men my age, fired by the same zeal, was an added advantage. We had each chosen a subject – political science, philosophy, economics – that we thought would enhance our understanding of modern life. We combined modern secular and old-religious learning to produce something that would right what was wrong with the world. We received a warm welcome from Zakir Hussain (1897–1969), the former President of India, then Vice-Chancellor of Aligarh Muslim University; Mohammad Aaqil Saheb, Professor of Economics at Jamia Milliyah Islamia, Delhi; and by eminent teachers at Osmania University in Hyderabad.
Our mission was to introduce Islamic ideas to economics. These were at three levels:
A background provided by Islam’s worldview places economic matters in a holistic framework.
A set of goals for individual behavior and monetary policy,
Norms and values, resulting in appropriate institutions.
Maududi argued that this exercise performed in critical social sciences would pave the way for progress toward an ‘Islamic society. I was fully sold on the idea. We were also influenced by the extraordinary times through which Islam and Muslims were passing worldwide. Islam was ‘re-emerging’ after three centuries of colonization which was preceded by another three centuries of stagnation and intellectual atrophy. The great depression had just exposed capitalism’s darker side, and Russian-sponsored socialism was enlisting sympathizers. We thought Islam had a chance if only a convincing case could be made.
Dr. Nejatullah Siddiqi devoted an entire book to the Objectives of Shariah (Maqasid Shariah). He did not agree with those writers who insisted on the five categories of objectives mentioned by al-Ghazali, claiming that many other purposes come under them in one way or another. He suggested more goals to be added beside and beyond the five mentioned above, such as honor and dignity of humankind, fundamental freedom, justice and equity, poverty alleviation, sustenance for all, social equality, bridging the gap between the rich and the poor, peace and security, preservation of system, and cooperation at the world level. He supports his stand by various verses of the Qur’an and the sayings of the Prophet, especially in dealing with the non-Muslims.”
Dr. Siddiqi surveyed the history of the idea of Shariah objectives. To him, the concept of Shariah objectives has existed from the very beginning of Islamic history. But it was al-Juwayni (d. 478/1085) who first used the term, from whom his disciple al-Ghazali (d. 505/1111) took it and divided it into five categories: Protection of religion, life, reason, progeny, and property. Ibn Taymiyah (d. 728H/1328) introduced the protection of dignity in place of progeny. He also argued that objectives should not be limited to the protection from haram (forbidden) but should include securing benefits. Thus, the number would be unrestricted to five objectives. Ibn al-Qayyim followed the suit of his teacher, Ibn Taymiyah, and included justice among the objectives. He examined the opinions of al-Shatibi (d. 790/1389), Shah Wali Allah al- Dihlawi (d. 1172/1763), and a quick survey of the contemporary literature.
At 91, when he breathed his last in this mortal world surrounded by his life-long partner, three sons, and two daughters, Dr. Nejat had already achieved what only a few chosen ones achieved. He ensured perpetual reward from his creator for his contributions to bringing millions into the fold of economic growth. As a result, marginalized people who lagged because of the lack of capital are in the process of building a stable financial life. Dr. Nejatullah turned concepts of divine justice and equity into practical reality. When he started his work on Islamic banking, there was hardly an institution applying religious principles; now, there are over 500 Islamic banks and thousands of other non-interest-bearing financial institutions. His legacy is there to stay and benefit people worldwide. His work has turned him into a legend, and the future generation would rightly call him the father of modern Islamic banking. His nephew, Dr. Ahmadullah Siddiq, Professor of Media Studies in Illinois, said, “It is not a loss of a family, but a loss of a generation that always looked at uncle Nejatullah as a shining source of inspiration.”
Academic honours
Awarded King Faisal International Prize for Islamic Studies, 1982.
American Finance House Award, 1993
Ph.D. in Economics from Aligarh Muslim University, India, 1966.
Arabic and Islamic learning from Rampur, India, 1954.
Work experience
Professor of Economics, King Abdulaziz University, Jeddah, Saudi Arabia, from October 1978 to the present.
Professor of Islamic Studies, Aligarh Muslim University, India, from 1977 to 1978. (On leave from AMU from 1978 to 1983)
Reader (Associate Professor) in Economics, Aligarh Muslim University, India, from 1975 to 1976.
Lecturer (Assistant Professor) in Economics, Aligarh Muslim University, India, from 1961 to 1974.
Supervised several Ph.D. dissertations at Aligarh University, Ummul Qura University, Makkah, Imam Saud University, Riyadh, and Sokoto University, Nigeria.
Editorial and Advisory positions
Member, Editorial Board, Journal of King Abdulaziz University: Islamic Economics, Jeddah from 1983 to present.
Member International Board, Review of Islamic Economics, International Association of Islamic Economics, Leicester, U.K. from 1991 to present.
Member, Advisory Board, Islamic Economic Studies, Islamic Research, and Training Institute, Islamic Development Bank, Jeddah.
Member, Board of Trustees, AAOIFI (Accounting and Auditing Organization for Islamic Financial Institutions, Bahrain) 1999 –
Member, Editorial Board, IQTISAD Journal of Islamic Economics, Yogyakarta, Indonesia, 1999
Member, Advisory Editorial Board, The American Journal of Islamic Social Sciences, AMSS & IIIT, U.S.A. from 1985 to 1991.
Member, Advisory Board of the Journal, Humonomics, Toronto, Canada from 1985 to Present.
Member, Advisory Board, MASS, Journal of Islamic Sciences, Aligarh, India, from 1985 to 1997.
Editor, Islamic Thought, Aligarh, 1954-1959.
List of published books
English
1. Economics, an Islamic Approach, The Islamic Foundation, Leicester, U.K. 1999
2. Teaching Economics in Islamic Perspective, Centre for Research in Islamic Economics, KAAU, Jeddah, 1996
3. Role of the State in the Economy, The Islamic Foundation, Leicester, U.K, 1996
4. Insurance in an Islamic Economy, The Islamic Foundation, Leicester, U.K. 1985
5. Partnership and Profit-Sharing in Islamic Law. The Islamic Foundation, Leicester, U.K. 1985
6. Banking Without Interest, The Islamic Foundation, Leicester, U.K. 1983
7. Issues in Islamic Banking. The Islamic Foundation, Leicester, U.K. 1983
8. Muslim Economic Thinking. The Islamic Foundation, Leicester, U.K. 1981
9. Contemporary Literature on Islamic Economics, The Islamic Foundation, Leicester, U.K. 1978
10. Economic Enterprise in Islam, Markazi Maktaba Islami, Delhi, India. 1972
11. Some Aspects of the Islamic Economy, Markazi Maktaba Islami, Delhi, India. 1972
12. Muslim Personal Law (Edited), Markazi Maktaba Islami, Delhi, India. 1972
13. Recent Theories of Profit: A Critical Examination. Asia Publishing House, Bombay, India. 1971
N.B: Some of these books have also been published in Arabic, Persian, Turkish, Indonesian, Malay, Hindi, and Bengali languages.
Urdu
1. Tahreek Islami Asr Hazir Men (Contemporary Islamic Movement). 1995 Markazi Maktaba Islami, Delhi, India.
2. Quran awr Science (Excerpts from Syed Qutb’s Tafsir with a detailed Introduction). 1978 Markazi Maktaba Islami, Delhi, India.
3. Nash’at Saniyah Ki Rah (Towards Islamic Renaissance) 1974 Markazi Maktaba Islami, Delhi, India.
4. Insurance Islami Ma’ishat Men (Insurance in Islamic Economy). 1974 Markazi Maktaba Islami, Delhi, India.
5. Ghair Sudi Bank Kari (Interest Free Banking) 1969 Markazi Maktaba Islami, Delhi, India.
6. Shirkat awr Mudarabat Ke Shar’i Usul (Sharia Principles of Partnership and Profit-Sharing). 1969 Markazi Maktaba Islami, Delhi, India.
7. Islam Ka Nazarriyah Milkiyat (2 Vols.) (Islam’s Theory of Property). 1969 Islamic Publications, Lahore, Pakistan.
8. Islam Ka Nizam-e-Mahasil (Translation of Abu Yusuf’s Kitab al Kharaj).1966 Islamic Publications, Lahore, Pakistan.
9. Islam Men `Adl-e-Ijtimat’i (Translation of Syed Qutb’s al `Adalah al Ijtimaiyah fi’l Islam). 1963 Islamic Publications, Lahore, Pakistan.
10. Islami Adab (edited) (Islami Literature) 1960 Markazi Maktaba Islami, Delhi, India.
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Dr Aslam Abdullah is an Indian American writer and activist.
source: http://www.clarionindia.net / Clarion India / Home> Features> Indian Muslim / by Dr. Aslam Abdullah / November 14th, 2022
Senior Congress leader and former state minister T H Mustafa died on Sunday at a private hospital here due to multiple age-related ailments.
He was 82 and is survived by wife and eight children, family sources said.
Mustafa was a former Food Minister in the K Karunakaran cabinet and a five-time legislator. He was undergoing treatment for various ailments at the private hospital where he breathed his last at 5.43 AM, hospital sources told PTI.
Leaders cutting across party lines condoled Mustafa’s demise.
Kerala Chief minister Pinarayi Vijayan said Mustafa had left his mark on the public life of Kerala as a minister, a legislator and a Congress leader.
Leader of Opposition in the state assembly, V D Satheesan, said Mustafa strengthened the Congress and led it well in Ernakulam district.
KPCC chief K Sudhakaran termed Mustafa’s demise as a ‘great loss’ to the party.
”He has played a major role in strengthening the Congress party in Ernakulam District. He was a great orator and an organiser. He used to help anyone who approached him, without considering their politics or religion,” Sudhakaran said.
With the demise of T H Mustafa, Congress lost a strong leader, AICC General Secretary in charge of Organisation, K C Venugopal, said in a statement. Venugopal noted that Mustafa rose to prominence in the Congress party through the Youth Congress.
”His immense contribution helped in the growth of Congress in the district. He supported the party by even selling his own property,” Venugopal said.
Mustafa was the Ernakulam District Congress Committee President for 14 years and functioned as KPCC General Secretary and KPCC Vice President.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> India / by Vartha Bharati / January 14th, 2024
Ansar Ahmed Sheikh, the son of an autorickshaw driver, became India’s youngest IAS officer at the age of 21 in 2016, inspiring millions with his journey from humble beginnings to the pinnacle of civil service.
IAS Ansar Ahmed Sheikh
New Delhi:
Ansar Ahmed Sheikh has achieved the distinction of becoming India’s youngest IAS officer after successfully clearing the UPSC examination on his first attempt. His accomplishment underscores the power of perseverance and dedication in overcoming challenging circumstances.
Facing financial hardships due to unfavorable conditions, Ansar’s family struggled to make ends meet. However, undeterred by the obstacles, he pursued his dreams relentlessly. In 2016, Ansar made history by excelling in one of the most challenging exams, surpassing all previous records.
Hailing from a modest background, Ansar is the son of Yonus Sheikh Ahmad, an auto-rickshaw driver, and his mother, who works in the fields. The family resides in a rented home in Shelgaon village, situated in the Jalna district of Maharashtra’s Marathwada region.
Growing up in extreme poverty, Ansar worked diligently from a young age to provide for his family’s basic needs. Despite the lack of emphasis on education within his family, they faced pressure to discontinue his studies due to difficult circumstances. However, Ansar, always a standout student, persisted in his pursuit of knowledge.
Against all odds, Ansar achieved an impressive All India Rank of 361 in the UPSC examination at the age of 21. Before setting the record as India’s youngest IAS officer, he had previously scored 91% in his X board examinations and attained a 73% in his graduation, where he pursued a Political Science degree at Fergusson College, Pune.
While preparing for the UPSC examinations, Ansar’s financially strapped family supported him, demonstrating their commitment to his education. His remarkable results serve as a testament to how his unwavering dedication and hard work distinguished him from the crowd.
source: http://www.zeenews.india.com / ZEE News / Home> News / by Zee Media Bureau / edited by Mahi Mishra / January 12th, 2024
Indian freedom fighter Mohammad Ali Jauhar was buried in the compound of Al-Aqsa Mosque after his death on 4 January 1931
On 4 January 1931, the legendary freedom fighter, journalist, educationist and Islamic philosopher Mohammad Ali Jauhar (born 10 December 1878) passed away. He is known as one of the most dynamic and versatile leaders of the subcontinent and, indeed, the Muslim world. The story of his passing and burial in Palestine is as captivating as his role in India’s freedom struggle from British rule.
In November 1928, during his European tour, information was received in Al-Quds (Jerusalem) that Jauhar would visit Palestine on his way back to India. This news brought immense joy to the Palestinian Muslims, particularly those deeply devoted to him, and they awaited his arrival eagerly.
One Palestinian observer, Nazir Hassan Al-Ansari, wrote a detailed report on this impending visit in the Delhi-based Urdu newspaper Hamdard. In the 3 December, 1928, issue, he said that Jauhar’s telegram from Damascus was received by Syed Amin Al-Husseini, the Grand Mufti of Jerusalem, and the Head of the Muslim Supreme Council in British Mandate Palestine. He was due to arrive in Al-Quds from Damascus on 15 November, and the spacious rooms above the Sharia Department in Al-Quds were prepared for him.
According to the same report, this news spread rapidly throughout Palestine, and preparations for his reception started on the border, from the ancient crossing over of the River Jordan, Banat Yaqoob, all the way to Al-Quds. Thousands gathered along the roads, observing customary Arab traditions with horse riders and women singing Arabic songs of welcome. Although anticipated to arrive around noon, Jauhar was delayed until 10pm, leading to disappointed crowds heading homeward.
His entry into Palestine was initially declined by the British Mandate High Commissioner of Palestine, Sir (later Lord) Herbert Plumer on 16 November, despite the fervent anticipation of the Palestinians. He was finally permitted to enter Palestine on 20 November, arriving in Tiberias late in the evening in the chilling cold. Despite the adverse weather conditions, his arrival in Al-Quds the following day was met with wholehearted warmth, sincerity and enthusiasm from the people of Palestine.
Comrade and Hamdard were both newspapers published in India by Mohammad Ali Jauhar, in which he gave plenty of column inches to Palestine. He was always concerned about Palestine, and wrote about it from the beginning of his career in journalism. He was particularly vocal after the 1917 Balfour Declaration. The British government closely monitored him and others who expressed their apprehension about the fate of Jerusalem, and opposition to the Zionist movement.
This monitoring is evident in a letter from the office of the Lieutenant Governor’s Camp of the United Province, dated 1 December, 1917, to Sir James DuBoulay. The letter discussed concerns regarding the growing Muslim interest in Jerusalem and the need to monitor the New Era newspaper. “[We] are watching this particular newspaper, which is sailing as near the wind as the Comrade and Hamdard used to do; and it may be at any moment necessary to impose pre-censorship upon it or in some other way to draw its teeth.” This letter is available in the national archives of India.
Jauhar was always raising awareness about Palestine through his writing and speeches, along with his brother Shaukat Ali. A delegation from Palestine came to India in 1923–24. On 29 January 1924, the Khilafat Committee organised a public meeting in Chhota Kabrastan, Grant Road, Bombay (now Mumbai), where members of the Palestine Deputation were also present.
A report in the Times of India on 31 January 1924, headed “Palestine Deputation: An Appeal for Funds”, detailed the arrival of Muhammed Ali, Shaukat Ali and their mother, Bi Amma, who were greeted with cries of Allahu Akbar (God is Great).
The report said that after meeting the members of the Palestine Deputation, Mohammad Ali moved the following resolution: “This meeting of the Musalmans [Muslims] of Bombay offers its hearty welcome to the Palestine Deputation that has come to India to ask for financial support for the necessary repairs of Masjid-i-Aqsa and Masjid-i-Sakhra [Dome of the Rock] and is of the opinion that it is the duty of every Muslim man, woman and child to take part in this work and thus achieve prosperity and salvation in this world and the world to come.” He also appealed for donations from the Muslims, successfully mobilising the Indian Muslims for the cause of Palestine.
Mohammad Ali Jauhar arrived in London in 1930 to participate in the Round Table Conference for the Independence of India, despite his ailing health. His speech there was historic. He breathed his last at London’s Hyde Park Hotel on 4 January 1931. The funeral prayer was scheduled for the following day at 6pm in Paddington Town Hall. The then Afghan Ambassador, Egyptian Ambassador, Iranian Ambassador and all the members of the Round Table offered their shoulders to carry the bier on which lay Jauhar’s body. There was a huge crowd of British people outside the hall, and British representatives of all parties were also present inside the hall.
Everyone wanted Jauhar to be buried in their city. The people of London believed that he should be buried there, but his family was against it. His widow, Amjadi Bano Begum, wanted to take him to India, and hundreds of telegrams came from India calling for him to be taken home.
The Grand Mufti of Palestine, Amin Al-Husseini, requested that Mohammad Ali Jauhar be buried in Baitul Muqaddas, Jerusalem. It is said that his motive was to associate the Muslims of India with Palestine on religious grounds. Just as the Muslims of India love Makkah and Madinah, so too should they love Baitul Muqaddas.
Shaukat Ali agreed to the Grand Mufti’s request. The body was kept in London for five days, then it was sent by ship to Egypt, arriving in Port Said on 21 January 1931, where it was placed under the supervision of representatives of the Egyptian government and conveyed to the Abbas Mosque, accompanied by a police bodyguard. Egypt presented a piece of the Kiswa (the cloth that covers the Ka’bah in Makkah) to be placed on the coffin. The funeral prayer was performed again in the mosque, after which Jauhar’s remains were carried through the streets lined by respectful crowds.
According to Reuters, special prayers were held in mosques across Palestine after the midday prayer. The news that the body was being taken for interment in the Noble Sanctuary of Al-Aqsa (Haram Al-Sharif) was welcomed widely as evidence of the strengthening of the friendship between the Muslims of India and Palestine.
When Mohammad Ali Jauhar’s remains arrived in Jerusalem on 23 January, all shops closed out of respect.
Shaukat Ali and Mufti Amin Al-Husseini led the funeral procession; navigating through a massive crowd, it took them three hours to reach Masjid Al-Aqsa. Following the Friday prayer, the funeral prayer was offered for the third time, with an estimated congregation of around two hundred thousand people. Mohammad Ali Jauhar was finally laid to rest amidst speeches by numerous prominent Muslim leaders.
According to a report by the Times of India on 14 September 1929, Jauhar presided over a public meeting of Muslims in Bombay the day before. The meeting deliberated on the appropriate next steps considering the responses of British ministers and the Government of India to the unified demands of Muslims regarding the ongoing events in Palestine. He was reported to have said that the Muslims alone were the owners of Jerusalem, which was the land of their first Qibla (direction of prayer) and thus held in great reverence.
“The British wanted to give the Jews full rights over the Wailing Wall,” said Jauhar. “The divide-and-rule policy of the Europeans had proved useful. Instead of withdrawing the Balfour Declaration, the government wanted to enforce it on the Arabs, and the only reply they could give to it was that the Mussalmans [sic] should ask for the independence of India and free it from the shackles of India.” The meeting and other such events were utilised by him to garner support for India’s freedom and educate Muslims about Palestine.
He was also reported to have said that he would sacrifice his life and see that no stone was left unturned to liberate Palestine from British control. He urged Indian Muslims to intensify their efforts to secure India’s freedom, stating that the freedom of Palestine and other Islamic countries from foreign domination hinged on India’s independence.
An article in the Palestine Bulletin on 5 January 1931 following his demise mentioned Jamaal Husseini’s visit to the esteemed leader just before leaving London. During their meeting, Mohammad Ali Jauhar assured Husseini: “Do not think that I have forgotten Palestine. The memory of Palestine will be in my mind as long as I live.” He then asked him to give his greetings to all of the Muslims of Palestine.
The life of Mohammad Ali Jauhar was an exemplary bridge between the Muslims of India and Palestine. After his death, his brother Shaukat Ali took over the task of further strengthening the cause of Palestine in India. As ongoing events in Israeli-occupied Palestine demonstrate, that need is as great today, if not more so, than it was a century ago.
Afroz Alam Sahil is an Indian journalist and author. Afshan Khan is a PhD candidate in Political Science and International Relations at Istanbul Sabahattin Zaim University. She can be contacted at @AfshanKhanSahil on X.
source: http://www.middleeastmonitor.com / Middle East Monitor (MEMO) / Home> Opinion / by Afzoz Alam Sahil and Afshan Khan / January 04th, 2024
MA Mohammed Jamal, the revered godfather to thousands of orphans and general secretary of Wayanad Muslim Orphanage (WMO) in Kerala’s Wayanad district, passed away on Thursday, 21 December.
Having dedicated his life to the orphanage since 1967, Jamal transformed the lives of numerous orphans.
Initially a member of the Indian Union Muslim League, he assumed leadership of the orphanage in 1987 following the passing of veteran Muslim leader Abdul Rahman Bafaqui Thangal.
Over 400 students, with WMO’s financial support, pursue higher studies nationwide after leaving the orphanage, and many expressed their grief on social media following the death of “Jamaluppa,” the name they used to call him.
Jamal, also a Kerala state committee member of the Indian Union Muslim League, was 83.
His demise leaves a significant void at the helm of the 19 institutes providing religious and moral education to approximately 9000 students in Wayanad.
In recognition of his philanthropic endeavors, Jamal received prestigious awards, including the Kerala Mappila Kala Academy’s first Sharifa Fatima Award in 2006, the Indira Gandhi Sadbhavana Award for Best Education Worker in 2008, the KSTU’s first Shihab Thangal Award for Best Social Worker in 2011, and the Quaid-E-Millath Foundation’s Quaid-E-Millath Award.
source: http://www.maktoobmedia.com / Maktoob Media / Home> India / by Maktoob Staff / December 21st, 2023
Bengaluru, KARNATAKA / Washington, U.S. A / MAHARASHTRA :
Dr. Abu Saleh Shariff with the writer.
One serene morning, Ex-Member of Parliament Mr. Hussain Dalwai’s call broke the tranquility of my routine. His voice, firm yet inviting, conveyed an unexpected assignment, “You have to organize a program for Dr. Abu Saleh Shariff, the Member Secretary to the Sachar Committee.”
This revelation marked the beginning of a new chapter in my life, as it was the first occasion I would meet Dr. Shariff and immerse myself in his profound insights on equal opportunities in education.
The program unfolded smoothly, and I was engrossed in Dr. Shariff’s enlightening discourse. As the event concluded, Mr. Dalwai approached me with a proposition that sparked a surge of excitement within me. “You’re accompanying Dr. Shariff on his tour to Aurangabad,” he stated. My response was nothing short of an enthusiastic ‘yes’, buoyed by the thrilling prospect of learning from such a distinguished individual.
With anticipation brimming in my heart, I approached Dr. Shariff. “I am the one who will be joining you on your journey to Aurangabad,” I announced. He gazed at me with a knowing look and responded, “You’re unaware of my daily routines and what traveling with me entails.” His words hinted at the unfolding of an enlightening adventure, one that promised to be as challenging as it was rewarding.
Unfamiliar with Dr. Shariff’s research approach and his perspectives on nature’s mysteries, my mind p quest to understand his methodology in social research and his knack for connecting with influential figures, including politicians from various ideologies. Despite his close interactions with political leaders, he remained apolitical, a neutral observer committed to his research.
I was intrigued by his ability to navigate the complex landscape of national research. How did he formulate the right questions, and what guided his decisions on what to include or exclude in his report? In a nation as diverse and vast as ours, these choices were crucial in shaping a comprehensive understanding of our society. This journey with Dr. Shariff promised to offer insights into these intricate processes.
As our train journey began, Dr. Shariff started talking about his trip to Bryce Canyon, a breathtaking place in the US. He didn’t just tell me about it; he encouraged me to look it up and learn more. This was his way of getting me to think and explore.
When we talked about my studies, every time I tried to explain something, he would interrupt with a friendly joke and a big smile, saying, “I am not such a foolish.” He was playful, but there was a lesson there. He was showing me how to think deeply and understand things better. He even made a joke about how long I would be traveling with him. When I said maybe three days or more, he just smiled and said, “Oh, it depends on how much I benefit you.” He was being funny, but he was also teaching me to look for the value in things and think ahead.
Throughout our time together, it was clear that Dr. Shariff thought differently. He wasn’t just talking; he was always teaching and helping me see things in new ways. His humor and smart way of thinking showed me how to look deeper into everything and always think a step ahead. Dr. Shariff had a unique routine; he woke up early for long walks, not in the bustling streets of the city, but in its quieter outskirts. He preferred places rich in natural beauty or historical significance – old forts, hill tracks, or sites where nature met history. That day, he expressed a desire to visit Daulatabad Fort, but not through its main entrance. Instead, he sought a more adventurous path.
We hired a local driver, asking to be taken to the fort’s rear, intending to ascend through the natural trails. Observing my knee pain, I initially hesitated. Yet, seeing Dr. Shariff’s enthusiasm, I gathered my courage and agreed, “Yes, I am with you to climb the fort from the forest side.” In my mind, it was more than just a physical challenge; it was a metaphor for overcoming fears and obstacles in my social and political journey. With Dr. Shariff leading the way, I was ready to face this challenge, hoping to learn from his resilience and adaptability in the face of life’s unexpected turns. As I busied myself taking photos, Dr. Shariff observed my efforts and remarked, “You have much to learn about photography.” He then took it upon himself to teach me. Under his guidance, I learned about framing, contrast, and the context of a good photograph. It was an enlightening experience; he showed me how to capture not just images, but the essence and story behind them.
His lessons went beyond the technicalities of photography. He taught me to see the world through different lenses – metaphorically and literally. It was about capturing the broader context in our vision, understanding the nuances that lay beyond what meets the eye. He linked this to researching nature, whether it was geology, sociology, or the behavior of people.
With each snapshot, I learned to observe and think deeper, understanding that every picture held layers of meaning and stories waiting to be told. Dr. Shariff’s teachings were transforming the way I viewed the world, urging me to look beyond the obvious and delve into the deeper context of everything around me.
During our return from the fort, we realized we had lost our way. Confused, we tried to remember the path we took to reach the top. That’s when Dr. Sharif stepped in. He revealed that on our way up, he had discreetly marked certain reference points, something I hadn’t noticed.
As we retraced our steps, Dr. Sharif pointed out these markers – subtle hints and landmarks he had mentally noted earlier. His foresight was a lesson for me. He explained that, like in our journey, when conducting research or undertaking significant projects, it’s crucial to remember our path. He emphasized the importance of being aware of our starting point, understanding what we need to gather from our endeavor, and knowing how to return to the base with newfound knowledge.
This experience with Dr. Sharif taught me a valuable lesson about mindfulness and strategy, not just in adventures but in all aspects of life and work. It was about keeping track of our journey, both literally and metaphorically, to ensure we can always find our way back, enriched by our experiences.
Our next destination was the ancient Ajanta Caves. Dr. Shariff encouraged me to delve into its rich historical tapestry, comparing it with the history of the Petra temple. In these magnificent places, he shared a profound thought: he sought the divine in natural wonders and historical marvels, where the art of humans and the art of God intersect. It was here that his research found its true meaning.
This revelation was enlightening. I realized that research wasn’t just an academic skill; it was a habit, a constant pursuit, practiced day and night. This journey unveiled the real Abu Saleh to me – a man who didn’t just author the Sachar report but deeply studied socio-economic patterns and human behavior. His predictions of future events and strategies to combat potential crises were not mere coincidences. They were the results of his continuous struggle and practice, honed over years of dedicated research.
This understanding reshaped my perspective on research. It was no longer just a profession or a duty; it was a way of life, a lens through which to view and understand the world in its entirety.
As our journey reached its conclusion and we headed back to Mumbai, the experiences I had shared with Dr. Abu Saleh Shariff had forged not just a strong bond but also plans for future collaborations in writing and research.
Throughout this enlightening journey, I had been privy to a world beyond the public programs, exploring various minority groups with different mindsets and lifestyles. Each interaction, each conversation with Dr. Shariff, was a lesson in itself. His innate curiosity inspired me to delve deeper into every subject, his humor and wisdom a constant reminder to look beyond the obvious.
His approach to life and research, blending academic rigor with a deep understanding of human nature, reshaped my perspective. The lessons in critical thinking, strategic planning, and the importance of observation have been invaluable. They have taught me to appreciate the complexity of research and life, encouraging me to seek out the deeper meaning in every experience.
As we planned joint articles and research projects, I realized that my journey with Dr. Shariff was more than just a physical travel; it was a transformative intellectual and personal adventure. It was an exploration that extended beyond academic confines, enriching my understanding of the world and leaving me with insights that would guide my future endeavors in research and beyond.
I owe a heartfelt thanks to Mr. Hussain Dalwai, former Member of Parliament and my mentor, for orchestrating this enlightening journey with Dr. Abu Saleh Shariff. His invaluable guidance and mentorship have profoundly shaped my professional path and personal growth. Mr. Dalwai’s vision and support have been pivotal in this transformative experience, and for that, I am eternally grateful. His impact on my journey is deeply cherished and will always be remembered with immense respect.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Positive Story / by Dr Danish Lambe / January 07th, 2023
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