Mustafa Kamal Sherwani, was Doctor in Law (LLD), a senior Law faculty in Shia Post Graduate Degree College, Lucknow, belonged to Lucknow in all its totality. He was the Principal of the institution too. He had in himself all. Ingrained in Muslim historical legacy, feudal ancestry grounded to the masses, Muslimness never brooding to exclusiveness and a diehard human rights campaigner-all to the hilt. He passed away to heavenly abode on March 3, 2025, leaving a void, which would never be filled, in a community otherwise resigned to the fate in this present political squall.
He represented the post-Babri Masjid demolition genre and hit the political windscreen as a flag bearer of All India Muslim Forum in 1993, he assiduously pursued the agenda to sensitize Muslim political consciousness, and definitely succeeded to carve a special niche for Muslim space in Lucknow, the citadel of communal cauldron, during the high days of Kalyan Singh, Ram Prakash Gutpa, Rajnath Singh, all Bhartiya Janta Party Chief Ministers and Prime Minister AB Vajpayee.
His able mentorship made Muslims not recede into a cocoon but instead there was hardly a month, which passed, and Lucknow did not witness AIMF protests, on streets, many times opposite Vidhan Sabha. In fact, MK Sherwani, political credibility, is what made it all, as even when there were no mobile phones, MK Sherwani, could mobilize around 100 AIMF workers and supporters in one hour.
I too had interactions with him on many sundry afternoons. Despite political one-upmanship, when he was betrayed by his friends and colleagues, which also is a hallmark of Muslim polity, he never betrayed a sign of acrimony but instead was always with his trademark infectious smile. Yet, surely, the dent was inside. He never would divulge the name of those who passed AIMF meetings information to local intelligence sleuths and onto the political establishment those days. He however was very skeptical to the politicization of Muslim clergy, and would argue, that Hindu religious leaders perpetuate the Hindu political leadership, but instead, Muslim religious personnel kill their own political voices, of course, in exchange for the worldly charms.
His stint as a former Vice Chancellor of Zanzibar University and Department Head of Law and Shariah at the same university, never dimmed the belonging he had for his first love. AIMF. He would tell me that even before he would have tea there, he would log on to all Hindi/Urdu and English newspapers with dateline Lucknow to keep a tab on events back home, and issue statements on it. He made a stint to Finland, for his landmark 75 lecture series, on India’s cultural heritage and diversity. A great feat unto itself.
He was an old Aligarh Muslim University alumina and was once accused of sedition. He had to pass through a 15 years ordeal, which he would transform in a form of a book Secular Horror which is available on Amazon. I had done its review long back. The torment started after he had published an article ‘Secularism vis-à-vis Hindu chauvinism’ in Radiance Viewsweekly, the mouthpiece of Jamaat-e Islami Hind. His treatise Iblees ( Satan) and the Mullas was his uneasy exhortation as to how Muslim political aspirations have been killed at the altar of Muslim clergy machinations. A leaf he took from Allama Iqbal from whom he was greatly influenced. His ceaseless efforts in the form of I am a Citizen of the World, dedicated to Hindu-Muslim unity, Tribute to Hazrat Imam Husain, are still available on his facebook page.
His legal acumen made him a constant figure at the Lucknow bench of Allahabad High Court. He made into a perfect stature who would hog the courts with petitions to safeguard Muslims rights.
He would unequivocally apprise Muslim masses, through his speeches on streets and seminars, as to how assembly seats in UP with sizeable Muslim presence, have been categorized as reserved for Scheduled Caste/Tribes! In stark violation of the Representation of the People Act, 1950.
He was sharp-as-a-tack, who would always dither into narratives with warmth and wit, much always to the laughter and lighting of the mood during his speeches. Masses would start to chuckle on his disarmingly simple eloquence which made even ordinary look like an art. He made everything relevant. His would allure everyone with comfortable ease to make ordinary become extra ordinary. He was in constant search for a tonal alchemy where there was to be a moral entity, and where, justice would ultimately be served (read to Muslims).
There is no denying the fact that he, along with the likes of Saleem Peerzada and Zafaryab Jilani, Muhammed Azam Khan, was a preserve of a tortured genius with traumatic back stories. Hashimpura, Malina, Bhagalpur, Meerut, Babri Masjid riots etc.
He was always by the side of Zafaryab Jilani, on every Babri Masjid demolition anniversary ( December 6, 1992), emphatically on the probe, that the possibility of order be restored. But, then, last but not the least, he belonged to an era where even the best of minds are ordained ( sic) for cynicism and fatalism! Yet he, as were his friends, did not choose escapism. Zafaryab Jilan was the convener of Babri Masjid Action Committee and Saleem Peerzada had founded of Parcham Party of India.
He was a friend of friends. Today he is no more, so are Zafaryab Jilani and Saleem Peerzada. They made a great camaraderie. A coterie which had thronged the Vidhan Sabha street, against the then BJP supported UP CM Mayawati, when she had refused to issue a fresh notification to Central Bureau of Investigation, to restart the case against LK Advani, the then main accused of Babri Masjid demolition, after he was exonerated by the CBI court in 2003, which of course he is now. It is ironic that today, after 40 years; a grandiose Rama Temple has come on the site of demolished Babri Masjid. But, no one demolished it?
Today three of them are not there. Death may be permanent but certainly not defining. The passage of time is however never irrelevant as strive for justice cannot be dampened. The zest for it always feels possible. The mark of hope can never be condescended. MK Sherwani is survived by his wife, two daughters and two sons, Zafaryab Jilani by his wife, a daughter and two sons, Saleem Peerzada did not marry. Three of them were LLM. Muhammed Azam Khan until his first year, before he was arrested during ‘emergency’. Saleem Peerzada was a civil engineer. All the four were from AMU. MK Sherwani will be remembered long time for his LLD thesis Quran and Modern Jurisprudence and it is here yours truly also played a role. I had taken the copy to the publisher to get it published.
Muhammed Azam Khan is right now undergoing a tortuous survival in jail. When will the discontent end? Their lives of struggle will always be the yardstick to give a whiff of element even in the event of hoping against hope.
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The writer is a former UP State Information Commissioner.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Obituary / by Haider Abbas / August 29th, 202
Away from the hustle and bustle of the national capital Delhi, the food lovers gathered in Delhi’s India International Center to discuss the food – delicacies, genres and history – all day. It was for the release of Dr. Tarana Hasan Khan’s book ‘Deg to Dastarkhwan: Stories and Recipes from Rampur.
In this era of pizza, burger, and fast foods, we seems to be forgetting traditions of the Shahi, Mughlai and old delicious food.
Dr. Tarana Hasan Khan is one of the few to write on Dastarkhwan – the Indian cusine. She is also cultural historian.
Dr. Tarana Hasan Khan and her book
Her other book is: The Begum and the Dastan.
Dr. Tarana says It took her three years to cover the forgotten recipes of Rampur for the book. There is a chapter on rice and spices in this book.
Famous food writer Pushpant Pant also participated in the book launch ceremony. The program started with welcome address by Swati Pal, Principal of Janki Devi Memorial College.
She also discussed the problems faced in writing the book on the ‘forgotten foods of Rampur’ were mentioned. Yusuf Saeed and Naseema Naqvi had a long conversation on this subject. This was followed by a discussion on the history of the foods between Dr. Tarana and Pushpant Pant.
Dr. Tarana specially thanked Pushpesh Pant for attending the program and joining the discussion on delicious food. He has written about Pushpent Pant by posting on Twitter:
While media spotlight often shines on celebrities and politicians, the real engine of India’s progress runs on the resolve of countless unsung heroes who, away from limelight, quietly transform society.
From national defense to grassroots education, sports, science, and civil service, these individuals from Uttar Pradesh show how courage, compassion, and conviction can drive extraordinary change. Here are 10 such trailblazers whose stories deserve to be heard:
Captain Sariya Abbasi: A Woman in Uniform on the Frontlines
Hailing from a small city of Gorakhpur, Uttar Pradesh, Captain Sayria Abbasi broke every convention to join the Indian Army. A graduate in Genetic Engineering and with plenty of job offers and career opportunities from big companies was not enough for her to pursue in life. The call of service for the motherland was too strong to be sacrificed.
The world noticed her as a soldier deployed at the Line of Actual Control (LAC), India-China temporary border, manning an Air Gun. Today, Sariya leads drone-killer teams and operates L-70 anti-aircraft guns on the border. Her journey from an academic achiever to a defender of the nation’s borders is not just about military precision; it’s about shattering glass ceilings and reshaping how India imagines women in uniform.
Dr. Faiyaz Ahmad Fyzie: Voice for the Voiceless Pasmanda Community
Dr. Faiyaz Ahmad Fyzie, an AYUSH physician, is more than a healer—he is a public intellectual, columnist, translator, and relentless advocate for the Pasmanda (socially backward) Muslim community. Raised in modest conditions, his rise to national recognition is built on fearless writing and tireless grassroots work.
When even the Prime Minister refers to Pasmanda voices, Fyzie’s years of advocacy resonate. His pen continues to empower those whose struggles were long silenced. His work is a call to conscience—and a roadmap for inclusive discourse.
Mohammad Luqman Ali: Wrestling His Way to Glory and Degree
Wrestler Mohammad Luqman Ali, a student of Social Work at Jamia Millia Islamia, is balancing body and brain. Born in Amroha’s tiny village of Mohraka Patti, his father worked on the railways, and his mother gave him religious grounding. Despite limited resources, Luqman’s grit has earned him recognition in India’s wrestling circles.
From the mat to the classroom, his dual commitment shows that excellence doesn’t require compromise. It requires discipline, heart—and a family’s belief in you.
Rubina Rashid Ali: Reviving Mughal-Era Art with a Modern Mission
In a sun-drenched corner of Aligarh, Rubina Rashid Ali has quietly built a movement. Her work in floral appliqué embroidery, a legacy of Mughal art, now supports dozens of women in Aligarh and Rampur. What was once an undervalued craft monopolized by middlemen has been transformed by Rubina into a vehicle for women’s economic empowerment.
Her home resonates not only with the sound of needles and threads but also with the hum of independence. “Real artists were reduced to laborers,” she says. Today, she ensures their hands are not just working — but also earning.
Babban Mian: A Gaushala Keeper Inspired by His Mother’s Love
At Madhu Sudan Gaushalla in Bulandshahr, Babban Mian tends to cows not out of ritual, but reverence — inspired by his late mother Hamidunnisa Begum. “She loved cows like her own children,” he recalls. After she passed away in 2015, Babban vowed to preserve her legacy.
Despite being a Muslim in a Hindu-dominated tradition, he runs a government-recognized shelter rooted in compassion, not controversy. For him, animal welfare is a universal value — not a communal issue. His work quietly redefines what shared culture and interfaith harmony look like.
Khushboo Mirza: From Amroha to the Moon with ISRO
Khushboo Mirza, scientist at ISRO and part of the Chandrayaan-1 and Chandrayaan-2 missions, is a stellar example of perseverance. After her father’s death when she was just seven, her mother raised three children alone, running a petrol pump and defying social norms.
Khushboo earned a Gold Medal in Electronics Engineering from AMU and was the youngest member of the Chandrayaan-1 checkout team. A practicing Muslim and a symbol of India’s scientific aspirations, she turned down corporate offers to reach for the stars—and took a whole generation of girls with her.
Zaheer Farooqui: A People’s Leader with a Vision for Purkazi
In western UP’s Purkazi, Zaheer Farooqui is rewriting what local leadership means. As Nagar Panchayat Chairperson, he donated land worth ₹1.5 crore for the area’s first Intermediate College and modernized local schools into PM Shri-certified institutions.
His initiatives go beyond classrooms. From India’s first double-storey government-run cow shelter to a gym for Muslim women, and one of the most sophisticated rural CCTV networks in the region — Farooqui’s governance is a blend of tradition and tech, equity and empowerment. His Tiranga Yatra revives local history, reminding citizens that patriotism is inclusive and action-oriented.
Dr. Farah Usmani: From AMU to Global Health Leadership
On a cold morning in New York, Dr. Farah Usmani stood outside an apartment, a folder in hand, her eyes bright with resolve. The daughter of Uttar Pradesh, she is today a formidable presence in global health policy.
n M.D. in Obstetrics & Gynecology from AMU, Farah sought impact beyond hospital walls. Armed with a Master’s in Health Policy from LSE and the London School of Hygiene & Tropical Medicine, she’s led transformative health initiatives around the world. Her journey is one of intellect guided by idealism — a doctor who chose not just to heal individuals but to reform systems.
Anjum Ara: Bridging Communities Through Compassionate Policing
Hailing from Azamgarh’s Kamharia village, Anjum Ara, a 2012-batch IPS officer, has redefined the image of policing with a human touch. A computer engineer by training, her journey from Integral University to Senior Superintendent of Police in Shimla has been marked by integrity and reform. Known for her work in cybercrime and her community-focused policing model, Anjum is also a fierce advocate for girls’ education.
Together with her husband, IAS officer Yunus Khan, Anjum adopted the cause of Khushdeep, the daughter of a martyred soldier, pledging to support her upbringing. This act of empathy mirrors her professional ethos, proactive, principled, and deeply people-centered.
Mumtaz Khan: From Vegetable Stall to World Hockey Stage
From the bustling alleys of Lucknow’s Cantt area to the turf fields of South Africa, Mumtaz Khan’s journey is pure grit. Once helping her father at a vegetable stall, a single race at school changed her life when Coach Neelam Siddiqui noticed her speed. That moment set her on a course to become a leading forward in India’s Junior Women’s Hockey Team.
Her standout performance at the 2018 Youth Olympics, where she scored 10 goals, earned her national acclaim. Yet, Mumtaz remains rooted, balancing hope and humility as she eyes the Olympics. She is proof that dreams born in dusty streets can blaze across international arenas.
These ten changemakers hail from Uttar Pradesh, from narrow village lanes to bustling metros, from battlefields to laboratories. But they are united by one thing: quiet, relentless courage. In their lives, we find the India that persists, uplifts, and transforms—not with headlines, but with hard work.
With scarcity of good ulama, the passing away of Maulana Muhammad Salim Qasmi, rector of Al-Jamia Al-Islamia Darul Uloom Waqf, Deoband, has sent a sense of gloom across India.
People have written obituaries describing his death as the loss of the last chain in the golden series of Khanwada-e-Qasmiyat, a metaphor used to describe the great legacy whose history got prominence with establishment of Darul Uloom in Deoband in 1867 against the backdrop of persistent British onslaught on Indians on the one hand and its ugly design to kill ulama in large numbers on the other hand, to mitigate the impact of resistance against the Colonial power.
Maulana Salim Qasmi was a witness to the British cruelty on Indians and the Indian ulama during the eventful years if Independence. He had lived those times as a young student of India’s most prominent madrasa that had been a great centre of anti-British movements like the Silk Letter Movement.
Being the great-grandson of Maulana Muhammad Qasim Nanautwi, Salim Qasmi knew well the role he had to play to live up to the reputation and expectations both of his family and its followers and admirers spread over countries and continents. He rightly did so. His demise thus has rightly been described as the end of that golden chain. However, as there are others from the same family trying to carry forward both the academic and social and historical legacy, will they be able to do justice with that, only time will tell.
Muhammad Salim was born on 8 January, 1926 at Deoband and received primary education from many teachers. He completed his studies in 1948 from Darul Uloom Deoband where his teachers included great luminaries like Maulana Hussain Ahmad Madani, Maulana Aizaz Ali, Allama Ibrahim Balyawi, Maulana Syed Fakhrul Hasan Moradabadi.
He is said to be the last surviving disciple of Maulana Ashraf Ali Thanwi from whom he studied Mizan, an important book of Arabic grammar. Soon after passing out, he was appointed a teacher there. However, later, due to a serious conflict and crisis then in Darul Uloom, he along with some other colleagues, decided to stay away from it and established Darul Uloom Waqf which he nurtured till his last breath. Besides looking after its administrative affairs as a rector, he also taught Bukhari Sharif, the well-known book of hadith. Earlier, he had taught Muslim Sharif, another important book of hadith.
Some of the key positions he held at the time of his death are as follows:
Vice-President, All India Muslim Personal Law Board,
Member, Aligarh Muslim University Court,
Member of Advisory Board and Managing Committee, Darul Uloom Nadwatul Ulama,
Member of Advisory Board, Mazahir Uloom Waqf, Saharanpur,
Permanent Member of the Fiqh Council, Al-Azhar,Cairo,
President, All India Muslim Majlis-e-Mushawarat (before two fractions of it finally united),
Patron, Kul Hind Rabta-e-Masajid,
Patron, Islamic Fiqh Academy, India.
About his written contribution to the domain of knowledge, the website of Darul Uloom Waqf Deoband mentions that besides being:
… one of the top speakers of ulama, his articles and writings are also much admired. Some of the books are worthy to be mentioned here like (1) Mabaadi al-Tarbiyat al-Islami (Arabic), (2) Jaiza Tarjama Quran Karim, (3) Taajdar-e-Arz-e-Haram ka Paigham, (4) Mardaan-e-Ghaazi, (5) Ek Azeem Tarikhi Khidmat, (6) Safar Nama-e-Burma.
(7) The book Khutbat-e-Khatibul Islam (a collection of his speeches) has been published in 5 volumes. Moreover, there are many articles and scripts awaiting publication.
Formally, Maulana received bai’at (a reformative and self-actualization method historically in vogue for quite long as an Islamic tradition in certain schools of thought) at the hand of Maulana Shah Abdul Qadir Raipuri. However, he received much of the training from his glorious father, Qari Muhammad Tayyib (d. 17 July, 1983)
A remarkable trait of his personality was to maintain the dignity of a true aalim (religious scholar) by not partaking in sectarian lines as is the wont of some Ulama. He was therefore respected among all sections of Muslims and his views were very well received. Maulana Salim did not create the binary division of education between religious and modern. He believed that ‘the source of all streams of knowledge is one’.
In recognition of his services to the domain of knowledge and ideas Maulana Salim was honoured with many awards, some of which are as follows:
Nishan-e-Imtiyaz (Mark of Distinction) from the Government of Egypt for being a distinguished aalim of the Indian Sub-Continent,
Imam Muhammad Qasim Nanotwi Award,
Shah Waliullah Award.
Prominent leaders and ulama from different countries have expressed grief over the demise of Maulana Salim Qasmi. In her telephonic message, External Affairs Minister Sushma Swaraj said that Maulana Salim’s love for education was amazing. Outside the country he worked as an exemplary ambassador of education. Congress President Rahul Gandhi said Maulana Salim Qasmi illuminated the world through education and he would touch people through simplicity. Samajwadi Party chief, Mulayam Singh Yadav said that Maulana never asked anything for himself. He was a crown prince of education whose absence would be felt long.
Former Justice of Pakistan’s Shariah Court, Mufti Taqi Usmani described Maulana Salim Qasmi as an ocean of knowledge. His death is a huge loss to the Islamic world. The simplicity with which he lived is rare, he said adding, “His service in the field of education is a golden chapter”.
Member of Parliament and AIUDF President Maulana Badruddin Ajmal Qasmi termed the demise of Maulana Salim Qasmi as ‘end of an era’ whose enumerable services are worth to be written in golden words. Senior leaders Ahmad Patel, Ghulam Nabi Azad, Syed Shahnawaz Hussain and others also sent their condolence messages.
Maulana Syed Rabey Hasani Nadwi, President of All India Muslim Personal Law Board, who had closely worked with Maulana Salim Qasmi and had also been his classmate at Darul Uloom Deoaband, wrote an article in which he stated that Maulana Salim Sahab had acquired many of the qualities of his father Qari Tayyib Sahab and his great grandfather Maulana Qasim Nanautwi. He worked in a similar way from whom different sections of ummah benefitted. His death therefore has caused concerns about the void in the ummah and in religious circles.
Maulana Arshad Madani described Maulana Salim Qasmi’s death as a loss which does not seem to be filled in near future. “Whenever there is a crisis he would be remembered’ he said. The responsibility to protect the institution that he established falls on all of us.
Prof Humayun Murad said that Maulana knew well how to avoid confrontation and find peaceful and constructive ways. Darul Uloom Waqf Deoband is its living example.
Maulana Muhammad Sayeedi, nazim, Mazahir Uloom Waqf said, “In the passing away of Maulana Salim Qasmi, Mazahir Uloom has been deprived of one of its true guide and patron”. He was its member since 1988. Mufti Muzaffar Husain would trust him a lot and his suggestions were highly helpful.
As against the commonly held opinion of ulama who do not tire of speaking about the division of knowledge between religious and modern or worldly, Maulana Salim Qasmi, in June 2013, had in a public programme, very categorically said that all the available forms of knowledge are from Allah. There is nothing as religious and worldly knowledge.
Maulana Qasmi said that the division of knowledge (between religious and worldly) is a political creation because all streams of knowledge flow from God. He then asked heads of madrasas to invite people of other faiths to their madrasas and exchange views and, share their problems with them also.
As I write this obituary, his soft-spoken words remind me of the sincerity with which he would draw the attention of the people to real issues and to the approaches that need to be adopted to find their solution.
Maulana Salim Qasmi was among the important personalities who had set up the Darul Uloom Waqf. His colleagues Maulana Muhammad Nayeem Deobandi died a little over a decade ago on 23 August, 2007, Shaikhul Hadith Maulana Syed Anzar Shah Kashmiri died 10 years ago on 26 April, 2008, Mufti Khursheed Alam died on 7 February, 2012, while Maulana Salim’s younger brother Maulana Muhammad Aslam Qasmi, an outstanding orator, died about five months ago on 13 November, 2017. Finally, this great son of the great Khanwada-e-Qasmiyat passed away on 14 April, 2018. He is survived by four sons and two daughters.
May the Almighty grant him an exalted place in Jannah!
The author is a PhD Fellow at the Academy of International Studies, Jamia Millia Islamia and is also doing an online program “Contending Modernities” of the University of Notre Dame, USA.
source: http://www.twocircles.net / TwoCircles.net / Home> Articles> Indian Muslim> Lead Story / by Manzar Imam for TwoCircles.net / April 28th, 2018
The evocative recapitulation of eminent personalities provides a quick, candid, exquisite and scrupulous portrayal of those who retain their abiding presence without being physically present in the world.
The unprecedented acceptance of monolingualism has put a big question mark on the existence of numerous languages through which people stitch up a warm social rapport and seek to fulfill their cultural aspirations. India, an awe-inspiring repository of innumerable dialects, languages and different linguistic traditions, finds it nerve-racking to carry through the challenges thrown open by the technology-savvy language-English. The domination of English has taken a heavy toll on regional languages, and Urdu, once considered a significant link language, is no exception. Though Urdu is widely used as a spoken language, and its sensitively rendered poetry gets across the country, its script has been fading away with bewildering speed.
It aches much to realize that the popularity draws its sustenance from its oral rendering, and familiarity with its distinct script has been melting away steadily. Barring some notable exceptions, only faculty members and research scholars associated with various departments of Urdu of the universities and colleges use Urdu as the medium of trifling academic discourse. At a time when Urdu faces the threat of obsolescence, the gleam of hope emerges from the citadel of learning, Aligarh, where academicians not belonging to humanities draw on Urdu to initiate a perceptive discourse on a plethora of issues without bringing rhetorical flourish into play.
Professor Saeeduz Zafar Chagatai (Physics), Professor Faseeh Ahmad Siddiqui (Chemistry), Professor Athar Siddiqui (Zoology), Professor Shaan Mohammad (Political Science), Professor Iftikhar Alam Khan (Museology), Professor Zilur Rehman (Unani Medicine), Professor Mohammad Sajjad( History ), Professor Zafar Mahfooz Nomani (Law) Dr Asad Faisal Farooqui (Mass Communication) and the like seek to strengthen non-fiction prose in Urdu.
Autobiography, memories, diary, letters, sketches and anecdotal scrolls are much-adored genres of non-fiction prose, but in Urdu, they usually betray a strong sense of gushiness and sickening self-adulation. The preponderating narrative of reminisces does not go well with the celebrated author, Professor Athar Siddiqui, whose evocative recapitulation of eminent personalities appeared.
The book Rahe wa Rasm-e-Aashnai (sketches and personal memoirs) provides a quick, candid, exquisite and scrupulous portrayal of those who retain their abiding presence without being physically present in the world.
Professor Athar Siddiqui, a widely recognized scientist, has produced a captivating narrative of his eventful life, Main Keya Meri Hayat kaya, with disarming humility and jotted down travelogues vividly calling attention to down reaching human experiences that frequent foreign travels produce. Interactive media frequently carry intriguing stories featuring commonplace occurrences. The stories with a strong sense of moral tutoring dished out by the digital world need to be shared with non technology conversant Urdu knowing people.
He left Professor Athar Siddiqui to supplement what had been missing and started translating these pulsating stories into Urdu. It was left to Professor Athar Siddiqui to supplement what had been missing, and he translated these pulsating stories into Urdu.
Tahzibul Aklaqh, a prestigious periodical launched by Sir Syed in 1870, started serializing it with a suggestive title Hairat Sarai Ki Kahaniyan (The stories of wonderland), and two volumes of these laconic and absorbing stories have appeared so far.
He meticulously edited two autobiographies of two illustrious alums of Aligarh Muslim University–Dr. Sheikh Mohammad Abdullah (founder of women’s college, AMU) and Nawab Ahmad Saeed Khan Chattari ( former Governor of Uttar Pradesh). He had astutely done over translating books on Shaheryar and Musa Raza.
Athar Siddiqui’s recently published book, Rah-o-Rasam-e – Aashnai,” creatively maps out the accessible and unchartered terrains of thirty-five personalities in candour-driven idiom, and he hardly holds with the popular notion that put a lock on showing the slightest discourtesy to the deceased. The author asserts, “It is widely mentioned that the sketch writer must not use any indecent or improper word for those resting in the peace. If this sort of exhortation is adhered to, then the sketch, personal article and memories will be read as appreciation and admiration-filled text. If history writing sticks to this principle, then the authentic history of any period could not be produced. I do not buy this argument.”
The subtle wised-up mélange focuses on nine creative writers such as Shahryar, Iqbal Matin, Sajida Zaidi, Qazi Abdus Sattar, Professor Mukhtar Uddin Arzoo, Syed Hamid, Lateefuz Zaman and a couple of close relatives, teachers, friends and former vice-chancellors.
Iqbal Matin, whose awe-inspiring artistic sensibility could not get him the recognition across the country he fully deserved, has come in for a refined exploration. Athar Siddiqui’s reminiscence is peppered with unusual but fascinating details about the author. The author living in Aligarh tried desperately to contact Iqbal Matin (Hyderabad) when the letter was the preferred communication medium. He realized that his letters were not delivered to the addressee, who was prone to change houses. Iqbal changed thirty-five houses and bore testimony to his nomadic lifestyle.
Much has been written on Jnanpith awardee and prominent poet Shahryar but a comprehensive and insightful article highlighting his distinctive personal traits and oeuvre is still looked-for. The piece titled “Shahryar as a man and poet” fills the bill with remarkable ease. Athar saheb cites many instances to prove Shahryar’s unflinching loyalty to his friends but never spitting upon the rivals. The voice of modernism with strong traces of neoclassicism, Shahryar never nurtured animosity and did whatever he could for those who looked up to him in their hours of peril. People, even authors and pushover critics tend to read creative texts in the backdrop of personal details; hence when Shahryar suffering from a terminal illness- cancer–composed a couplet; Aasman ab kuch nahi tere karney ke liye/Ham ne sab taiyaariyan karli hain marne ke liye (O sky, now you have nothing to do/I have completed all the preparations for dying) it was considered as the affirmation of impending death. Employing critical acuity, Athar saheb mentioned that the couplet has nothing to do with a nagging sense of personal extinction; the poet laments how we perfected the art of self-destruction reflected in the depletion of Ozone layer manufacturing of weapons of mass destruction.
Athar Siddiqui wrote an immensely readable sketch of Qazi Abdus Sattar, a much overrated and pretentious writer who always took pride in using ornate and florid language in his fiction. His novel Tamam Sultan has been described as magnum opus, but it is hardly more than an oft-repeated titillating story of unrequited love. Athar Saheb and Qazi have had close ties for over fifty years, but Qazi was so intemperate that he pulled ties into pieces as Athar could not attend his facilitation function. It was an act of civility to describe this narcissism as uniqueness of personality.
Prof Zilur Rehman, a widely- respected academician of Unani medicine, is a well-known scholar of Urdu, Persian and Arabic and has more than fifty books to his credit. His books, especially on Ibne Sina, Hakim Ajmal Khan, Sir Ross Masood, Hakim Ehshanullah Khan, and Hakim Abdul Moid, got widespread admiration. In addition to discussing his well-documented and invigorating writings, Athar Siddiqui effortlessly unravels his amenable nature and inimitable passion for books and artefacts. He has a collection of over 70,000 and set up a museum and library, Ibne Sina Academy, which has its website.
Seldom does one attempt to spell out what essentially embodies his wife, going beyond the adulation and berating with a sense of objectivity. This nagging edginess seems to have no bearing on Athar saheb, who painted a stirring wordy portrayal of his wife Zakia Siddiqui, a renowned academician and former principal of Women’s College, Aligarh Muslim University.
One tends to agree with the author when he asserts that during the first ten years wife is treated as the beloved; with the birth of children, she takes over the role of the mother. If harmonious marital life continues, she becomes an inseparable friend who hardly gets perturbed, no matter how annoying one becomes. It is all momentary, and the bond of affinity never weakens.
Athar saheb also evocatively narrated his mother’s life story, and he recollects his memories and anecdotes to document her extraordinary considerate nature. Suhail (son) and Taab (daughter) get pat on the head by the caring and unerring father for their abiding sympathy for others.
The book turns attention to a dozen vice-chancellors and pro-vice-chancellors of AMU, such as Dr Zakir Hussain, Bashir Hussain Zaidi, Badruddin Tyabji, Abdul Aleem, Ali Mohammad Khusro, Syed Hamid, Syed Hashim Ali, Wasiur Rehman, Naseem Farooqui, Mahmoodur Rehman, Hamid Ansari and Abul Hasan Siddiqui.
The author’s appraisal of them looks convincing, but occasionally subjectivity surfaces. The assortment of sketches offers a discerning peep into the life of all who impressed the author. The nuanced and readable prose is used impeccably, and Athar Siddiqui deserves accolades for producing such picturesque vignettes.
Shafey Kidwai is an Indian academic, communication scientist, translator, columnist, and author. He is the chairman of the Department of Mass Communications at Aligarh Muslim University.
source: http://www.siasat.com / The Siasat Daily / Home> Featured News / by Shafey Kidwai / September 26th, 2025
Nabeela Khan, a B.Sc. Biochemistry student from the Women’s College at AMU.
Aligarh Muslim University (AMU) continues to make headlines, not just in academics but also in sports. Nabeela Khan, a B.Sc. Biochemistry student from the Women’s College at AMU, played a pivotal role in leading Uttar Pradesh to a gold medal at the prestigious Federation Cup 2025 Roller Skating Derby Championship held in Bikaner, Rajasthan.
Representing Team Uttar Pradesh, Nabeela demonstrated outstanding skill and determination throughout the tournament. Her performance was instrumental in securing strong victories during the pool stage, including a dominant 44–11 win over Tamil Nadu. In the final, her team put up an equally impressive show, defeating the host team Rajasthan 26–12 to clinch the championship title.
Adding further pride to the university, Syeda Laiba Ali, a recent Class X graduate from AMU, was also part of the victorious state team. Her selection highlights AMU’s growing emphasis on promoting women’s participation in sports and nurturing young talent.
Nabeela’s selection to the state team followed a standout performance during a 10-day intensive training camp in Mohali in 2024. Her speed, consistency, and strategic play caught the attention of national selectors. No stranger to competitive success, Nabeela has already won five medals on the National Roller Derby Circuit, including three golds.
Remarkably, she balances her athletic pursuits with academic excellence. Nabeela has cleared the NEET examination twice, showcasing her dedication to both sports and studies. Her journey reflects the holistic environment AMU fosters—where students are encouraged to pursue excellence in all spheres.
With achievements like these, AMU is reinforcing its reputation as a nurturing ground for talent, empowering women like Nabeela and Laiba to shine on national platforms. Their success stories continue to inspire the next generation of student-athletes at the university. — With Agencies Inputs
source: http://www.muslimmirror.com / Muslim Mirror / Home> Indian Muslim> Women / by Muslim Mirror Desk / July 10th, 2025
Ziaur Ansari was a prominent political figure, having served as the Union minister in the council of 2 Prime ministers Indira and Rajiv Gandhi. Wings of Destiny written by his son Fasihur Rahman is an ode to his entire political career spanning more than three decades and highlights the stalwart’s remarkable, inspirational life as well as clears the air around the controversies surrounding him.
When the truth stands coy in a corner, visible and yet under the pretence of being unknown and unacknowledged, you know that something somewhere is unfair.
Indeed, many times in life, there comes a threshold where one needs to understand and realize that truth which is the most supreme of all, can be an eye opener, as well as a beautiful and also a terrible thing, many a time. Terrible because there may be more to the situation than what meets the eye.
Yes, we all know and have read about the countless hardships that all of us underwent during the Indian freedom struggle. But, surely not all has come to light as far as the involvement of all parties, be it left or right is concerned. Yes, Muslims too were an integral part of the struggle towards Independence, their contribution being extremely indispensable. A prominent figure among them is Ziaur Rahman Ansari who served as Union minister from 1973 to 1977 and from 1980 to 1989 during the council of two Prime Ministers -Indira Gandhi and Rajiv Gandhi, this book which is written by his nephew Fasihur Rahman is a memoir cum biographical sketch of Ziaur Ansari’s life.
Ziaur Ansari was primarily in the spotlight in the year 1985, when he participated in a debate on a private Member Bill related to the SC judgement on the Shah Bano case, which to date remains one of the most debated issues in India as well as abroad. Having been often misquoted, misinterpreted and improperly perceived, Fasihur has taken it upon himself to finally take the opportunity to tell the world the true story behind Ziaur’s life.
The book which began with giving an ancestral account of Ansari primarily spoke about his father Habibur Rahman Ansari’s invaluable contribution to the freedom movement. What followed was the journey through Ziaur Rahman’s pursuit of politics which was turbulent and spanned a period of almost three decades, showing how he contested 9 elections.
Ziaur, not only being a man of strong ethics and politics, nevertheless was a man with a passion for fine arts, poetry, literature and music too. Ziaur was also inspired by Abul Kalam Azad’s legacy which was one of the cores of Rahman’s life. The hardships suffered by the Ulamas aka the religious scholars after the Mutiny of 1857 have also been explored by Fasihur here highlighting the true role of Darul Uloom Deoband in the Indian freedom struggle. I, for once, was amazed by this one since like mentioned earlier, I realized that many religious scholars, many freedom fighters have remained unsung, unacknowledged in their role in the struggle against the British rule for reasons which were, are and perhaps will always be something we shall never be able to comprehend fully. Racism, unfortunately, in the most erred way possible, nevertheless, Fasihur has brought forth a lot of undeciphered and unknown details forward.
Have you ever known or read about the famous Shah Bano case and the subsequent judgement of 1985? Well, the book explores the same in its entirety giving us Ziaur’s intervention in the Parliamentary debate on the SC judgement.
Ziaur Rahman was the president for a tenure of almost three decades at the All India Momin conference. The book provides a complete walk through the evolution, historical significance, mandate, and contribution of the conference in the complete socio-economic upliftment of the Muslim artisans. It also highlights their contribution to the freedom movement in India.
The last two years of Ziaur’s life were traumatic as Amyotrophic Lateral Sclerosis, an incurable neurological disorder, marked them. Characterized by loss of speech this is one of the most painful possible diseases and indeed Ziaur’s pain and anguish must have been sheer agony.
Lagate ho jigar pe teer par hum kuch nahi kehte. Zabaan hote hue ye bezabaani dekhte jao…
This Urdu couplet which was used by Ziaur himself to express the trauma of the condition he was reduced to was something that shook me personally, making me fathom and realize the kind of inability and pain the disease might have led him to. It was heartbreaking to read the complete scenario, especially since Fasihur has revealed how even being the prominent voice he had been, Ziaur was unable to speed track the path to going abroad and procuring the treatment which would have cured him.
A brilliantly written book, this one is a memoir you surely should not miss. Fasihur Rahman is impeccable in detail, immaculate in expression, not shying away from portraying facts as well as refraining from giving any kind of a judgmental tonality to any of the data he has provided. A crisp narration, this one will give you a lot of detail especially as it delves into pre as well as post-independence happenings and thus will be of interest as well as use to readers and historians too alike.
Maulana Shahabuddin Razvi New Book: Maulana Shahabuddin Barelvi’s historical book ‘Tarikh-e-Islam Mukammal’ was released in Bareilly.
This book, prepared after 10 years of hard work, was described as the heritage of the Muslim society and it was announced to be published in many languages.
Maulana Shahabuddin’s new book released in Bareilly
BareillyNews Today :
A grand launch program of the historical book ‘Tareekh-e-Islam Mukammal’ by the National President of All India Muslim Jamaat, Maulana Shahabuddin Barelvi was organized in Bareilly. On this occasion, the Chairman of Uttar Pradesh Waqf Development Corporation Shafakat Hussain was present as the chief guest. At the same time, Bharatiya Janata Party (BJP,Bareilly Mayor Umesh Gautam also participated specially.
On this occasion, National President of All India Muslim Jamaat Maulana Shahabuddin said that ‘Tarikh-e-Islam Mukammal’ mentions in detail the events from the beginning of Islam to the present time. He said that it took him 10 long years to prepare this book and for this he had to travel to many parts of the world.
Many eminent personalities participated in the program
Chief guest Shafqat Hussain praised Maulana’s hard work and historical research and said that this book will become an important source for the new generation to understand Islamic history. At the same time, BJP Mayor Umesh Gautam said that Maulana’s book will give a new direction to the society and will prove helpful in strengthening mutual brotherhood. Many intellectuals, religious leaders and social workers also participated in the program.
History of Islam in six volumes
,’Tarikh-e-Islam Mukammal’ is based on a total of six volumes and 3500 pages. This detailed book contains documentary details of Islamic movements, events and important periods from the birth of the Prophet of Islam, Hazrat Muhammad Sallallahu Alaihi Wasallam to today.
Maulana Shahabuddin Razvi said that it took about 10 years to prepare this book.
For this, he visited the big libraries of India as well as 12 foreign countries and made a deep study of the major Arabic, Persian and English books there.,This book is based on extensive research and historical facts.,
It will be published in several languages
In the program, Maulana also told that ‘Tarikh-e-Islam Mukammal’ will soon be published in many languages including Hindi, English and Arabic, so that more and more people can read it. On this occasion, many dignitaries including Idara-e-Shariah’s Chief Mufti Qazi Abdul Mannan Kalimi from Patna (Bihar), Bareilly Mayor Umesh Gautam and Waqf Development Corporation Director Shafaat Hussain called this book a milestone for the Muslim community.
source: http://www.zeenews.india.com / Zee News / Home> Salaam Zee News / by Raihan Shahid (translated from Hindi into English) / July 10th, 2025
The acclaimed Urdu and Hindi writer from Allahabad exposes how poverty forced him to ghostwrite 1,065 novels.
New Delhi :
In the decades before television became a household staple in India and Pakistan, millions turned to novels filled with mystery, romance, and detective tales for entertainment.
One Muslim writer’s story reveals the untold hardship and exploitation faced by many like him during that time. Mujawar Hussain, a prolific Urdu and Hindi author from Allahabad, has exposed the difficult truth behind the 1,065 novels he ghostwrote for Hindu publishers, many under pseudonyms.
Now in his elderly years but still sharp, Hussain shared his painful journey of writing stories for survival rather than pride. “The number of such books combined is 1,065,” he told Clarion India recently. “But the books I consider a source of pride are my research paper, Elements of National Unity in Urdu Poetry, and a collection of my religious essays,” he said.
Hussain’s writing career began in the 1950s when major publishers churned out fiction in bulk to satisfy growing demand. Muslim writers like him were often paid meagre sums to produce thick novels under pseudonyms for Hindu authors and publishers, including names such as Janardan Prasad Jaiswal, Shambhu Prasad Jain, Ashok BA, and the mysterious “Neqab Posh Bedi.” Hussain estimates he wrote 30 to 32 novels under Bedi’s name alone.
“Some of them were non-Muslims,” Hussain said, naming former students turned authors. “I wrote in their names because I had to. The money kept my family alive.”
His words underline the economic hardship faced by many Indian Muslims, forced to work behind the scenes without recognition while Hindu publishers reaped profits. Hussain recalls the pressure of poverty pushing him to write constantly. “I remember those days when I’d enter the house, and my wife would tell me food and drinks would last until the next evening. I’d sit down with a pen, write, and hand over the manuscript to the publisher. I’d take money — 30 rupees at first, then 60, then 100, and finally up to 2,500 rupees. With that, household expenses were met.”
Hussain’s experience highlights the sidelining of Muslim talent in the Indian literary scene, where Hindu publishers held most of the power. “That forced me,” he said. “The memory of that time is painful, and the work was painful. After that, I put down the pen.”
He also revealed working for Nikhat Publications, famous for publishing the works of legendary Urdu detective novelist Ibne Safi. When Ibne Safi’s manuscripts stopped coming to India due to political tensions between India and Pakistan, Hussain was asked to fill the void by writing novels under his name. “When I realised the institution was going to close, I started writing under his name,” he said. “I wrote very few novels in Urdu under his name — half partridge, half quail, meaning some was his, some I mixed.”
In Hindi, Hussain wrote extensively in Ibne Safi’s style, including the novel The Barrister’s Wife, though he remains uneasy about these works. “Even now, I don’t feel good about them,” he admitted. “I didn’t consider them a source of pride.”
Despite his difficult path, Hussain’s academic achievements stand tall. He earned an MA in Urdu in 1958 with two gold medals, a silver medal, a Victoria Gold Medal, and another prize he cannot recall. “No one has ever scored higher than me,” he said proudly. Yet this success did not shield him from the economic hardship that forced him into ghostwriting.
Dr Ayesha Khan, a literary historian specialising in the pre-television literary world, explains that Hussain’s story reflects a larger pattern of exploitation faced by Muslim writers. “Many Muslim authors like Mujawar Hussain were sidelined, forced to write under pseudonyms or for others to survive,” she said. “Hindu publishers often held the power, dictating terms and profiting from their work.”
Hussain’s reflections carry a sense of regret. Quoting a poem, he said, “Remembering the past is a punishment.” He sees much of his commercial writing as a compromise born of necessity, not passion. “Due to the compulsion of circumstances, I wrote some books that I do not consider a source of pride,” he said. “I was writing incessantly.”
Today, Hussain hopes that sharing his story will reveal the struggles of Muslim writers who toiled behind the scenes while others took credit. “I wrote for survival,” he said quietly. “But I want people to know the real story behind those books.”
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> Featured> India / by Mohammed Bin Ismail / May 26th, 2025
That women’ s bodies and choice of clothing are ostracized and politicized, is not new discourse. Much discussion on the subject has ensued in recent decades by liberals, feminists, progressives and conservatives alike. Add to that visible religious practices, such as head covers (Hijab) and face veiling (Niqab) among Muslim women, and the scrutiny is further exponentialized. So much so, that it disrupts the principles of liberal and western feminists, and suddenly women’s rights to choose what they want to wear begins to be rephrased, and women’s agency to choose to cover themselves is questioned and looked down upon as ignorance or backwardness. As such, Muslim women who practice various degrees of visible modesty, from Hijab to Niqab navigate feelings of discomfort, unwelcome, as well as (c)overt violence when accessing public spaces, including schools, workplaces, markets, restaurants and more. They are often perceived as beings without agency and intellect, and far removed from the mainstream intellectual public realm. Their choice to dress themselves in accordance with their religious and spiritual goals makes their presence in public unwelcome and politicized.
In this article, through interviews with three Niqab-observing Muslim women who have successfully curated , established, and operate their own faith-based businesses primarily selling products through digital means,we draw attention not only on the discomfort and challenges faced by Muslim women in public spaces and traditional office workplaces, but we also highlight the agency embodied by these women to pursue their professional goals in accordance with their personal religious beliefs.
Residing and operating their businesses in India, our interviewees – Kehkashan, Asma Nafis Ansari and Mantasha– have been able to capitalize on the growing adaptation of digital technologies in recent years and produced workspaces for their businesses that offer them the safety and flexibility to pursue their multifaceted aspirations holistically. Rather than waiting for space to be given to them or created for them, they have taken the initiative upon themselves, and are doing so with grit, faith and vision. In doing so, they not only benefit themselves, but also provide employment opportunities, inspiration, and alternative workplace options to others who may find themselves facing similar challenges of discomfort in the public realm.
Faith as an anchor
For these three muslim women, faith is not just a silent actor, but the compass that guides their journeys. Kehkashan, who co-founded ‘Shop Taaseen’ with her business partner Saida Moin, says that they started with a small product, an Umrah dua card in 2024. Today, Shop Taaseen offers a range of faith-based lifestyle products—designed to make Islamic knowledge and reminders part of everyday routines, especially for young Muslims in India. Early on in her academic life, Kehskashan says, she recognized a desire in her to create something of her own but did not know what it would be. She describes herself as someone who has always leaned into creativity with a strong sense of self – “Whatever I do, I want it to be for the sake of Allah.” she shares. That clarity guided her decisions, especially when the spaces around her were not accommodating to her identity. When asked what helped her stay rooted in her vision, Kehkashan said, “the Niqab became my north star. It shaped how I wanted to show up in the world.”
Kehkashan co-founder of Shop Taaseen
Similar to Kekhashan, our second interviewee, Asma Nafis Ansari, founder of ANA, a modest wear brand, spoke of her strong aesthetic sense, shaped by her training at the National Institute of Fashion Technology (NIFT) Kolkata. As a student at NIFT, Asma developed a signature style for her designs over the years, eventually winning her school’s Graduation Award in her final year, for her knitwear collection inspired by the mid-20th century style, Brutalism. Before launching ANA, Asma began a more intentional journey of reconnecting with the Qur’aan. It was during her study of Surah An-Nur, she says, that her personal understanding of purdah or veiling/modesty deepened. “That connection with the Qur’aan gave me clarity…” she says, “… I didn’t just want to work in fashion —I wanted to create something deeply rooted in modesty and meaning.” Today, ANA is not just a clothing brand, but a value-aligned space for modest fashion.
Asma Nafis Ansari the founder of ANA.
Our third interviewee, Mantasha, who holds a postgraduate degree in development communication from Jamia Millia Islamia, launched Shaheen Hijabs after realizing that mainstream, traditional workspaces would not be welcoming of her niqab. After post-graduation, she accepted a position in the development sector that involved extensive fieldwork. While her supervisor remained supportive, she realized that navigating public-facing roles as a Niqabi came with quiet, persistent tensions. “In that environment, personal identity played a critical role…” she reflects, “… people advised me to remove my niqab temporarily—saying it was not obligatory. But no matter how practical their advice sounded, I could not bring myself to do it.” She underscores that, “My niqab is not just a piece of cloth, it is a reflection of my faith.” What followed was a phase of uncertainty, reflection, and quiet resistance. Eventually, she decided to start something of her own and launched Shaheen Hijabs.
Mantasha, the owner of Shaheen Hijabs
For these women, faith is not just their religious belief. It is the guiding principle in their work. They refused to be reduced to stereotypes or forced into palatable molds, and instead have each chosen to build businesses that reflect their aspiration, purpose, religious, spiritual, and personal values.
(In)visible Practices of Faith
For Muslims, religious faith is embodied and practiced in a myriad of ways. Some aspects remain quietly held within—like Taqwa (consciousness of God) or Tawakkul (trust in divine will) – are inward practices that guide one’s principles.
However, there are other religious practices that present more visibly, like offering Salah or dressing modestly in accordance with religious guidelines. Similarly, for many Muslim women who adorn the hijab or niqab, their choice to do so is rooted in faith, devotion and identity.
For Kehkashan, the tension between her visible and invisible religious practices became apparent during a fellowship she had joined before Shop Taaseen. She recalls, “Her cohort of Fellowes were mostly non-Muslim, but they were respectful and very welcoming towards me. I felt seen.” But that feeling did not last long for her. She goes on to say, “[However,] The founder would question my practices, compare me to other Muslims. Many times I was subjected to tokenism disguised as inclusion.” She says that her choice to wear the niqab was repeatedly framed as a limitation – “I was told that niqab will hinder my growth. That it would isolate me and hold me back professionally.” It was in these moments of subtle exclusion — more than overt rejection —that she became more certain that her faith would not be negotiable.
In such ways, niqab-practicing women face exclusion, rejection, humiliation and suppression in traditional workplaces, particularly from those in higher and more powerful positions. These unwelcoming experiences inevitably discourage women from either practicing their faith wholeheartedly, or pursuing their professional aspirations wholeheartedly, pushing them to pick between one or the other.
In Asma’s story, we see a higher degree of exclusion from the public realm. After her graduation from NIFT, Asma was placed at a company in Gurgaon along with two other peers. The three of them then began to look for housing in the vicinity of their new workplace. Through an online portal, they found a potential apartment, and one of her two peers visited the flat, viewed it, and sent a video of the apartment to Asma. Satisfied with the place, Asma and her peers agreed to put down a deposit on the flat. Asma emphasizes that the management knew that someone named ‘Asma’, a common Muslim name, would be moving in. However, when she arrived with her sister at the apartment on a rainy day, they were stopped at the gate and denied entry because of their appearance as veiled Muslim women. “There are many Muslims here… ” the guard told her, “… but they do not dress like you.” It did not matter that she was a skilled designer or that she was simply looking for a place to live. Her Niqab and possibly her Abaya/Burqa ascribed her a communal and/or political identity, and that identity was decidedly excluded . She recalls being told, “If you want to live here, you can’t wear these things.” In that moment, Asma became a symbol of something “other,” something unwanted. Eventually, Asma had to find other housing accommodations. This is the quiet violence many veiled Muslim women face: being tolerated only if they erase or soften visible parts of their identity. It is an expectation that to belong, one must visibly look less Muslim or act less Muslim, and appear more as everyone else. This kind of politics of visibility relies on the erasure of visible culture and tradition that is not just harmful to Muslims, but all social groups and cultures that present more visibly. These stories give us an insight into the direct co-relations between degrees of unwelcome in public space and degrees of visible practice of religious faith. Therefore, much dialogue is needed on the reception of visible practices of faith in a society that portrays itself as a democratic and egalitarian one.
Agency X (Niqabi) Women
Women’ s struggles for agency are multifold. On the one hand, historically, women have had to fight for the right to vote, to be in the workforce, for banking rights, financial freedom, and more. On the other hand, women who exercise agency over their lives have to deal with persistent undermining of their achievements and independent decision making. This kind of undermining is further exacerbated for Niqabi Muslim women, with the most common assumption made about them that they wear it on orders from a male member of family – like a father, husband, or brother – rather than of their own convictions. They are often presumed to be voiceless, passive, or lacking autonomy. To be visibly Muslim, for veiling women, is to constantly push back against the erasure of one’s intellect and agency.
The veil has widely been painted as a symbol of restriction and oppression. Like the other two interviewees, Asma rejects this thinking and instead describes her choice to veil as an expression of deep personal identity. “People see me with respect,” she says, describing how clients and collaborators from across India engage with her during business travel. Her presence, veiled, carries authority. But that authority is also questioned and undermined by others. For instance, at an award ceremony where she was being honored as women entrepreneur of the year, a senior government official turned to her husband and asked, “She is doing such good work, why have you made her cover her face? “, to which her husband responded, “This is her choice. It wasn’t imposed on her by me.” This attitude is not uncommon, and is reflective of how, even in spaces meant to celebrate her success, the assumption of male control and female subservience still lingers. These narratives uncover deeper problems concerning women’s rights, often held by those with saviour complexes, without a true commitment to the cause. It victimizes the Muslim woman and villainizes the Muslim man, framing the problem as ‘saving muslim women from muslim men’. Not only does it misrepresent social issues, it further exacerbates the actual problems Muslim women face by consciously ignoring them. Furthermore, in denying women their proven potential, it highlights the discomfort society still holds about women who achieve success while staying true to their self and not following orders set by and within patriarchal frameworks – that a woman can be successful and devout, that she can lead and be veiled, that she can dress in faith and still possess sharp, unshakeable agency.
Although this article highlights the stories of three Niqab-wearing Muslim women, similar experiences are faced by the broader veiling, Muslim women community. From unwelcoming experiences to rejections, Niqabi women are forced to navigate a number of identity-based hindrances in their personal, professional, and spiritual journeys.
To compensate for their perceived incompetence, many feel forced to overperform, overachieve in comparison to their peers for the same level of acceptance.
Our three interviewees have shown that they do not seek validation in the language or frameworks of others. Their choices are not compromises—their decisions anchored in faith, and carried out with purpose. Agency, for them, is not about abandoning identity to gain access. It is about bringing their whole selves into every space—and reshaping what power, intellect, and leadership look like. What sets these women apart is not just their ability to navigate exclusionary spaces, but their refusal to be defined by them. In centering their faith, they have not only claimed their agency but have also carved out paths of success that are deeply rooted in service to their communities. Women like Asma, Kehkashan, and Mantasha are writing a different story—one where agency is not hidden beneath their veil, but asserted through it.
Kehkashan, through Shop Taaseen, is cultivating a space of belonging. The Taaseen Tribe, a growing digital initiative, brings together Muslim women from across the walks of life to reflect, learn, and connect.
It is a community that echoes Kehkashan’s own journey—a space for young Muslim women to feel seen, intellectually engaged, and emotionally supported.
Asma, from her small town of Mau in Uttar Pradesh, established ANA, that not only reaches customers across India and abroad but also creates livelihood for a team of about 30, consisting of kaarigars, accountants, managers, and assistants. In a world that often parades notions of diversity and inclusivity, but then almost exclusively produces urban, English-speaking workspaces and equates them with success, Asma’s journey redefines what inclusivity looks like. ANA prides itself in maintaining a balance of 1:1 ratio of men to women across their workforce. She is proof that one can build while holding fast to faith, staying rooted in place, and uplifting others along the way.
Mantasha’s story is one of resilience, where she was willing to risk uncertainty to preserve her identity and stay true to herself, rather than diluting her identity to fit in. With no prior business experience, she started Shaheen Hijabs teaching herself the ropes of the business along the way. “I rushed into it… ” she says. “… there were mistakes. I’m still learning. But I’m doing it in a way that doesn’t require me to compromise on who I am or how I want to live my faith.”
So, what then does it mean, to navigate public spaces where one is made hyper-aware of themselves, simply for living in accordance with their faith, which in a democracy, is apparently their fundamental right? What does it mean to carry the weight of assumptions—about agency and intellect—before one even speaks? What could our society look like if we stopped incessantly asking Muslim women to prove their worth, and instead, started paying attention to how they are already building, leading, and transforming the world around them? And more importantly, what could our society look like if we stopped tokenizing identity in the name of (pseudo) diversity and (pseudo) inclusivity, and started creating truly inclusive and democratic spaces for all?
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About the Authors
Aazeen Ghaus is a Development Communication practitioner & freelance writer, based in India. Saba Fatima is an architect based in Albuquerque, USA. She is an incoming PhD student (Fall 2025) in the Built Environments program at the University of Washington, Seattle
source: http://www.muslimmirror.com / Muslim Mirror / Home> Exclusive Reports> Positive Story> Women / by Aazeen Ghaus and Saba Fatima / July 03rd, 2025
