Amtul Suhail, Executive Director at 2nd Generation at Allerton in South San Francisco, CA, is one of one hundred Indian Muslim women across the globe to receive a nomination from Rising Beyond the Ceiling for her contributions and accomplishments in the field of early childhood education.
Rising Beyond the Ceiling is a non-profit organization focused on supporting and promoting Indian Muslim women and their leadership and contributions in their respective fields. Each year they spotlight one hundred Indian Muslim women who have made their mark in countries across the world. All the women have done their initial studies in India, but later moved to other countries where they received accolades and success in their professions.
“I am elated. This is a pure and pleasant surprise,” said Amtul. “I have been working for decades to make a difference in the community by helping one child, one family, one group and mission at a time. I never expected anything in return.”
Working the field of education since 1985, she migrated to the United States in 1990, leaving behind her family on a quest to pursue her dream of caring for and teaching children. Amtul joined Bright Horizons in 2013 and is currently the Executive Director at Bright Horizons Allerton where she oversees the center operations and its programs.
“My passion is children. Every single thing I do, I think “how would this impact a child?’’ This passion that drives me is because of my mother who always taught me what I call the ’golden rule‘ – when things go wrong, you do not go wrong,” said Amtul. “I lead with honesty, transparency, accountability and joy. My mom encouraged me to choose a career to work with children so I can make the difference for children and adults in the community where I work and live.”
Amtul has a Masters in Mass Communication from Aligarh Muslim University. She also volunteers her time and talent for her University Alumni Association of Northern California. She is a guiding force behind the alumni association’s mission and has been involved as a coach and student trainer.
Amtul adds: “My vision is to foster love and compassion for early childhood educators. When they decide to join the education field and under my supervision, they feel empowered, autonomous and committed. I truly believe that consistency and continuity of care is extremely important.”
To learn more about Rising Beyond the Ceiling, visit here.
UPSC aspirants preparing at Shibli Residential Coaching Academy, Azamgarh.
Nestled in the historic city of Azamgarh, Uttar Pradesh, Shibli Residential Coaching Academy stands as a beacon of hope for UPSC aspirants across the nation.
Established with a vision to empower and guide students towards a bright future in civil services, the academy offers a holistic approach to UPSC preparation, combining academic excellence with personalized mentorship and a conducive residential environment.
Setting the Stage:
As dawn breaks over the serene campus of Shibli Residential Coaching Academy, aspiring civil servants begin their day with a sense of purpose and determination. The tranquil surroundings provide the perfect backdrop for intense study sessions and thoughtful contemplation, setting the stage for a transformative journey ahead.
Academic Excellence:
Led by a team of seasoned educators and subject matter experts, the academy’s curriculum is meticulously crafted to cover the vast syllabus of the UPSC examination. From comprehensive study materials to interactive classroom sessions and regular mock tests, every aspect of the learning experience is designed to instill confidence and competence in aspirants.
Personalized Mentorship:
At Shibli Residential Coaching Academy, every student is more than just a name on a roster – they are individuals with unique strengths, weaknesses, and aspirations. That’s why the academy takes pride in its personalized mentorship program, where experienced faculty members offer one-on-one guidance, constructive feedback, and strategic advice tailored to each student’s needs.
Beyond the Classroom:
Recognizing that success in the UPSC examination requires more than just academic prowess, Shibli Residential Coaching Academy places a strong emphasis on holistic development. From personality development workshops and communication skills training to extracurricular activities and community engagement initiatives, students are encouraged to cultivate a well-rounded skill set that extends beyond the confines of the classroom.
A Supportive Community:
More than just an educational institution, Shibli Residential Coaching Academy is a close-knit community of like-minded individuals bound by a shared goal – to crack the UPSC examination and serve the nation with distinction. Whether it’s late-night study sessions in the library, spirited debates in the common room, or impromptu brainstorming sessions over chai, the camaraderie among students fosters a supportive and collaborative learning environment.
As the sun sets on another productive day at Shibli Residential Coaching Academy, UPSC aspirants retire to their dormitories with a sense of accomplishment and purpose. With unwavering dedication, personalized mentorship, and a supportive community by their side, they are well-equipped to embark on the challenging yet rewarding journey towards realizing their dreams of serving the nation through the civil services.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Positive Story / by Muslim Mirror Network / February 01st, 2024
Irfan Ahmad Khan taught many people about the Quran, including his great-grandchild Sulayman Ahmed Ansari. | Provided photo
Irfan Ahmad Khan wrote books, taught college classes, gave lectures and counseled inmates after their release from jail to help people learn about the Quran.
One of the best-known Quranic scholars in Chicago’s South Asian Muslim community, he also worked to promote understanding among different religions through interfaith groups.
“My father’s aim was not for material gain or fame,” said his daughter Humera Hai. “Spiritual peace and harmony was his main aim.”
He would go hours out of his way to drive medicine to a sick person or to resolve disputes, Hai said.
Mr. Khan, 86, who had been having heart problems, died April 3 in Chicago, said his grandson Saeb Ahsan.
Irfan Ahmad Khan in 1996. | Sun-Times files
Mr. Khan, who lived in Markham, spoke and wrote in English, Urdu, Hindi and Arabic. He also could read and write in Farsi and Latin.
His books included “An Introduction to Understanding the Quran,” “An Exercise in Understanding the Quran” and “Reflections on the Quran.” He also edited a journal on Islamic thought.
He was born in 1931 in British India, in Saharanpur in the state of Uttar Pradesh. His father was a well-to-do merchant and landlord. He expected his son to take a role in the family businesses, but “He wanted to study,” said his daughter.
In 1952, he earned a degree in physical sciences from India’s Aligarh Muslim University and continued his Islamic studies in the city of Rampur. He taught at the Indian university from 1958 to 1973.
Irfan Ahmad Khan and his wife Shamim. | Provided photo
Mr. Khan married Shamim Akthar Khan in 1957.
“He was always so gentle, so kind,” his wife said.
In 1974, he arrived in Chicago to study at the University of Illinois at Chicago. His wife, who was raising their seven children in India, had to await immigration clearance and wasn’t able to join him full-time until 1981, Hai said. “Both of them struggled” with being apart, their daughter said.
Mr. Khan, who admired the philosophers Immanuel Kant and Rene Descartes, earned a master’s degree in philosophy from UIC in 1977 and a doctorate in philosophy in 1986, according to the university.
Irfan Ahmad Khan, with then-Mayor Eugene Sawyer in the background. | Provided photo
He taught Islamic philosophy at UIC and lectured at schools including the University of Chicago, the School of the Art Institute of Chicago and the University of Iowa, his family said.
He was founder and president of the World Council of Muslims for Interfaith Relations, an emeritus board member of the Parliament of the World’s Religions, founding president of the Interreligious Engagement Project for the 21st Century and director of the Association for Quranic Understanding.
“His message was that there was a commonality in many faiths — a commitment to justice and fairness,” said Abdullah Mitchell, a lawyer and friend who said Mr. Khan was known for his outreach to the African-American Muslim community.
His lectures were delivered with energy and humor, and he always was approachable, said another friend, Afaq Mujtaba.
Mujtaba said young people in the South Asian Muslim community referred to him as “Uncle,” a term of affection and respect.
When Mujtaba’s mother died, “The way he consoled me, I will remember for the rest of my life,” he said.
Mr. Khan made multiple pilgrimages to Mecca and traveled to educational and interfaith conferences in Asia, Africa, Australia and Europe.
Islamic scholar Irfan Ahmad Khan worked to build relationships with other religions and interfaith groups. | Provided photo
His grandson said Mr. Khan would tell him, “Develop your relationship with God” and “Keep your studies’ focus; don’t necessarily get married too early.”
He enjoyed Red Lobster, Reza’s Restaurant on Ontario Street and anything that tasted of mango, his grandson said. Every morning, he ate toast and drank strong English breakfast tea with milk and lots of sugar. He liked it in a china cup and saucer, the hotter the better.
Once, when a student brought him tea, he removed his topi — a traditional hat — and placed it atop the drink like a tea cozy to keep it warm. But Mr. Khan forgot where the tea was. So the student brought him a second cup. “He picked up his hat,” said his son Farhan, “and he found the other tea.”
Irfan Ahmad Khan. | Provided photo
He always made sure his sherwani — a formal, knee-length coat — was pressed and crisp.
Though he usually focused on philosophical questions and lectures, his family found it endearing when Mr. Khan would catch a glimpse of an Indian or Pakistani soap opera on TV and then comment, with serious deliberation, on the motivations of the characters.
“This person is not being honest,” he’d say. “They are trying to take advantage.”
He is also survived by daughters Nusba Parveen, Husna Ahmad, Bushra Islam and Saba Khan, son Salman, brothers Ehtasham, Afzal, Iqbal and Rehan, sisters Ayesha Jamal and Rehana Bilquis and 21 grandchildren and two great-grandchildren. Services have been held.
source: http://www.chicago.suntimes.com / Chicago Sun*Times / Home> Obituaries> News> Religion / by Maureen O’Donnell / April 14th, 2018
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
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
The Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be mergedThe Telegraph visits the haveli where the Khilafat and Non-Cooperation movements came to be merged.
Farangi Mahal in Lucknow. / Photo courtesy: Adnan Abdul Wali
Stepping into Farangi Mahal in Lucknow after skirting rows of low-priced chikankari salwar kameez shops and their steady din is somewhat like stepping into the stillness of a forest after having left a busy city. Only, Farangi Mahal is anything but a forest. It is a cluster of buildings that hold within them a bit of history that has been almost forgotten, as the past often is in India, obscured by new settlements or construction, or billboards, if not demolished altogether.
In Farangi Mahal the past is difficult to see also because of the turn Indian politics has taken.
I am part of a group from Calcutta visiting Lucknow last October.
Inside Farangi Mahal, located in the old neighbourhood of Chowk, we enter its elegant and serene courtyard. The lime-and-mortar white exterior is tinged with a blue, peeling off in places. The afternoon sun slants down on the pillared arches and the exposed bricks but does not take away from the fragile beauty of the structure.
Adnan Abdul Wali, a member of the family that owns the house, the Farangi Mahalis, ushers us into the courtyard. His Urdu and Hindi are as impeccable as his courtesy. He is a direct descendant of Maulana Abdul Bari Farangi Mahali, who was a leader of the Khilafat Movement.
Farangi Mahal’s story, however, goes back beyond the nawabs and the British. It was occupied by French merchants during the rule of Mughal emperor Aurangzeb and that is how it got its name. The merchants, owing to some offence, lost the property and Aurangzeb gave it to Abdul Bari’s ancestors, who needed a safe haven.
The farman issued by Mughal emperor Aurangzeb decreeing that Bari’s ancestors could live here / Photo courtesy: Adnan Abdul Wali
“The Khilafat movement started from here,” says Wali. Farangi Mahal is where the idea of joining the Khilafat Movement and the Non-Cooperation Movement was born and Abdul Bari was the architect of the plan. It was a glorious moment of Hindu-Muslim unity in Indian history and Lucknow played its part in it.
Abdul Bari, an eminent religious scholar who belonged to the tradition of highly respected scholars from his family, was also an astute politician. He had travelled across many Muslim countries and was acutely aware of the impact of British imperialism on the Islamic world.
In March 1919 came the Rowlatt Act, which was to be followed by the horrors of the Jallianwala Bagh massacre in April 1919, one of the events that would lead Mahatma Gandhi to launch the Non-Cooperation Movement. Before that happened, a large number of Muslims in India were already disturbed by the threat of the dismemberment of the Ottoman Empire in Turkey following World War I and the jeopardised future of the Caliph, the Ottoman head of state, who is nominally the supreme religious and political leader of Sunni Muslims across the world. Turkey had been defeated by the Allied Forces, which included the British.
Adnan Abdul Wali, a direct descendant of Abdul Bari and the family that owns the house. / Photo courtesy: Adnan Abdul Wali
Abdul Bari was convinced that in India, Muslims needed to be made aware that the fate of the Ottoman Empire was their religious concern — and the articulation of the Khilafat (Caliphate) cause needed a larger, national platform.
From around 1919, Abdul Bari was raising support in the countryside, says Francis Robinson, a historian who specialises in Islam in South Asia. Abdul Bari had founded a newspaper for the purpose. But more importantly, he wanted to woo Gandhi to the Khilafat struggle.
Gandhi came to stay in Farangi Mahal for the first time in March 1919 and within six months, Abdul Bari had won him over, says Robinson. This also led to a period of a very special friendship between the two men, which was rooted not only in a common political cause but also shared spiritual beliefs and a love for mysticism, as embodied in Sufi philosophy.
Politically, the campaign for Khilafat and Gandhi’s stamp on it saw Abdul Bari reaching the height of his influence during 1919 and 1920.
Abdul Bari and his Farangi Mahal relatives, with the help of the lawyer Chaudhri Khaliquzzaman, drew up the constitution of the All-India Central Khilafat Committee, says Robinson. “He devoted enormous effort first to persuade the Khilafat Committee to adopt non-cooperation as a policy and second, at the Allahabad meetings in June (1920), in persuading the committee to accept Gandhi as chair of the group that was to put non-cooperation into action,” adds Robinson.
From then on till September 1920, Abdul Bari successfully campaigned to organise a significant Muslim presence at the Calcutta Special Congress, which was held from September 4 to 9, 1920. The session passed the resolution of the Non-Cooperation Movement with a demand for Swaraj. The Khilafat Committee and the Congress came together with non-cooperation as the common goal.
After March 1919, Gandhi stayed at Farangi Mahal three times, recounts Wali proudly. Other leaders such as Jawaharlal Nehru, Maulana Abul Kalam Azad and Sarojini Naidu stayed here as well. During Gandhi’s second visit, in September 1919, Muslims in the area abstained from cow slaughter during Bakrid as a mark of respect to Gandhi and appreciation for his support to the Khilafat cause. “Abdul Bari had requested Muslim families to make the gesture,” says Wali.
This was somewhat different from the recent celebration of November 25 as No Non-Veg Day by the BJP government in Uttar Pradesh. The announcement was made to honour the birth anniversary of Sadhu T.L. Vaswani and slaughterhouses and meat shops were required to remain closed that day. There is a world of difference between giving up meat voluntarily and being forced to do so, as there is between non-violence and violence. But such distinctions perhaps do not make much sense anymore in Lucknow, once the capital of nawab-ruled Oudh, now ruled by the BJP with Yogi Adityanath at its helm. Like the No Non-Veg Day, the city has several streets and institutions named after lesser-known Hindu saints.
Abdul Bari is said to have introduced Gandhi to the sufi saint Bakhtiyar Kaki, disciple and successor to Moinuddin Chishti. Three days before his death, Gandhi delivered his last public address at the shrine of Bakhtiyar Kaki in Mehrauli.
Abdul Bari had earlier invited Gandhi to Ajmer, where Chishti is enshrined. At Ajmer Sharif Dargah, Gandhi is said to have experienced his first qawwali on Chishti. It was there that he asked Abdul Bari about Bakhtiyar Kaki. He had first visited Ajmer Sharif in 1921 and would visit it again.
In 1922, after the Chauri Chaura incident, Gandhi withdrew the Non-Cooperation Movement. Abdul Bari did not relent; he was not sparing of Gandhi either, says Robinson, but one has to remember his politics was primarily religious in inspiration. His influence declined steadily from this time and he died in 1926, a disappointed man, according to Robinson.
His name is often seen missing now from the roll call of prominent Khilafat leaders.
And yet Abdul Bari was not only a politician but also an eminent educator, Wali reminds. His ancestors had established a madrasah that became well-known all over the Islamic world and had introduced a syllabus, Dars-e-Nazami, which became a much-respected system of learning.
As a revered teacher in his family tradition, Abdul Bari introduced major changes to the curriculum by stressing the learning of Western sciences and discouraging rote learning.
Wali breaks down. It is very difficult to reconcile the present with the past, he says. Lucknow was never a utopia; communal riots had broken out here around the time of Gandhi’s visits to Farangi Mahal. But now the very fabric of society has changed, he feels. He reads from an Urdu book, and though the meaning of the words remains elusive, the music lingers. Farangi Mahal, with Wali bent over his book, look almost unreal.
But Farangi Mahal still stands, held up by its ancient, sturdy, flat bricks, and memory. Some things stay.
source: http://www.telegraphindia.com / The Telegraph Online / Home> Culture / by Chandrima S Bhattacharya / January 07th, 2024
Sabahat Afreen’s life will make you believe in the adage: where there is a will there is a way. Being born into an educated and prosperous family, Sabahat realized early in her life that her family was not open to women coming out of the four walls of the house, bracing against all odds to create their identity. She was raised seeing all women in her family in purdah.
However, somewhere in her heart, Sabahat Afreen was like a Secret Superstar of the Hindi movie by that name. Afreen was raised in a small village in Siddharthnagar district of Uttar Pradesh by her advocate father and a homemaker mother.
Sabahat Afreen started living in purdah in 10th class and after passing her 12th standard, She was not supposed to move out of the house alone. This resulted in her not attending college and opting for home study and writing examinations as a private student for her graduation years.
She was completing her master’s degree when she got married. Her husband’s family was politically connected and prosperous. She could have easily lived in comfort; Sabahat did not like to dress up like a doll wearing jewelery and expensive sarees and lounging around all day.
She said, “My mother was fond of reading and writing. She had an impact on me too. I used to write poems and stories in my childhood. Mom and Dad always encouraged me. It is a different matter that my works were never sent for publication as they didn’t believe in getting a picture of their daughter printed in the newspaper.”
Sabahat Afreen with her book
She also realized the environment in her in-laws’ house was less conservative. “My father-in-law knew that I write, so he used to gift me a diary and pen; my husband also supported me.” She told Awaz-the Voice.
After marriage, she opened a secret account on Facebook and did not use her pictures for the DP. “I started writing stories on Facebook, my posts went viral. Someone suggested that I should send my stories to Neelesh Misra, (Editor, Gaon Connection, lyricist, and storyteller). His storytelling was popular. I emailed my story to him and he liked it. From that point, I was in his circle.”
Like Insia Malik (Played by Zaira Wasim) of Aamir Khan’s 2017 film Secret Superstar, she revealed her talent to the world by hiding her identity. Soon Sabahat Afrin was writing audio series, stories, and books for magazines and many apps across the country. She moved her two little daughters out of the closed environs of the village to Lucknow.
As it happens in such cases, most of the people who had opposed her once now praise and respect her. Her family is proud of her.
Recently her first story collection Mujhe Jugnuon Ke Desh Jaana Hai (I Want to Go to the Land of Fireflies)(Rujhan Publications, Rajasthan) was released. In it, Sabahat imagines in this country of fireflies women are also enjoying the same freedom as men, the doors of their hearts cannot be guarded, they too have the freedom to remarry after divorce, and they have the right to decide if they want to return to their husband’s house after feeling unwanted there.
Sabahat Afreen with friends
Her stories are set in the backdrop of Muslim culture, but she manages to show that when it comes to the status and rights of women, it’s the same every year. Sabahat wants to free the fireflies from the clenched fists of Afreen women.Her first remuneration of Rs 30,000 as a writer was encouraging for Sabahat. She felt that being financially strong should be the priority of a woman. Now she shares her pictures on social media and with her stories.
Sabahat has written amazing stories that she must have picked up from around her and kept in the secret chamber of her heart to let them metamorphose into another form. Her stories look familiar to readers; after reading each one of her stories, the reader feels that he has seen these incidents.
Sabahat has adapted one such incident into a captivating story. The story Khoobsurat auratein (Beautiful Women) starts with this sentence – “even good looks are like a punishment, wherever she went people’s eyes were fixed on her.’ The heroine of the story, Alia, is very beautiful.”
Sabahat Afreen with her daughters
Women are at the center of all Sabahat’s stories. The joys and sorrows of a woman, her dreams, her desire to fulfill them and social restrictions are the key elements in her stories. Sabahat is seen breaking these restrictions and traditions. Women in her stories are silent protesters except for Alia from her story Beautiful Women. However, they encounter opposition and in some cases, it’s also effective.
Sabahat becomes emotional while narrating her stories. She wishes to create a world for women where they have the freedom to fulfill their wishes and make their dreams come true. Her stories reflect her progressive thoughts.
Sabahat says that she never went to the market alone and yet when people knew about her through her stories, she felt confident to move to a big city with her daughters. “I reached Lucknow and rented out an apartment and enrolled my daughters in a good school. Today my daughters are studying, and life has become a bit easier for all three of us.”
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Onika Maheshwari, New Delhi / January 03rd, 2024
In 2004, she completed her PhD from the Jawaharlal Nehru University (JNU) on “Central Asians in Mughal India: Migration, Settlement and Impact on North Indian Culture”.
Prof Tasneem Suhrawardy (Photo | Twitter)
New Delhi :
Tasneem Suhrawardy, a well-known Indian medieval history academic who was teaching at the Delhi University’s St Stephen’s college , died at the Fortis hospital in Gurugram on Tuesday. She was 58.
Suhrawardy passed away after suffering a cardiac arrest in the morning. She was ailing for some time and was being treated at the hospital for pneumonia.
Suhrawardy graduated with an Honours in History from the St Stephen’s college in 1986.
In 2004, she completed her PhD from the Jawaharlal Nehru University (JNU) on “Central Asians in Mughal India: Migration, Settlement and Impact on North Indian Culture”.
Besides teaching at the St Stephen’s college, she was also invited as a guest teacher in prestigious American and Indian educational institutions.
Suhrawardy was an associate professor at the St Stephen’s college and was well known academically for her specialisation in Indian medieval history.
She was the daughter of late Syed Saeedul Haq and late Shahida Suhrawardy.
Her brother Anis Suhrawardy was a noted lawyer who died in 2012.
She is survived by her sister Nilofar Suhrawardy, a senior journalist, and other relatives.
Her demise was described as a great loss to the academic world by her students and colleagues.
source: http://www.newindianexpress.com / The New Indian Express / Home> Cities> Delhi / by PTI / December 26th, 2023
Lucknow topper Alisha Ansari has remained distant from social media sites to score 94% in board exams.
Class 10 student Alisha Ansari has secured the first rank in Lucknow and ninth in Uttar Pradesh with a score of 94 per cent. Apart from sheer hard work and support from parents, Alisha has had remained distant from social media websites, including Facebook, Twitter, and Instagram to attain this position.
Alisha, who comes from a middle-class family, has a younger brother and an elder sister. Her father, Mohammad Rizwan Fazli, is a teacher in a private engineering college and her mother, Shabana Ansari, is a housewife.
Kanti Mishra, Principal, Bal Nikunj Inter College, said, “Alisha has been a hardworking student. Also whenever she had a doubt in the subject, she would immediately ask school teachers.”
Appreciating her hard work and talent, her mother, Shabana Ansair, told, “We have always given our daughters equal opportunities to study.”
Moreover, she shared that she would want her daughter to become a doctor and it is just the beginning of her journey of success.
Also, her father, Mohd. Rizwan Fazli, expressed his happiness, saying that he is extremely proud of her daughter.
source: http://www.indiatoday.in / India Today / Home> News> Education Today> News / by Ashish Srivastava, Lucknow (UP) / June 27th, 2020
Khushboo has been practising different forms of martial arts for about 11 years.
Leaving her home and family behind in Uttar Pradesh, 23-year-old Khushboo Nishad secretly travelled to Hyderabad two years ago under the guise of a job transfer to become a mixed martial artist. Within a short period of time, she earned a silver medal at a national-level amateur Mixed Martial Arts (MMA) tournament.
A native of Allahabad, Khushboo has been practising different forms of martial arts for about 11 years now. She started with Judo at the age of 12, moving on to master the South Korean art of Taekwondo for another three years. Khusboo’s father taught her Karate.
Mastering different styles of fighting consequently developed her interest in the fastest-growing combat sport- Mixed Martial Arts. Khushboo said she tried learning MMA in UP, however,”I couldn’t find the level of training I was looking for,” she told Siasat.com.
She started her own research, some ‘asking around,’ and concluded that the best training she could find was in Hyderabad under the guidance of Sheikh Khalid. Moreover, Khalid taught MMA in a traditional form.
Khusboo never told her family about her dream to become a mixed martial artist. “I worked for Radisson in Ludhiana for eight months in order to save money and persue my goals,” she added.
Knowing very well her family would not allow her to go to Hyderabad, Khusboo told them she was transferred to the city of pearls by her company.
Narrating an incident that led to this decision Khushboo said, “One day my father saw a video where I was punched on my face by my coach. Disturbed, he immediately called me back.”
Khusboo was studying at Amity University, Lucknow at that time.
To keep her father happy, Khusboo studied hard and secured a top rank in her college. However, she still nourished the dream of becoming a mixed martial artist.
“I am extremely grateful to the person who recommended Sheikh Khalid to me. I have learned so many new things here,” she concludes adding that she has fallen in love with the city.
source: http://www.siasat.com / The Siasat Daily / Home> News> Hyderabad / by Usama Hazari / July 28th, 2022
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