M. Nurul Islam with some of the future doctors at Al Ameen Mission Khalatpur campus
M. Nurul Islam is a proud man as 472 students of Al Ameen Mission have qualified for free medical seats in government medical colleges across West Bengal through NEET (UG) 2025.
Muslims remain one of the most disadvantaged communities in India. In West Bengal—among the more underdeveloped states—their educational and socio-economic struggles are even more pronounced. Districts like Murshidabad and Malda, with significant Muslim populations, rank among the most backward in the country.
When the NEET results were announced, 154 students from Murshidabad and 77 from Malda scored above 500 marks, making them eligible for free medical education in the state’s government colleges.
What stands out is the socio-economic background of these students. Of the 472 successful candidates, 278 (59%) come from modest backgrounds: 194 (41%) belong to middle and upper-middle-income families, 152 (32%) to lower-middle-income groups, and 126 (27%) are from poor and Below Poverty Line (BPL) families.
The success of these students reflects not only academic excellence but also the transformative impact of Al Ameen Mission in empowering underprivileged communities through education.
“This year’s exam was comparatively tougher than in previous years, but by the grace of Allah, our students performed even better,” said M. Nurul Islam, founder general secretary of Al Ameen Mission, while speaking to Muslim Mirror.
Nurul Islam, the visionary general secretary of Al-Ameen Mission—often referred to as the Sir Syed of West Bengal—is widely recognized among the 100 most influential Indian Muslims. He pioneered an educational movement aimed at uplifting underprivileged Muslim students in West Bengal, significantly increasing their representation in medical colleges, even exceeding their population proportion in the state.
Born in 1959 in the small village of Khalatpur in Howrah district, Nurul Islam came from a humble background. His passion for education and community service became the foundation of a lifelong mission. In 1986, while he was a student, he started a hostel with just seven students inside the madrasa building. This initiative was sustained by a grassroots campaign—collecting a fistful of rice from every household in the village. In January 1987, this effort took shape as Al-Ameen Mission.
Today, the Mission has 77 branches across 23 districts of West Bengal, housing nearly 23,000 residential students. Over 49,000 students have passed from Al Ameen Mission, which follows the WBBSE, WBHSE, and CBSE curricula. In 2015, the West Bengal government honored M Nurul Islam with the Banga Bhushan Award for its contributions to education.
The Mission also engages in charitable work, offering financial aid and scholarships to unemployed Muslims. Under Nurul Islam’s leadership, it has become a beacon of holistic education, blending academic excellence with Islamic ethical values. The institution has produced hundreds of successful NEET and JEE candidates, changing the lives of many.
Nurul Islam’s resolute commitment to education and empowerment continues to inspire generations, reshaping the future of Muslim youth in Bengal and beyond.
source: http://www.muslimmirror.com / Muslim Mirro / Home> Education> Indian Muslim> Positive Story / by Jasmine Nehar / June 25th, 2025
Fasihuddin Balkhi was born in 1885 in Bakshi Mohalla of Patna city. | Picture: Rekhta
Born in Patna, Bihar during the British era, Fasihuddin Balkhi made a tremendous contribution to history-writing in Urdu. Despite this feat, he remains largely unknown to this day.
Many historians have written about the history of Bihar. After taking a cursory overview of the works written by different scholars, one finds that history writing on Bihar, especially in the Urdu language has not yet received due attention in academic circles. Among many others who have written on Bihar and its history, the notable ones include Fasihuddin Balkhi (1885-1962); Taqi Rahim (1921-99); and Shad Azimabadi (1901-1978).
This piece is an attempt to highlight the life and works of Fasihuddin Balkhi. His work has received scant attention from those working in the Bihar region. His contribution remains largely under-acknowledged and under-explored in the existing literature of the Bihar province.
Balkhi was born in 1885, the same year that the Indian National Congress (INC) was founded, in Bakshi Mohalla of Patna city. After receiving his early education at home, he went to Calcutta where he completed his higher education. He became a teacher and initially taught at Poona Military School and later in Calcutta Fort William. Later on, he passed the law examination and was employed in the Bihar government. In 1914, he opted for military service which enabled him to visit different parts of the world like Palestine, Egypt, Iraq and Lebanon.
As India’s independence movement was drawing more followers, Balkhi too joined the movement. In 1921, he became part of the non-cooperation movement. After refusing to accept the post of deputy in Jaunpur, he had to face many hardships. Between 1926-27 he worked as the revenue officer and magistrate in Sarai Kela state.
After retirement, he left his ancestral home and lived the rest of his life till 1962 in his new house in Guzri Bazar Patna city (just behind the present Mohammedan Anglo Arabic school). In the last two years of his life, he worked at Patna University in the department of manuscripts. His hardworking and organizational abilities infused a new spirit in the department.
Although Balkhi was known as a good teacher and a successful officer, he was primarily a historian and researcher, as he stepped into some areas of research that were hitherto almost invisible. Even the noted Bihar-based historian, Syed Hasan Askari (1901-1990) has acknowledged Balkhi’s scholarly and literary abilities. Unfortunately, most of the works of Balkhi could not reach their desired audience. Some of his works remain unpublished even now.
Balkhi’s first book Tarikh-e-Magadh was published by Anjuman-e-Taraqqi-Urdu-Hind (Delhi) in 1944. The second book, Tazkira, was published as Tazkira-e-Niswane Hind (1956).
According to one source, he wrote his first work at the age of 25 in 1910 in Urdu on astrology, a rare case in Urdu, titled as Ilmi-e-Najoom. This work is not easily available or accessible to the readers. A pamphlet on the poetry of Shad Azimabadi titled as Inshad-e-Shad (Qaumi Press Bankipore, Patna, 1939) is his signature piece. The pamphlet demonstrates his power of critique.
Balkhi’s work only gained wider attention after his death. Well-known Urdu publisher Nadeem Bhatti published one of Balkhi’s works Tazkira-e-Hindu Shora-e-Bihar (Poets in Bihar/Urdu) in 1962. Some of Balkhi’s unpublished works such as Dastur-e-Sukhan, a collection of his works on historical places of Bihar province, Aasar-e-Balkhiya, are collected in the book. Several of his scholarly, literary and historical articles are also available in different magazines and journals. A well-researched article on Balkhi’s personality and research guidance was written by Qayyum Khazar for ‘All India Radio Patna.’ Khazar states that “Fasihuddin Balkhi was a great historian and researcher as well as a good poet.”
Balkhi’s work as historian Tarikh-e-Magadh is the first book that earned Balkhi fame as a historian. This seminal work in Urdu was published in 1944 by Anjuman Taraqqi Urdu (Delhi), which was then under the supervision of Maulvi Abdul Haq (Baab-e-Urdu). The book chronicles the history of Bihar province from the earliest times (642 BC) up to the second World War in 1943. The book contains as many as twenty chapters. The book is considered one of the most reliable accounts of the history of Bihar in the Urdu language. The work was constructed from authentic historical sources.
Patna-based historian Imtiaz Ahmad, commenting on the significance of Tarikh-e-Magadh, has said, “It is written authentically and professionally, with proper references from sources (Persian texts).”
Balkhi also wrote another significant work entitled Wahabi Movement, posthumouslypublished in 1983. This book along with Qeyamuddin Ahmad’s seminal work The Wahhabi Movement in India (1966, reprinted 1994) are the most cited works on the history and role of the Wahhabi movement in India.
Balki’s slim book, despite being confined to the Bihar region, is distinctive in many new ways. The sources he cited are primary and useful, such as letters of Syed Ahmad Shah, Calcutta Review, Indian Muslim by Wilson Hunter, Tazkira-e Sadiqa and biographies of Syed Ismail and Syed Ahmad, the founding fathers of the movement in India.
Emphasizing the legacy left behind by the Wahhabi movement, Balkhi writes, “It is highly interesting to note that the use of three great weapons, namely, non-cooperation, passive resistance and establishing of parallel Govt. which the Congress leaders adopted in their fight against the bureaucracy, was originally advocated and preached by the Wahhabis in 1854.” (p. 16).
Apart from these historical accounts, Balkhi wrote another path-breaking book Tazkirah Niswan-e-Hind (1956) in which he documents the short biographical accounts of the notable women of India. He starts his book with Raziya Sultan of the early 13th century and covers the women from various fields across India such as Askari Begum ‘Hijab’ (Lucknow), Chander Mukhi Bose (Bengal), Lal Ded (Kashmir), Raziya Sajjad Zahir (Rajasthan/Bombay), Bibi ‘Tahira’ (Bihar), etc. This book serves as an important source of information on Indian women and their role in different times of history.
Balkhi has also written about the lesser-known aspects of Bihar. This can be gauged from his book Patna Ke Katbe in Urdu, published by Khuda Bakhsh Library, Patna in 1993. This book is a unique study of inscriptions found on graves, mosques, and tombs located in Patna.
Balkhi has made a tremendous contribution to writing the history of Bihar in Urdu. His work serves as a guiding light on the lesser known and under-explored aspects of Bihar. His work needs to be revisited and re-assessed to throw light on many ignored dimensions of Bihar history.
Mohd Hussain Ganie is a PhD student at Aligarh Muslim University (AMU). He tweets at @GanaiHussain1
source: http://www.twocircles.net / TwoCircles.net / Home> Art-Culture / by Mohd Hussain Ganie, TwoCircles.net / August 12th, 2022
In an era of unprecedented majoritarian ascendance and anti-Muslim hatred, Bihar Collective, a platform of intellectuals and activists, has brought out a booklet highlighting the contribution of eminent Muslims in making the modern Bihar in the last 200 years.
The booklet titled Remembering Muslim Makers of Modern Bihar has been compiled and edited by renowned academician and writer Prof. Mohammad Sajjad on the initiative of Bihar Collective.
The booklet will be released at an event in Patna on Saturday (February 23).
On the occasion, a discussion will also be held with Prof Faizan Mustafa, Vice Chancellor, NALSAR University of Law, Hyderabad; Prof Vivek Kumar, JNU, New Delhi; and Prof Mohammad Sajjad, AMU, Aligarh as panelists.
A Brief about Booklet:
Pre-empting a reasonable question about the title of the booklet, Prof Sajjad, who has compiled and edited it, writes in its preface: “A simple and obvious question that may readily arise is: why only Muslim makers of modern Bihar? Why not others too? This is indeed a valid and pertinent question.”
Responding to the question, he further says: “Candidly put, this is because of an unprecedentedly menacing rise of majoritarianism, bigotry, and anti-Muslim hatred, with open support of the state.
The Muslim identities are ominously threatened. There are also unabated attempts to dilute (or even take away) whatever little accomplishments have been made by the forces of social justice and secularism.
Only the Muslim segment however is threatened by the jingoist, exclusionary, violent nationalists, to be thrown out to another country. As if the other country is a dustbin, owned by these bigots, into which they can throw away everything they dislike! As if only the religious majority constitutes the nation! Notably, these jingoists had aligned with the British and had stayed away from the national movement.”
“Muslim contributions in the nation-making (and in the freedom movement) remain under-acknowledged, forgotten or even omitted. Erasure of their histories and memories seem to have become even more pronounced and vociferous, now, than ever before…The Bihar Collective therefore decided to compile a short profile of these inspiring role models, history-makers…This is small and humble step towards retrieving and restoring the nationalist provincial pantheons bearing Muslim identities,” says Prof Sajjad.
He, however, admits that the list of Muslim heroes of Bihar given in the booklet is not exhaustive as “…many have been left out essentially because of lack of documentations and researches. Not many have left their own accounts/memoirs; the available memoirs/accounts have not written much about all the personalities. In many cases, even otherwise “resourceful” descendants and/or associates of the history-makers have not been able to provide us with adequate (and credible/verifiable) details.”
Prof Sajjad hopes this small exercise may lead to some big academic work on these history-makers. “In short, this kind of venture may be said to be an ongoing exercise. This effort may hope to open up (and obtain) more details about such history-makers and would also get to know about many more of such peoples and processes, we failed to include here in this hastily prepared tiny volume, amidst constraints of resources and time.”
Names of Muslim Makers of Modern Bihar Mentioned in Booklet: 1. Syed Imdad Ali (d.1886] 2. Khuda Bakhsh (1842-1908) 3. Syed Amir Husain (1843-1910) 4. Imdad Imam Asar (1849-1934) 5. Shah Badruddin(1852-??) 6. Syed Ali Bilgrami (1853-1911) 7. Rasheed-un-Nesa (1855-1926) 8. Syed Noorul Huda (1855-1939) 9. Justice Syed Sharfuddin (1856-1921) 10. Shaikh Gulab (1857-1920) 11. Sarfaraz Husain Khan (1860-1931) 12. Maulana Mazharul Haque (1866-1930) 13. Batakh Miyan Ansari (1867-1957) 14. Sir Fakhruddin (1868-1933) 15. Syed Ali Imam (1869-1932) 16. Syed Hasan Imam (1871-1933) 17. Salahuddin Khuda Bakhsh (1875-1931) 18. Shafi Daudi(1875-1949) 19. Khwaja Md. Noor(1875-??) 20. Abdul Wadood (d.1955) 21. Syed Abul Hasan (1878-1960) 22. Sir Sultan Ahmad (1880-1963) 23. Maulana Sajjad (1880-1940) 24. Pir Mohammad Munis (1882-1949) 25. Abdul Bari (1882-1947) 26. Syed Sulaiman Nadvi (1884-1953) 27. Mohammad Yunus (1884-1952) 28. Shah Md. Zubair (1884-1930) 29. Syed Abdul Aziz (1885-1948) 30. Zubaida Begum Daudi (1886-1972) 31. Syed Tafazzul Karim (1886-1964) 32. Mr. Mohammad Shafi (1888-1955) 33. Qazi Ahmad Husain (1889-1961) 34. Dr. Syed Mahmud (1889-1971) 35. Ali Husain Aasim Bihari (1890-1953) 36. Shah Mohammad Umair (1894-1978) 37. Abdul Ahad Mohammad Noor (1894-1975) 38. Hakeem Md. Kabiruddin (1894-1976) 39. Maulana Usman Ghani (1896-1977) 40. Manzoor Ahsan Aijazi (1897-1969) 41. Shah Md Ozair Muni’mi (1899-1961) 42. Maghfur Aijazi (1900-1966) 43. Syed Jafar Imam (1900-1965) 44. Syed Badruddin Ahmad (1901-1983) 45. Mohammad Tahir (1903-???) 46. Syed Jafar Imam (1903-1979) 47. Syed Fida Husain (1904-80) 48. Abdul Qaiyum Ansari (1905-1974) 49. Wajihuddin Minhaji (1907-1984) 50. Syed Md. Aiyub (1910-1964) 51. Abdul Sami Nadvi (1913-????) 52. Abul Hayat Chand (1914-1958) 53. Ahad Fatmi(1915-1980) 54. Zawwar Husain (1916-80) 55. Shafiqullah Ansari (1917-1980) 56. Shah Mushtaq Ahmad (1917-2002) 57. Abdul Ghafoor (1918-2004) 58. Col. Mahboob Ahmad (1920-1992) 59. Taqi Raheem (1920-1999) 60. Zahra Daudi(1923-2003) 61. Shakoor Ahmad (1924-1981) 62. Syed Hasan (1924-2016) 63. Yunus Lohia (1925-2019) 64. Ghulam Sarwar (1926-2004) 65. Syed Shahabuddin (1935-2017)
A Brief about Author:
Prof Mohammad Sajjad teaches late-colonial and post-independent Indian history at the Centre for Advanced Study in History, Aligarh Muslim University. He has written several books including Muslim Politics in Bihar: Changing Contours; and Contesting Colonialism and Separatism: Muslims of Muzaffarpur since 1857.
His articles are published in reputed academic journals from Routledge, Sage, EPW etc. and also in anthologies from the Oxford University Press and Cambridge University Press.
Bihar Collective: It is a platform of artists, intellectuals, journalists and activists to promote diversity, pluralism and constitutional values. It aims at bridging the gap between people working in various fields such as media, culture, law, science, arts, human rights, gender equality, films, music, etc. Email: biharcollective@gmail.com Facebook: https://www.facebook.com/biharcollective
source: http://www.indiatomorrow.net / India Tomorrow / Home> Society / by India Tomorrow / February 21st, 2019
In the picturesque Chenab Valley’s Doda township in the Jammu region of Jammu and Kashmir, lives a man whose life is the epitome of service to humanity. Although a teacher by profession, Mohammad Hafeez Furqanabadi has changed the lives of many underprivileged boys and girls by leading them on the path of enlightenment through education.
Furqanabadi, 64, born in Ghat village, five km from Doda town, has been shaping young minds and uniting communities through education for four decades.
With a Master’s degree in Arabic (1989), Hafeez started teaching at the Royal Academy, a private school in Doda, after completing his 12th standard. Later, he moved on to teach Arabic, Urdu, and English at various other private institutions.
Mohammad Hafeez Furqanabad
For him, education is not just a profession, but a mission that goes beyond official responsibilities.
His life changed after he was appointed a government teacher in 1995 and posted at the Hanch High School in Doda, where he taught Arabic, Urdu, and English.
To his shock, he found most of the classrooms half-empty — especially of girls.
He decided to change this.
He began visiting families across Doda, urging parents to educate their daughters. “Education is not just a right — it’s a light,” he would often say.
Mohammad Hafeez Furqanabad
Gradually, mindsets shifted. Hafeez became more than a teacher — he was a reformer, a motivator, and a beacon of change.
His dedication extended far beyond school walls. With a few close friends, Hafeez founded a charitable trust in Doda, focused on educating underprivileged children of all religions.
The trust provided free education, school uniforms, shoes, and books to the students. His home became a refuge for learning as he offered free tuition to students from economically disadvantaged backgrounds.
In 2011, the Government of Jammu and Kashmir honoured him for his contributions by presenting him with the State’s One of the Best Teacher Award.
Perhaps what defines Hafeez Furqanabadi most is his unwavering commitment to communal harmony. In a region often marred by religious tensions, Hafeez worked tirelessly to promote Hindu-Muslim unity.
His efforts earned him respect from all communities. “He teaches humanity before anything else,” one of his former students, now a government officer, told Awaz-The Voice.
Beyond teaching, Hafeez has also made his mark as an author and poet. His three books — Tanzeel, Momin Ki Namaaz, and Intekhaab — are widely read and appreciated across Jammu for their spiritual and literary depth.
Mohammad Hafeez Furqanabad
Moreover, many of his poetic compositions are regularly recited in morning assemblies in schools throughout Jammu and Kashmir. His verses reflect not only sensitivity but also the deeply spiritual and humanistic values he lived and taught.
After a distinguished career, Mohammad Hafeez retired from government service in December 2022. His farewell was an emotional tribute, attended by hundreds of students, teachers, and community members, who shared moving stories of his life’s work — a testament to the legacy he leaves behind.
Even after his superannuation, Hafeez has been actively pursuing his mission — teaching the under, counseling, and inspiring others. He believes that one can retire only after one ceases to contribute to society. For Mohammad Hafeez Furqanabadi, that day is nowhere near.
Mohammad Hafeez Furqanabadi stands tall in the collective memory of Doda and Jammu for his lifelong commitment to building a kinder, more educated, and more united society.
source: http://www.awazthevoice.in / Awaz, The Voice / Home> The Changemakers / by Danish Ali, Doda / June 24th, 2025
Urdu periodicals, with their dwindling readership, often showcase uninspiring articles, predictable poetry, and pedestrian fiction.
Amidst mediocrity all around, there exists a pressing need for thoroughly researched and academically rigorous articles that challenge erroneous, yet widely accepted notions about the world around us.
Some literary journals, including Bunyad (Lahore), Urdu Adab (Delhi), Isbaat (Mumbai), and Istefsaar (Jaipur), go beyond what common sense dictates. The latest issue of Urdu Adab, a quarterly publication of Anjuman Tarraqi Hind, bears testimony to this, as its content stimulates the intellect of its readers with a sense of exuberance.
The astutely edited journal by Ather Farooqui features three equally incisive and thoroughly researched articles on the much-maligned role of North Indian Muslims during the Partition, Madrassa students and understanding literature, and Namwar Singh’s tirade against Urdu. Unlike other run-of-the-mill literary journals in Urdu, the journal focuses on the dynamics and politics of language, which refers to the social and political implications of language use and the power dynamics inherent in cultural discourse. Also, it explores consequential questions related to culture and social consciousness. The influence of language on identity and the power dynamics inherent in cultural discourse also come under scrutiny in enriching academic discourse.
The overwhelming support of Muslims in the United Province for the Muslim League in the 1946 assembly elections, which was a sort of referendum on the partition issue, is often regarded as a truism; however, it does not sit well with veteran journalist and author Anil Maheshwari. Urdu Adab presents an article by him, “Support of Muslims for the Formation of Pakistan: A Distorted History: in light of the results of the decisive assembly elections in UP in 1946. Anil’s article, based on archival research, challenges the commonly held belief that the 1946 elections were a clear mandate for the Muslim League. He marshals many pieces of credible evidence that deflates the myth and suggests a more valid interpretation of the results.
Joining Ayesha Jallal (1994) and Christopher Jafferlot (2015), as well as a plethora of celebrated historians, Anil points out that Muslims in the United Province Assembly elections of 1946 did not vote overwhelmingly for the Muslim League. Voters comprising only 5% of the Muslim population cast their votes for the Muslim League, according to the official report of the 1946 elections. Placing the 1946 elections in the context of the universal adult franchise, he points out that only 3% of Indians could vote for the central assembly, while in the provincial assemblies, only 13% were allowed to vote. The article appeared in a reputed periodical, Economic and Political Weekly, laced with incisive interpretation, cogently concludes, “Had the partition of 1947 not occurred, Muslims would have constituted approximately one third of the population of an undivided Indian subcontinent. This demographic would have secured a majority in three to four states, providing them with a substantial and equitable stake in the political framework.”
A promising historian, Muhammad Sajjad, in his perceptive book on Muslim politics in Bihar, also connotes the same conclusion.
With an occasional rhetorical flourish, Anil inveighs against left historians for perpetuating this sort of falsehood.
Irfan Habib, Mazharul Hasan, and Bipan Chandra, too, did not place the onus entirely on Muslims, and HM Serwai’s book, Partition of India: Legend and Reality, provides an alternative understanding.
The article is supplemented with a stimulating critique by Sadaf Fatima, who holds the view that our reputed historians have glossed over the facts, thereby fostering anti-Muslim discourse. One tends to agree with the opinion that Indian Muslims got closely associated with Pakistan. The author seems too harsh when she accuses left historians of holding Jinnah mainly responsible for the partition, as they took Nehru’s side for personal interests.
It is a rare occurrence in Urdu periodicals for an article to spark such a polemical debate as Sadaf Fatima’s piece on madrassa graduates and the teaching of Urdu at universities. There is no denying the fact that most of the Urdu faculty at various universities are the product of oriental syllabi, who lack even rudimentary literary and aesthetic indoctrination. Curiously, the Madrassa’s students get admitted to a postgraduate course in Urdu literature. Sadaf Fatima makes this point pertinently and asserts, “It is incontestable that students are well short of foundational awareness about literature who join university as a postgraduate student of Urdu or opt for Urdu as an optional subject at the graduate level after graduating from a madrasa. Urdu literature does not appear in the syllabi of the madrassas. Urdu literature draws its sustenance from a literary culture that is composed of several local cultures and linguistic practices, reflecting centuries of shared heritage.
A student joining a madrassa at the age of 7 or so has no inkling of the cultural ethos of Urdu, which exists in his milieu.” Her cognate observation sparked controversy, and a smear campaign was launched against her and the editor, Ather Farooqui. Some well-meaning authors and journalists, including Ashar Najmi, Shakeel Rasheed, and Masoom Moradabadi, saw reason in her arguments. It is perplexing to see many vituperative postings on social media.
The author, while expressing deep concern for madrassa-educated students occupying positions in Urdu departments, made it clear that the solution does not lie in prohibiting their direct admission to courses in Urdu literature. There is an urgent need to equip students with literary and aesthetic sensibilities when they join the courses.
An exclusive section is devoted to the politics of the Urdu language, featuring two articles: “Three Language Formula” by Ahter Farooqui and a translation of “Basi Bhaat mein Kuda ka Sanjaha” by the prominent Hindi critic Namwar Singh. An avant-garde Hindi journal, Hans, published Namwar’s highly unreasoned and zealous article in 1987, and Athar Farooqui produced its Hindi text with the translation. In the introductory note, the editor points out that it unfailingly lays bare deep-seated venom against Urdu. Despite being committed to a shared linguistic and cultural legacy, Namwar Singh was bent upon declaring modern Hindi a separate language and restricting Urdu to Muslims only. It is the first instance when a cardholder Marxist critic launched a tirade against Urdu. The editor picked up many holes in the article; this aside, it has the traces of Namwar Singh’s speculative intelligence.
Ather Farooqui spelt out the contours of the three-language formula without taking recourse to official jargon and statutory regulations. An accomplished translator, Arjumand Ara produced an excellent translation of Ralph Russel’s insightful and detailed article on the Problems of Urdu and Urdu Organisations after the partition. Feedback on Russell’s article is also included.
Ather Farroqui deserves accolades for bringing out such an intellectually stimulating function.
source: http://www.siasat.com / The Siasat Daily / Home> Opinion / by Shafey Kidwai / June 21st, 2025
Dr Thumbay Moideen was honoured for transforming the Thumbay Group into a global model of purpose-driven entrepreneurship in healthcare, education & Research.
In a moment of immense pride and global recognition, Dr. Thumbay Moideen, Founder and President of Thumbay Group, has been conferred his Fifth Honorary Doctorate, this time by the prestigious University of Lublin, Poland.
This accolade reaffirms his unmatched contributions to global healthcare, medical education, and Research for the community development.
The honorary doctorate was awarded in recognition of Dr. Moideen’s extraordinary leadership in establishing the First Private Academic Health Sytem and the region’s largest private medical university — and for transforming Thumbay Group into a global model of purpose-driven entrepreneurship in healthcare, education & Research.
Under his visionary leadership, Thumbay Group has impacted millions across more than 175 nationalities, offering compassionate care, research excellence, and world-class medical training.
The University of Lublin acknowledged Dr. Moideen’s pioneering efforts in integrating innovation with empathy, notably through the Thumbay International Research Grant (TIRG) — an initiative investing AED 3 million annually in areas like cancer immunology, AI in healthcare,precision medicine and many more Area’s of Research.
From a young entrepreneur in Karnataka to being celebrated as the most respected Indian Muslim and leading Beary in the world, Dr. Thumbay Moideen’s journey is a testament to what’s possible when faith meets action. Recognized as the leading NRI from Karnataka in the Gulf region, he is admired not just for his accomplishments, but for the values that drive them.
Once someone who measured success through projects and milestones, he has evolved into a changemaker who defines impact by how many lives his work touches.
With this latest recognition, Dr. Moideen joins an elite group of globally honoured visionaries who have reshaped industries while staying rooted in service, humility, and impact.
This doctorate reflects not only his entrepreneurial brilliance but also his enduring belief that health and education are fundamental rights, not privileges.
Speaking at the ceremony, Dr. Moideen said: “If our work has empowered others to dream, to heal, to grow, then I consider it a success. It’s no longer about how far I’ve gone, but how many I’ve taken along. I want Thumbay Group to be remembered as a force that empowered the underprivileged, raised the standards of education, healthcare & Research.”
The vision of Thumbay Group is to deliver excellence by building a seamless ecosystem of education, healthcare, and innovation. From its flagship Gulf Medical University to hospitals, labs, rehabilitation centers, and AI-driven research programs, the Group continues its mission of shaping the future of healthcare —the Group plans to Double its Healthcare capacity and expand its all business to grow 5 fold and have a global presence.
source: http://www.gulftoday.ae / Gulf Today / Home> News / by Gulf Today, Staff Reporter / June 18th, 2025
Sustainability is no longer a choice—it’s a way of life. This is an exciting field to explore. With AI, blockchain, IOT and other advanced technologies, we have the tools to build a truly sustainable future, stated by Dr. Samiullah Khan, one of the most influential voices in the UAE’s sustainability movement and Chief Sustainability Officer at Fakhruddin Holdings Dubai. Talking to Gulf Today, he said, “As the world intensifies efforts to combat climate change, sustainability has become more than just a buzzword – it’s a global imperative.”
Dr Khan also known as Dr Sam is a key figure in sustainability summits and discussions, often the first to evaluate innovative sustainability solutions that promise a greener future. For many, sustainability is a practice. For him, it’s second nature – ingrained since childhood in Chennai, India. “Wasting even a grain of rice was unacceptable in our home. Extra food was either shared with those in need or fed to cows, whose dung was used as manure in our garden,” he recalled.
These early lessons shaped his understanding of sustainability and the circular economy. His passion for technology and the environment led him to prestigious institutions such as Anna University, Cambridge University, MIT, Delft and Harvard.
His career began with Tata Motors, where he became among the youngest engineer to lead international operations into Bangladesh and Saudi Arabia and growing Tata’s market share to an impressive 96 per cent in the school bus sector.
After an illustrious 17 years with Tata and five years at SRM University, Sam found his true calling in 2015 as CEO of World Islands, He introduced air-to-water technology, harnessing humidity in the deserts of Dubai to generate clean drinking water, using Solar power – an innovation that gained significant traction in the desert landscape.
Recognised among the 100 Iconic Indians by the Indian Embassy in the UAE, Dr Sam soon became a leading advocate for sustainability, collaborating with individuals, private sector and government, notably with Marwan Bin Jassim Al Sarkal and playing a pivotal role in the “Dubai Can” initiative under the vision of Crown Prince of Dubai Sheikh Hamdan Bin Mohammed Bin Rashid Al Maktoum in initiatives to eliminate plastic bottles in Dubai.
As a Championing Green Innovation post COVID, Dr Khan focused on air quality, energy conservation, water purity, food security, waste management and circular economy.
Under his leadership, Smart Air Handling Units (S.A.H.U.) are being introduced to improve indoor air quality and reduce energy consumption by up to 40% compared to traditional HVAC systems.
The other initiatives included a centralised, organic mineral-enriched hydrogenated, Ionised, Alkaline drinking water system is being developed for healthier hydration as well as a radiant-cooled greenhouse café with hydroponics is being explored to boost UAE’s food security and comprehensive waste management and recycling systems, including composting, are being implemented.
source: http://www.gulftoday.ae / Gulf Today / Home> News / by Jamil Khan, Senior Reporter / June 17th, 2025
Noushaba Jeelani, popularly known as the ‘Saffron Queen of Kashmir’, has turned a traditional crop into a global sensation, with an aim of women’s empowerment. Her saffron brand ‘Noush’ exports saffron in Europe and the Middle East.
Jeelani involved hundreds of local women in saffron harvesting, packaging, and quality control, turning saffron cultivation into a sustainable livelihood. Her startup has collaborated with global e-commerce platforms and luxury wellness brands, putting Kashmir’s saffron back on the worldwide map.
Speaking to ANI, Noushaba Jeelani said, “We shifted to Saudi Arabia for five years. Seeing a decline in the saffron business, we thought to come back and give a new identity to an already running business. We did a survey and found that people did not know about adulteration.”
She said that the firm has a network of 600 farmers, and growing and sowing are done by women, as the initiative aimed at empowering them.
Discussing the challenges they faced initially, she said the lack of education among people, as they could not differentiate between Kashmiri and foreign saffron.
“We have our in-house production and processing, so quality control is in our hands, so we make sure we give unadulterated saffron. In the survey, the farmers said their monetary return isn’t included in the business. We wanted to show the process to the farmers so they get a return on their money,” she said.
She said, “We want the women who grow and process saffron to feel empowered and build a community. Basic vision is to grow more saffron, we want to take it forward and want more women to join.”
Giving a message to young girls, Jeelani said, “Today, girls are brave and focused. I would say, do what you want and take the first step. You will evolve as you enter the process… Be fearless.”
Her husband, Afan Basu, told ANI, “We took the initiative to support my wife. In families, women control the work of saffron. In parallel to our B2B business, we wanted to have a women-led, women-empowered business. In Kashmir’s culture, women don’t open up to men, so we wanted to build a society of empowered women and transparency from top to bottom.”
Basu is an alumni of the BITS Pilani and he identifies himself as “chief farmer with an experience of six decades.”
On building a Kashmir brand, Basu said, “In India, there are a lot of brands which sell foreign saffron. Here we have the GI tag also, but if you go out of Kashmir and ask for saffron, they will name brands which do not belong to Kashmir… This is our identity, like apples and walnuts.”
source: http://www.awazthevoice.in / Awaz, The Voice / Home> Stories / by ANI / June 14th, 2025
Joint celebration: Hindus and Muslims at the valediction of the Panguni Uthiram festival in Namakkal.
By honouring members of the Muslim community at the annual Panguni Uthiram festival on Wednesday, the Hindus in Gurusamipuram, a small village near Rasipuram, have set a worthy example of communal harmony.
It is a thanksgiving gesture to the Muslims of Rasipuram town, whose forefathers were believed to have cured through prayers many children of the Hindu community of cholera.
This practice has been in vogue for over a century now, the village elders say.
The Panguni Uthiram is a major festival of Arulmigu Sivasubramaniar Temple and is celebrated with usual gaiety every year. It is at the valediction of this festival the Hindus honour the Muslims.
According to K. Thalamuthu, a former school headmaster and president of the Sengunthar Nala Kalvi Arakkattalai, and Devarajan, its treasurer, many children of the weaver community in Gurusamipuram were affected during a cholera outbreak in the village.
On learning about this, the Muslims of Raispuram who used to visit the village for business transactions, offered special prayers by tying a white holy flag to a tree. They smeared sandalwood paste on the doors and walls of each and every house in the village. Following this, all the children were believed to have recovered.
Since then, the residents of the village make it a point to honour the Muslims of Rasipuram at the annual Panguni Uthiram festival.
The organising committee of the festival visited Rasipuram and extended invitation to members of the Muslim community belonging to Achukatti Street Mosque Jamath.
The Jamath members, accepting the invitation, visited the village on Wednesday with fruits and sweets . The Hindus and Muslims holding the holy white flag went through all the streets in the village, when the Muslims smeared sandalwood paste on the doors of all the houses. After tying the flag to the tree, which is popularly known as ‘jhanda’ (flag) tree, they assembled at the Paavadi ground.
The Hindus honoured the visiting Muslims with garlands and vice-versa. Special ‘fathiha’ was recited by the Muslim religious scholar for communal harmony , followed by the distribution of a mixture of jaggery and roasted gram by the visitors.
Later the Muslims took leave.
“This is a worthy gesture practised by our forefathers and we are continuing this tradition in the interest of strengthening the bond between both the communities for decades together,” says Mr. Thalamuthu.
source: http://www.thehindu.com / The Hindu / Home> Today’s Paper> National> Tamil Nadu / by Syed Muthahar Saqaf / April 15th, 2017
The Margazhi Peruvizha Committee functioning in the city has set a worthy example for communal harmony for other associations to emulate by inviting scholars of other faiths to address the Margazhi and Navarathri festival programmes.
T.M. Abdul Khader, an eminent Tamil scholar and former Head of the Department of Tamil, Islamia College, Vaniyambadi, is a regular at the Margazhi and Navarathri festival programmes here for the past 15 years at a stretch, along with the scholars of other faiths.
The Margazhi Peruvizha Committee has been organising special discourses, lecture programmes and poets’ symposium etc for the past 33 years without any break during the Margazhi and Navarathri festivals.
The committee members have been ardent followers of Vallalar, a famous Tamil saint and one of the greatest poets, who endeavoured to eliminate caste and promote a society sans religious and caste considerations.
The committee has been organising programmes to create awareness on the religious practices which had negative impact on the entire society. It invited scholars of all religious faiths from across the country and also from Sri Lanka to address its members.
According to A.K. Palaniappan, president of the Margazhi Peruvizha Committee, the Navarathri festival is celebrated for 10 days and the Margazhi festival for about a month every year.
The committee has made it a point to invite like-minded scholars from all faiths to participate in their programmes. “Kavikko” Abdul Rahman and Periyar Dasan, who later converted to Islam, have addressed the Margazhi gatherings in the past.
Mr. Palaniappan said that Prof. Khader has been attending the Margazhi and Naravathri programmes for the past 15 years. His lectures always evoked good response and the jam-packed hall on Saturday when he spoke on the topic ‘Bothimarathu Kilaiyil Poonthamizh’ (Tamil on the branch of Bothi tree) was an ample proof of his popularity with the local audience, he said.
Prof. Khader also presided over the poets’ symposium on the topic ‘Kodugalal or Kolam’ on Sunday evening.
Mr. Palaniappan said Jegath Gaspar Raj, a Chennai-based Catholic priest and founder of the “Tamil Maiyam”, will be addressing the gathering on January 5.
Politicians including Vaiko and Nanjil Sampath have also addressed these festivals.
Another highlight of both the festivals organised by the committee is the equal importance given to women. Many women scholars are regular in delivering special addresses at these meetings.
Uma Devarajan of Salem, N. Vijayasundari of Tiruchi, Devi Gunasekaran of Salem, Desa Mangaiyarkarasi of Chennai, and M. Uma Maheswari of Coimbatore are among the list of speakers for this year’s meetings.
source: http://www.thehindu.com / The Hindu / Home> Today’s Paper / by Syed Muthahar Saqaf / January 02nd, 2017
