To celebrate the declaration of India as a democratic country, an Urdu periodical ‘Jamhoor’ was started from Aligarh, on the same day when the Indian Constitution came into force, i.e., on 26th January 1950.
Aligarh :
The Constitution of India was enacted in our country on 26th January 1950, after repealing an earlier act known as Government of India Act-1935. This implementation marked the beginning of the democratic form of government in India.
To celebrate the declaration of India as a democratic country, an Urdu periodical ‘Jamhoor’ was started from Aligarh, on the same day when the Indian Constitution came into force, i.e., on 26th January 1950. It was published three times a month, on 6th, 16th, and 26th day of the month. It was owned and edited by Mohammad Umar Khan Chattarvi (1924-2003), a well-known literary and pro-Urdu figure from Aligarh. Chattarvi was also the founding Secretary of the Urdu Board Aligarh and Idara-e- Ilm-o-Adab, Aligarh, under which he organised various Urdu literary activities and worked to promote Urdu education. He was a good poet and carried the pseudonym, “Samar”. In addition, he also held the posts of Secretary of Anjuman Taraaqi Urdu, Aligarh, and the National Anti-Communal Committee. He also served as the vice-president of the Aligarh Congress Committee.
Mohammad Umar Khan Chattarvi (1924-2003)
In 1957, in his editorials, he raised his protest against corruption in government circles and vehemently criticised its policies against the people. He questioned many decisions of the government, and in this regard, he exposed many faces. The then government did not appreciate his views, and he was soon arrested and sent to jail. Thereafter, protests started in Aligarh for his release. In 1958, the district court acquitted him honourably. Even after his release, he continued to edit ‘Jamhoor’. He believed that the strength of a democratic system rests on questioning and analysing the government’s work. He passed away on 16th March 2003, at the age of 77.
Every year, on the occasion of the Republic Day (26th January), “The Jamhoor” used to publish a special issue ‘Jamhooriat Number’ in which it meticulously examined Indian democracy and identified the real issues of the country, such as corruption in the government sector, educational inequality, poverty, illiteracy, minority issues, and communal problems, and so on. This special number was continuously published for thirteen years until it ceased its publication in 1962.
Jamhoor also started publishing a series of special articles on Indian democracy, contributed by Dr. Mohammad Hashim Kidwai who was then a young assistant professor of political science at AMU. This series was published continuously for about ten years. In his articles, Kidwai analysed and explored the political activities related to India over the previous year, highlighting the points that would contribute to the weakening of the Indian democracy.
On the cover page of the Republic Day special issue of 1951, under the title ‘Heroes of India’s Independence’, sketches of Mahatma Gandhi, Maulana Abul Kalam Azad, Pandit Jawaharlal Nehru, Acharya Kirpalani, and Sardar Patel were published. The same issue carried articles of Dr. Parasram, and Mohammad Hashim Kidwai, respectively titled “Position of Minorities in the Republic of India” and “Some Disturbing Thoughts on Democracy”.
‘Jamhoor’ helped the helpless Muslims at every stage of the post-independence period by fostering national unity and integrity and debunking Pakistan’s propaganda. Through their editorials and columns, ‘Jamhoor’ pulled Indian Muslims out of their inferiority complex and tried to convince them that their future is safe in India and they should not fall into Pakistan’s mischievous propaganda. For this purpose, it published messages, statements, and speeches of national leaders from time to time, so that the atmosphere of peace and tranquilly in the country can be maintained.
‘Jamhoor’ made a unique and indelible mark in the field of journalism. Its editorials and columns highlighted public concerns and issues in independent India, and helped to find new avenues. These features of ‘Jamhoor’ guaranteed its success and advanced its popularity.
At a critical juncture, during the early years of the post-independence years, when Hindus and Muslims were looking at each other suspiciously, there was a lot of prejudice on both sides, this newspaper played a significant role in promoting national unity and a peaceful society. Jamhoor apprised the government of the basic problems of the people, and exhorted both Hindus and Muslims to exercise patience and take steps towards the development of the country.
Many eminent scholars, such as Dr. Hashim Kidwai, Riyazur Rahman Sherwani, Muqtada Khan Sherwani, Waseem Alig, Dr. Ashraf, Haroon Khan Sherwani, Dr. Parasram, Zia Ahmed Badayuni, Abdul Shahid Sherwani, Zaheer Ahmad Siddiqui, Abu Anjum Qamar Sohouri, Aziz Ahmad Siddiqui, etc. immensely contributed to Jamhoor through their writings.
References:
Farooqui, Asad Faisal. Aligarh Ke Sahafat, Educationl Book House, 2016
Jamhoor, Aligarh (1951-1960) preserved in MAL library, AMU.
Idara-e-Ilm-o-Adab, Salana Report, 1959 (Annual Report, Compiled by Mohammad Umar Khan Chattarvi Samar)
The author may be contacted at asadfaisalamu@gmail.com
source: http://www.milligazette.com / The Milli Gazette / Home> News> Special Reports / by The Milli Gazette Online / by Asad Faisal Farooqui / March 16th, 2023
Dr. Faiza Abbasi receiving the Nishan-e-Urdu Award from Mr Abbas Ali Mehndi at Lucknow
Aligarh :
Dr. Faiza Abbasi, Director, UGC Malaviya Mission Teacher Training Programme (MMTTP), Aligarh Muslim University, has been honored with the prestigious Nishan-e-Urdu Award by the Fakhruddin Ali Ahmed Memorial Committee, Uttar Pradesh Government. The award ceremony took place at the Premchand Sabhagar of the Rajarshi Purushottam Das Tandon Hindi Sanstha, Lucknow on June 22.
The Nishan-e-Urdu Award is conferred upon individuals who have significantly contributed to the promotion of the Urdu language in India but neither got their employment from Urdu nor studied through the Urdu medium. Dr. Faiza Abbasi was selected for her contributions to the Urdu language, despite the fact that she holds a PhD degree in Wildlife Sciences and has been teaching Environmental Studies to undergraduate students in the departments of Shia and Sunni Theology and Quranic Environmental Ethics at the Khaleeq Ahmad Nizami Centre for Quranic Studies, AMU, which primarily imparts higher education to the students from Madrasas.
Dr. Abbasi has authored, edited, and translated five books in Urdu on educational, scientific and literary topics and regularly writes for Urdu journals and magazines, including the Tehzib ul Akhlaq and Fikr-o-Nazar. She also emceed at Jashn-e-Rekhta and organized Urdu literary evenings, voluntary Urdu language classes, and delivered lectures on the contributions of non-Muslim Urdu poets.
She was felicitated by Mr Abbas Ali Mehndi, Vice Chancellor, Era University, Lucknow, at a programme convened by Shri SN Lal, Convener, and Jitendra Kumar, Additional Secretary of Languages, Government of Uttar Pradesh.
source: http://www.radiancenews.com / Radiance News / Home> Pride of the Nation> Awards> Focus / by Radiance News Bureau / July 01st, 2024
Rishad Choudhury’s book reveals how pilgrimage transformed Muslim political culture and colonial attitudes towards it, creating new ideas of religion and rule.
Pilgrims and their ceremonial procession around the Kaaba in Makkah in 1880. Photo: Clu
Every year, Muslims from around the world gather in Makkah for Hajj. Men and women in pilgrim garb circumambulate the Kaaba and perform the sacred rituals enjoined for pilgrims.
But the Hajj is more than a religious gathering. For centuries it was the source of cross-cultural exchanges and trade between Arabia and the rest of the Muslim world.
A new book that sheds light on this is Hajj Across Empires: Pilgrimage and Political Culture after the Mughals, 1739-1857 by historian Rishad Choudhury. It looks at how Islam’s annual pilgrimage changed politics and society in the subcontinent at a time when the Mughal Empire was in decline and as British colonial rule was being established.
During the Mughal rule in India, pilgrims from South Asia were an important source of revenue in the Hijaz, and the Ottoman bureaucracy even referred to the Hajj as “Mevsim-e-Hindi”, the Indian Season. Choudhury writes how “revenues from Indian pilgrims and trade added crucial heft to the imperial treasury”. He adds how they also annually replenished the coffers of the Sharif of Makkah, “who collected half the commercial tariffs at Jeddah”.
Pilgrim vessels from the subcontinent would set sail from Surat, a West Indian entrepot once known as the Bab al-Makkah (Gate of Makkah). It was a cosmopolitan city with reports of Arab, Persian and Turk traders and emigres being there into the late 18th century. The Mughals built lodgings and infrastructure to help pilgrims in the city. Later, during British rule, Surat lost its status to other port cities like Mumbai and Kolkata.
While the patronage of Hajj has a long history in the subcontinent, Choudhury writes that it was under the 16th-century Mughal emperor Akbar that organised pilgrim movements from north India began.
British sponsorship of the Hajj
When the East India Company began to take over the subcontinent, it didn’t initially get involved with the Hajj. However, several developments led it to eventually administer the Indian pilgrimage to Makkah. One key turning point was Napoleon’s invasion of Egypt in 1798, which triggered greater British interest in Middle Eastern politics and the need to keep an eye on the Indian Ocean against potential invasions. Sponsorship of the Hajj also allowed the British to lend their colonial rule an air of legitimacy.
Choudhury details how local royals, particularly women, would make appeals to the British for allowances to travel for Hajj.
“Despite their royal status, in the end, the colonial state and Indian rulers alike regarded women’s immobility as necessary to preserving order in aristocratic households,” Choudhury writes.
In the region of Awadh (northern India), for example, the rulers repeatedly attempted to frustrate the plans of noblewomen seeking to leave for Makkah as pilgrims, writes Choudhury. He adds: “Particularly stringent controls were placed on begums who happened to be beneficiaries of the British.”
Among those petitioning the British was Saiyid-un-Nisa, a widow of Tipu Sultan, the 18th-century post-Mughal ruler of Mysore who was killed in battle with the British.
She wrote a long letter to the East India Company detailing her circumstances and requesting permission to travel to Makkah for pilgrimage.
Then there was the Mughal courtier Munir-ud-Daula, who also tried to leave for Hajj with a request to the British but failed to win the emperor’s permission and was “dissuaded” from the trip by the British after they were approached by the Mughals.
Under the ruse of protecting Hajj vessels from India, the British justified the conquest of the Yemen capital Aden in 1839, as it summoned a casus belli after an alleged assault, by a “crowd of Arabs” on another Hajj vessel, the Darya Daulat.He adds: “The British in this instance specifically also cited the need to protect royal Indian women going on Hajj, as the Darya Daulat was the property of a princess from Arcot.”
Hajj Across Empires is not a book about the theological or spiritual specifics of the Hajj itself. Rather it is in part an anthropological study of Indian pilgrims grappling with the decline of the Mughal Empire, and its successor states, as British colonialism took hold in their homeland.
While religious developments and changes from the era are generously described in the text, it is more about networks of Sufis and the different interpretations of Islam being imported from Arabia by pilgrims.
However, the book suffers from the use of too many words, and simpler vocabulary may have brought clarity to Choudhury’s otherwise thoughtful analysis. This may have helped the book, which is due for release this month, reach a more mainstream readership.
Also, the book’s themes do not feel very tightly connected, with the range of issues including the bazaar economy of the Hajj, imperialism, diplomacy and localised cults of shrine pilgrimage within the subcontinent. Readers are at risk of losing the thread at times.
However, it’s an important addition to literature on the topic, even if the niche subject matter will probably only appeal to academic readers.
Hajj Across Empires: Pilgrimage and Political Culture after the Mughals by Rishad Choudhury will be published this month
source: http://www.thenationalnews.com / The National / Home> Culture> Books / by Syed Hamad Ali / January 01st, 2024
“Khush kismat hain woh log jo Aligarh chhor dete hain; I was once told that leaving Aligarh was a stroke of luck,” says Eijaz Maqbool, a senior Delhi-based senior advocate as he reflects on the pivotal points in his life.
“It was a decision driven by a deep-seated desire to contribute meaningfully to society through the practice of law,” he told Awaz-the Voice. His tenure as the Vice-President of the Students’ Union at AMU was formative and one particular seminar which he organized left a lasting impression on him.
With his mother a teacher and father an assistant collector in customs, he reflects on the bare minimum salary that was just enough to sustain their family.
He left Aligarh with 20 recommendations and a dream no less than that of becoming the Prime Minister, Maqbool arrived in Delhi after having cycled for 138 kilometers.
Maqbool faced significant challenges in Delhi while trying to settle as a lawyer. “The reality of establishing myself in the legal fraternity struck hard,” he says. He found it challenging to find accommodation in Delhi for for prospective landlords held his being a Muslim, a law graduate, and hailing from Bihar, as his disqualifications as a tenant.
Advocate Eijaz Maqbool with his book
Undeterred, Maqbool found a mentor in Justice Tarkunde, who was already an established advocate in Delhi.
Maqbool started working for Rs 800 in Karanjawala, a law firm that is one of the major law firms in Delhi today. “In the Supreme Court, specialization does not exist as there’s no strict divide between civil and criminal cases and one handles all branches of law,” he explains. “We are jacks of all trades and masters of none,” he quotes.
Maqbool speaks about a few landmark cases in the legal history that he was associated with. “One of the pivotal cases in my career was the ‘Kihoto Hollohan’ or the ‘Aaya Ram Gaya Ram’ case,” he recalls, highlighting its constitutional significance in addressing political defections. Another watershed moment was his representation in the Babri Masjid dispute, where he advocated for the Muslim side – a role that garnered his media attention and scrutiny.
Beyond his legal achievements, Maqbool holds a passion for travel – he has visited 63 countries. He feels travelling not only enriches his experiences, it also informs his global perspective on legal matters. He says he plans his vacations well in time, before the Supreme Court vacations.
Interestingly, Eijaz Maqbool intends to write his travelogue scoring 100 countries.
On the challenges young lawyers face, Maqbool says that they face problems in securing mentorship and recognition. “The early years are pivotal,” he comments.
He admits that post-COVID, there is a decline in remunerations and placement for young lawyers, he advises greenhorns: “There is no substitute to hard work and as it is said, the genius is 1% intellect and 99% perspiration.” He asks young lawyers to work on networking, good command of the English language, and being technologically adept.
“The adoption of digital filings and virtual hearings by the Supreme Court has revolutionized legal practices,” he says and hopes it would percolate to the lower courts.
Maqbool is committed to mentoring the next generation of legal professionals and instilling in them a deep sense of integrity and commitment to justice. “My sons and my daughter-in-law have followed my footsteps,” he says proudly.
“Many of my juniors have flourished in their legal careers, which is immensely gratifying.” As he contemplates his legacy, Maqbool emphasizes the importance of upholding judicial independence and the rule of law.
“The judiciary must serve as a vigilant guardian against governmental overreach which is currently not the case”, he asserts.
The advocates often face ethical dilemmas in the need to draw a balance between working for the client’s best interest and upholding their responsibility as a law officer of the court by doing one’s best and leaving it to the court to decide in favour or against the case at hand. Maqbool quotes Urdu poet Akbar Allahabadi on this:
Paida hua waqeel toh shaitaan ne kaha,
Lo aaj ham bhi sahib-e-aulaad ho gaye’
(When a lawyer was born Satan said, “I have become a father today”)
During the COVID lockdown he studied the writings of about a hundred legal luminaries, dabbled in his love for Urdu poetry, and most importantly authored ‘Law, Humour, and Urdu Poetry’ that showcases his work as a advocate.”
A member of the Delhi High Bar Association, Supreme Court Bar Association, and International Bar Association, London, throughout his distinguished career, Advocate Maqbool has indeed touched the pinnacle of glory in his profession.
Starting as a law student in Delhi to establishing his boutique law firm in Noida, UP, his story reflects personal achievement and the profound impact of legal advocacy in shaping societies.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Story / by Rimsha, New Delhi / July 02nd, 2024
Khaleel ur Rehman, a noted Urdu poet and former Inspector General of Police, Karnataka breathed his last on Friday after a cardiac arrest.
Born here in 1948 and better known by his pen name Mamoon, he won the 2011 Sahitya Academi Award for his poetry collection Aafaaq ki Taraf. In 2004, Mamoon became the first Urdu writer to win the Karnataka Rajyotsava Prashasti.
After working as a staff artist for All India Radio, Delhi and later working as an Assistant editor of Daily Salar, Mamoon joined the Indian Police Service in 1977 and eventually promoted to IPS and retired as IGP in 2008.
Mamoon has published a number of works. Lissan Falsafe Ke Aine Me on the philosophy of language. Unnees Lillahi Nazmen is a translation of poems written in praise of Prophet Muhammad ﷺ by Scherzade Rikhye. Nishaat-e-Gham is a collections of Ghazals. Kannada Adab is a collection of translations of Kannada language poetry and fiction. His poems are published in ‘La Ilah’ and ‘Andherey Ujaley Mein’ – two voluminous poetry collections.
His poetry stands out for its animated use of everyday images, sometimes shocking metaphors and use of wit that lay bare everyday experiences. His poetic sensibilities are steeped into the sufi-mystical traditions of Indo-Persianate culture. He experimented in the genres of both classical ghazal and azad nazam in a collection Saanson ke paar. He was most prolific in the genre of nazm which he thought suited to articulate the changing experiences of contemporary times – Jism-o-Jaan se door, Banbas ka Jhoot, Saraswati ke Kinare.
He served as the President of Karnataka Urdu Academy during 2008-10. During his tenure, he also edited the literary organ of the Karnataka Urdu Academy Azkaar.
source: http://www.radiancenews.com / Radiance News / Home> Focus / by Mohammed Atherulla Shariff / June 22nd, 2024
Ali Husain Aasim Bihari who was a freedom fighter, big leader, organised workers in Bihar & Bengal, brought out newspapers, formed multiple organisations.
He, led Momin Ansari community, and all his life fought for workers’ rights. Suffered a lot in process and his family also lived in challenging circumstances.
Hailing from Bihar Sharif, Nalanda, he had to shift to Kolkata to earn a living and it was here that he began involved in freedom movement and started an unprecedented political and social journey despite financial constraints.
Aasim Bihari left a huge legacy but led a tough life. His family bore consequences of his immense passion for awakening the masses, at the cost of his own health and finances. He opposed partition of India and worked for uplift of downtrodden. He passed away in independent India and was buried in Allahabad.
I don’t think it is easy to write about his missionary zeal and his sacrifices without getting tears in eyes. He faced personal tragedies, the death of his brother, the lack of money that caused hardships to his daughter, the suffering of his wife and entire family.
He was ailing and couldn’t be treated. He had declined the post of minister, also refused to take a princely sum, luring offer from a major political party, and his integrity for the cause was unquestionable.
In a life of constant struggle. Aasim Bihari formed organisations, led agitations, ran campaign to release nationalist leaders from jails after Jallianwalabagh massacre by sending letters from people of all parts of country to Queen & Viceroy. Brought out journals, weavers were organised amd turned into a political force.
Born in 1889 [1890*], he passed away in 1953. From Jamiatul Momineen, his lifelong fight for rights, awareness, awakening and education among masses, continued.
CM recently released book on him and it has been decided to add a chapter on his life in school textbook.
Book ‘Banda e Momin Ka Hath’ by Prof Ahmad Sajjad , pic: rekhta.org
[There is slight variation in references about his year of birth. However, the date of birth is April 15.]
source: http://www.anindianmuslim.com / Indscribe / Home / by Shams ur Rehman Alavi (image of book cover edited – source: rekhta.org) / June 22nd, 2023
Allama Shibli Nomani was born in Bindol Azamgarh village on June 4, 1857, and passed away on November 18, 1914. He possessed a multifaceted personality and held an esteemed position in various fields. Considering his contributions to knowledge and literature from different perspectives, it is hard to believe that it was the work of a single individual. Besides his contributions to poetry and literature, Allama Shibli Nomani put his indelible mark on history and biography, research and criticism, and education and preaching.
The main focus of Shibli’s academic endeavours was education and religion showing a deep interest in education and educational philosophies. His life was dedicated to the educational activities of his time. From Aligarh Muslim University to Nadwatul Ulama, his sacrifices in the field of education were immense. His vision extended beyond India, encompassing the educational activities and needs of the Islamic world as well.
While he valued traditional education, he was also a proponent of modern sciences. At Nadwatul Ulama, when he was entrusted with educational responsibilities, he included “Al-Durus al-Awliyyah fi al-Falsafah al-Tabi’ah” in the curriculum. This book, written by Christian scholar Allen Jackson and published in Beirut in 1882, was an illustrated text on the basic sciences of its time, covering practical topics such as matter, motion, gravity, liquids, optics, heat, and electricity. Shibli appointed Allama Muhammad Hameed-ud-Deen Farahi and Mirza Muhammad Hadi Ruswa to teach it. This information is derived from Shibli’s letters.
Additionally, in 1901, Shibli hired an English teacher at Nadwatul Ulama with a monthly salary of 15 rupees. This decision led Maulana Abdul Bari Nadvi to translate several modern books on philosophy. The inclusion of English and modern philosophy in the curriculum was a revolutionary step by Shibli. However, after Shibli stepped down in 1913, these subjects were dropped from the curriculum.
Shibli spent his entire life cultivating knowledge and literature. He wrote books, encouraged others to study, and was devoted to the national spirit. Not only did he inspire the youth of the nation towards education, but also guided them in their educational pursuits. The openness of Shibli’s educational ideas is evident from his belief in higher education for women and his support for a curriculum that was equal for both boys and girls. In a letter to Atiya Faizi, he expressed his wish for her to become a speaker and lecturer like other famous women.
In a letter to Maulana Habib-ur-Rehman Khan Sharvani, he wrote about the impressive patterns of women’s education he observed in Bombay. Similarly, during his visits to Italy, Egypt, and Syria, he admired the women’s education and training system in Turkey, spontaneously writing words of praise for the Turks. Shibli tirelessly worked for the education and social awareness of Muslim women.
In 1908, when Nawab Bahawalpur’s grandmother donated 50,000 rupees for the construction of Nadwa, Allama Shibli wrote an enthusiastic article in Al-Nadwa. He referred to her as a “Living Zubaida Khatun,” comparing her generosity to that of Zubaida Khatun, Baramakka, and Taimoor. He wrote:
“The generosity of this lady has not only strengthened the foundation of Darul Uloom Nadwatul Ulama but has also paved the way for its future advancements.”
Extraordinary Passion
“O Subah Allahabad, O Oudh, you are a vast and distinguished region, but the truth is that now you must admit that it is not Punjab, but a part of it, that has earned your enduring respect through one of its revered women. You may have produced Burhan-ul-Mulk and Asif-ud-Daulah, but you cannot claim a Zubeda among your ranks.” (Maqalate Shibli, Vol. 8, p. 80)
Shibli’s travelogue “Safarnama-e-Room-o-Misr-o-Sham [Travelogue of Rome and Egypt, Syria] is essentially an educational report. Shibli’s writings reflect the deep passion he had for education and the kind of education he envisioned. His interest was not confined to India; he also kept a keen eye on the educational landscape of the Islamic world. The core of Shibli’s educational mission was the openness and spread of thought. While he respected ancient academic traditions, he was not averse to embracing new knowledge and wisdom. This excerpt from his travelogue is a significant reflection on the integration of modern and ancient educational ideas:
“Education among the Turks began with the Empire, which is what we now remember as ancient education… But the current state of education has declined so much that, in comparison, our education in India seems deteriorated. The realisation of this in the travelogue shattered all my joy and satisfaction — the fallacy of this ancient teaching… The grief and sorrow expressed by the newly educated in our country over the old education is not genuine sorrow, but rather arrogance and disdain. Although I appreciate new education, I am a strong advocate of old education. I believe that old education is necessary and very important for the survival of Muslim nationality.” (Safarnama-e-Room-o-Misr-o-Sham p. 56)
Due to his constant stress on education, Shibli concluded that it would be beneficial to reduce the gap between ancient and modern education and educational institutions, fostering a mutual exchange of benefits. Shibli believed that English education alone cannot address our current challenges, nor can the old style of education fully support us in the present era. In his opinion:
“We have said this again and again, and now we say it once more: it is not enough for us Muslims to only have English madrasas or ancient Arabic madrasas. The remedy for our pain is a combination of Eastern and Western education.” (Maqalate Shibli, Vol. III, P 57)
In his reference to Constantinople, Shibli emphasises that freedom of thought cannot thrive under government control. He also mentions educational institutes in Europe, where the people, rather than the government, play a significant role. He writes:
“What’s even more regrettable is that all the colleges and darul ulooms in Constantinople that I have mentioned are run by the government. The nation has not paid any attention to this yet. That is, there is not a single national college in such a big capital. No government, no matter how powerful and wealthy, can support the educational needs of the entire country. Even if it could, it wouldn’t be useful. The mental and spiritual powers of a nation whose needs are fulfilled by the government become dead and useless.” (P 40)
Shibli writes in his report on the School of Harbiya in Constantinople, after mentioning the happiness of the students, the ethics of the teachers, and the many branches of education:
“In fact, there is no better college in all of Constantinople in terms of building, supply of equipment, knowledge, education, and good management. However, it is regrettable that most of the people studying in its classes are Christians and the number of Muslims is very small.” (P 59)
Shibli’s analysis needs no further comment after mentioning the academic condition of Turkey, its authors, libraries, newspapers, magazines, and the writings of the masters of various arts:
“The fact is that the method of education in the Islamic world has become so degraded that people are not interested in any kind of modern information except for a few textbooks. As a result, the spirit of innovation and invention is lost to the nation, and there is no hope for it as long as this situation remains.” (P 69)
Shibli writes about the ethics of the students of Al-Azhar University:
“Throughout my journey, I was not as disheartened by the plight of Muslims as I was by the conditions at Al-Azhar University… But sadly, it has destroyed millions of Muslims instead of benefiting them… The condition of the students is such that when they buy goods in the market, they swear by ‘Bras Sayyidina al-Husayn,’ meaning they swear by the price of Imam Hussain’s head. Can such trained people be expected to enhance the glory of Islam?” (P 70)
Regarding the curriculum, Shibli writes:
“There is a continuous and basic teaching of fiqh and syntax, each for eight years. Logic, philosophy, mathematics, astronomy, and other sciences are not included in the teachings. The principles of fiqh, tafsir, hadith, literature, semantics, and narration are taught, but it is done at such a low level that such a large Darul Uloom does not hold any honour in any way.” (P 85)
About the teachers, he writes:
“Sheikh Taban has recently passed away. One of his works has been considered so significant that its annotations and commentaries are included in the curriculum. It is considered a great achievement to understand and memorize this entire series. I asked the students if Sheikh Azhar, who is regarded as a teacher, had done any original work. They proudly said yes, the annotations on Saban’s work are written by him.” (90)
Shibli was constantly active in the educational development of Muslims and did whatever was necessary to achieve this goal. The year 1913 was particularly challenging for him. After Aligarh, Nadwatul Ulama was the only centre of his aspirations, but he had to resign from there. He then dedicated himself to writing biographies. Meanwhile, in the April 15, 1913 issue of the Daily Zamindar Lahore, a proposal by Allama Shibli Nomani regarding the establishment of an Islamic university in Makkah was published. This proposal received many reactions, but Maulana Abul Kalam Azad and some other scholars supported it. Allama Shibli wrote:
“For me, the most important proposal is to establish a university of Islam in Makkah with a high level of education in all religious and worldly sciences (including modern sciences). It is obvious that today all kinds of power are based on knowledge, and in fact, knowledge is the real power. Therefore, nowadays the survival of every nation depends on being proficient in the sciences and arts.” (Ma’arif: November 2013, P 384)
Shibli provided several reasons for the establishment of a university in Makkah. The holy city is a centre of Muslims worldwide, and every Muslim could study there with enthusiasm. He also argued that no other place has as much financial resources as Makkah. If the pilgrims who visit every year were to contribute ten rupees individually to this university, the total amount could reach millions. Shibli also mentioned the presence of a very good library in Makkah. Additionally, he highlighted its pleasant weather conditions; favorable for both teachers and students. Moreover, he pointed out that all the tribes of Arabia, who have been “ignorant for thousands of years,” would benefit from education, with branches of the university being established in their major regions. They would be drawn to knowledge through consistent effort. Shibli concluded by expressing his conviction:
“All I can do is travel all over India for this and then migrate to Makkah and serve this blessed university.” (Zamindar/ April 15, 1913)
Allama Shibli holds a prominent position as a great writer and scholar, with a well-established reputation in this regard. However, less attention has been given to his educational efforts. The reality is that Shibli led a highly active life dedicated to education and educational activities. From his journey from Aligarh to Nadwa, he endured numerous challenges solely for the cause of education. He also faced adverse life circumstances in pursuit of education. If his curriculum reforms had been accepted at that time, the educational landscape today would be completely different. If Nadwatul Ulama had embraced his curriculum a hundred years ago, the madrasas in India today would have a distinct history and glory.
— Dr. Omair Manzar is an Assistant Professor in the Department of Urdu at Maulana Azad National Urdu University.
This article has been translated from Urdu to English by Mohammad Alamullah with the author’s permission.
source: http://www.clarionindia.net / Clarion India / Home> Clarion Special / by Dr Omair Manzar / translated by Mohammad Alamullah / June 05th, 2024
Tauseef Ahmed from Mangalore , a renowned figure in animal rescue, has been awarded the prestigious ‘International Iconic Animal Rescue Hero 2024’ in Mumbai Film City. He was recognized in the social service category for his significant contributions to rescuing animals from the streets of Mangalore over the past 15 years.
Known as Mister Rescuer on Instagram, Tauseef Ahmed has rescued more than 8,000 street animals to date. His dedication extends beyond cats and dogs to include reptiles and birds. Despite facing threats from the cattle mafia, Ahmed’s commitment to animal rescue has continued. His efforts earned him the ‘Best Street Care and Rescue Award’ from India for Animals (IFA) in Hyderabad in 2018.
Originally from Kudremukh in Chikkamagaluru district, Tauseef Ahmed relocated to Mangalore at a young age. His passion for animals led him to join the Animal Care Trust (ACT) in 2010, where he discovered his life’s purpose. He quickly became one of the leading rescuers within the trust. During the devastating floods in Kodagu in 2018, Ahmed’s team played a key role in rescuing hundreds of animals abandoned by their owners, some even untied from their sheds.
In 2019, Ahmed delivered a TEDx talk titled ‘Our Planet, Theirs Too’ at Nitte Deemed to be University, emphasizing the importance of conserving and protecting not only exotic wildlife but also common animals.
Despite holding an MBA degree and owning a real-estate firm, Ahmed remains dedicated to his mission.
He trained in first aid and basic veterinary treatment under Dr. Lakshmi to enhance his rescue efforts during emergencies.
His first book, ‘Straying Around,’ is based on his experiences in animal rescue.
source: http://www.english.varthabharati.in / Vartha Bharati / Home> Karavali / by Vartha Bharati / June 08th, 2024
In an interview with TNM, academician Afsar Mohammad speaks of how Telugu writing suffers from a lack of adequate representation of Muslim voices and the current dearth of research into Telugu literature.
There was a paradigmatic shift in Telugu literature post the demolition of Babri Masjid, says Afsar Mohammad, senior faculty at the University of Pennsylvania in the US. In an interview with TNM, Afsar Mohammad speaks about how mainstream Telugu dailies like Eenadu and Andhra Prabha were unwilling to accommodate voices keen on promoting identity politics, citing his academic paper published in December 2023, titled ‘The Rise of a Muslim Voice: Telugu writing in the Times of Hindu Nationalism.’
According to Afsar, this vacuum created by mainstream papers gave rise to counter-culture magazines such as Kanjira, Ujwala, Chinuku, and others, which ensured representation of female, Muslim, lowered caste voices in the Telugu heartlands. “The Muslim question was discussed using a new vocabulary,” he tells TNM, adding that in Telugu folklore, a visible syncretic relationship between Hindus and Muslims was witnessed.
Afsar speaks of how Sita, from the Hindu epic Ramayana, and Fatima, Prophet Mohammad’s daughter, are both invoked by female storytellers during Muharram in Telangana’s Karimnagar district. “The narrative describes certain commonalities between Fatima and Sita that represent the pain and suffering of many women and transcend the boundaries of a devotional text,” he writes in his paper.
In the interview with TNM, he speaks about how one year following the demolition of Babri Masjid, the Muslim subcaste group of dudekula (cotton cleaners classified as BC-B) started chronicling their distinction from upper-caste Muslim voices in Telugu. He also says that the connections Telugu literature and culture shared with Tamil Nadu were severed, and how as things stand, there exists a visible lack of research into Telugu writing.
source: http://www.thenewsminute.com / The News Minute / Home> Telangana / by Anjana Meenakshi / January 12th, 2024
It’s the author’s well-founded belief that Salim Ali’s life offers today’s children a role model.
Here’s hope for those young people who are mediocre with mathematics and other studies, and likely to be uninterested in business. Salim (pronounced Saalim, not Saleem) Ali’s interest in birds began to awaken when he shot a male sparrow, standing guard over its mate’s nest, with an air rifle. Next morning he found that another male sparrow had taken its place, and he shot that too… This went on until he had shot eight male sparrows, and then wonderment took the place of whatever had urged him to shoot those sparrows. This wonderment gave his life a foundation of incredible strength. It enabled him to survive the loss of several salaried jobs, and, later, the loss of Tehmina, his wife, who, throughout their 21 years together, supported his efforts wholeheartedly.
This book is his life story, told simply, and for children. It’s the author’s well-founded belief that Salim Ali’s life offers today’s children a role model.
The author makes no effort to sugar-coat the story. Salim’s initial difficulties with academics are covered in some detail, as well as mediocre performance in school, and his inability, found in many others of his extended family, to run a business successfully. This mediocrity at school had nothing to with his powers of observation, though. For example, it was known that the houbara bustard he saw in Sind (now in Pakistan), under normal hot and dry conditions, has a colour that affords perfect camouflage, enabling it to hide easily in the sand. Salim discovered, however, that the bustard’s colour changes in the rains, enabling it to hide in wet sand as well!
Also included is the story of Salim’s relationship with Colonel Richard Meinertzhagen, a former British Intelligence officer. The Colonel’s claims to being a hero might have been authentic, but his claims as an ornithologist were proven false in the 1990s, decades after his death. It illustrates Salim’s naivete with people, but also warns youngsters of the possibility of charlatanry in science.
My favourite story, though, is about Salim’s encounter with a bandit in the summer of 1945. Near the Tibetan border, poking around among the bushes, he saw a bandit armed with a dagger and a rifle. Escape was impossible, so he resorted to a ruse. He had a collapsible chair, a small folding seat on a stick. He pretended that the stick was a rifle barrel, and clicked the folding seat open to give the impression that he was loading and cocking his own rifle. It worked, for the bandit fled.
So here’s proof that commitment, integrity, and hard work — combined with observation, quick thinking, and luck — will get you where a great academic background won’t. A terrific lesson for youngsters, and packaged well, to boot.
The Bird Man of India: Salim Ali for Children
By Zai Whitaker / Hachette / pp. 142; Rs 350
source: http://www.asianage.com / Asian Age / Home> Books / by Shashi Warrier / August 27th, 2023
