Ahmed Khan, the last of India’s glorious generation of barefooted footballers who made a mark on the 1948 Olympic Games, passed away here on Sunday.
He was 90 and died due to age-related issues. Khan, who was also part of the Indian sides that won gold at the Asian Games of 1951 and went to the 1952 Olympics in Helsinki, will be remembered as a gifted inside-left who mesmerised spectators with his ball control.
He played for East Bengal for a decade, and formed part of a feared five-member forward-line — Sale, Dhanaraj, Appa Rao and Venkatesh the others — nicknamed the ‘pancha pandavas’.
“His close control was so good that they called him the snake-charmer, for he could make the ball do his bidding,” recalled I. Arumainayagam, who turned out for India at the 1962 Asian Games.
“We used to call him paambati. His death is a big loss to Indian football.”
Khan was born in 1926 into a family of footballers. His father, Baba Khan, was captain of local club Bangalore Crescent, while two of his uncles turned out for Mohammedan Sporting in Kolkata.
Ahmed’s three brothers — Amjad Khan, Sharmat Khan and Latif Khan — all played football at various levels.
As early as 1938, Ahmed joined Bangalore Crescent, where he played alongside his father.
He is best remembered, however, for his role in the 1948 Olympics in London, where India lost its first-round match in heartbreaking fashion to France but made a deep impression on the public.
In a report for The Hindu dated September 25, 1948, A. Ramaswamy Aiyar wrote: “Raman and Ahmed, the left-extreme and the left-inside, hail from Bangalore. They showed uncanny control over the ball and had perfect understanding.
“It was a treat to watch them move with the ball, interchange positions and run rings round the defence. They kept the audience spellbound and moved with such ease that they were described as a pair of wizards.”
“After winning the Rovers Cup with Bangalore Muslims, he joined East Bengal in 1949 and played for the club for the next 10 years.”
In a statement, East Bengal general secretary Kalyan Majumder hailed him as a “barefooted genius” and perhaps the greatest player the club had ever seen.
“With outstanding individual brilliance the barefooted Khan was capable of deciding the fate of any match all by himself. Even after boots were made mandatory I recall his outstanding performance in the 1958 IFA Shield final when he along with Balaram destroyed Mohun Bagan to win the Trophy,” he said.
“One also recalls the spectacular goal he scored against Yugoslavia playing barefooted in the 1952 Helsinki Olympics.”
Khan’s death was condoled by the Karnataka State Football Association. He is survived by his wife, Rabia Begum, and children Majid Khan and Parveen Begum.
source: http://www.thehindu.com / The Hindu / Home> Sport> Football / by Special Correspondent / Bengaluru – August 28th, 2017
As Ahmed Khan is laid to rest, kin feel blessed to belong to the same family as the football great; contemporaries remember him as a humble man who loved the game
Amjad Khan sat quietly sipping chai, unmindful of the cacophony raised by a line of four-wheelers jostling for space on the narrow, single-laned Mackan Road. His brother Ahmed, arguably India’s greatest footballer who passed away on Sunday, had just been laid to rest and the mourning — for now — was over. The multitude, that had turned out to pay their respects and attend the funeral, had departed and house #75 — the house of ‘Ahmed, the Olympian’ — was slowly returning to ‘normal’.
A smile spread across Amjad’s face when he was asked about his brother. With every sip of chai that he took, Amjad’s eyes took on an even more vacant look as his mind went back in time. “What makes a man great? This is how I analyse it,” Amjad, also a former India international, said. “You could say Ahmed played up to 1958, right? Public memory is generally short. We watch a good movie and don’t remember it a month later. But if people remember this man, after 60 years of his playing career, then he must have done something extraordinary.”
There was pride in Amjad’s every breath. It was the predominant feeling shared by those in house #75. A feeling that stemmed from simply being associated with the bloodline of India’s greatest dribbler, fondly nicknamed ‘the Snake Charmer’ by the English media. Even Mannan, a grandson who was born decades after Ahmed hung up his boots, said he was “proud to just be born in the same family as Ahmed”.
Inside the house, Mannan proudly pointed to Ahmed’s trophies, a collection that was put on display just above the freezer box that contained Ahmed’s remains only hours ago. Numerous tributes by East Bengal, Ahmed’s club in Kolkata, were laid out. “The Padmashri has lost a bit of its sheen today because it was never awarded to Ahmed,” Amjad remarked on the conspicuous lapse of the Central government’s attention to a man who had bagged the gold in the 1951 Asian Games.
Among India’s greatest football heroes, Ahmed is right up there. As an inside-left (withdraw striker), Ahmed played in two Olympics (1948 and 1952) and won every domestic trophy that was up for grabs with East Bengal. “You know the thing about cotton? Whatever you throw on cotton, it never bounces back. That was Ahmed’s dribbling prowess,” Amjad said. “My father used to say that if Ahmed had not become a footballer, he would have become India’s best athlete. You know, when he was studying in the St Aloysius School in the city, he never used to carry books to the school. Instead, he used to take a small ball, a tennis ball, and practise dribbling on his way to school and back. That explains his gift.”
Ahmed was part of the deadly ‘Panchapandavas’ of EB, a forward line also comprising P Venkatesh and PB Saleh on the flanks, Apparao as the inside right and Dhanraj in the centre. When asked whether the gold medal was Ahmed’s top moment as a player, Amjad laughed. “That was just okay,” he said. “Have you heard of Sahu Mewalal, the guy who scored the winner at the 1951 Asian Games? Every year in Calcutta, where he used to play for Railways, he was the top-scorer of the league. Dhanraj wanted to overthrow Mewalal and asked Ahmed to do something for him. In one game, this gentleman (Ahmed) dribbled past everyone, even the goalkeeper, and called Dhanraj to the post to tap it in. That year, Dhanraj became the top-scorer. Scoring goals was Ahmed’s wish when he was playing.”
I Arumainayagam, the 1962 Asian Games gold medallist from the other time that India ruled globally, called Ahmed an inspiration. “We used to learn from watching him play,” he said. “We used to name ourselves ‘Ahmed’, ‘Dhanraj’, ‘Basheer’ and emulate their style. We, of course, couldn’t play as well as they did, but they influenced us greatly.”
More than anything, Ahmed was a fine human being. The 1952 Helsinki Olympics showed that. India were humiliated 1-10 by Yugoslavia and Ahmed repents that he was able to score only one goal in that game. Outside the Olympics, he often used to skip practice sessions while playing for East Bengal which made people wonder at his talent. He also preferred to play barefoot, shunning boots when the occasion afforded it. He was also fond of playing cards and often drew players from rival club Mohun Bagan into a round after a football game. During one such game, he was up against Sailen Manna, Bagan’s top defender of that era. “Manna was trying to convince Ahmed to play for Bagan,” SS Shreekumar, a former journalist and Ahmed’s friend, said. “This was in a room packed with footballers from Bagan and their supporters who were watching them. Eventuall, Ahmed agreed to play for Bagan. The entire room was stunned on hearing it. But Ahmed had one condition.
Manna asked him what it was. He told Manna that he will have to play for EB and the room burst into laughter.”
Shreekumar wonders what could have been had Ahmed accepted an offer to play for Swedish club IFK Göteborg. “He was named East Bengal’s best forward of the millennium,” Shreekumar said. “But when IFK Göteborg contacted Ahmed, his father asked him to consult his club, East Bengal. Jyotish Chandra Guha, a former secretary of EB who had scouted Ahmed, was worried about losing him. He downplayed Ahmed’s future in Sweden by suggesting it would be too cold and that the locals might put him down because he would be the only Indian there.”
While the tributes kept pouring in, Amjad’s tea was done. But the smile remained. “There are two things which makes football interesting – scoring goals and dribbling,” he added. “Ahmed found it interesting because of the second reason.”
Today, Ahmed Khan is no more. But ‘Ahmed Khan Olympian’ will live on forever.
source: http://www.bangaloremirror.indiatimes.com / Bangalore Mirror / Home> Sports> Football / by Aravind Suchindran, Bangalore MIrror Bureau / August 29th, 2017
Indian bodybuilder Wasim Khan has won the International Bodybuilding Fitness Federation (IBFF) championship held recently on June 21 at Koper Slovenia, Slovenia
Khan not only won gold medal in one category but also won the overall title. In total, he won three medals. About 350 body builders from 37 countries participated in this event.
The Indian bodybuilding team created history at the World Championships by winning four titles. Suresh Kadam who is the general secretary of IBFF said that it was the first time in bodybuilding that the Indian team had performed so well and also bagged the most coveted title of ‘Mr World’.
Khan will be aiming for Mr Olympia next, which happens to be the most coveted title in bodybuilding. Kadam also said that Khan has the potential to win the coveted title of Mr. Olympia.
Khan said, “I want to thank all my fans who always there for me in my tough times and Allah who gave me power to move forward to follow my passion (sic).” He thanked his wife by saying that she was the only person who believed in him and supported him throughout his struggle in his career.
He was also thankful to India for providing him opportunity to showcase his talent.
This is not the first time that Khan has made the nation proud. Last year he had won ‘Mr Universe’ title at IBFF event in Rome.
Two other Indian bodybuilders, Sashi Kumar and Tarun Dutta, also won silver medal in their respective categories.
We congratulate Khan and the Indian bodybuilding team for this landmark victory. Here’s to more six packs!
source: http://www.scoopwhoop.com / Scoop Whoop / Home / by Saswat Singhdeo / July 06th, 2015
An Indian-origin shopkeeper based in South Africa became an overnight sensation after the new deputy chief justice recalled his generosity over four decades ago when he was looking for a loan to fund his studies.
Suleman Bux, 76, who at that time ran a small general store in Ixopo town, had forgotten about the young man with whom he had struck a deal to be a good student by giving him groceries for his family so that they could save what they would have spent on this for his studies.
Judge Raymond Zondo, 57, who has been recently appointed as the Deputy Chief Justice of the Constitutional Court, recalled how he had sceptically approached Bux when he started his studies in 1981, unsure of whether he or anyone else would give a loan to a 20-year-old man.
Zondo approached Bux, without telling his family and helped him with groceries for his family.
Reunion after over 30 years, Judge Raymond Zondo & Suleman Bux Absolutely love this..Faith In Humanity Restored@KhayaZondo73 – #Peace
Zondo’s emotional video at his installation to the second highest judicial post in the country recently went viral as he recalled Bux’s influence on his life, expressing a desire to meet him again after the fasting month of Ramadan was over.
Zondo met with Bux and his extended family to thank him personally. Bux shrugged off the huge media attention.
“He gave me a very nice watch, which was very generous. I was moved by the gesture,” Bux told local media, adding that he had not expected the issue to have received as much attention as it did.
After he began earning, Zondo tried to repay Bux but the shopkeeper, who is still running a wholesale store, told Zondo to rather finance some other young students.
“I helped him because it was the right thing to do. As a Muslim, helping others is important, but you do it because you want to, not because you want recognition and for everyone to know,” Bux added.
source: http://www.indiatimes.com / Indiatimes.com / Home> News> India / IndiaTimes / July 11th, 2017
Born into a family of ‘coolie Indians’, Ranjith Kally was important in documenting the role of Indians in the anti-apartheid movement
For most Indians with some awareness of the history of South Africa, India’s connection with the country begins and ends with Mohandas Karamchand Gandhi. As Nelson Mandela famously put it, India sent Mohandas to South Africa and received a ‘Mahatma’.
If the province of Natal was one of several places around the globe where the epic of Indian indentured labour was writ large, South Africa was nearly distinct as the site of an unusual and inspiring solidarity between black people and Indians in the equally epic struggle against racial oppression. Photojournalist Ranjith Kally, who died at the age of 91 in Johannesburg this June, was the great chronicler of both Indian life in Natal and the resistance to apartheid.
Kally was born near Durban in 1925 into a family of ‘coolie Indians’. His grandfather worked on a sugar plantation; his father, likewise, left for the fields early every morning. As was common in his generation, Kally was educated only up to Class VI. He worked in a shoe factory for 15 years and stumbled upon a Kodak Postcard camera at a rummage sale. In 1956, Kally procured a job as a photographer with Drum, a magazine that had been launched to give expression to the lives of black and coloured people.
Chronicling a struggle
Kally’s first photographs of anti-apartheid figures would be taken in the late 1950s. One of his favourite subjects was Monty Naicker, an Indian who trained as a doctor before turning to political activism. At a break during Pretoria’s Treason Trial in 1958, Kally captured Naicker with a young Mandela and the venerable communist leader Yusuf Dadoo in the background. Kally’s many photographs of Fatima Meer, another titanic figure in the anti-apartheid struggle, furnish insights both into how women assumed political roles in the public sphere and the little-discussed role of South African Indian Muslims in shaping secular narratives of freedom.
In one photograph, taken in the early 60s, Kally seated Meer’s daughters, Shamin, Shehnaaz and Rashid, around their buoyant-looking mother in Durban’s Botanical Gardens. The photograph was intended for Ismail, Meer’s husband, who was then indetention, as a keepsake of his family. There is no hint here of anxiety, fear, or the oppressiveness of racial terror. But Meer was also godmother to Nelson and Winnie Mandela’s children, giving them a home and hope at a time of despair.
Kally knew better than most that the story of the anti-apartheid struggle was not only one, or even mainly, of ‘great’ figures. In a rigidly racist society, the occasions for transgression were many and the outcome generally was painful for those animated by the desire for equality and social justice. The anti-miscegenation laws were severe, but, as one of Kally’s most stunning photographs shows, this did not prevent Syrub Singh and the dazzling Rose Bloom (seen emerging from a court hearing) from joining hands in matrimony.
Courting the everyday
What is striking in Kally’s large and still largely unknown body of work is his attentiveness to the quotidian life of Indians in and around Durban. Close to half a century after the end of the indentured system, the greater majority of Indians still lived below the bread line. In one photograph, an Indian woman scrubs dishes outside a group of shacks; a very young girl, clutching a toddler, stands by her side. Kally closely observed young Indian boys and girls working in the cane fields.
His 1957 photograph, ‘Children Gotta Work’, is illustrative of not only Kally’s approach to the grittiness of Indian life in Natal but of the self-reflexivity in much of his work. Four Indian children, some unmistakably teenagers, are on their way to work in the fields. Shovels are flung across their shoulders; two of them firmly grasp lunch boxes in their hands. They walk barefooted in the morning light. The photograph resonates with pictures of Partition, but there are also shades of the historic march of Indian miners from Natal to the Transvaal in 1913. Workers on the move, the daily walk, the look of determination: all this is part of the ensemble.
I didn’t know Kally well enough to say whether he was a man of sunny optimism, but his photographs nevertheless suggest an eye for the whimsical and a zest for life. The whimsical touch is nowhere better captured than in his photograph of a boy with a large tortoise on his head.
The wide grin on the boy’s face reveals the unmistakable fun he is having in ferrying his slow-moving companion. The boldest expression of this element of joie de vivre in Kally’s work is a photograph called ‘The Big Bump’. Two men, both amply endowed at the waist, are rubbing against each other. Each man seems to be saying, ‘My tummy is larger than yours, and all the better for it.’ Kally’s camera paves the way for understanding the extraordinariness of the ordinary.
That is not an inconsiderable gift.
Professor of History at UCLA, the author has the distinction of being listed among the 101 Most Dangerous Professors in America.
source: http://www.thehindu.com / The Hindu / Home> Society> Spotlight – History & Culture / by Vinay Lal / July 08th, 2017
Did you know that there is a corner of Jerusalem that has a distinct Indian stamp to it and its various residents wear their Indian origin like a medal?
Next to the Al-Aqsa mosque in the city there is the Indian Hospice in Jerusalem. The hospice is managed by the Ansari family and has a centuries-old connect to India.
Indian pilgrims to the “holy city” of Jerusalem, can stay at the ‘Indian Hospice’ and pay homage to the Indian Sufi saint Baba Faridudding of Shakar Ganj, who visited the place 800 years ago.
The Indian Connection Through Baba Farid
The year is 1200, a little over a decade after the armies of Saladin had forced the Christian Crusaders out of Jerusalem. And an Indian Sufi saint from Punjab named Baba Fariduddin of Shakar Ganj travels to the war torn city.
It is said that Baba Farid swept the stone floors around al-Aqsa mosque as a mark of devotion. He is also known to have taken up fasting in the silence of a cave nearby.
Long after he went back to India, Muslims from the sub-continent who passed Jerusalem on their way to Mecca stopped at this spot in memory of Baba Farid. It became a sort of temporary residence for the pilgrims.
Ansaris Deputed To Care For Baba Farid’s Legacy
In early 1920s, Jerusalem’s Supreme Muslim Council requested the leaders of the Khilafat Movement of British-ruled India to nominate someone to care for the hospice. The Khilafat leaders honoured the request of the Supreme Council then headed by Arab nationalist Mohammed Amin Al-Husseini. That is how in 1924 Sheikh Nazir Hasan Ansari – who was also part of the Khilafat Movement – was chosen to go to Jerusalem to take charge of the hospice.
His son Sheikh Munir Ansari now heads the place. The two have during their respective years as administrator of the hospice, persuaded the rulers of several Indian Muslim states, including Hyderabad, to make contributions for the upkeep of the hospice. Munir’s son Nazeer proudly explains the glorious history of the place.
Not only pilgrims, but Indians from all walks of life who visit Israel like to meet the Ansaris. They are amazed by the way the Ansaris care for that piece of India in the land of Arab-Jewish confluence. Past visitors include famous journalists, presidents, Indian politicians, celebrities and commoners.
The Ansaris value the responsibility that comes with the inheritance of the heritage. Their FB page says:
Maintaining and protecting an Indian institution in Jerusalem’s old city is no easy task. But Sheikh Munir has accomplished the impossible with delicate diplomacy and extreme tact.
The Indian Hospice
The Ansari family has been a steady presence in Jerusalem ever since and they all still carry Indian passports.
source: http://www.thequint.com / The Quint / Home> News Videos / by Kirti Phadtatre Pandey / July o4th,2017
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
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
This is Day 22 of the 2017 #30Days30Writers Ramadan series – June 17, 2017
by Syed Husain
It was in the summer of 1976, following my post-doctoral assignment at Stanford Research Institute in California, I was offered a faculty position at University of North Dakota, School of Medicine. Although it was a tempting offer, leaving San Francisco and moving to Grand Forks with three small children was a difficult thing to consider.
Recalling the Persian proverb, “Mulk-e-Khuda Tang Neest, Pa-e-mera Lung Neest” (The Kingdom of God has no limits and no broken legs do I have to limit my travel), I decided to accept this offer – though I knew a Muslim community to draw on for support in North Dakota would be virtually nil.
A leap of faith indeed, but as a Muslim, I had a firm belief in my Creator and my destiny.
As we started our journey across the country, it was full of amusement and excitement. We only had ourselves to rely on – myself, my wife, and my three children, ages seven, four and one. The passage through Yosemite with tall redwoods, the majestic Grand Tetons, the enchanting Yellowstone National Park, the amazing Mount Rushmore and the Badlands was an experience to behold.
Finally, we arrived in the small college town of Grand Forks. And, we found the people of this land of Aurora Borealis, sun-dogs, snow and tumble-weed to be friendly, hospitable and compassionate.
After settling in the faculty housing, my priority was to find out how many Muslims, including students, were on campus. As the Ramadan was approaching, I wondered if they had facilities to pray and observe Ramadan. Surprisingly, I found only one another Muslim faculty and a handful of students with no place to worship. Later, I located four more families in a radius of fifty miles from Grand Forks that became the “core group” of Muslims in the area.
In this isolation, as Ramadan arrived, we made frantic calls to Chicago, Montreal, Minneapolis and Winnipeg to confirm the sighting of the moon. To determine the duration of fast and follow the fiqh ruling, we decided to follow the times in Winnipeg, the closest city with a sizable Muslim population. Those were long days — we were fasting for 19 hours a day with the sun setting around 9:45 p.m.
The University had appointed me as Muslim Faculty Adviser, and I was able to get space in the student union for our Jummah prayers and iftars. This small community had no provision for halal meat and no place to buy spices and other ingredients to prepare our food. A good Samaritan in the community located a farmer, who helped us sacrifice a heifer or a black angus.
This farmer became the source our halal meat supply for the rest of our stay (15 years) in North Dakota. Families would share the meat and drive to Winnipeg or as far as Chicago to get condiments and other supplies. The spouses in this small core group got together and started preparing meals, iftar and sahoor for their families and for students as well on weekends. We began to feel the baraka (blessings) of Ramadan in this newly formed community.
Fasting was difficult, but we managed and grew closer as a family (and as a married couple) in doing so. When we finally made it to iftar time around 9:45 p.m. and broke our fast, my wife and I (we were the only ones fasting in our family in the ‘70s) were grateful. Our children would beg us to take them to McDonald’s for ice cream after we prayed Maghreb and ate dinner, around 10:30 p.m. at night, but it was hard to get the energy to do so.
The nights we rallied and took them were very special to all of us – small treats that meant so much to our children and to us.
The summer season in North Dakota is short, sweet and very precious. It was amazing to see farmers busy harvesting crops under floodlights into the wee hours of the night. Our neighborhood on the outskirts of Grand Forks bordered a large farming field. The rumbling noise of trucks hauling beetroot and sunflower seeds were a reminder to us to get up for our sahoor.
I recalled my childhood days back in Hyderabad, India, when at sahoor time hawkers pass through Muslim neighborhoods singing local folklore, breaking the quiet of the night as these trucks did and reminding the community that sahoor time was soon to end.
Our children (and the daughter of one other Muslim family in town) were the only Muslim students in their schools. The school authorities were kind, compassionate and understanding. They were cognizant of the Islamic principles and provided our children with a private bathing facility and a place to worship. This was back in the 1980s in an educational community that probably had never seen or interacted with Muslim kids before.
Alhamdulillah, this conducive, inclusive and inter-faith understanding of the teachers and the school district authorities nurtured a healthy, positive civic atmosphere and a sense of belonging for our children. Our children use to wait eagerly for the arrival of Ramadan and for the celebration of two Eids.
These occasions were a real source of joy to these few host Muslim families and their children and to the small group of students. We celebrated Eids in a church, in an International Students’ Home on campus and in our homes.
This was our Little Mosque on the Prairie much before the celebrated television show.
This was our forging of an American-Muslim experience in a community that sometimes didn’t understand us, but developed friendships and deep relationships with us based on love, kindness and mutual respect.
In our sojourn of 15 years (1976-1991) in North Dakota, we also saw swings in the population of Muslim students and in the community due to graduations, termination of University of North Dakota’s Pilot Training programs with Gulf Airlines and Saudi Arabian Airlines and faculty transfers/retirements. In recent years, the economy of North Dakota has improved greatly due to oil exploration in Williston Basin.
The city of Fargo (one of the largest cities in North Dakota, about an hour away from Grand Forks) has seen a sizeable number of Muslim immigrants arriving. The city of Grand Forks also has its share and has seen a surge in new arrivals. We wish them all a Happy Ramadan and Eid Mubarak.
Syed Husain, Ph.D. is a retired professor of Pharmacology at the School of Medicine, University of North Dakota and a retired Scientific Review Administrator at the National Institutes of Health in Bethesda, MD. He now has eight grandchildren forging their own American-Muslim experience.
source: http://www.patheos.com / Patheos / Home> altmuslim / by Syed Asif, Guest Contributor / June 17th, 2017