In a remarkable demonstration of courage and humanity, two young men from this capital city of Jharkhand, Abul Fazal and Mohammad Naushad, saved the life of Narayan Pandey, who was drowning in Bada Talab. Their swift and fearless action has earned them widespread accolades across the city.
According to eyewitnesses, Narayan Pandey was struggling in the waters of Bada Talab when Abul and Naushad immediately jumped in, pulling him to safety without any hesitation. “I couldn’t believe my eyes,” said one onlooker. “They didn’t think of anything else; their only concern was saving a life.”
Residents have praised the two youths, emphasising that their bravery is not only heroic but also a strong message against communal prejudice. “The courageous act by Abul and Naushad is like a slap on the face of those who try to divide people on religious lines,” said a local community leader.
Recognising their selfless act, Shamsher Alam, Vice President of the Minority Commission, formally honoured the youths by presenting them with a memento and incentive money. “This work is an example of true humanity,” Alam said. “They did not see religion or caste; they saved a life for the sake of humanity alone. I urge the district administration and government to provide them employment for their brave efforts.”
The Mahavir Mandal has also appealed to local authorities to encourage and reward such acts of heroism. Jai Singh Yadav, President of Mahavir Mandal, said, “Youth like Abul and Naushad should be recognised and provided small employment opportunities as a token of appreciation for their dedication to human life.”
This incident has highlighted the spirit of communal harmony and the exemplary bravery of young Muslims in the country. Social media users have shared their admiration widely, calling Abul Fazal and Mohammad Naushad role models for all.
In the current climate, where communal tensions often make headlines, the actions of these two youths remind the nation of the enduring values of courage, humanity, and unity. “We must celebrate people who rise above divisions to protect life,” said one resident. “Abul and Naushad have shown the true meaning of bravery.”
As the city hails their heroism, calls for formal employment and recognition reflect a broader desire to encourage selfless acts and reinforce inter-community respect. Their story now serves as an inspiring example for young Indians everywhere.
source: http://www.clarionindia.net / Clarion India / Home> Editor’s Pick> India> Indian Muslims / by Team Clarion (headline edited) / September 05th, 2025
Jharkhand is one of the youngest Indian states, located in eastern India, and is also known as the tribal homeland. Since its inception, it has seen good growth, but the teething problems posed their own challenges. During these exciting times, some individuals have made significant contributions to society.
We, at Awaz-The Voice, bring to you stories of such unsung heroes from the length and breadth of India. Here are stories of ten extraordinary Muslim personalities of Jharkhand, who made a lot of difference to the lives of people and thereby helped state’s growth:
Dr Sajid Hussain
Dr Sajid Hussain left a prestigious research career to build a brighter future for the children of Chitarpur village in Ramgarh. His model, ‘Schoologium’, is redefining education across India.
Sajid explains, “Just as our body needs exercise to stay fit, the brain too needs regular practical workouts to stay active.” At Schoologium, children don’t just study from textbooks — they learn through touch, smell, taste, and experience. It’s learning through interaction and imagination — reminiscent of Rabindranath Tagore’s vision of Shantiniketan.
Sajid worked as a scientist at the National Aerospace Laboratories. But his exposure to premier institutions in India and abroad revealed a painful truth — rural children do not lag because of a lack of intelligence, but because they lack access to quality educational tools.
Determined to bridge this gap, Sajid resigned from his government job in 2012 and returned to his village. That’s where Schoologium was born — the name itself blending “school” and “gymnasium.”
Sattar Khalifa
Sattar Khalifa, better known as Painter Jilani, has brought hope to the people of Palamu, a division in Jharkhand that lags in development and where people face economic deprivation.
In college, Jilani always dreamed of serving people. A painter by profession, Jilani channels his earnings into helping the needy. “Art is my tool, service is my purpose,” he says.
His reputation made sure that even during the peak of Naxal and extremist dominance, Jilani travelled fearlessly between Bishrampur and Daltonganj, through a Naxal-dominated area.
For the poor, Dalits, Mahadalits, and marginalised communities of Palamu and Garhwa, Jilani is a symbol of assurance. From securing ration cards and pensions to arranging drinking water and hospital aid, he is always there.
Mohammad Minhaj
Mohammad Minhaj’s calm countenance hides the fire inside his mind that has driven him to serve society for over four decades. Mihaj has changed many lives in Ranchi’s slums. He ensures the people living in slums get education, health services, and social rights.
His journey began in 1982, when Ranchi was rapidly expanding, but its slums remained shrouded in neglect. Daily wage earners, rickshaw pullers, and working-class families struggled each day just to earn enough for two meals. For them, education was a distant dream. That was when Minhaj decided to step in and make a difference in many lives.
Muzaffar Hussain
Muzaffar Hussain’s dream is simple yet profound — no one in Jharkhand’s Santhal Pargana should sleep hungry. In this remote region, poverty isn’t just a condition — it’s a living reality. The six districts of Pakur, Godda, Sahebganj, Dumka, Jamtara, and Deoghar carry a long and painful history of deprivation, now slowly being rewritten.
A study claims that 82 percent of Santhal people live in extreme poverty, with most owning no land. In the middle of this harsh reality stands Muzaffar Hussain of Pakur, whose battle began even before the Right to Food Act was passed in 2013. Today, while the Act exists on paper, the real task is ensuring food reaches the truly needy — a task Muzaffar has made his life’s purpose. His efforts have borne fruit: around 600–700 families now have ration cards and receive regular supplies of food grains.
Ibrar Ahmad
In Ranchi, the capital of Jharkhand, its lanes, neighbourhoods, and beyond, one name that resonates hope is that of Ibrar Ahmad. Once employed in a bank and associated with the cultural organisation IPTA, Ibrar has been engaged in improving the lives of people around for over three decades. He is known as the person who steps in when a child drops out of school for want of fees, where poor patients wander helplessly for treatment, or where communal tension threatens to tear society apart.
Ibrar Ahmad has consistently reached out to children and youth. As President of Anjuman Islamia Ranchi, he arranged scholarships for poor children, launched talent shows and quiz competitions, ensuring that education went beyond textbooks to build both confidence and skills.
Dr. Shahnawaz Qureshi
The Quraish Academy of Ranchi has produced doctors, engineers, teachers, software developers, and many other bright minds. Located close to Ranchi’s iconic Albert Ekka Chowk is Gudri Qureshi Mohalla, officially declared a slum by the municipal corporation, where the founder of this academy, Dr Shahnawaz Qureshi, was born.
Whether through journalism or social service, Dr Qureshi changed not just the image of his locality but also the mindset of its people.
In 1993, while working with the National Literacy Mission, Dr. Qureshi established a night school in his own neighbourhood. After long days of labour, elderly men and women would gather after evening prayers, notebooks and pens in hand. The sight of wrinkled fingers tracing letters under the dim glow of a kerosene lamp became a symbol of hope and awakening. The classes were free, and the locals provided fuel for the lamps.
Mukhtar Alam Khan
Mukhtar Alam Khan’s efforts have transformed the image of Azad Basti in Jamshedpur, which was once a notorious place. It was once associated with crime, fear, and a negative image—much like Dhanbad’s Wasseypur. Mukhtar is among the few locals who brought about a positive change in this area. Today, Azad Basti’s name is taken with pride.
On any given day, Mukhtar and his team could be seen arranging blood and medicines for patients, feeding the hungry, or supporting children in education and competitive exams.
Tanveer Ahmad
In 2010, when areas like Islam Nagar and Baba Khatal in Ranchi were demolished under encroachment drives, hundreds of families were rendered homeless. The greatest sufferers were children, as some missed their exams, and others dropped out of school permanently.
In this situation, Tanveer Ahmad decided to extend a helping hand to the suffering children.
He thought, if circumstances had taken schools away from them, why not return education to them, as friends. This idea marked the beginning of a journey—from friendship to education.
Tanveer Ahmad says, “Our mission is to reach underprivileged children in Ranchi and Jharkhand who are drifting away from mainstream education. We believe education is the key that can transform their future.”
When one hears the name Ranchi, images of lush greenery, hills, and a rapidly developing city often come to mind. But hidden behind this image lies another reality—a large section of the city’s population lives in slums and makeshift settlements.
Anwarul Haq
Anwarul Haq, a resident of Chadri village in Kanke block, has launched a unique initiative that is changing the lives of children who would otherwise lag due to poverty. By day, he teaches football, and by night, he tutors children. In just three years, his efforts have transformed the lives of many children for whom both education and sports were once a distant luxury.
It all began when Anwarul Haq, a sports teacher at a residential girls’ school in Ranchi, decided to go beyond his job to make a difference. He was disturbed by the condition of children in his and neighbouring villages. Most children were from families surviving on daily wages, skipped school, and some fell into bad company. He had a plan up his sleeve to change their lives by imparting education and sports training to the underprivileged children.
SyedTariq Alam
Syed Tariq Alam has been quietly transforming lives, supporting poor and underprivileged families through education, employment, and social welfare in the Kolhan region of Jamshedpur.
His efforts have been focused on Kapali, a small township just 20 kilometres from Jamshedpur — the industrial hub of eastern India. Jamshedpur draws thousands of laborers from across the country, many of whom settle in Kapali where living costs are lower. While these workers find temporary employment in the steel city, the jobs are often low-paying and unstable.
This insecurity directly affects their children’s education, leading to high dropout rates in Kapali and nearby areas. It was this grim reality that moved Syed Tariq Alam deeply. Determined to bring change, he embarked on a mission that has now become a beacon of hope for thousands.
source: http://www.awazthevoice.in /Awaz, The Voice / Home> The Changemakers / by Aasha Khosa / October 26th, 2025
It is ironical that, just in the year of its centenary, the historic Madrasa Islamiya of Ranchi, founded by Maulana Azad (1888-1958) in 1917, is facing extinction. The BJP government of Jharkhand is reportedly contemplating to strangulate it to death by withdrawing its affiliation/recognition as well as fund. Much of the land of the institution has either been encroached upon or been sold out, by the self-serving Muslims, influential in the management of the Anjuman-e-Islamiya, which runs almost 12 subsidiary institutions, including the Madrasa Islamiya. In 1987, it formed a subsidiary called, “Muslim Higher Education Society”, which added a degree college named after Maulana Azad. This Muslim minority college is recognised and funded by the government of Jharkhand. It has got around 500 students.
The management of the Anjuman-e-Islamiya stands divided between two warring factions, respectively by Haji Ibrar and Haji Nesar. The latter is supposed to be making too much of interferences into the functioning of the Anjuman-e-Islamiya. Sections of local population admire Haji Ibrar for having done a lot for the Anjuman; they are supposed to have recently purchased a land few kilometres away from Ranchi, where the Azad College is likely to be shifted.
Because of this dispute, mainly around composition of the electoral college of the Anjuman, election for the managing committee of the Anjuman has not been held since last November. According to the bye-laws of the Anjuman, every three years elections are supposed to be held. Convenor for the election from the provincial government is the Chairman, Jharkhand Waqf Board. The government has not appointed any Chairman since 2014. In its place, an ad hoc CEO is there for the Waqf Board. He has not shown much interest in resolving the dispute, and convening elections, as per the bye-laws of the Anjuman-e-Islamiya. There are various petitions lying before the CEO regarding the composition of the electoral college. The factionalism is also around caste (Biradri). Haji Ibrar is supposed to be representing the Ashrafiya Muslims, whereas Haji Nesar is supposed to be representing Pasmanda (mainly the community of Kalaal) Muslims.
The property (including the buildings) of the Anjuman-e-Islamiya, located in the commercially significant, prime location of the city of Ranchi, has got around 200 shops. Because of self-serving factionalism within the Anjuman-e-Islamiya, the rent of the shops is kept so very nominal and unrealistic that the Anjuman deprives itself of huge revenue. The Anjuman-e-Islamiya also runs a 60 bed, relatively better-furnished, hospital, besides the RahmaniyaMusafirkhana, existing since the days of Maulana Azad. This is a separate (now a four-storey) building. Few years ago, with some fund from the Local Area Development Scheme of the local Parliamentarian, this building has been renovated. It has added a library, a study circle, etc.
There has been some efforts towards getting the main building of the Anjuman-e-Islamiya declared as National Monument, but to no avail, as yet.
The Madrasa Islamiya, at present, has got 900 students, some of them are boarders too. This is an educational institution recognised and funded by the government of Jharkhand’s body, the Jharkhand Academic Council (JAC). Before the creation of the province of Jharkhand in 2000, this was recognised and funded by the Bihar State Madrasa Education Board (BSMEB, Patna), a statutory body of the government of Bihar. There were 126 such madrasas falling in what became Jharkhand. All the 126 madrasas continue to get fund from the Jharkhand government.
After the creation of the province of Jharkhand in 2000, the Anjuman-e-Islamiya, with its ‘autonomy’, has been functioning under the administrative supervision of the Jharkhand Waqf Board.
A Proud History of Anti-colonial Assertion
It is worth re-visiting the historical context in which the Madrasa Islamiya was founded and the ideal objectives its founder envisioned. For this, let us benefit from some historians, such as S. Irfan Habib and Rizwan Qaiser.
For his revolutionary activities, he was into, right since his early ages, Azad was externed from Calcutta in March 1916 under the Defence of India Regulation. In April 1916 he was sent to Ranchi. Influenced with Shyam Sundar Chakravarty (1869-1932) and Aurobindo Ghosh (1872-1950), the Maulana was involved in revolutionary struggle and was preparing for a violent overthrow of British rule. His “continuous exhortation of the Muslims towards education including political education which essentially meant building up self-confidence to resist British rule”, was inviting anxious watch of the colonial regime on him, says Qaiser.
During his internment at Ranchi, for nearly four years (1 April 1916-31 December 1919), Azad established an organization Anjuman-e-Islamiya in August 1917 which started the Madrasa Islamiya. In a list of thirty one donors, headed by Rai Saheb Thakur Das, Rais-i- Ranchi and Babu Jagatpal Sahai, vakil, were also there, among other people, from all walks of life, including Sheikh safdar Ali of Milki (Gaya), informs Prof. Rizwan Qaiser, in his research on the subject. He says that behind all these activities of Azad, the guiding motive was to spread the Islamic education among the less fortunate co-religionists at Ranchi and to mobilise his co-religionists towards the freedom movement. According to Qaiser, Maulana Azad had been thinking around the issues of education in sciences, and also on the medium of instruction, since as early as in 1902, as it comes out of some of the correspondences of Azad.
For the Madrasa Islamiya, a 200 page long document of curricula was prepared by the Maulana Azad; the subjects such as English, mathematics, Indian geography, Indian history, history of Islam and sciences had to be introduced to bring it at par with the government run schools. Azad was very clear about the fact that no system of education could be complete unless the elements of Government University system were also to be introduced. Maulana Azad highlighted the importance of producing more educationists (Mutallemeen), rather than teachers (Muallemeen) alone. The education had to inculcate mazhabi ham-aahangi (mutual religious understanding) and rawadari (tolerance). He addressed from the Jama Masjid on every Friday, teaching them in Hubb-ul-Watani (patriotism), qaumi yekjahti (integration of nationalities), and Mushtareka Wataniyat (composite nationalism). The curricula were actually a part of the one prepared by Maulana Azad for the Madrasa Aliya of Calcutta (established in 1780 by Warren Hastings, mainly to study Arabic, Persian and Muslim Law; during 1826-36, it also taught medical sciences till the Calcutta Medical College was established in 1836; in 2007 it was upgraded as University)
S. Irfan Habib tells us that under Ibn Khaldun’s influence, unquestioning acceptance of theology was something Azad wanted to rectify. Azad found the curricula in the pre-existing Islamic madrasas fundamentally narrow. Its significant omission was mathematics, which is the basis of science and technology. Azad agreed with Rousseau in his advocacy of the children’s necessity and ability to grasp the truth through their own insight.
Another significant influence on Maulana Azad, in the context of science and education was Sir Syed Ahmad Khan Bahadur (1817-98), which attracted Azad towards modern education and modern science for the Muslims, as admitted by Azad, in his very eloquent convocation speech (February 1949) in the Aligarh Muslim University. This is another matter that on political questions, Azad had sharp differences against Sir Syed.
By way of recollection and re-dissemination, Azad’s profound contributions were put together when the National University of Education Planning and Administration (NUEPA), New Delhi, convened a seminar in 2009, and the essays were published in 2010. In the seminar, the then Speaker, Lok Sabha, Somnath Chatterjee, had described that Maulana Azad had re-emphasized the fivefold programme for the expansion of education in the country: These were (a) Universal compulsory basic education for all children of school age, (b) Social education for our adult illiterates, (c) Measures for improvement in the quality of and expansion of facilities for secondary and higher education, (d) Technical and scientific education on a scale adequate to the nation’s needs, and (e) Measures for the enrichment of the cultural life of the community by encouraging the arts and providing facilities for recreation and other amenities.
It is not without any reason that Nehru preferred to take Azad along, as his Education Minister, where he served with great distinction till his death in 1958. It is a lesser known fact that ever since Gokhale proposed in 1910 for right to compulsory free education, it was Azad who pursued it in the Constituent Assembly. Though, it was only as late as in 2009-10, that such a legislation (RTE) could actually be enacted.
During the colonial period unlike Uttar Pradesh, in Bihar, essentially speaking, there was not much of a difference between the votaries of modern education and those of the traditional learning. The Muslim elites of both the streams in Bihar cooperated with each other in imparting both kinds of education. Thus, a modern educated elite, a judge, Nur-ul-Hoda (1854-1935; son of Shams-ul-Hoda) set up the Madrasa Shams-ul-Hoda, at Patna in 1912. It endures till date with buildings constructed in colonial architectural styles, and have got good hostels too. It was recognised by the Government of Bihar in 1919, which affiliated Madrasas across the province, in the capacity of serving as the Bihar State Madrasa Education Board, BSMEB, Patna; the Board was made a statutory body by the Karpuri Thakur led government during 1977-79 ). In 1927, it affiliated the Madrasa Islamiya, Ranchi as well. Ever since then, this Madrasa remains a government recognised and funded institution.
Its syllabi, till Fauqaniya (class X), has all the modern subjects of Natural Sciences, Mathematics, Social Sciences and Literatures of Indian and English language. It has board examination at Middle (Wastania) level as well, which is class VIII. After Independence, this Board became a statutory body.
Interestingly, both the Madrasas (of Patna and of Ranchi) had one person in common, in preparing the curriculum—-Syed Sulaiman Nadvi (1884-1953). The Madrasa Shams-ul-Hoda of Patna produced many students and teachers who participated in the Quit India Movement; after independence some of its students joined the Indian Administrative Services and Indian Police Services.
Another Gift of Maulana Azad’s Stay at Ranchi
Besides the Madrasa Islamiya, another enduring gift of Azad’s stay at Ranchi is the foundation of Imarat-e-Shariah (in 1921, at Phulwari Sharif, Patna) in collaboration with Maulana Sajjad (1880-1940), and the Anjuman-e-Ulema-e-Bihar (founded in June 1917), a precursor of the Jamiat-ul-Ulema-e-Hind. The Sufi shrines—Khanqah-e-Rahmaniya (Monghyr) and Khanqah-e-Mujibiya (Phulwari Sharif, Patna) extended its support.
Maulana Azad elaborated upon this scheme of mobilizing Muslims against the anti- colonial struggle in his Urdu weekly, Paighaam (November 25, 1921).
The Imarat-e-Shariah went on to unwaveringly resist the communal-territorial separatism of the Muslim League. Azad’s protégé, Maulana Sajjad, also talked of confining religion into private spaces, and wrote many letters to Jinnah raising serious questions against his divisive [Pakistan] Resolution of Lahore, 23 March 1940.
He consistently remained in touch with the masses and also edited an Urdu weekly, Naqeeb, (after its fortnightly Imarat was gagged by the colonial state during the Civil Disobedience Movement 1930-34). On 14 April 1940, he wrote in Naqeeb against Jinnah’s scheme of dividing India, Muslim India aur Hindu India Ki Scheme par Ek Aham Tabserah (reprinted in the Naqeeb, 10 January 1946). The Patna historian, Papiya Ghosh (1953-2006), wrote an elaborate academic essay (1997) on the history of Imarat-e-Shariah, 1921-47.
Maulana Sajjad wrote letters to Jinnah asking pertinent questions. Jinnah never responded back. Sajjad, therefore, brought the letters in public circulation, specifically of 26 December 1938 and of 23 January 1939.
Maulana Sajjad also advocated the idea of confining the religious processions and rituals into private spaces rather than a public display of it causing disharmony and group violence. His pamphlet to this effect was captioned, Firqa Warana Ma’amlaat Ka Faisla Kin UsuloN Par Hona Chahiye? (Naqeeb, 20 February 1940)
He launched a political outfit, Muslim Independent Party (MIP) in 1936, with agrarian issues being its chief concern. In 1937, in collaboration with the Congress it contested the provincial elections and emerged second largest party. As the Congress, the largest party refused to form ministry on certain issues of discretionary powers vested in the Governor according to the Act of 1935, it was MIP which formed a provisional ministry, which ran for four months (April-July 1937). Barrister Md. Yunus (1884-1952) was the premier. In its short tenure, it performed very well on all counts, including its agrarian concerns such as irrigation facilities, soft loans, river embankments, etc.
Today, the Imarat-e-Shariah runs charitable institutions of education and health. In its self-proclamation, its jurisdiction extends to Jharkhand and Orissa as well. Should not it look upon the Madrasa Islamiya, Ranchi, in order to resuscitate and revitalise it?
However, this is also a puzzle for the local population that ever since Maulana Azad left Ranchi in 1920, he never looked back towards it. It is something like Gandhiji’s visit to Champaran in 1917. Even though he did re-visit, yet, the three schools established by Gandhiji in Champaran could not survive. As against this, the Madrasa at Ranchi did survive and endures till date.
The Maulana Azad Educational Foundation (MAEF) of the Union government in its existence of about three decades (founded in 1988 to commemorate Azad’s birth centenary) is doing a lot in the stated direction of education. Should not it make an intervention into it to rescuing this wonderful legacy facing extinction? Recognizing the historical significance of Azad’s stay at Ranchi, the then Prime Minister, Rajiv Gandhi, had inaugurated Maulana Azad Research Centre, on the Tagore Hills, Ranchi. It subsequently disappeared with no traces even of the stone plaque testifying the inauguration by Rajiv Gandhi. In January 2015, however, the then Chancellor (of the Ranchi University) cum Governor of Jharkhand, took note of it and persuaded the Ranchi University to establish Maulana Azad Research Centre. Its incumbent Director, Prof. Manzar Husain, has now made it functional, with a library in its building. Besides, the Senate Hall of the University is also named after Maulana Azad, as a token of gratitude.
In 2009-10, Qaiser had also highlighted the sorry state of the institution and gross negligence of the Madrasa by the Muslim dominated management. Yet, it continues to languish in disarray. Qaiser concluded, “There are people who swear by Maulana Azad and his association with Ranchi but have not been able to accord the level of respect that an institution such as Madrasa-i-Islamia deserves”.
Mention may be made specifically of Najma Heptullah, claiming to be a descendant of Azad. Till very recently she was the Union Ministry of Minority Affairs in the cabinet of Narendra Modi. Shall she really make a meaningful intervention to draw attention of the provincial and the Union governments to rescue this dying institution? The then Chairman, Jharkhand State Minority Commission, had approached the minister, Najma Heptullah. She sent her emissary to obtain first-hand knowledge about the state of affairs and requirements of the institution. Nobody knows what really happened to this. Then she no longer remained the minister. People have also been approaching Najma Heptullah’s successor, Mukhtar Abbas Naqvi.
The problem afflicting the Anjuman-e-Islamiya is not convening election of its management committee. The government of Jharkhand and its ad hoc functionary, Hasib Akhtar (CEO, Jharkhand Waqf Board, who is by rules, Convenor of election for the Anjuman-e-Islamiya), rather than convening election, is now contemplating to just withdraw the funding (and recognition) of the historic educational institution, Madrasa Islamiya, sources in the ministry of education, confide.
It is worthwhile recalling that delay in granting affiliation by the government of Jharkhand had compelled the Muslim minority managed Kabir Women’s Degree College (Jamshedpur) to close down. It had more than sufficient infrastructure in comparison to most of the other constituent colleges in the state. But it was forced to pull its shutter down, after having functioned for over two decades.
The local Muslims feel helpless at this attitude of the BJP government of Jharkhand. With a sense of hopeless-ness, they say, ‘this is the kind of era we are living in’. Local media, particularly, ETV Urdu, has been exposing all these details, which fall on the deaf ears of the government of Jharkhand. Let it be said that even the Union government of BJP is keeping such bodies head-less. For instance, the National Commission for Minorities, had become defunct, owing to vacancies. It is only few weeks ago that the Chairman and its members have been appointed. The National Commission for minority Educational Institutions (NCMEI) has got no Chairman, with vacancy of one member too. Yet another testimony that the dominant political wisdom of the day believes in peripheralising the minorities!
(This article was first published in August 2017. It is being republished because of PM Modi’s Madrasa modernisation push)
source: http://www.beyoundheadlines.in / Beyond Headlines / Home> History / by Mohammad Sajjad / June 19th, 2019
In a remarkable ceremony held on Tuesday, TWEET (The Women Education & Empowerment Trust) honored 30 dedicated volunteers in the state of Jharkhand for their exceptional commitment to eradicating illiteracy.
The event, marking the culmination of a yearlong campaign titled “Freedom from Illiteracy, Each One Teach Ten,” saw the volunteers being presented with certificates in recognition of their significant contributions.
Ms. Shabnam Parween, a distinguished Member of the Jharkhand Food Commission, graced the occasion with her presence and extended heartfelt appreciation to the volunteers for their unwavering dedication to the cause of education, particularly in empowering women. In her address, Ms. Parween underscored the profound impact of women’s education on the socio-economic fabric of society, emphasizing its pivotal role in shaping future generations.
Dr. Hena Tabassum, a prominent figure in the field of education, shared her insightful perspectives on the crucial role that educated women play in fostering societal development. Her remarks resonated deeply with the audience, highlighting the transformative potential of education in uplifting communities.
Dr. Naaz Aafreen, the esteemed State Coordinator of TWEET in Jharkhand, took the opportunity to provide an overview of TWEET’s mission and initiatives, underscoring the organization’s steadfast commitment to promoting literacy and education across the region. Dr. Aafreen also presented a comprehensive account of the organization’s achievements, reaffirming TWEET’s unwavering dedication to its noble cause.
The felicitation ceremony not only celebrated the exemplary efforts of the volunteers but also served as a poignant reminder of the collective responsibility towards fostering a literate and enlightened society. As the applause reverberated through the venue, it was evident that the spirit of altruism and service embodied by the volunteers continues to inspire and ignite hope for a brighter, more educated future in Jharkhand.
source: http://www.radiancenews.com / Radiance News / Home> Education> Focus / by Radiance News Bureau / February 24th, 2024
