Frank Islam and his wife Debbie Driesman with Joe Biden.
Washington :
President Biden has appointed Dr. Frank Islam as a member of Commission on Presidential Scholars.
The Commission on Presidential Scholars is a group of eminent private citizens appointed by the President to select and honor the Presidential Scholars.
Commissioners are selected from across the country, representing the fields of education, medicine, law, social services, business, and other professions. The Commissioners make the final selection of the 161 Presidential Scholars. The Scholars demonstrate exceptional accomplishments in academics, the arts, career and technical education and an outstanding commitment to public service.
Dr. Frank Islam
Indian born Frank Islam is an entrepreneur, philanthropist, and civic leader with a special commitment to civic, educational, and artistic causes.
He currently heads the FI Investment Group, a private investment holding company that he founded after he sold his information technology firm, the QSS Group, in 2007.
Islam serves and has served on numerous boards and advisory councils including the John F. Kennedy Center for the Performing Arts, the U.N. Foundation, the U.S. Institute of Peace, and the Woodrow Wilson Center. He has also served or serves on boards and councils at several universities including John Hopkins, American University, George Mason University, the University of Maryland, and Harvard University.
An AMU alumnus Islam has written two well-regarded books on the American condition: Working the Pivot Points: To Make America Work Again and Renewing the American Dream: A Citizen’s Guide for Restoring Our Competitive Advantage.
He blogs regularly on Medium and was a contributor to the Huffington Post for nearly a decade.
In 2018, Islam established the Frank Islam Institute for 21st Century Citizenship which maintains a website and publishes a monthly newsletter featuring articles and other material directed at addressing the civic engagement deficit and challenges to democracy in the U.S. and internationally.
Islam received his B.S. and M.S. in Computer Science from the University of Colorado at Boulder.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Education> Indian Muslim> Positive Story / by Muslim Mirror Network (headline edited) / July 16th, 2022
A Qatar-based 11-year-old student Laiba Abdul Basit has won the Guinness World Records as the youngest female person to publish a book series.
Laiba, hailing from the southern Indian state of Kerala, has accomplished this feat after her second book was published on August 29, 2021, while she was 10 years and 164 days old.
Laiba Abdul Basit surpassed the record of Ritaj Hussain Alhazmi of Saudi Arabia, who penned three novels before the age of 12 years 295 days.
Laiba published a three-book series called “Order of the Galaxy”, a fantasy story related to children’s fiction. The first book in this series titled “The War for The Stolen Boy” was published by Amazon and later by Lulu Online. The second book “The Snowflake of Life” was published by the Rome-based Tawasul International, while India-based Lipi Publications brought out the last book in the series, “The Book of Legends”. The second edition of her first and second books was also published by Lipi Publications.
A sixth grade student at the Olive International School, Doha, Laiba has been showing interest in reading and writing since the very young age. She started to write small stories and phrases on pieces of papers and used glue on walls of her house.
An ardent reader of fiction, science, religion, and biographies of prominent personalities, Laiba’s favourite authors include Enid Blyton, J K Rowling, Ann Frank, and Roald Dahl. Laiba inherited her passion for reading from her grandfathers, KM Abdur Raheem and Mohammed Parakkadavu, who were cultural and social activists in GCC. Support from her father Abdul Basit and mother Thasneem Mohammed has encouraged Laiba’s literary skills.
source: http://www.thepeninsulaqatar.com / The Peninsula Qatar /Home> General / July16th, 2022
Islam came to Tamil Nadu in its earliest days when the Arabs became Muslims. The Keelakarai Jumma Masjid, built in the 7th century, with prominent Tamil architectural characteristics, is one of the oldest mosques in Tamil Nadu. So is the mosque near the Kottai (Fort) Railway station in Tiruchi which is dated 743 AD.
The Arabic inscription of A.H. 116/134 AD at Tiruchirappalli and the inscriptions of the ninth century at Kayalpattanam about endowments given to the mosques by Pandya rulers are conclusive pieces of evidence about the presence of Muslims in Tamil Nadu right from the eighth century.
The early Muslims settled in the coastal towns of Tamil Nadu and functioned as a guild for themselves. They were called ‘Anjuvannam’ meaning assembly or congregation. The name ‘Anjuvannam’ is found in some copper plates and inscriptions of the 12-13th centuries AD that is considered to be the merchant guild of the Muslims. An old mosque in Thenkasi, Thirunelveli District is called ‘Anjuvannam Pallivasal’ that exists even today testify that the name ‘Anjuvannam’ is attributed to the Muslims.
Categories of Muslims in Tamil Nadu
If one has to randomly bracket the Muslims of Tamil Nadu, there can be broadly three categories. First, the Muslims of Arab-Tamil ancestry, second local converts to the Islamic faith, and the third Dakani Muslims who migrated from other parts of India to Tamil Nadu.
Muslims of Arab Ancestry
The Muslims of Arab-Tamil ancestries are the Tamil-speaking people who form a distinct category among the Muslims in Tamil Nadu. The prominent groups among them are the Marakkayars, Labbais, Rowthers, Sonaka Mapillas, Kayalars, and Thulukkar.
Marakkayars- Marakkayars are boat people of Arab descent. They are a maritime trading community since the 7th century. They traded in pearls, rubies, and other precious stones. The majority of the Marakayars currently live in coastal areas like Keelakarai, Kayalpatnam, and Nagore. They claim a higher social and economic status than other Muslim communities. They marry within their community from Keala, Sri Lanka, or their folks in Southeast Asian countries. The 11th president of India A. P. J. Abdul Kalam was born in a Marakkayar family. Educationist B. S. Abdur Rahman, the founder of Crescent College which is now B. S. Abdur Rahman University also belonged to the Marakkayar community.
Labbais – Labbais are also descendent of Arab merchants. They brought with them some Arabs as helpers who used to respond to the calls of their masters with the word ‘Labbaik’ which means “Here I Am”. Hence these Muslims and their offspring came to be known as ‘Labbais’. Their children of Arabs through their Indian wives are also known as ‘Labbais’. The word Labbai is also applicable to the Hindu converts to Islam. The Census Report of 1881 says that “the Labbais are distinct from Marakkayars. They are known as Coromandel Moplas, with a slight admixture of Arab blood and native converts. They are thrifty, industrious and enterprising, plucky mariners and expert traders.” Currently, ‘Labbais’ is considered to be a class name of the Muslims for the purpose of educational and job concessions in Tamil Nadu.
Mapillas-The Malayalam-speaking people of Malabar were known as Sonaka Mapillas in Tamil Nadu.The word Sonaka was also the early name of the Tamil Muslims. The word was used to identify Muslims of Indo-Arab descent and the Arab part of their ancestry was Yemen. The word Sonaka got corrupted as “Yavana” that finds mentioned in the ‘Sangam’ literature of the 2nd century AD.
Rowthers- Rowthers is another group of Tamil – Arab descent whose mother tongue is Tamil. They were mainly connected with the horse trade or were horse trainers or cavalrymen in yore. They were also known as “Guthirai Chettigal” meaning horse traders. Rowthers are a prominent and prosperous Muslim community in Tamil Nadu. They are settled in the Thanjavur, Tiruvarur, and Nagapattinam districts.
Kayalars- Kayalars are another major group of Tamil Muslims of Arab descent. They make up the four major sub-groups of the Tamil Muslim community’s Arab ancestry.
Thulukkar – There is a Muslim group referred to as Thulukkar which means people of Turkish origin. Several works of Tamil literature refer to the Muslims as Thulukkar. This term is commonly used by non-Muslims to address all the Muslims in Tamil Nadu.
All these Muslim groups have linked up with Tamil culture and society through marriage alliances with the locals and most of these groups have their occupations as merchants and traders and are currently business people.
Pasmanda Muslims of Tamil Nadu
The second categories of Muslims are converts from Hindu OBC and Dalit communities. These conversions happened over centuries through peaceful preaching by the Sufi saints who came from the Arab lands. The Islamic preachers went to the underprivileged sections of the caste-ridden Hindu society and converted them to Islam to free them from the bondage of caste slavery. The local converts are at the bottom of the social structure. Though their social status may have improved after the conversion to Islam they remain economically deprived and come under the Pasmanda Muslim community in Tamil Nadu. They are a distinct group in the Tamil Muslim society and are in need of social intervention to climb the economic ladder. These converted Muslims face the problem of reservation in government jobs. While converts to Christianity are considered as ‘Backward Classes’, there are no such provisions for Muslims.
Dakini Muslims of Tamil Nadu
The third category of Muslims in Tamil Nadu is the Dakini Muslim community. Dakini Muslims are a distinct community even though this group is only a small minority in the Muslim society. Their importance derives from the fact that they form the political elite among the Muslim community of Tamil Nadu. Dakini Muslims can speak Tamil/Hindi/Urdu and other regional languages. These categories have numerous groups among them namely, the Syeds, Shaikhs, Pathans, Mughals, or Navayats (a subgroup of Konkani Muslims). Among Dakani Muslims one of the notable groups is the ‘Pathans’ the Muslims of Pashtun ancestry. The term “Pathan” sometimes extends to all Urdu-speaking Muslim migrants from North India. They are settled in fortress centers such as Arni, Chanji, and Jinji and in Arcot. The lesser fort-mart towns like Trichy and Madurai also have Pathan settlements. It is also the catchment area for Tamil Muslims in the Indian Armed forces.
Muslim Weavers of Tamil Nadu
The earliest epigraphic evidence of Muslim weavers of Tamil Nadu is from the 16th century which suggests the active role of Muslims in the weaving industry of this Southern State. ‘Pañchu Kotti’ and ‘Achchu Katti’ are the most important Muslim weaver communities of Tamil Nadu. The Pañchu Kottis are densely populated in the modern Trichirappalli and Thanjavur districts. The Achhcu Katti is densely populated in the areas around Salem, Namakkal, Trichy, and Thanjavur districts. These areas are textile centers of Tamil Nadu and Tamil Muslims have a sizable hold over the textile business.
Tamil Muslims are not a homogeneous community
Tamil Muslims are not a homogeneous community. These three broad categories of Muslims are riddled with a maze of groups and subgroups. During British rule, certain Tamil Muslim groups began to be listed as social classes in the official gazettes. Tamil Muslims are divided into various divisions and their class hierarchy exists that has become a caste-based hierarchical division over a period of time. Even though each group has a professional identity the fact is these professional groups have fossilized into caste-like formation, and crossing over from one to another is ruled out.
Rise of Tamil Muslims of Arab Ancestry
The Tamil-speaking Muslims of Arab-Tamil ancestry are mentioned in the Tamil Sangam literature of the 2nd Century AD. The word “Yavana” in the Sangam literature is not used for Greeks but is for Muslims who have come from Yemen.
The Muslims of Arab ancestry were traders and merchants who inherited their dominant position in South and Southeast Asian trade from the Arabs, who had acquired a virtual monopoly of Indian maritime trade and commerce from the third century. The Tamil-speaking Muslims of Arab-Tamil ancestry dominated maritime trade on the Coromandel coastline till the 15th Century. They were the lord and masters of the Indian Ocean region for close to 15 hundred years.
The Chera, Chola, and Pandya rulers patronized them and donated lands for their places of worship. The native Hindu rulers of Tamil Nadu and Kerala encouraged Arab-Muslim traders to settle down in their lands. The Zamorin or the hereditary monarch of the Kingdom of Kozhikode (Calicut) in Kerala issued an edict to get a sufficient number of Arab Muslims to maintain their ships. He issued a decree that the Arab traders can marry a local woman and bring up one or more male children as a Muslim.
The Arab-Tamil-speaking Muslim traders brought much prosperity to India. A 14th-century Arab writer, Ibn Fadbullah ul-Omari, had written that in India, seas were pearls and trees were perfumes! English records describe the ports on the Tamil Nadu coast as “Moor ports,” Cuddalore is mentioned as ‘Islamabad” and Porto Novo or Parangipettai, as “Mohammad Bandar.”
Thousands of records abroad speak about the maritime activities of the Arab-Tamil Muslims, where they are portrayed as shipbuilders, mariners, sailors, traders, pearl divers, pearl merchants, and salt manufacturers. The whole economy of the eastern coast of Tamil Nadu was in the hands of Arab Tamil Muslims, and it was these people who took Islam and Tamil language from Tamil Nadu to Southeast Asian countries.
Tamil – Arabic link language- Lisan Al-Arwi
Arabs had a problem interacting with Tamil, a Dravidian language as their language Arabic was a Semitic language that had no connection with Tamil. So a link language called ‘Arabu Tamil’ (or Lisan al-Arwi ) was developed in Tamil Nadu. It synthesized the two languages where Tamil was written in an adapted Arabic script. This helped Arabic settlers in Tamil Nadu to learn Tamil through Arabic script. This language helped in writing accounts of their business activities. Arab Muslim traders and the native Tamil converts to Islam came into closer contact as a result of this link language. The Arwi language and literature provided a kind of platform for Islamic teachings and learning. In the words of Edgard Thurston, Arabu-Tamil is a language developed for the benefit of the Tamil Muslims of Arab ancestry. Even today, many religious schools (madrassas) teach Arwi language as part of their curricula. Textbooks like ‘Simtus Sibyan’ (a guide for youngsters) are still available in bookstores in Tamil Nadu. The coming of the modern printing press put an end to the spread of the Arwi language.
Fall of Tamil Muslims of Arab Ancestry
The Arab Muslim monopoly over mercantile trade declined around the 15th century, after the arrival of European traders like the Portuguese, the Dutch, the French, and the British into the Indian Ocean region. The power of the Arab Muslim mercantile community declined due to stiff competition from the European seafarers and their reluctance of them to adopt new shipping technology and modern trade practices.
It was the Portuguese who came first, followed by the Dutch the French, and the English. The European merchants introduced the system of monopolies and unfair trade practices based on their military might and political clout. The local rulers, both Hindu and Muslim, were indifferent to the maritime trade. They had no time or interest in maritime trading activities. They did not make any effort to explore trading avenues or make maritime trade grow along healthy lines.
The Indian rulers instead of protecting the interests of the local Muslim traders extended all facilities to the Portuguese and invited them to their ports. The Indian rulers gave the Portuguese the monopoly to trade in spices, gold, and silver. The Portuguese converted Paravas, an oppressed Hindu fishing community to Christianity by 1537. They assisted them to supplant the Muslims from the pearl fishing trade. In this way, the Pearl trade was entirely in the hands of the Muslims and passed into the hands of the Paravas. The Tamil Muslims also lost their monopoly over the horse trade to the Portuguese by 1530.
When the British arrived, they supported the Chettiars, a community of Hindu traders from Karaikudi in Tamil Nadu. This was done systematically to further weaken the Muslim traders of Tamil Nadu. The Chettiars supported the British with their money for their Indian conquest. As a result, the presence of the Chettiars in the economic scene on the Coromandel Coast and South East Asia, increased, while that of the Tamil Muslims declined.
Current Status of Muslims in Tamil Nadu
The Muslim population in Tamil Nadu is 6 percent. Most of the Urdu Muslims are concentrated in Vellore districts like Ambur and Vaniyambadi. In the North Arcot district and present Vellore District, they own the tanneries and are engaged in the leather trade. There is a clear-cut divide between Muslims of north Tamil Nadu and those from the South of the state. In the southern districts, Muslims are concentrated in districts and places like Ramanathapuram, Pudukkottai, Tirunelveli, Nagapattinam Pulicat, Kilakkarai, Kayalpattanam, etc.
The Tamil Muslims in Southern Tamil Nadu are engaged in cotton manufacturing activity and in these districts spinning and weaving cotton is the mainstay of their trade practices. Towns such as Nagore, Kayalpatanam, Kilakkarai, and Adirampatanam in South Tamil Nadu have become centers of wealth generation among the Muslim community. Some of these places have also emerged as centers of Islamic teaching and learning.
Tamil Muslims have contributed their best to the Tamil culture and society. Their manners, customs, dress, food, and festivities have been influenced by Islam and the Tamil language and culture. A true synthesis of Tamil and Islam can be seen in Tamil Nadu.
Tamil Nadu is a very good example of an inclusive society where people of different races and religions and languages are equally respected. In terms of communal harmony, Tamil Nadu is an oasis in India where religious toleration between communities is preached and practiced in the true sense of the word. Here Tamil nationalism and pride in the Tamil language and culture is the rallying point for peaceful coexistence.
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Syed Ali Mujtaba is a journalist based in Chennai. He can be contacted at syedalimujtaba2007@gmail.com . This write-up is prepared after reading Dr. J Raja Mohamad,’s book: Maritime History of the Coromandel Muslims, (A Socio-Historical Study on the Tamil Muslims 1750-1900), published by the Government Museum, Chennai, India, in 2004.
source: http://www.muslimmirror.com / Muslim Mirror / Home> Culture> Indian Muslims / by Syed Ali Mujtaba / July 13th, 2022
(From left) Co-authors A R Mashuthoo and Raja Mohd with Education Minister Chan Chun Sing at the launch of the English edition of Singapore Tamil Muslims. PHOTO: TAMIL MURASU
Singapore :
The Tamil Muslim community in Singapore has contributed to the Republic’s multiracial and religious harmony, with collective efforts that have strengthened the nation’s social compact, said Education Minister Chan Chun Sing on Saturday (Jan 15).
In 1946, for example, members of the community dedicated a portion of their salaries to help the Singapore Kadayanallur Muslim League (SKML) start the Umar Pulavar Tamil School, the first Tamil-medium secondary school in South-east Asia at the time.
The school played an important role in advancing and shaping Tamil language education here, and many graduates have taken up the baton and become Tamil teachers today, Mr Chan said.
“While the school was closed 40 years ago, its name lives on in today’s Umar Pulavar Tamil Language Centre, which continues the important mission of transmitting Tamil language and culture to the next generation.”
The centre is in Beatty Road.
Mr Chan was speaking at the launch of the English edition of a book titled Singapore Tamil Muslims.
The event was held in conjunction with SKML’s 80th anniversary celebrations in Chui Huay Lim Club in Newton.
The book, which looks to provide a better understanding of the Tamil Muslim community in Singapore, is supported by organisations including the National Heritage Board and Islamic Religious Council of Singapore.
It has forewords by President Halimah Yacob and former senior minister of state Zainul Abidin Rasheed.
The English edition of the book, which was first published in Tamil in 2015, is authored by SKML president Raja Mohamad and deputy president A. R. Mashuthoo.
In his speech, Mr Chan highlighted how the spirit of grit, resilience and service to community has shone brightly among Singapore’s Tamil Muslims.
Many have become successful professionals and leaders of the community, he said.
“But they have all imbibed the spirit of service, and continued to pay it forward to the community and nation.
“Importantly, these collective efforts by your community have also strengthened Singapore’s social compact – where we help the young to have a good start in life, give more to those with less, and enable our people to bounce back from adversity.”
The minister expressed his hope that the book can serve as a reminder, not just for the Tamil Muslim community but also to a broader audience, that Singaporeans must honour and protect what they have, and inspire the next generation to continue paying it forward.
The book can be purchased by contacting SKML, and funds raised will be used for its work to support the disabled community and education needs of children from low-income families.
source:http://www.straitstimes.com / The Straits Times / Home / by Choo Yun Ting / Jan 15th, 2022
Indian Muslims in Singapore: History, Heritage and Contributions is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs. PHOTO: BERITA HARIAN
Singapore :
A number of Indian Muslims here face a dilemma: To hold on to the languages and customs of their forefathers or to embrace a “practical assimilation” into the wider Muslim community. This issue is raised in the new book Indian Muslims In Singapore: History, Heritage And Contributions, which documents the history, heritage and contributions of the community.
It is authored by Dr Ab Razak Chanbasha and published by the Centre for Research on Islamic and Malay Affairs (Rima). Launched by President Halimah Yacob on Saturday (June 11), the book traces the community’s transition from groups of sojourners who came to colonial Singapore to make a living into a settled community forming a sizeable minority within both the Indian and Muslim populations.
Rima is a subsidiary of AMP Singapore, which raised more than $250,000 for the benefit of the community in conjunction with the book launch.
As at 2020, Indian Muslims constituted about 23 per cent of the Indian community and 13 per cent of the Muslim community.
Speaking to an audience of about 140 at the Islamic Religious Council of Singapore, President Halimah said that while the contributions of some Indian Muslim pioneers like writer Munshi Abdullah are well documented, others have only been remembered in word-of-mouth accounts and are not sufficiently researched and codified.
“This book therefore strives to fill this gap for the Indian Muslim community, so that we can better appreciate the significance of their contributions,” she said. “Let us emulate the pioneers who never viewed their circumstances as limiting, but instead focused on how they could do better for the community and their children; always looking at the possibilities ahead.”
The book begins by tracing the ethnic and geographical origins of the community and the trades they came to work in the growing port city that was Singapore in the 1800s.
Muslims of various ethnicities migrated here from British India, including Tamils from the south and Gujeratis from the west. Some set down roots and began building mosques, including Angullia Mosque and Bencoolen Mosque.
The book details the history of these mosques, the families, institutions and personalities behind them, and the religious and civic contributions of the community, many of whom donated generously to social causes. There is a chapter on prominent figures, including former MP Mohamed Kassim Abdul Jabbar and Singapore’s first attorney-general, Professor Ahmad Ibrahim.
In an interview before the launch, Prof Ahmad Ibrahim’s grandson, Mr Ibrahim Tahir, 48, said he is happy his grandfather’s life and achievements have been recorded in the book.
Mr Ibrahim, who owns bookstore Wardah Books, said: “It is good not just for the community and the family but because stories like his can lift young people’s aspirations. He was at the centre of things, and operating in a multiracial country and system, he was a minority without being marginal and held a seat at the table.”
Dr Razak, 63, who is a physicist by training and a board member at Rima, said the book is meant for the general reader.
“The book is by no means exhaustive or complete, but I hope it can serve as a starting point for more research into the community.”
Speaking of the challenge he raised about contemporary Indian Muslim identity and the choice between tradition and assimilation, he added: “It is all about finding balance. All communities in Singapore face problems like waning language use, but it is important to think about which of our forefathers’ values to hold on to.”
The book is on sale for $60 at this website and selected bookstores.
source:http://www.straitstimes.com / The Straits Times / Home / by Ng Wei Kai / July 13th, 2022
This statement, made by Maulvi Sadr-Ud-Din, provides an insight into the treatment of Muslim Indian soldiers who had fought during World War One and died in hospitals in Britain. Sadr-Ud-Din, from the Shah Jahan Mosque at Woking, was charged with overseeing their burial in England.
What does the statement reveal?
From 1915, there were nine sites in the South of England set up specifically for the treatment of wounded Indian soldiers. This included the Dome Hospital in Brighton and the convalescent camp at Barton-on-Sea. These were hospitals of high standards with up-to-date medical facilities, as well as services dedicated to catering for every religious need.
The Maulvi’s statement, however, raises issues with the posthumous treatment of soldiers who died in these hospitals. He states that the bodies of Muslim soldiers were often sent to him with the wrong name; without flowers; or with no provision for a military demonstration at the grave. Although Sadr-Ud-Din had been allocated a plot of burial land at Woking on Horsell Common, he describes it being in a poor state and maintains that his requests for improvements have been ignored.
Sadr-Ud-Din warns of the ‘grave danger of allowing the impression to gain ground in India that England is not showing sufficient respect to the memories of her Indian heroes’. His concluding words hint at the unease in Indian-British relations at this time and, in particular, the growing nationalist movement which was campaigning against British rule. In response, the government – in a public-relations exercise – commissioned improvements to the burial site at Woking.
These improvements were led, in part, by the suggestions made in Sadr-Ud-Din’s statement. These included a permanent enclosure of the piece of land; making paths in order to distinguish between grave and ground; to employ members of staff in the everyday running of the cemetery; and to build three structures: a morgue, a waiting room and a gateway to not only simplify the burial process, but to also give the area precedence. The gateway, at Sadr-Ud-Din’s request, was designed ‘in Eastern-style […] as a Memorial to the fallen Indian soldiers.’
The majority of these requests were realised, although the morgue and waiting room were never built.
________
source:
Full title:Correspondence about Moulvi Sadruddin, Imam of the Woking Mosque, and the burial of Muslim soldiers in England.
source: http://www.bl.uk / British Library / Home> Collection Items / (This item I feature in ‘All South Asians in Britain Collections’ and ‘All World War One Collection Items’ / (date viewed July 09th, 2022)
Over the past few years, and particularly after their recent tussle with the government over the statue of Bangabandhu Sheikh Mujibur Rahman, the Ulama’s involvement in politics has come back under scrutiny in Bangladesh. Since the 10th century, the Ulama have been exercising strong authority over religious issues; yet they have been accused of failing to respond to modernity and to the changes in society.
Against this backdrop, the actions, discourses, and history of the Ulama are well worth looking into. Muhammad Qasim Zaman’s The Ulama in Contemporary Islam: Custodian of Change (2002) and Barbara D Metcalf’s Islamic Revival in British India: Deoband, 1860-1900 (2016), both published by the Princeton University Press, are two outstanding studies in this regard. While Metcalf looks into the emergence, proliferation, and responses of the Deobandi Ulama to “modernity” when Muslim power in India was declining, Zaman looks at their strategy to establish authority in British India and Pakistan.
Shifting sands of influence
In pre-British India, religious education was a private enterprise and individual tutelage was the usual mode of the dissemination of religious knowledge. This tradition was to change with the emergence of the Farangi Mahall Ulama as custodians of Muslim intellectual traditions.
The Lucknow-based Farangi Mahall Ulama were known by the family of Mulla Hafiz, who received a land grant from Mughal Emperor Akbar sometime in the sixteenth century. He was the ascendant of Qutbu’d – Din (d. 1691), a Mughal courtier who participated in the collection of Fatawa-yi ‘Alamgiri’. The latter is a collection of Fatwa to be used in the Mughal courts. The family and students who took lessons from this family were known by the name of Farangi Mahall. The activities of the Ulama of Farangi Mahall, however, were confined to producing graduates for princely services. Their most significant contribution was their systemisation of the curriculum—dars-i-Nizami—for religious education. As Metcalf informs us, this curriculum came to Bengal when a Farangi Mahall graduate was appointed as the first principal of the madrasa yi ‘Aliyah’, Calcutta in 1780.
Farangi Mahall’s dominance declined and the centre for religious studies shifted from Lucknow to Delhi by the late 18th century. The person who played a key role in this shift was Shah Waliyu’llah, who advocated for more social and political responsibilities for the Ulama as opposed to those of the Farangi Mahall. Waliyu’llah’s successors had studied legal codes and written fatwa for the Muslim community, which had once become the main tool to disseminate religious instructions when the British were about to establish political authority over India. Besides claiming centrality of the hadith in the interpretation of the sharia, Shah Waliyu’llah discouraged blindly following the rulings of the earlier generations (taqlid). He suggested going back to the Quran or Sunnah for legal solutions.
The 1857 revolution landed heavily upon the revivalist movement initiated by Shah Waliyu’llah. Suspecting the Ulama’s involvement, British colonisers took all religious institutions in Delhi under their control. Fourteen hundred people were shot by British soldiers in Kuchah Chelan, where Shah Abdul Aziz (son of late Shah Waliyu’llah) used to preach, according to Metcalf. The Delhi-based Ulama were forced to move to the countryside and establish a madrasa at Deoband in 1867.
After the revolution, Deoband became the centre for Muslim intellectuals. They introduced formal religious education for Muslims in British India. Students had separate classrooms and a library, and the curricula were organised according to departments, such as Arabic, Persian, and others. A formal examination system was introduced and successful students were issued certificates of award. Graduates came from different corners of India. Most significantly, these graduates went back home and set up madrasas in their respective localities. By the end of the 18th century, nearly every town held the presence of the Deobandi Ulama.
One well known Deobandi Ulama was Muhammad Ashraf Ali Thanawi (1863-1943), who authored Bahishti Zewar (1981)—among the most popular books for Muslims of India, and masterminded the Dissolution of Muslim Marriages Act 1939—the first reformist legislation for Muslims of British India.
In the late 19th century, the Ulama played a crucial role in upholding the pride of their religion and their community through publications and public debate on religious issues. Their intellectual exercise peaked with the invention of print technology, multiplying the scale of the transmission of knowledge all over India. Publishing in local languages such as Urdu, instead of Arabic, was one of their effective strategies to establish authority. This also served as a medium of communication between common Muslims and the Ulama, and helped renew Muslim traditions against local customs. Following the birth of Pakistan on August 14, 1947, the Ulama consolidated their authority and forced the then government not to pass a law against sharia. Over the next few years, their continuous efforts would force the Pakistani government to establish a Supreme Sharia Board to oversee any inconsistencies between sharia and laws passed by the parliament.
The historiography of these two books may be compared with Geoffrey G Field’s Blood, Sweat and Toil: Remaking the British Working Class, 1939-1945 (Oxford University Press, 2011), in which Field understands “class” from multi-dimensional approaches including its relationship with the state, society, and family. Similarly, Barbara Metcalf and Qasim Zaman define the Ulama as a class by providing a social and intellectual history of their presence in South Asia. Metcalf highlights their hardships in the post-1857 revolution and the silent “intellectual” revolution of the Deobandi Ulama. Hers is an excellent cultural history. Despite being published earlier, Zaman fills in what Metcalf’s study left to be addressed: it focuses on how the Ulama have played an active role in different social and political contexts, particularly in post-colonial Pakistan. He disapproves of the allegation that the Ulama are against changes. The common mistake that most studies make, says Zaman, is not to consider the social and political context within which the Ulama work. To him, the flexibility of sharia depends on a socio-political context. Zaman suggested that the Ulama do not respond to changes as not because they do not like it but because of their fear of losing authority over religious issues in a modern state.
None of the above-mentioned studies, however, concerns the Ulama of Bangladesh. The growing presence of the Bangladeshi Ulama in the public sphere, particularly their increasing involvement in the political issues, merits investigation into—in Zaman’s words—their “transformation, their discourses, and their religio-political activism.” Could the Ulama in Bangladesh inherit the wind of the Islamic intellectual traditions? The question deserves to be addressed amongst others.
Dr Md Anisur Rahman is a legal historian at Asian University for Women. His research interests include Islam in Asia and South Asian Islamic Law and Society.
source: http://www.thedailystar.net / The Daily Star / Home> Reviews / by Md. Anisur Rahman / January 28th, 2021
The contribution of Ghulam Ahmed to cricket in Hyderabad and India is extremely difficult to quantify in mere words.
He was a legendary player, inspirational leader, far thinking administrator and a very capable manager. Whichever role he played, he did so with a measure of excellence that was unmatchable. The Greek philosopher Aristotle once said: “Excellence is never an accident. It is always the result of high intention, sincere effort and intelligent execution. Choice, not chance, determines our destiny.” The words can be applied most aptly to the life and career of Ghulam Ahmed, one of Indian cricket’s most accomplished off spinners and administrators, whose 100th birth anniversary falls on 4th of July, 2022.
But any person who knows about the family from which Ghulam Ahmed emerged, will not be surprised by the fact that this gentleman cricketer achieved so much in his lifetime.
In a way, this illustrious family can be called the first family of Hyderabad sports. Others who are connected to the Razvi family are Pakistan’s former captain Asif Iqbal, India’s former captain Mohammed Azharuddin and tennis champion Sania Mirza. Since Sania’s husband is an ace Pakistan cricketer Shoaib Malik, he too is connected to this family by marriage. So that makes it two captains of India, two captains of Pakistan and a tennis Grand Slam winner in doubles and mixed doubles, all belonging to or connected to one family.
Ghulam Ahmed meets the queen
We all know about the famous off spinner’s exploits on the cricket field. But what was he like as a person? Was he a disciplinarian or was he indulgent? Was he a strict parent or a friendly person who could be addressed as Dad? After siasat.com spoke to several persons who knew him well, an interesting picture emerged.
Apparently Ghulam Ahmed was a person whose character and conduct were unblemished. It was his most outstanding trait. He was painstakingly honest and fair in his thought and judgement. If he made a decision, everyone would accept it because they knew his reputation for being impartial and equitable. As a parent he was not the old fashioned taskmaster. Instead he obtained the love, affection and friendship of all his children. As a person he stuck to his principles but did so with a measure of kindness and tact that earned the willing cooperation of his colleagues.
When Nari Contractor was injured
He hailed from a family wherein the male members had mostly served in the civil services. Ghulam Ahmed himself chose the same path. He was the chairman of the A.P. Public Service Commission and then also the Hyderabad Race Club. He handled sensitive issues with graceful prudence. He had a large group of friends and was well loved and respected by all. Often there would be large gatherings of his friends at his house. The men would play cards and sometimes go out on hunting trips which was a popular pastime among young men of those days.
Ghulam Ahmed studied at the famous Madrasa-E-Aliya and then at Nizam College. In his cricket career, his seniors were the well known brothers S.M. Hussain and S.M. Hadi. The latter was an all round sportsman who excelled at many sports while the former was a member of the Indian cricket team. When he was a raw beginner, he once sought permission to bowl against Hussain. After he was allowed to do so, he bowled the experienced batter with his very first delivery leaving Hussain highly impressed.
Later Ghulam Ahmed grew up and became a very renowned player himself. He grew to be very close to some of the most famous names of those days. They often dropped in at his house. Cricket administrators such as M.A. Chidambaram, M. Chinnaswamy and Kishan Rungta visited him regularly.
The legendary Lala Amarnath, Test cricketers C.D Gopinath, Hemu Adhikary and Polly Umrigar – all these people used to visit his house.
Later, Ghulam Ahmed also served as a cricket administrator both in Hyderabad as well as the BCCI.
Besides serving as the Secretary and Vice President of the BCCI, he was the Chairman of the BCCI selection committee which selected the Indian team that won the World Cup in 1983. He was also given honorary membership of the prestigious Marylebone Cricket Club (MCC).
When Ghulam Ahmed passed away after a long and illustrious life, encomiums flowed in from all parts of the world.
This is what The Independent (UK) wrote: “His smooth action enabled him to bowl for long spells while his clever flighting and variations of pace, length and line brought him comparisons with Jim Laker. He made his debut at 17 for Hyderabad but the second world war interrupted his further progress so that he did not appear in Test cricket until 1948 when he was chosen for the third Test against West Indies in Calcutta. He captained India against New Zealand in 1955 and also twice against the West Indies in 1958-59.”
In Shakespeare’s play Caesar, the character of Mark Antony says about his dear departed friend: “Here was a Caesar! When comes such another?” Meaning that Rome will probably never have another outstanding and upright personality like Caesar. The same can be said of Ghulam Ahmed. Like Caesar, Ghulam Ahmed too can never be replaced. His 100th birth anniversary is an occasion to remember with pride and affection, the excellent achievements of the man who was the first cricketer from Hyderabad to lead the nation in the international cricket arena.
source: http://www.siasat.com / The Siasat Daily / Home> News> Sports / by Abhijit Sen Gupta / July 04th, 2022
Calling it ‘The Tribute Run’, Sufiya Sufi is dedicating this challenge to the Bravehearts of the Indian Army.
Guinness record holder Sufiya takes on Siachen to Kargil run; to salute sacrifices of Indian Army.
New Delhi:
Indian Ultrarunner Sufiya Sufi ‘Runner’ is no stranger to challenges. After entering the Guinness Book of World Records for the third time earlier this year, Sufiya is now set for her next challenge — a run from Siachen Base to Kargil War Memorial.
Calling it ‘The Tribute Run’, she is dedicating this challenge to the Bravehearts of the Indian Army who have made unmatched sacrifices for our country. The 7-day-long expedition will begin at Siachen War Memorial on July 17 and conclude at Kargil War Memorial, on July 23, ahead of the 23rd Kargil Vijay Diwas.
During the 470 km long expedition, Sufiya will navigate through difficult terrain and hostile conditions. The run will begin at an altitude of 3400m, reaching up to 5359m at Khardung La with oxygen levels dropping 40 to 60 percent and temperature dipping much below zero degrees.
Commenting on her upcoming run, the Under Armour athlete said, “Ever since I have taken up the discipline, I have worked continuously towards pushing my limits and encouraging more people to take up running.
“My upcoming run is special and close to my heart and through this run, I want to pay tribute to the deeds of our soldiers and their selfless service to our nation.”
“As I prepare for this run, I have a great team, be it my coaches or Under Armour, who have supported and motivated me to take up every challenge including this expedition. I have put in the work training continuously for the past 6 months.”
In 2018, Sufiya took up running to break away from her aviation job, to relax and de-stress. Since then, she has entered the Guinness Book of records three times and has set several benchmarks for ultrarunning in India.
She holds the records for covering the Manali-Leh stretch on foot in the year 2022, the fastest time by a female to complete the Golden Quadrilateral in 2021, and the fastest woman to traverse from Kashmir to Kanyakumari in 2019. Sufiya has been an Under Armour Athlete since her first big achievement in 2020.
source: http://www.ummid.com / Ummid.com / Home> Life & Style / by IANS / June 28th, 2022
